Bhagavad Gita Chapter 4, Verse 29

English Translation

Constantly practising control of the vital forces by stopping the movements of the outgoing and the incoming breaths, some offer as a sacrifice the outgoing breath in the incoming breath; while still others, the incoming breath in the outgoing breath.

Detailed Commentary

।।4.29।। EXPLANATION — ‘_Apāne juhvati... Prāṇāyāmaparāyaṇāḥ_’ — The seat of *Prāṇa* is in the heart, and the seat of *Apāna* is in the anus. When we exhale, the air moves upwards, and when we inhale, the air moves downwards. Therefore, exhaling is the function of *Prāṇa*, and inhaling is the function of *Apāna*. Yogis first draw air in through the left nostril. This air, mixing with the *Prāṇa Vāyu* situated in the heart, proceeds from the navel and merges into *Apāna*; this is called *Pūraka*. After this, they arrest the movement of *Prāṇa* and *Apāna*; this is called *Kumbhaka*. Then they exhale through the right nostril, releasing the *Prāṇa Vāyu* and *Apāna Vāyu* together; this is called *Recaka*. Yogis first perform *Pūraka* through the *Chandra Nāḍī* (left nostril), then *Kumbhaka*, and then *Recaka* through the *Sūrya Nāḍī* (right nostril). Subsequently, they perform *Pūraka* through the *Sūrya Nāḍī*, then *Kumbhaka*, and then *Recaka* through the *Chandra Nāḍī*. This repeated performance of *Pūraka-Kumbhaka-Recaka* is the *yajña* in the form of *Prāṇāyāma*. By performing *Prāṇāyāma* with dispassion (*Niṣkāmabhāva*), all sins are destroyed. ‘_Apare niyatāhārāḥ prāṇān prāṇeṣu juhvati_’ — Only those seekers who have regulated their diet and conduct (*Āhāra-Vihāra*) can perform *Prāṇāyāma*. Eating too much or too little, or not eating at all, prevents one from performing *Prāṇāyāma*. Offering *Prāṇa* into *Prāṇa* and *Apāna* into *Apāna* means arresting them in their respective places; this is also called *Stambhavṛtti Prāṇāyāma*. ‘_Sarve'pyete yajñavido yajñakṣapitakalmaṣāḥ_’ — For those seekers who perform the *yajñas* described from the twenty-fourth to the thirtieth verse, all sins are destroyed, and the attainment of the Supreme Being (*Paramātmā*) occurs. *Yajña* is for disconnecting from karmic actions; only those who understand this fundamental principle truly know the essence of *yajña*. Great *yajñas* performed with desires in the mind do not end the cycle of birth and death. The meaning of *yajña* is that the offerings become one with the sacrificial fire, losing their separate existence. From the sixteenth verse of this chapter, the Lord describes the essence of actions (*Karma*). The essence of actions is that they lead to detachment (*sambandha-viccheda*). Everyone acts with the desire to gain something and to keep doing something. This 'desire for gain' and 'urge to act' are contrary to reality. By acting solely for the welfare of others, one becomes detached from the world. If actions are performed for the sake of the Lord, one attains the Lord's 'love' (*prema*). The Lord has described twelve types of *yajñas*. Now, the Lord will further elaborate on the benefits of performing *yajña* and the harm of not performing them.