Srimad Bhagavad-Gita : Chapter-15. Slokam - 14.

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Friday, November 13, 2020. 08 : 51. AM.

Srimad Bhagavad-Gita

Chapter-15. Purushothama-yogam

Slokam - 14.

"This  chapter is very important, hence kindly  follow  and  understand  each  slokam  well."

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Slokam-14. 

"Aham  vaisvanaro  bhutva  praninam  deham  asritah,

pranapanasamayuktah  pacamyannam  caturvidham."

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Translation :

Aham  praninam  deham  asritah   vaisvanarah   bhutva  =  I  am  in  the  body  of  all  living  things,  present and  active   in  the  state  of  'Vaisvanaran'  ( Jadaragni )  the  digesting  fire;

prana-apana-samayuktah  =  joining  or  mixing  with  the  pranavayu  ( inhaing) and  apana vayu  ( exaling );

catur-vidham  annam  pacamy  =  digest  four  types  of  food.

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Tattvam (Essence) : 

"I am the fire of digestion in every living body, and I am the air of life, outgoing and incoming, by which I digest the four kinds of foodstuff."

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Discourse :

According to Ayur-vedic Sastram,  we understand that there is a fire in the stomach which digests all food sent there. When the fire is not blazing, there is no hunger, and when the fire is in order, we become hungry. Sometimes when the fire is not going nicely, treatment is required. In any case, this fire is representative of the Supreme Personality of Godhead. Vedic mantras also confirm that the Supreme Lord or Brahman is situated in the form of fire within the stomach and is digesting all kinds of foodstuff. Therefore since He is helping the digestion of all kinds of foodstuff, the living entity is not independant in the eating process. Unless the Supreme Lord helps him in digesting, there is no possibility of eating. He thus produces and digests foodstuff, and, by His grace, we are enjoying life. . The Lord is situated within sound and within the body, within the air and even within the stomach as the digestive force. There are four kinds of foodstuff: some are swallowed, some are chewed, some are licked up, and some are sucked, and He is the digestive force for all of them.

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Continuing on Lord Krishna affirms that His potency is vaisvanara or the digestive fire within the physical body that combing with the prana or exhalation and the apana or inhalation digests the four types of food eaten by jivas or embodied beings which are chewed, sucked, licked or drank. The first is that which is chewed by masticating the food into small pieces so it can be swallowed such as bread and vegetables. Next is that which can be licked by the tongue and swallowed without chewing like honey or molasses. After is that which can be sucked like the juice within sugarcane and finally is that which can be swallowed without chewing such as soups and liquid beverages. Hence they are all different.

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Lord Krishna abides within the physical bodies of all jivas or embodied beings as vaisvanara the digestive fire which joining with the vital airs of prana or exhalation and apana or inhalation, digest the four kinds of food that are chewed, sucked, licked and drank. This is also confirmed in the Brhadaranyaka Upanisad V.IX.I beginning ayamagnirvaisvanaro yo ayamantah puruse meaning: From the purusa or Supreme Lord comes the fire of digestion known as vaisvanara by which food that is eaten is digested.

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The Supreme Lord Krishna discloses that He is abiding in the physical body as the fire of digestion known as vaisvanarah assisting in the sustenance of all jivas or embodied beings.

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Lord Krishna declares that He is vaisvanara the digestive fire which joins together with the vital breaths of prana or exhalation and apana or inhalation. Together they digest in the stomach the four kinds of food which are foods that are khadva or chewed, soshva or sucked, lehya or licked and peya or drank. In these last three verses Lord Krishna is specifying integral functions of the jivas or embodied beings and of the Earth that are manifestations of His opulent glories. The expressions that He becomes the light of the sun, moon and fire etc. are meant to indicate the predicated relationship that theses object have in regard to Him. That fact that such relationships exist in reference to all things is substantiated in the next slokam.

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To be continued  ...

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