{ "verse_id": "4.30", "mūla": { "devanāgarī": "अपरे नियताहाराः प्राणान् प्राणेषु जुह्वति | सर्वे ऽप्य् एते यज्ञ-विदो यज्ञ-क्षपित-कल्मषाः", "iast": "apare niyatāhārāḥ prāṇān prāṇeṣu juhvati | sarve 'py ete yajña-vido yajña-kṣapita-kalmaṣāḥ", "chapter_position": "Chapter 4 (Jñāna-Karma-Sannyāsa-Yoga (The Yoga of Renunciation of Action in Knowledge)), verse 30", "speaker": "Krishna", "addressed_to": "Arjuna" }, "word_by_word": [ { "surface_form": "apare", "lemma": "apara", "grammar": "nominative masculine plural noun", "senses_attested_in_panel": [ { "sense": "नियताहाराः नियतः परिमितः आहारः येषां ते नियताहाराः सन्तः प्राणान् वायुभेदान् प्राणेषु", "school": "advaita", "weight": 0.8, "witnesses": [ "shankara" ] }, { "sense": "कर्मयोगिनः प्राणायामेषु निष्ठां कुर्वन्ति", "school": "viśiṣṭādvaita", "weight": 0.8, "witnesses": [ "ramanuja" ] }, { "sense": "नियत इत्यत्र प्राणानां प्राणेषु कीदृशो होमः नियताहारत्वस्य कथं तत्रोपयोगः इत्यत आह नियते ति", "school": "dvaita", "weight": 0.8, "witnesses": [ "jayatirtha" ] }, { "sense": "तु आहारतर्पणप्राणानेव (वृत्तीः) प्राणेषु विलापयन्ति इति संयताहाराः", "school": "śuddhādvaita", "weight": 0.8, "witnesses": [ "vallabha" ] }, { "sense": "त्वाहारसंकोचमभ्यस्यन्तः स्वयमेव जीर्यमाणेष्विन्द्रियेषु तत्तदिन्द्रियवृत्तिलयं होमं भावयन्तीत्यर्थः", "school": "bhakti", "weight": 0.8, "witnesses": [ "sridhara" ] } ], "theme_lists": [], "surface_devanagari": "अपरे" }, { "surface_form": "niyata", "lemma": "ni-√yam", "grammar": "compound participle (compound member)", "senses_attested_in_panel": [ { "sense": "इत्यत्र प्राणानां प्राणेषु कीदृशो होमः नियताहारत्वस्य कथं तत्रोपयोगः इत्यत आह नियते ति", "school": "dvaita", "weight": 0.8, "witnesses": [ "jayatirtha" ] }, { "sense": "आहारो येषां ते", "school": "bhakti", "weight": 0.8, "witnesses": [ "sridhara" ] } ], "theme_lists": [], "surface_devanagari": "नियत" }, { "surface_form": "āhārāḥ", "lemma": "āhāra", "grammar": "nominative masculine plural noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "आहाराः" }, { "surface_form": "prāṇān", "lemma": "prāṇa", "grammar": "accusative masculine plural noun", "senses_attested_in_panel": [ { "sense": "वायुभेदान् प्राणेषु", "school": "advaita", "weight": 0.8, "witnesses": [ "shankara" ] }, { "sense": "प्राणेषु जुह्वति इति कुम्भकः", "school": "viśiṣṭādvaita", "weight": 0.8, "witnesses": [ "ramanuja" ] } ], "theme_lists": [], "surface_devanagari": "प्राणान्" }, { "surface_form": "prāṇeṣu", "lemma": "prāṇa", "grammar": "locative masculine plural noun", "senses_attested_in_panel": [ { "sense": "एव जुह्वति यस्य यस्य वायोः जयः क्रियते इतरान् वायुभेदान् तस्मिन् तस्मिन् जुह्वति ते तत्र प्रविष्टा इव भवन्ति", "school": "advaita", "weight": 0.8, "witnesses": [ "shankara", "anandgiri" ] }, { "sense": "जुह्वति इति कुम्भकः", "school": "viśiṣṭādvaita", "weight": 0.8, "witnesses": [ "ramanuja" ] }, { "sense": "जुह्वति", "school": "dvaita", "weight": 0.8, "witnesses": [ "madhva", "jayatirtha" ] }, { "sense": "विलापयन्ति इति संयताहाराः", "school": "śuddhādvaita", "weight": 0.8, "witnesses": [ "vallabha" ] }, { "sense": "जुह्वति", "school": "bhakti", "weight": 0.8, "witnesses": [ "sridhara" ] } ], "theme_lists": [], "surface_devanagari": "प्राणेषु" }, { "surface_form": "juhvati", "lemma": "√hu", "grammar": "present indicative 3rd person plural verb", "senses_attested_in_panel": [ { "sense": "यस्य यस्य वायोः जयः क्रियते इतरान् वायुभेदान् तस्मिन् तस्मिन् जुह्वति ते तत्र प्रविष्टा इव भवन्ति", "school": "advaita", "weight": 0.8, "witnesses": [ "shankara" ] }, { "sense": "इति कुम्भकः", "school": "viśiṣṭādvaita", "weight": 0.8, "witnesses": [ "ramanuja" ] }, { "sense": "। यच्छेद्वाङ्मनसी प्राज्ञः कठ.3।13 इत्यादिश्रुत्युक्तप्रकारेण वा। अन्यदपि ग्रन्थान्तरे सिद्धम्।