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Gita : Ch-6. Slo-17.

In  this  slokam  Lord  explains  to  whom  Yogam  is  attainable :

Srimad Bhagavad-Gita :

Chapter-6. ( Dyana-yogam )

Slokam-17. (   To   whom   yogam    available : One  who  ( Sadhaka )   follows a  disciplined   life   style ,  attains   progress in  meditation and   succeeds ) - ( He who is temperate in his habits of eating, sleeping, working and recreation can mitigate all material pains by practicing the yoga system.)

yuktaharaviharasya    yuktaceshtasya    karmasu,

yuktasvapnavabodhasya   yogo bhavati duhkhaha.

yukta   ahara   viharasya   =   one   who   follows  regulated    medium    eating    and    recreation;

karmasu    yukta    ceshtasya   =   also    discharging    duties  ( karma-s ) -  regulated    discipline   followed,  while   saving    energy;

yukta    svapna    avabodhasya   =   also   medium   regulated    sleep    and    wakefullness;

yogah    duhkhaha    bhavati   =   practice   of    yoga,   becomes    diminishing pains.

Lord Krishna declares that those who are moderate, restrained and regulated are eligible candidates to practice yoga or the science of the individual consciousness attaining communion with the ultimate consciousness.

What kind of person is able to begin the practice of yoga or the science of the individual consciousness attaining communion with the ultimate consciousness? The answer is the person who is moderate, restrained and regulated in all activities. Thus Lord Krishna states that such persons are eligible to practice yoga.

Lord Krishna uses the compound word yuktahara-viharasya means one who is temperate and regulated in their eating habits so that the efforts to feed oneself are minimised allowing the effort to achieve perfection in meditation to be maximised.

Lord Krishna is stating that over eating and too little eating as well as extreme activity and complete inactivity are all detrimental to yoga or the science of the individual consciousness attaining communion with the ultimate consciousness. The same applies for excessive sleep and not enough sleep as well as over indulgence in work which causes exhaustion and hence idleness. To that person who is disciplined in eating habits and exercise, who is regulated in sleep and waking then meditation becomes the panacea for life's afflictions and the royal path out of samsara or the endless cycle of birth and death.

Extravagance in the matter of eating, sleeping, defending and mating—which are demands of the body—can block advancement in the practice of yoga. As far as eating is concerned, it can be regulated only when one is practiced to take and accept prasadam, sanctified food.

Lord Krishna is offered, according to the Bhagavadgeeta (Bg. 9.26), vegetables, flowers, fruits, grains, milk, etc. In this way, a person in  consciousness becomes automatically trained not to accept food not meant for human consumption, or which is not in the category of goodness.

As far as sleeping is concerned, a  conscious person is always alert in the discharge of his duties in consciousness, and therefore any unnecessary time spent sleeping is considered a great loss.

A  conscious person cannot bear to pass a minute of his life without being engaged in the service of the Lord. Therefore, his sleeping is kept to a minimum. . As far as work is concerned, a  conscious person does not do anything which is not connected with interest, and thus his work is always regulated and is untainted by sense gratification.

Since there is no question of sense gratification, there is no material leisure for a person in  consciousness. And because he is regulated in all his work, speech, sleep, wakefulness and all other bodily activities, there is no material misery for him.

To be continued   ....


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Gita : Ch-10. Slo-12 & 13.

Srimad  Bhagavad-Gita :

Chapter-10. ( Vibhuthi-yogam)

Slokam-12 & 13.


arjuna uvaca :

param  brahma  param  dhama  pavitram  paramam  bhavan,

purusham  sasvatam  divyam  adidevamajam  vibhum.

arjuna uvaca :  arjuna  said;

param  brahma  param  dhama  =  supreme  brahmam  and  supreme  place  to  attain (sustenance );

paramam  pavitram  bhavan  =  supreme  and  purest  are  yourself;

tvam  sasvatam  divyam  purusham  =  you  are  the  divine  permanent purushan;

adi-devam-ajam  =  very  first  supreme  lord  and  unborn ( svayambhu );

vibhum  =  all  pervading,  ( said )  as;


ahustvamrshayah  sarve  devarshirnaradastatha,

asito  devalo  vyasah  svayam  caiva  bravishi me.

sarve  rshayah  =  all  rishi-s  and;

tatha  devarshih  naradah  =  also  deva  rishi  narada  and;

asitah  devalah  =  asitan  and  devala;

vyasah  ahu  =  and  vyasa  too  say;

svayam  eva  =  now  you  are  your  own;

me  bravishi  ca  =  also  explained,  ( the  above,  that  way said ) to  me.


Gita : Ch-13. Slo-13. Discussion-3.

Bhagavad-Gita :
Chapter-13. ( Kshetra-kshetrajna-vibhaga-yogam )

Slokam-13. ( I shall now explain the knowable, knowing which you will taste the eternal. This is beginningless, and it is subordinate to Me. It is called Brahmam, the spirit, and it lies beyond the cause and effect of this material world.)

jneyam  yat  tat  pravakshyami  yatjnatvamrtamasnute,

anadimat  param   brahma  na  sat  tannasaducyate.

jneyam  yat  =   (which )  the  one  which  is  to  be  known  ( knowledge );
yat  jnatva  =  ( if  )  that  one  is  known ( knowing  that  knowledge );
amrtam  asnute  =  results  in  gaining  amrtatvm;
tat  pravakshyami  =  that  I  will  tell ( teach )  you;
anadimat  param   brahma  =  that  is  the  beginningless   Para-brahmam  ( the Supreme  abode ) ;
tat  sat  na  asat  na  =  that  either  sat ( cause ) or  asat  ( effect );
ucyate  =  cannot  be  said ( called ).

Discussion -3.
The use of the term innermost self to refer to the brahman does not create any contradiction bec…

Gita : Ch-5. Slo-27 & 28.

(Very important slokam-s, Here Lord narrates the details of meditation)

Srimad Bhagavad-Gita:

Chapter-5. ( Karma-sanyasa-yogam )

Slokam-27 & 28. (  Shutting out all external sense objects, keeping the eyes and vision concentrated between the two eyebrows, suspending the inward and outward breaths within the nostrils—thus controlling the mind, senses and intelligence, the tranecendentalist becomes free from desire, fear and anger. One who is always in this state is certainly liberated.)


Sparsan    krtva    bahirbahyan     cakshuscaivantare     bhruvoh,

pranapanau    samau    krtva     nasabhyantaracarinau.

( 28 ).

Yatendriyamanobuddhiah    muniahmokshaparayanah,

vigatecchabhayakrodhah    yah    sada     mukta    eva    sah.


bahirbahyan     sparsan  =  unnecessary   external    sense     objects,    such    as    sound, etc.;

bahiah    krtva  =   do    not    allowing    to   enter    within,   by    determination,   setting   them    outside;

cakshuah    ca  =  keeping …