अहं वैश्वानरो भूत्वा प्राणिनां देहमाश्रितः।
प्राणापानसमायुक्तः पचाम्यन्नं चतुर्विधम्।।15.14।।
।।15.14।।प्राणियोंके शरीरमें रहनेवाला मैं प्राणअपानसे युक्त वैश्वानर होकर चार प्रकारके अन्नको पचाता हूँ।
15.14 Bhutva, taking the form of; vaisvanarah, Vaisvanara, the fire in the stomach, mentioned in such Upanisadic texts as, This fire that is within man and digests the food (that is eaten) is Vaisvanara (Br. 5.9.1); becoming that Vaisvanara, and asritah, residing in, entering; deham, the bodies; praninam, of creatures, of living beings; aham, I Myself; prana-apana-samayuktah, in association [i.e. kindled, inflamed, by Prana and Apana.] with Prana and Apana; [Prana-that vital force which goes upward and has its seat really in the heart (cf. Tai. Br. 188.8.131.52), but it said to be located at the tip of the nose since its presence is directly felt there. Apana-that vital force which goes downward, below the navel, and has its seat in the organs of excertion.-Tr.] pacami, digest; the caturvidham, four kinds of; annam, food-those that are eaten by masticating, swallowing, sucking and licking. The eater is the fire called Vaisvanara, and the eaten is the food Soma. One who looks upon all that there is as being these two, fire and Soma, is not affected by the impurity of food. Further,
15.12-14 Yad aditya-etc. upto caturvidham. While clarifying the role [of the Lord] as the Creator, Sustainer and Destroyer - a role that has been indicated in the Tenth Chapter - by [the description of Him as identical with] the triple luminories like the sun etc., our venerable preceptor has rightly said : The present passage declares that the power, the pentad of elements has [both] collectively and individually, to sustain the world, is the Absolute power of the Bhagavat Himself. For instance : The sunlight has the power of illumining and sustaining, because the twin elements of the fire and the earth are one [with the Bhagavat]. This has been started by the twin hemistitches [That light] which is found in the sun etc. and And by penetrating the earth etc. The moon-light is illumining and nourishing because of its assoication of the elements of the earth, the water and the fire [with the Bhagavat]. That has been stated by the portion [That light] which is in the moon and by the hemistitch Being the sapful moon I nourish all plants. The light of fire is, however, of the nature of illumining, parching, burning, sweating and ripening (or cooking). It is so because of the association of the elements, the earth, the water, the fire and the wind [with the Bhagavat]. The same has been said here by the portion, [That light] which is in the fire and also by the [entire verse] I, being the digestive fire etc. But the [element] ether is no doubt all pervaisve (inclusive), because it is of the form of room which is nothing but awareness. Therefore, having so far explained the nature [of the Absolute Self] as the object of knowledge, now, with a view to show the Self to be conscious of the freedom that remains as a background (or substratum) of that very nature of object of knowledge; to be of transcending nature; to be the Supreme Lord; to be independent in all knowledges; and to be the Creator of all; [the Lord] says -
15.14 Becoming the digestive fire, or the fire of digestion, I function within the bodies of all living creatures. In union with various activities of inward and outward breaths, I digest the four kinds of food eaten by individuals. These consist of foods to be chewed, sucked, licked and drunk. The Supreme Person who has the Soma, digestive fire etc., as his glory (Vibhuti) is here eated with Him by means of co-ordinate predication in the verses Becoming the juicy Soma and Becoming the digestive fire. He now sets forth the reason for eating these glories with Himself.
Aham vaishwaanaro bhootwaa praaninaam dehamaashritah; Praanaapaana samaayuktah pachaamyannam chaturvidham.
aham—I; vaiśhvānaraḥ—fire of digestion; bhūtvā—becoming; prāṇinām—of all living beings; deham—the body; āśhritaḥ—situated; prāṇa-apāna—outgoing and incoming breath; samāyuktaḥ—keeping in balance; pachāmi—I digest; annam—foods; chatuḥ-vidham—the four kinds