यदस्याल्पाशनं तेन प्राणाः", "school": "dvaita", "weight": 0.8, "witnesses": [ "madhva" ] }, { "sense": "प्राणं प्राणेऽपानं तथा परे इत्यनेन पूरकरेचकयोरावर्त्यमानयोर्हंसः सोहमित्यनुलोमतः प्रतिलोमतश्चाभिव्यज्यमानेनाऽजपामन्त्रे", "school": "bhakti", "weight": 0.8, "witnesses": [ "sridhara" ] } ], "theme_lists": [], "surface_devanagari": "जुह्वति" }, { "surface_form": "sarve", "lemma": "sarva", "grammar": "nominative masculine plural noun", "senses_attested_in_panel": [ { "sense": "यज्ञविदस्तेन", "school": "śuddhādvaita", "weight": 0.8, "witnesses": [ "vallabha" ] }, { "sense": "प्राणा एकीभवन्तीति तत्रैव लीयमानेष्विन्द्रियेषु होमं भावयन्तीत्यर्थः", "school": "bhakti", "weight": 0.8, "witnesses": [ "sridhara" ] } ], "theme_lists": [], "surface_devanagari": "सर्वे" }, { "surface_form": "api", "lemma": "api", "grammar": "", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "अपि" }, { "surface_form": "ete", "lemma": "etad", "grammar": "nominative masculine plural noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "एते" }, { "surface_form": "yajña", "lemma": "yajña", "grammar": "compound (compound member)", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "यज्ञ" }, { "surface_form": "vidaḥ", "lemma": "vid", "grammar": "nominative masculine plural noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "विदः" }, { "surface_form": "yajña", "lemma": "yajña", "grammar": "compound (compound member)", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "यज्ञ" }, { "surface_form": "kṣapita", "lemma": "√kṣapay", "grammar": "compound participle (compound member)", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "क्षपित" }, { "surface_form": "kalmaṣāḥ", "lemma": "kalmaṣa", "grammar": "nominative masculine plural noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "कल्मषाः" } ], "intertextual_panel": [ { "verse": "4.29", "type": "next-verse continuation", "score": 0.9948, "feature_breakdown": { "cosine": 0.8448, "theme_graph": 11.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 9.1892, "stem_prefix": 4.0 } }, { "verse": "17.7", "type": "lemma-family resonance", "score": 0.902, "feature_breakdown": { "cosine": 0.832, "theme_graph": 0.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 14.2783, "stem_prefix": 7.0 } }, { "verse": "11.32", "type": "long-distance thematic echo", "score": 0.8929, "feature_breakdown": { "cosine": 0.8229, "theme_graph": 1.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 5.1599, "stem_prefix": 6.0 } }, { "verse": "8.27", "type": "cross-chapter thematic parallel", "score": 0.8903, "feature_breakdown": { "cosine": 0.8403, "theme_graph": 1.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 5.7942, "stem_prefix": 4.0 } }, { "verse": "4.27", "type": "thematic-cluster continuation", "score": 0.8877, "feature_breakdown": { "cosine": 0.8277, "theme_graph": 1.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 17.6345, "stem_prefix": 5.0 } }, { "verse": "1.25", "type": "cross-chapter thematic parallel", "score": 0.8869, "feature_breakdown": { "cosine": 0.8369, "theme_graph": 1.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 4.1566, "stem_prefix": 4.0 } }, { "verse": "14.11", "type": "shared-vocabulary echo", "score": 0.8866, "feature_breakdown": { "cosine": 0.8366, "theme_graph": 0.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 7.8779, "stem_prefix": 5.0 } }, { "verse": "3.5", "type": "shared-vocabulary echo", "score": 0.8852, "feature_breakdown": { "cosine": 0.8252, "theme_graph": 0.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 7.7583, "stem_prefix": 6.0 } } ], "doctrinal_projections": { "advaita": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "shankara_4.30", "anandgiri_4.30" ], "score": 0.5, "english_rendering": "Those whose eating is regulated (niyata-āhāra) pour the vital currents (prāṇa) into the very prāṇa-streams — whichever vital force is mastered, the others are offered into it, as if dissolved within. All these knowers of sacrifice (yajña-vid) have had their impurity (kalmaṣa) consumed by the sacrificial act itself.", "divergence_note": "Śaṅkara reads niyata-āhāra as 'measured/limited food,' and the prāṇa-offering as mastery: whichever prāṇa-current is controlled, the remaining ones are 'poured into' it — they become as if merged (praviṣṭā iva). The verse closes the twelve-fold yajña catalogue: all are yajña-vid because all destroy kalmaṣa (obstruction to