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Instead of going in for any special performance like Yajña, one should offer each of whatever he does in the way of religious, philosophical, yogic or spiritual pursuits, as an Yajña.

Dear and blessed souls:

Harih Om Tat Sat.

Yajñas, their variety, comprehensiveness

Thus, we go to the next verse (4.27). Krishna incorporates in his description of Yajñas, not alone the senses and their objects but also prāṇa and its activities. This is clearly a subtler step, more inward. Both sensory and prāṇic activities are to be alike employed in this sacrifice. But where and how will you offer them? Krishna says, in ātma-samyama-yoga-agni – in the yoga of self-restraint fire. Here, nothing is thought of or enquired into. On the other hand, the very thinking and enquiring processes are to be dissolved into their very source.

Such offering constitutes an inner, deep, refined restraint and sublimation. Reflect upon this well and grasp the message, realizing its impact. This is actually an inner, subtle, refined process called knowledg-eausterity – austerity in which mind and intelligence alone are employed. Again, it is the knowledge about this, that becomes the force and means to accomplish it. Seeker has to be sufficiently enlightened to perform this kind of sacrifice. Needless to say, this is solely a mento-intellectual pursuit, the real jñāna-sādhanā.

Yajña spirit and pursuit indispensable

Remember what Krishna said earlier about the supreme place and importance of Yajña, dedicated offering, sacrifice, in human life. Did he not point that any act not done as Yajña would bind and constrict the performer inwardly (3.9)? In other words, non-Yajña will instantly forge psycho-intellectual shackles in the performers. Mind and intelligence will be very rigid and this itself will cause a variety of troubles and torments.

The seeker must discern that it is in such light that Krishna exposes the assortment of sacrifices. Instead of going in for any special performance like Yajña, one should offer each of whatever he does in the way of religious, philosophical, yogic or spiritual pursuits, as an Yajña. That Yajña-spirit together with dedication will then grace one’s life and he will be saved from the bondage Krishna is referring to (3.9).

Four-fold Yajñas

Now Krishna says that these multifaceted Yajñas can be classified into four kinds (4.28).

He first lists sacrifices wherein selected materials like ghee, boiled rice, etc., as prescribed by Vedas and allied Texts, are offered into fire with typical Vedic incantations. There is an amazing assortment of these material sacrifices.

Then comes a variety of austerities bearing upon the body and senses. They range from non-eating to eating once daily or having only liquid food or fruit for the whole day. In all these, you will find a clear denial of habits and wonts, one is given to. Not all will be able to undertake these vows and disciplines with the steadfastness they warrant.

Āsanas, prāṇāyāmas and mudras constituting yoga also feature as an important part of Yajña. While all these are based on the body, senses and other organs, religio-spiritual study, recitation, memorization, etc. are also quite in vogue. These, striking a clear difference from the physical and material performances, are a display of our vocal system, grounded on the will and wish of the mind, coupled with the subtle application of intelligence. They are knowledge-based and knowledge-oriented.

Regular devout study of Scriptures is called svādhyāya. Staunch pursuit of the knowledge Vedantic texts and discussions reveal and explain is also there. In doing all this, the touch of observances and restraints is substantial. Broadly, these come under Yama and Niyama. Their main content is discipline and austerity. People are multi-pronged in their tastes and tendencies. Naturally they will not be satisfied with any uniform prescription for all. Any observance or pursuit must be varietal to lend itself to the reception and pursuit of people in general. Krishna gives due recognition and reward for all practitioners, conforming to the benevolent nature of the spiritually enlightened ones. refinement in its devotional orientation. This is certainly possible through selective and dedicated introspection.

Yajña of bodily actions, breathing practices

Krishna continues to discuss some of the bodily and breathing practices, which have gained their place and importance in religio-spiritual life and pursuit (4.29).

Unlike beating of the heart, which is not accessible to our wish and will, the function of the lungs, based upon inhalation and exhalation, will respond to our wish and will. We can, by employing our will, make our breath longer or shorter. We can also stop breathing for a while. In short, breathing as such, can be subject to our intention, at least for a while. Thus, so many kinds of breathing exercise have been evolved in our land. Generally, prāṇāyāma, regulated breathing, is a technical subject, wherein an expert Teacher’s personal direction and supervision are necessary to enable students to gain mastery in the process without incurring any adverse impact.

Yajña of kumbhakas – retaining air inside or outside

While breathing normally, the upper lobes of the lungs do not get filled. While breathing out, all the contaminated air does not also get expelled. Air remaining inside is far more than what we generally breathe out. This gives us a two-fold option.

One: Breathe as much air as you can and keep it inside the body as long as you can. Count up to 25, 30, 35 or even more. This is called āntara-kumbhaka. In all this, you should not touch your nose at all, to avoid lapses and risks. Allow the nose to breathe when the system needs. This is an indispensable safeguard.

Likewise, reverse the process. Breathe out as much as you can. It will be far more than what you generally breathe out. Instructed properly, after the regular exhalation, suck the stomach several times expelling the residual air each time. You will find you can breathe out eight to ten times. Imagine then the stock of air your system holds each time, even after regular exhalation. The cells in the body will be exhilarated that you have emptied them so well. They will feel greatly refreshed. Now, do not suddenly breathe in. Keep the air outside as much as you can, but do not touch the nose at all so that you do not obstruct the air entering in, any time. This is a necessary safeguard for this practice, called bāhya-kumbhaka.

