Bhagavad Gita 4.26
Spoken by Krishna · Verse 26 of 42
श्रोत्रादीनीन्द्रियाण्यन्ये संयमाग्निषु जुह्वति । शब्दादीन्विषयानन्य इन्द्रियाग्निषु जुह्वति ॥
śrotrādīnīndriyāṇy anye saṃyamāgniṣu juhvati | śabdādīn viṣayān anya indriyāgniṣu juhvati ||
Some offer the senses into restraint's fire. Others offer sense-objects into the senses' fire. Both are valid yajna.
Word by word (3)
- śrotra-ādīni indriyāṇi anye saṃyama-agniṣu juhvati
- — others offer the senses — hearing and the rest — into the fires of restraint · Śrotra = hearing (the ear faculty). Ādīni = and the rest, beginning from (a common abbreviation). Indriyāṇi = the senses (from Indra — the king-power; the faculties that perceive). Saṃyama-agniṣu = in the fires of restraint (saṃyama = complete self-control; agniṣu = in the fires, plural). The senses themselves are offered as oblation into the fire of discipline. The ascetic path.
- śabda-ādīn viṣayān anye indriya-agniṣu juhvati
- — others offer the sense-objects — sound and the rest — into the fires of the senses · Śabda = sound (the object of hearing). Ādīn = and the rest. Viṣayān = sense objects (viṣaya = domain, field, the object that a sense engages with). Indriya-agniṣu = in the fires of the senses (the senses treated as consuming fires). Two complementary offerings: offer the senses (the perceivers) OR offer the objects (the perceived). Both are forms of the same fundamental movement of offering what arises.
- saṃyama-agniṣu
- — saṃyama-agniṣu = in the fires of restraint/control (saṃyama = complete restraint, sam + yam = fully-restrained; agni = fire; the plural agniṣu indicates multiple fires of restraint — different sense channels require different fires of control); the fire metaphor: just as a physical yajna transforms the oblation, so restraint-as-fire transforms what is offered into it — the senses offered into saṃyama are not suppressed but transmuted; the yajna-framework makes sense-control a sacred act, not mere willpower
Some offer the senses — hearing and the rest — as sacrifice into the fires of restraint. Others offer the sense-objects — sound and the rest — into the fires of the senses.
A modern analogy
Two approaches to sensory discipline: the first closes the window (restraining the sense); the second lets what comes through burn as offering. The meditator who blocks all input vs. the mindfulness practitioner who lets each sensation arise and release. Both are recognized as yajna.
Take with you
- Saṃyama-agni: restraint as fire — the discipline that 'burns' the senses' uncontrolled movement.
- Indriya-agni: the senses themselves treated as the fire — objects are offered (let go) into the consuming awareness.
- Two complementary approaches: withdrawal of senses (pratyāhāra approach) vs. mindful non-attachment to objects.
- The common thread: both are offering, both are yajna. The act of offering (not the technique) is the key.
Public-domain translations (5) compare all →
Others offer the organs of hearing etc. as sacrifice in the fires of restraint; others sacrifice the objects of the senses — sound etc. — in the fires of the senses. [1]
Others sacrifice the senses — hearing and others — in the fire of restraint; still others sacrifice the objects of the senses — sound and others — in the fires of the senses. [4]
Others sacrifice hearing and the other senses in the fire of restraint; others sacrifice sound and other objects of sense in the fire of the senses. [6]
And others offer hearing and the senses to the fire of discipline; And others offer the sense-objects to the fires of the senses. [7]
Some sacrifice the senses — hearing and others — in the fire of restraint; others sacrifice the objects of sense — sound and others — in the fires of the senses. [9]
This verse speaks to
Where this thread continues
Like a tortoise draws in its limbs, the wise one withdraws senses from objects. Wisdom stands firm.
Some offer to the gods as yajna. Others offer yajna itself into the fire of Brahman — the practice becomes the offering.
O Madhusūdana — I see no stable foundation for this yoga: the mind's restlessness defeats all steadiness.
Those who know Me as Adhibhūta, Adhidaiva, and Adhiyajña — they know Me even at death, with unified minds.
For the liberated one — attachment gone, mind settled in knowledge, acting for yajna — all karma completely dissolves.
Beholding Your gentle human form, O Janārdana — now I am composed; my mind restored, I have come back to my own nature!
Verse 26 of 42 · back to Chapter 4