jñāna)." }, "viśiṣṭādvaita": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "ramanuja_4.30", "vedantadeshika_4.30" ], "score": 0.5, "english_rendering": "Other *karma-yogins* (*karmayoginaḥ*) maintain *niṣṭhā* (steadfast absorption) in *prāṇāyāma*. These are of three kinds by the division of *pūraka*, *recaka*, and *kumbhaka*: *apāne juhvati prāṇam* — offering *prāṇa* into *apāna* is *pūraka*; *prāṇe apānam* — offering *apāna* into *prāṇa* is *recaka*; *prāṇāpānagatī ruddhvā prāṇān prāṇeṣu juhvati* — having restrained both movements, offering all *prāṇas* into *prāṇas*, is *kumbhaka*. To all three engaged in *prāṇāyāma* the qualification *niyatāhārāḥ* (regulated eating) applies equally. Among the distinctions of *karmayoga* extending from *dravyayajña* through *prāṇāyāma*, each practitioner is established in his own chosen form (*svasamīhiteṣu pravṛttāḥ*). All of them are knowers of *yajña* of the form *nityanaimittikakarma* preceded by the *mahāyajña* declared in *sahayajñaiḥ prajāḥ sṛṣṭvā* (Gītā 3.10) — *tannniṣṭhāḥ tata eva kṣapitakalmaṣāḥ*: established in that very practice, their impurity dissolved by it alone. Vedānta Deśika adds that since the fruit is undifferentiated across these forms (*aviśiṣṭaphalatayā vikalpe nyāyye*), it is one's own capacity and inclination (*svasvāmarthyādyanusāriṇī svecchā*) that determines the particular discipline. Those grounded even in *prāṇāyāma* must still perform *yajña* as *nityakarma*; and the body is sustained by *yajñaśiṣṭāmṛtena śarīradhāraṇaṃ kurvanta eva* — consuming the remnant of *yajña* as *amṛta*, a sustenance that, far from obstructing *ātmāvalokana* (vision of the self), is its proper support.", "divergence_note": "The contaminated cell projected 'Gītā 3.10 mahā-yajña' loosely; Rāmānuja's bhāṣya specifies *sahayajñaiḥ prajāḥ sṛṣṭvā* as the precise anchor and names the karma-yoga distinctions as *nityanaimittikakarma* preceded by that injunction. Vedānta Deśika's addition — that *prāṇāyāma-niṣṭhā* practitioners are not exempt from *yajña* as *nityakarma*, and that *yajñaśiṣṭāmṛta*-based body-maintenance is compatible with, not opposed to, *ātmāvalokana* — was absent from the contaminated cell." }, "dvaita": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "madhva_4.30", "jayatirtha_4.30" ], "score": 0.5, "english_rendering": "Through regulated food alone, by drying out the prāṇa-currents, these yogins pour prāṇas into prāṇas. Alternatively, as the Kaṭha-śruti (3.13) prescribes — restraining speech in mind, mind in the intelligent self — this inner offering proceeds. Scripture independently confirms: 'Through sparse eating, the prāṇas are truly offered into the prāṇas.'", "divergence_note": "Madhva's bhāṣya is terse and śruti-centred: niyata-āhāra dries out (śoṣa) the prāṇa-currents, producing the offering. He immediately cross-links to Kaṭha 3.13 and to a secondary scriptural statement (yad asyālpāśanaṃ tena prāṇāḥ prāṇeṣu vai hutāḥ), establishing the Dvaita principle that action's validity rests on śruti-authority." }, "śuddhādvaita": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "vallabha_4.30" ], "score": 0.5, "english_rendering": "Still others dissolve the food-nourished vital functions (prāṇa as appetite-functions) back into the prāṇas themselves — hence 'regulated eaters.' Without such regulation, the obstruction (rodha) and the yoga cannot arise. For those who desire to begin this path, food must be restrained. All these are yajña-knowers, freed of impurity, and they eat the yajña-śiṣṭa (sacrifice-remainder, the immortal), reaching Brahman — both immediately and by gradual approach.", "divergence_note": "Vallabha reads the verse as completing a sequence: the prāṇa-offering here is the dissolution of appetite-functions (āhāra-tarpaṇa-prāṇa) back into the prāṇa-substrate. He then extends the verse forward to Gītā 3.10 and 3.5, showing that even jñānins performing sarva-sannyāsa still perform brahma-yajña — action is never truly suspended." }, "bhakti": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "sridhara_4.30" ], "score": 0.5, "english_rendering": "Yet others, practicing contraction of food, contemplate as an inner offering the dissolution of each sense-function as it naturally wanes — that is the prāṇa-in-prāṇa offering. Or: through the cycling of pūraka and recaka, the haṃsa ('so-ham') mantra arises naturally, and they contemplate the identity of tat and tvam through this alternating ajapā-japa. Through kumbhaka, restraining prāṇa and apāna together, all prāṇas become one — and the absorption of the sense-faculties in that unity is the offering. All twelve types of yajña-knowers thus destroy impurity through their respective sacrifices.", "divergence_note": "Śrīdhara's bhāṣya is the most elaborate: he gives three readings — (1) fasting-induced natural dissolution of sense-functions as the offering; (2) the ajapā-mantra (so-ham / haṃsa) arising from prāṇāyāma as the offering of tat-tvam identity; (3) kumbhaka-prāṇāyāma with the four-quarter food rule. He cites yoga-śāstra twice and counts the twelve yajña-types from 4.25–4.30." }, "advaita-bhakti": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "madhusudan_4.30" ], "score": 0.5, "english_rendering": "The fruit of all twelve types of yajña-knowers is now stated: they are 'knowers of yajña' (yajña-vid) in that they both know and perform yajña; by these previously-described sacrifices their impurity (pāpa/kalmaṣa) is destroyed. Eating the yajña-śiṣṭa-amṛta (the immortal remainder left by sacrifice) at the appropriate time, they all — through purification of sattva and thereby attainment of jñāna — go to the eternal Brahman; that is, they are freed from saṃsāra.", "divergence_note": "Madhusūdana focuses the verse on its summative function: yajña-vid means both jñātṛ (knower) and kartṛ (performer) of all twelve yajñas listed in 4.25–4.30. The phrase 'eating the yajña-remainder-amṛta' is temporal ('at the proper time'), not merely ritual. Liberation arrives through sattva-śuddhi → jñāna-prāpti, the Advaita causal chain." } }, "prosodic_information": { "meter": "anuṣṭubh", "meter_shift_from_previous": false, "meter_shift_to_next": false, "pragmatic_context": { "vocative": "", "preceding_question": "", "following_response": "" } }, "theme_list_memberships": [ { "list": "अपरे नियताहाराः प्राणान् प्राणेषु जुह्वति", "role": "supporting", "other_verses_in_list": [ "4.29" ] }, { "list": "कुम्भक", "role": "supporting", "other_verses_in_list": [ "4.29" ] }, { "list": "प्राण", "role": "supporting", "other_verses_in_list": [ "1.1", "1.33", "4.27", "4.29", "5.27", "5.28", "8.10", "8.12", "10.9", "15.14", "18.33" ] }, { "list": "प्रेम", "role": "supporting", "other_verses_in_list": [ "3.32", "4.1", "4.29" ] }, { "list": "सर्वे", "role": "supporting", "other_verses_in_list": [ "1.9", "1.11", "1.25", "2.12", "2.46", "2.70", "4.19", "4.36", "6.47", "8.7", "8.20", "8.27", "10.13", "11.22", "11.26", "11.32", "11.36", "13.14", "13.27", "14.1", "18.21", "18.54" ] }, { "list": "सर्वेऽप्येते", "role": "supporting", "other_verses_in_list": [ "4.29" ] } ], "audit_trail": { "substrate_version": "v2.6-frozen", "fitted_weights": { "a": 1.0, "b": 0.01, "e_v": 0.005, "z": 0.2, "h": 0.0, "th": 0.01 }, "corpus_provenance": { "mūla": "Belvalkar critical edition (BORI 1947), via Ambuda multi-witness", "panel_witnesses": [ "bg-mula", "bg-shankara", "bg-ramanuja", "bg-madhva", "bg-vedantadeshika", "bg-vallabha", "bg-jayatirtha", "bg-anandgiri", "bg-sridhara", "bg-madhusudan" ] }, "extraction_date": "2026-04-21", "score_methodology_documented_at": "Paper 1, Section II.B", "word_by_word_parser": "ByT5-Sanskrit-multitask (Nehrdich/Hellwig/Keutzer EMNLP 2024)", "post_generation_repairs": [ { "date": "2026-05-03", "fix": "verb-lemma-misidentification (broader heuristic: prefix-√root canonical for all verb-tagged tokens)", "scope": "word_by_word[].lemma", "loci": [ "niyata: niyam -> ni-√yam", "juhvati: hu -> √hu", "kṣapita: kṣapay -> √kṣapay" ] } ] }, "so_what_questions": [ "If prāṇa offered into prāṇa is merely the body's physiology, why does the Gītā treat it as a sacrificial act equivalent to fire-oblation or scriptural study?", "The verse closes a twelve-fold catalogue (4.25–4.30): does the enumeration imply hierarchy (one yajña superior), equipotence (any path suffices), or temperamental fit (each suited to a different adhikārin)?", "Niyata-āhāra (regulated eating) is the gateway to prāṇāyāma across all commentators — what does this say about the Gītā's model of embodiment: is the body an obstacle, an instrument, or the very site of liberation?", "Śrīdhara identifies the ajapā-haṃsa mantra arising naturally from breath: does this mean prāṇāyāma is inherently mantra-recitation, collapsing the boundary between karma-yajña and jñāna-yajña?", "Madhva grounds the verse's authority entirely in śruti cross-reference (Kaṭha 3.13, secondary sūtra): what is the epistemic consequence — can a practitioner validate the prāṇa-offering through experience alone, or only through scriptural corroboration?", "All six schools agree: yajña destroys kalmaṣa (impurity). But they disagree on what remains after destruction — Advaita says jñāna, Viśiṣṭādvaita says Bhagavān-proximity, Dvaita says dependent-jīva's worship, Puṣṭi-mārga says prasāda-reception. Does the verse itself decide, or is this the intended open architecture?", "The twelve yajñas span the material to the subtle — from physical fire to the breath to pure knowledge. Is this a developmental sequence the practitioner ascends, or can one enter at any level according to disposition?" ], "everyday_applications": { "advaita": "Treat every meal as a parameter-setting act for the day's awareness. Eat minimally enough that the senses naturally quieten — not through suppression but through reduced stimulus. Notice that when appetite is regulated, the gap between one thought and the next widens: that gap is the prāṇa offering itself, the moment one vital tendency dissolves into stillness rather than spawning another.", "viśiṣṭādvaita": "Before a demanding day of service to others, practice three rounds of structured breathing — long inhale held as an offering to Bhagavān, full exhale released as surrender, brief retention as stillness in his presence. Frame the niyata-āhāra (measured meal) as fuelling the instrument of kainkarya (service), not as feeding a separate self.", "dvaita": "Keep a simple food and breath log for one week, treating both as scriptural practice rather than personal preference. The act of recording is itself an acknowledgment that the jīva's prāṇa-management is answerable to a higher standard than appetite. When sparse eating leads to unusual mental clarity, read that as the śruti-confirmation the bhāṣya cites: 'through sparse eating, the prāṇas are truly offered.'", "śuddhādvaita": "At the family dinner table, pause before eating and internally dedicate the meal to Kṛṣṇa's sustaining of this body for his purposes — this is the Puṣṭi-mārga domestication of niyata-āhāra. The remainder eaten after the dedication becomes yajña-śiṣṭa; the meal is prasāda. The regulation needed for yoga arises naturally from this orientation rather than from calorie-counting.", "bhakti": "During any moment of transition — waking, finishing a task, beginning prayer — bring attention to the natural breath and listen for the so-ham rhythm Śrīdhara describes. The inhale sounds 'so,' the exhale sounds 'ham.' This is the ajapā-japa, the prayer that repeats without effort. Recognizing it transforms ordinary breathing into the prāṇa-yajña of this verse without requiring formal seated practice.", "advaita-bhakti": "After completing any sustained effort — a project, a difficult conversation, a day of work — consciously eat a small, unhurried meal and recognize it as the yajña-śiṣṭa-amṛta (the immortal remainder of sacrifice), as Madhusūdana names it. This reframes rest and nourishment as the earned fruit of completed sacrifice rather than as reward or indulgence, supporting the sattva-śuddhi (purification of clarity) that Madhusūdana places at the heart of the verse." }, "primary_meaning": "Others, keeping their eating regulated, offer the vital breaths into the vital breaths themselves. All these are knowers of sacrifice, and by their sacrifice their faults are burned away." }