Stop the practice for a while. Breathe regularly four or five times. Then try the bāhya-kumbhaka again. You can repeat it about six times or even more.

Both āntara-kumbhaka and bāhya kumbhaka have a tremendous effect on the body, the entire cellular system and the blood vessels. They clean up the entire system unimaginably well. Both also tend to enhance your will substantially. The effect of bāhya-kumbhaka is more on the mind than āntara-kumbhaka.

This is what is meant in the first quarter of the verse. Retaining breath inside implies the offering of prāṇa into apāna and breathing out and keeping air outside denotes the offering of apāna into prāṇa. Both inhalation and exhalation result in conspicuous motion and vibration in the whole body and cellular system.

Prāṇāyāma’s impact intense

Krishna now refers to the actual prāṇāyāma, meaning moderating the very breathing process, making it thin, uniform, slow and rhythmic. Generally, inhalation and exhalation will not be equal at all. Intake is generally faster than breathing out. With wish and will, these can be moderated, regulated and refined completely.

This kind of prāṇāyāma has untold impact in modulating the mind. When the breathing becomes even, light and feeble, the mind also will follow suit. As different from both breathing in and retaining air, and breathing out and not letting in air, evenizing the breathing process makes the whole biological system still, soft and poised. It is in such a state that the seeker begins to experience the blissful Self.

In fact, this is the greatest contribution of the whole breathing exercise called prāṇāyāma.

Yajña of physical austerities

Next Krishna discusses (4.30) the practice of regulating food, even forsaking it in full (fasting), in the name of sacrifice. This generally comes under upavāsa, its various kinds. It is the nourishment food gives that builds energy for conducting activities during wakeful hours. When one regulates his food, instantly the activities dwindle proportionately. Food regulation can be to any extent.

Young Dhruva’s Madhuvanam austerities

The five-year-old prince Dhruva, King Uttanapada’s son, as advised by his mother, left the palace and went alone straight to Madhuvanam, a huge forest, to austerely propitiate Lord Hari. It was to redress the distress he faced in the hands of his own father. Finding Uttama, his stepbrother, seated in the father’s lap, Dhruva went to sit along with him. At this, Uttama’s mother Suruchi sternly blurted: “This lap is not for you. It is solely for Uttama, my son. If you want to sit on this lap, die and get born from my womb.”

Imagine the torment the little Dhruva must have felt. He straight ran crying to his mother. Suniti embraced and consoled the son, but upheld that Suruchi was correct in what she said, adding, “In this palace, dear son, even I do not have any place or recognition. Your father treats me as a maid servant, not as queen.

“So, dear son, immediately leave the palace and straight go to Madhuvanam, plunge in austerity and propitiate Lord Hari, the Father of the whole universe. The austerity and worship will be as you think fit and best. You have my blessings. Remember, you are heading to get the lap of Lord Hari, the Father of entire creation. Keep this in mind.”

Narada intercepting the little prince

Dhruva went straight to Madhuvanam. On the way, Sage Narada intercepted and dissuaded him strongly from taking any austere step to propitiate Lord Hari, who, he said, was hard to please, adding many had tried and failed.

Dhruva got irritated and told the Sage: “O Sage, remember I am a kshatriya (warrior) lad. If many have tried to please Lord Hari, but have failed, it is all the more reason why I should try and achieve the goal. If you have anything to say to strengthen my resolve, please speak. Otherwise leave me to my own devices.”

Narada was greatly pleased to hear what the brilliant prince said. What an amazing attitude and resolve, he wondered. ‘We must have more such princes in our palaces’, thought the Sage.

Narada then gave Dhruva a mantra to chant and deepen his austerity. With his heart and mind reinforced, Dhruva went straight to the dense Madhuvanam. Selecting a suitable place for the purpose, he began his austerity.

Dhruva plunges into life-threatening austerities

He took to denial right from the start. Living on one time food a day, he ventured into further and further denials. Forsaking food altogether, he drank only water throughout the day. And lo, he left that too and lived on the pure air of Madhuvanam, full of fragrances of flowers, leaves and barks.

He left breath also in his resolve to bring Lord Hari the soonest. As intake of nourishment declines, physical activity also dwindles and slows down.

Message of Yajñas

Krishna is describing what transpires in such cases. The instance, when evaluated in terms of sacrifice, implies prāṇic propulsions being offered to the deeper resolves of the mind and intelligence, which also warrant prāṇic pulsations – prāṇān prāṇeṣu juhvati. Breath is the visible form of prāṇa. The very breathing process is led by the invisible prāṇa. Here the breathing process itself is suspended by inner, mental resolve. There also prāṇa is at work. Thus, the external breath is offered to the inner resolve, as a result of which breathing is suspended.

All these austere instances imply the content and message of sacrifice. Even to know what these verily mean, dissolves the practitioners’ sinfulness. Thus, the dedication and offering implied in Yajña are exceedingly wholesome and effective in their operational influence.