Bhagavad Gita - Chapter 6 - Shloka (Verse) 16

व्याख्या--'नात्यश्नतस्तु योगोऽस्ति'--अधिक खानेवालेका योग सिद्ध नहीं होता (टिप्पणी प0 347)। कारण कि अन्न अधिक खानेसे अर्थात् भूखके बिना खानेसे अथवा भूखसे अधिक खानेसे प्यास ज्यादा लगती है, जिससे पानी ज्यादा पीना पड़ता है। ज्यादा अन्न खाने और पानी पीनेसे पेट भारी हो जाता है। पेट भारी होनेसे शरीर भी बोझिल मालूम देता है। शरीरमें आलस्य छा जाता है। बार-बार पेट याद आताहै। कुछ भी काम करनेका अथवा साधन, भजन, जप, ध्यान आदि करनेका मन नहीं करता। न तो सुखपूर्वक बैठा जाता है और न सुखपूर्वक लेटा ही जाता है तथा न चलने-फिरनेका ही मन करता है। अजीर्ण आदि होनेसे शरीरमें रोग पैदा हो जाते हैं। इसलिये अधिक खानेवाले पुरुषका योग कैसे सिद्ध हो सकता है? नहीं हो सकता।

अब योगीके आहार आदिके नियम कहे जाते हैं अधिक खानेवालेका अर्थात् अपनी शक्तिका उल्लङ्घन करके शक्तिसे अधिक भोजन करनेवालाका योग सिद्ध नहीं होता और बिल्कुल न खानेवालेका भी योग सिद्ध नहीं होता क्योंकि यह श्रुति है कि जो अपने शरीरकी शक्तिके अनुसार अन्न खाया जाता है वह रक्षा करता है वह कष्ट नहीं देता ( बिगाड़ नहीं करता ) जो उससे अधिक होता है वह कष्ट देता है और जो प्रमाणसे कम होता है वह रक्षा नहीं करता। इसलिये योगीको चाहिये कि अपने लिये जितना उपयुक्त हो उससे कम या ज्यादा अन्न न खाय। अथवा यह अर्थ समझो कि योगीके लिये योगशास्त्रमें बतलाया हुआ जो अन्नका परिमाण है उससे अधिक खानेवालेका योग सिद्ध नहीं होता। वहाँ यह परिमाण बतलाया है कि पेटका आधा भाग अर्थात् दो हिस्से तो शाकपात आदि व्यञ्जनोंसहित भोजनसे और तीसरा हिस्सा जलसे पूर्ण करना चाहिये तथा चौथा वायुके आनेजानेके लिये खाली रखना चाहिये इत्यादि। तथा हे अर्जुन न तो बहुत सोनेवालेका ही योग सिद्ध होता है और न अधिक जागनेवालेको ही योगसिद्धि प्राप्त होती है।

By the word 'Ahara-adi' (food, etc.), recreation and waking, etc., are also expressed. The measure of food suitable for oneself ('atmasammitam') is eight mouthfuls, etc. Regarding the rule of food, he cites the Shatapatha Shruti as authority—'Yadu ha va', etc. That food being eaten—referenced famously as 'yadu ha va'—protects; that is, by producing the capability for practice (anushthana), it protects the eater through that practice; that food does not become a cause of disaster for him; this is the meaning. However, that which is eaten in excess of what is suitable for oneself, transgressing the scripture, injures the self and leads to disaster for the eater. And that food which is very little ('kaniyah'), eaten due to a lack of ascertainment of scripture, is not capable of protecting through the capacity for practice. Therefore, excessively much and excessively little food should be abandoned by one wishing to ascend to Yoga; this is the meaning.

He concludes the meaning established by Shruti with 'Tasmat' (Therefore).

He states another explanation of 'Na', etc., with 'Athava'.

Anticipating the doubt, 'What is that measure of food stated in Yoga Shastra, eating more or less than which leads to the impossibility of Yoga?', he says 'Uktam hi' (For it is said). "One should fill half with food, the third part with water. But one should leave the fourth part remaining for the movement of air." This sentence is the meaning of the word 'Adi' (etc.).

Just as Yoga is not possible for one eating too much or not eating at all, similarly, Yoga is not possible for one sleeping too much or waking too much; he states this with 'Tatha'.

To state the rule of food, etc., for the Yogi, he first states the negative aspect (exclusion) with 'Na' (No). For one eating too much—meaning eating more than the food suitable for oneself—there is no Yoga. Nor is there Yoga for one who absolutely does not eat even the food suitable for oneself. Because in both cases, there is the contingency of destruction due to disease, etc.

And similarly, the Shatapatha Shruti states: "Whatever food is suitable for oneself, that protects, that does not injure; that which is more, injures; that which is less, that does not protect." Therefore, a Yogi should not eat more or less than the food suitable for himself.

Or, it should be explained that for a Yogi eating excessively or less than the food measure recited in Yoga Shastra, there is no Yoga. That is stated: "One should fill half with food, the third part with water. But one should leave the fourth part remaining for the movement of air."

For such a person, Yoga simply is not accomplished. By that, the manifestation of purity through the destruction of the mud of Samsara—which is essentially sorrowful to the root—is cast far away; indicating this, He addresses him as 'O Arjuna'.

The prohibition of fasting (non-eating), etc., is for the incapable (weak).

For it is said in the Naradiya: "Abandoning sleep, food, fear, breath, and actions/rituals, etc., the capable one, meditating with unblinking eyes, succeeds (or becomes clear)."

Thus, with two verses, He states the rule regarding food, etc., for one devoted to the practice of Yoga, beginning with 'Na atyashnatah' (Not for one eating too much).

'Ekantam' means excessively (or absolutely).

In 'