Bhagavad Gita Chapter 4 Verse 27 — Jnana Karma Sanyasa Yoga
Sanskrit
सर्वाणीन्द्रियकर्माणि प्राणकर्माणि चापरे | आत्मसंयमयोगाग्नौ जुह्वति ज्ञानदीपिते ||४-२७||
Transliteration
sarvāṇīndriyakarmāṇi prāṇakarmāṇi cāpare . ātmasaṃyamayogāgnau juhvati jñānadīpite ||4-27||
Hindi Meaning
।।4.27।। दूसरे (योगीजन) सम्पूर्ण इन्द्रियों के तथा प्राणों के कर्मों को ज्ञान से प्रकाशित आत्मसंयमयोगरूप अग्नि में हवन करते हैं।।
English Meaning
Others, who are interested in achieving self-realization through control of the mind and senses, offer the functions of all the senses, and of the life breath, as oblations into the fire of the controlled mind.
Commentary
The yoga system conceived by Patañjali is referred to herein. In the Yoga-sūtra of Patañjali, the soul is called pratyag-ātmā and parāg-ātmā. As long as the soul is attached to sense enjoyment it is called parāg-ātmā, but as soon as the same soul becomes detached from such sense enjoyment it is called pratyag-ātmā. The soul is subjected to the functions of ten kinds of air at work within the body, and this is perceived through the breathing system. The Patañjali system of yoga instructs one on how to control the functions of the body’s air in a technical manner so that ultimately all the functions of the air within become favorable for purifying the soul of material attachment. According to this yoga system, pratyag-ātmā is the ultimate goal. This pratyag-ātmā is withdrawn from activities in matter. The senses interact with the sense objects, like the ear for hearing, eyes for seeing, nose for smelling, tongue for tasting, and hand for touching, and all of them are thus engaged in activities outside the self. They are called the functions of the prāṇa-vāyu. The apāna-vāyu goes downwards, vyāna-vāyu acts to shrink and expand, samāna-vāyu adjusts equilibrium, udāna-vāyu goes upwards – and when one is enlightened, one engages all these in searching for self-realization.
Hinglish Commentary
Yeh jo yoga ka system hai, yeh Patañjali ne socha tha aur isse yahan discuss kiya gaya hai. Patañjali ki Yoga-sūtra me, aatma ko do naam diye gaye hain: pratyag-ātmā aur parāg-ātmā. Jab tak aatma indriya sukh se judi hoti hai, tab yeh parāg-ātmā kehlati hai, lekin jaise hi yeh indriya sukh se alag hoti hai, tab yeh pratyag-ātmā ban jaati hai. Aatma body ke andar kaam karne wale das prakar ke vayu ke functions ka shikaar hoti hai, jo humare breathing system se samjha ja sakta hai. Patañjali ka yoga system yeh sikhata hai ki kaise body ke in vayu ke functions ko control kiya jaye, taaki aakhir mein ye sab functions aatma ko material attachment se purify karne ke liye favorable ho jaye. Is yoga system ke according, pratyag-ātmā hi ultimate goal hai. Yeh pratyag-ātmā maamta se door hoti hai. Humari indriyaan sense objects ke saath interact karti hain, jaise kaan sunne ke liye, aankhein dekhne ke liye, naak sughne ke liye, jeebh chakhne ke liye, aur haath chhune ke liye, aur yeh sab bahar ki activities me engaged hain. Inhe prāṇa-vāyu ke functions kaha jata hai. Apāna-vāyu neeche ki taraf jaata hai, vyāna-vāyu shrink aur expand karta hai, samāna-vāyu equilibrium ko adjust karta hai, udāna-vāyu upar ki taraf jaata hai – aur jab koi enlightened hota hai, toh yeh sab functions self-realization ki talash me lag jaate hain.
Chinmaya Commentary
दिव्य सत्य के ज्ञान के द्वारा अहंकार को संयमित करने को यहां आत्मसंयम योग कहा गया है।आत्मानात्मविवेक के द्वारा परिच्छिन्न संसारी अहंकार से अपरिच्छिन्न आनन्दस्वरूप आत्मा को विलग करके उसमें ही दृढ़ स्थिति प्राप्त करने के अभ्यास का अर्थ ही आत्मा के द्वारा अहंकार को संयमित करना है। इसे ही आत्मसंयम कहते हैं। इस साधना के द्वारा कर्मेन्द्रियों एवं ज्ञानेन्द्रियों के अनियन्त्रित व्यापार को नियन्त्रित किया जा सकता है।इस प्रकार पांच यज्ञों का वर्णन करने के पश्चात् भगवान् अगले श्लोक में पाँच और साधनाएँ बताते हैं मानो वे अर्जुन को यह समझाना चाहते हों कि इस प्रकार की सैकड़ो साधनाएं बतायी जा सकती हैं।