Bhagavad Gita Chapter 4, Verse 30

English Translation

Others, having their food regulated, offer the vital forces in the vital forces. All of them are knowers of the sacrifice and have their sins destroyed by sacrifice.

Detailed Commentary

4.30।। Explanation: 'Some offer Prana into Apana, and Apana into Prana, restraining the flow of Prana and Apana, devoted to Pranayama.' The seat of Prana is in the heart, and the seat of Apana is in the anus. When exhaling, the air moves upwards, and when inhaling, the air moves downwards. Therefore, exhaling is the function of Prana, and inhaling is the function of Apana. Yogis first draw the external air inwards through the left nostril. That air, carrying the Prana-vayu situated in the heart, passes through the navel and merges into Apana; this is called *Puraka*. Then they stop the movement of both Prana and Apana; this is called *Kumbhaka*. After this, they exhale the air through the right nostril; this is called *Rechaka*. *Puraka* is performed with four repetitions of the Divine Name, *Kumbhaka* with sixteen repetitions, and *Rechaka* with eight repetitions. In this way, Yogis first perform *Puraka* through the *Chandra Nadi* (left nostril), then *Kumbhaka*, and then *Rechaka* through the *Surya Nadi* (right nostril). After this, they perform *Puraka* through the *Surya Nadi*, then *Kumbhaka*, and then *Rechaka* through the *Chandra Nadi*. Repeating *Puraka-Kumbhaka-Rechaka* in this manner is the *Yajna* in the form of *Pranayama*. Performing *Pranayama* with a *Nishkama bhava* (selfless attitude) for the purpose of attaining *Paramatma* (the Supreme Self) destroys all sins. 'Others, with regulated diet, offer Pranas into Pranas' – Only those who observe *Niyata-ahara-vihara* (regulated diet and conduct) can offer Pranas into Pranas. One who eats too much or too little cannot perform this *Pranayama*. Offering Pranas means stopping the movement of Prana and Apana in their respective places – neither exhaling nor inhaling. This is also called *Stambha-vritti Pranayama*. This calms the *vrittis* (mental modifications) and destroys sins. Performing *Pranayama* solely with the aim of attaining *Paramatma* purifies the *antahkarana* (inner instrument) and leads to the realization of *Paramatma*. 'All these knowers of Yajna, whose sins are expiated by Yajna' – The term 'Sarve'pyete' refers to the *sadhakas* (spiritual aspirants) who perform the *Yajnas* described from the twenty-fourth to the thirtieth verse. Performing those *Yajnas* destroys all their sins and leads to the attainment of the imperishable *Paramatma*. In reality, all *Yajnas* are for detachment from actions (*karma*). Those who know this are truly *Yajnavid* (knowers of Yajna). Upon detachment from actions, the experience of *Paramatma* is attained. Those who perform *Yajna* for the attainment of material pleasures do not know the essence of *Yajna*, because the desire for material things is the cause of bondage. Therefore, even performing *Yajna* while harboring desires in the mind does not lead to liberation. Special Point: During *Yajna*, offerings (*ahuti*) are made into the fire (*Agni*). The forms of the items offered as *ahuti* are distinct, but after being offered, they become one with the form of *Agni*. Similarly, the means for attaining *Paramatma* are described in the form of *Yajna*. The meaning of *ahuti* is the termination of a separate existence. From the sixteenth verse of this very chapter, the Lord is describing the essence of *karma*. The essence of *karma* is not to be bound by actions even while performing them. The means to avoid being bound by actions is *Yajna*. Just as all objects become *svaha* (consumed/offered) when put into *Agni*, similarly, all actions become *svaha* when performed for the welfare of the world (*lokahita*). Even an ordinary action performed with a *Nishkama bhava* (selfless attitude) for *lokahita* leads to the attainment of *Paramatma*. However, even great actions performed with desire do not lead to the attainment of *Paramatma*. The desire for worldly objects alone is binding. Due to identifying with the world of objects and actions, humans harbor desires for acquisition. The desire to acquire that resides in humans is, in reality, a hunger for *Paramatma*. But due to turning away from *Paramatma*, humans try to satiate this hunger with worldly objects. Worldly objects are perishable, and the *Jiva* (individual soul) is imperishable. The hunger of the imperishable cannot be satisfied by perishable objects. As long as there is an inclination towards the world, the desire to acquire persists. The way to be free from this is to act solely for the welfare of others, without any desire for personal gain. This is called *Loka-sangraha* (holding the world together), *Yajnartha karma* (action for the sake of Yajna), *Lokahitartha karma* (action for the welfare of the world). This breaks the connection with the world and brings *asangata* (detachment). When actions are performed solely for the Lord, along with detachment, divine love is attained. Connection: From the twenty-fourth to the thirtieth verse, twelve types of *Yajnas* have been described. After the thirtieth verse, the *sadhakas* performing *Yajna* were praised. Now, in the upcoming verse, the Lord is explaining the benefits of performing *Yajna*.