[Advaita-l] Physical Fitness

[D.V.N.Sarma డి.వి.ఎన్.శర్మ]

This in contrast to Swami Vivekanada's exhortation to youth to
get physical fitness also by quoting the same passage.

regards,
Sarma.

2011/3/5 Sriram Krishnamurthy <asksriramjobs at gmail.com>

> Venkatesh Ji,
> Shankara's commentary is as follows:
> This atma is not attainable by one who does not have strength,strength
> meaning the spiritual strength(viryahinena) born out of abidance in the
> atma(atma nistha).
>
> Om Tat Sat,
> Sriram
>
>
>
> 2011/3/5 Venkatesh Murthy <vmurthy36 at gmail.com>
>
> > Namaste Sri Subrahmanian,
> >
> > Dhanyavada.
> >
> > One  important Vakya is from  Mundaka Upanishad 'Nayam Atma
> > Balaheenena Labhyaha' . This Atma cannot be gained by the weak person.
> > Kindly explain how Adi Sankara has explained this. Who is Balaheena?
> > Is he physically weak person only? Is he mentally weak also because he
> > cannot keep his senses under control?
> >
> > Regards
> >
> > -Venkatesh
> >
> > 2011/3/5 V Subrahmanian <v.subrahmanian at gmail.com>:
> >  > The Bhagavadgita says:
> > >
> > > नियतं कुरु कर्म त्वं कर्म ज्यायो ह्यकर्मणः।
> > > *शरीरयात्रापि च ते न प्रसिद्ध्येदकर्मणः*।।3.8।।
> > >
> > > //यतः कर्म ज्यायः अधिकतरं फलतः, हि यस्मात् अकर्मणः अकरणात् अनारम्भात्।
> > कथम्?
> > > *शरीरयात्रा शरीरस्थितिः अपि च ते तव न प्रसिध्येत् प्रसिद्धिं न गच्छेत्
> > > अकर्मणः अकरणात्*। अतः दृष्टः कर्माकर्मणोर्विशेषो लोके।//
> > >
> > > // hi, for, from the point of view of result; karma, action; is jyayah,
> > > superior; akarmanah, to inaction, to non-performance (of duties). Why?
> > Ca,
> > > and; akarmanah, through inaction; api, even; te sarira-yatra, the
> > > maintenance of your body; na prasiddhyet, will not be possible.
> > Therefore,
> > > the distinction between action and in action is abvious in this
> world.//
> > >
> > > The Bhagavadgita verse covers the aspect of physical fitness too for a
> > > spiritual aspirant:
> > >
> > > युक्ताहारविहारस्य युक्तचेष्टस्य कर्मसु।
> > >
> > > युक्तस्वप्नावबोधस्य योगो भवति दुःखहा।।6.17।।
> > >
> > >
> > > -- युक्ताहारविहारस्य आह्रियते इति आहारः अन्नम्, *विहरणं विहारः
> पादक्रमः*,
> > तौ
> > > युक्तौ नियतपरिमाणौ यस्य सः युक्ताहारविहारः तस्य, तथा युक्तचेष्टस्य
> युक्ता
> > > नियता चेष्टा यस्य कर्मसु तस्य, तथा युक्तस्वप्नावबोधस्य युक्तौ स्वप्नश्च
> > > अवबोधश्च तौ नियतकालौ यस्य तस्य, युक्त्ताहारविहारस्य युक्त्तचेष्टस्य
> > कर्मसु
> > > युक्त्तस्वप्नावबोधस्य योगिनो योगो भवति दुःखहा दुःखानि सर्वाणि हन्तीति
> > > दुःखहा, सर्वसंसारदुःखक्षयकृत योगः भवतीत्यर्थः।।अथ अधुना कदा युक्तो भवति
> > > इत्युच्यते -- ।।6.17।।
> > >
> > >
> > > //6.17 Yogah bhavati, Yoga becomes; duhkha-ha, a destroyer of
> sorrow-that
> > > which destroys (hanti) all sorrows (duhkhani)-, i.e., Yoga destroys all
> > > worldly sorrows; yukta-ahara-viharasya, of one whose* eating and
> > movements
> > > are regulated*- ahara (lit. food) means all that is gathered in,
> > According
> > > to the Commentator, ahara, which also means food, includes mental 'food
> > as
> > > well. (See Chandogya Up. 7.26.2.-आहारशुद्धौ सत्त्वशुद्धिः..ध्रुवा
> > स्म्तिः).
> > > and *vihara means moving about, walking*; one for whom these two are
> > > regulated (yukta) is yukta-ahara-vihara-; and also yukta-cestasya, of
> one
> > > whose effort (cesta) is moderate (yukta); karmasu, in works; similarly,
> > > yukta-svapna-avabodhasya, of one whose sleep (svapna) and wakefulness
> > > (avabodha) are temperate (yukta), have regulated periods. To him whose
> > > eating and movements are regulated, whose effort in work is moderate,
> > whose
> > > sleep and wakefulness are temperate, ome concentrated? That is being
> > > presentlYoga becomes a destroyer of sorrows.When does a man becy
> stated:
> > //
> > >
> > > Here we see what is spoken as psycho-somatic is referred to.  The gross
> > body
> > > and the subtle body are to be taken care of by regulation in food and
> > > activity.  Sleep and wakefulness are also being taught to be regulated.
> > > These are something that modern science, especially medical science,
> too
> > > talks for a person's well being.
> > >
> > > ॐ *आप्यायन्तु ममाङ्गानि वाक्प्राणश्चक्षुः
> > > श्रोत्रमथो बलमिन्द्रियाणि च सर्वाणि ।*
> > > सर्वं ब्रह्मौपनिषदं माऽहं ब्रह्म निराकुर्यां मा
> > > मा ब्रह्म निराकारोदनिराकरणमस्त्वनिराकरणं मेऽस्तु ।
> > > तदात्मनि निरते य उपनिषत्सु धर्मास्ते मयि सन्तु ते मयि सन्तु ॥
> > >
> > > (ShAnti pATha for Kenopanishad)
> > >
> > > In the Taittiriya Upanishad 1.4.1 we have:
> > >
> > > शरीरं मे विचर्षणम्, जिह्वा मे मधुमत्तमा ...(May my body be fit...)
> > >
> > > Here again in 2.8.1  we have:  आशिष्ठो *दृढिष्ठो बलिष्ठः ...*.
> > > //Suppose there is a young man—a noble young man in the prime of life,
> > good,
> > > learned, *firm in body and strong *and possesses the whole world, full
> of
> > > wealth, is his: that is one measure of human bliss. //
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