सूक्ष्मभूत-भूतात्मविज्ञानम्
Knowing the subtle principle and the bhūtātman through yoga
प्रादेशमात्रे हृदि निःसृतं यत् तस्मिन् प्राणानात्मयाजी जुहोति । तस्याग्निहोत्रं हुतमात्मसंस्थं सर्वेषु लोकेषु सदेवकेषु,आत्मयज्ञ करनेवाला ज्ञानी पुरुष नाभिसे लेकर हृदयतकका जो प्रादेशमात्र स्थान है, उसमें प्रकट हुई जो चैतन्यज्योति है, उसीमें समस्त प्राणोंकी--इन्द्रिय, मन आदिकी आहुति देता है अर्थात् समस्त प्राणादिका आत्मामें लय करता है। उसका प्राणाग्निहोत्र यद्यपि अपने शरीरके भीतर ही होता है तथापि वह सर्वात्मा होनेके कारण उसके द्वारा देवताओंसहित सम्पूर्ण लोकोंमें प्राणाग्निहोत्रकर्म सम्पन्न हो जाता है; अर्थात् उसके प्राणोंकी तृप्तिसे सम्पूर्ण ब्रह्माण्डके प्राण तृप्त हो जाते हैं
prādeśamātre hṛdi niḥsṛtaṃ yat tasmin prāṇān ātmayājī juhoti | tasyāgnihotraṃ hutam ātmasaṃsthaṃ sarveṣu lokeṣu sadevakeṣu ||
Vyāsa said: The knower who performs the inner sacrifice offers his vital powers into that consciousness-flame which has arisen within the heart, in the space of a mere span. Though his agnihotra is offered within his own self, it is, by virtue of his identity with the universal Self, accomplished throughout all worlds together with the gods—so that by the satisfaction and pacification of his own prāṇas, the life-forces of the whole cosmos are as it were satisfied.
व्यास उवाच
External ritual is reinterpreted as an inner yajña: the wise person offers the prāṇas (including senses and mind) into the Self’s inner light in the heart. Because the realized person abides as the universal Self, this inward offering is said to be effective for all worlds, expressing the ethical ideal that self-mastery and inner purification have universal benefit.
Vyāsa is describing the practice and stature of a jñānī who performs ātma-yajña. The verse portrays a contemplative ‘agnihotra’ occurring within the heart-space, where the practitioner dissolves the functions of life and mind into consciousness, and it frames this as a cosmic act reaching even the realms of the gods.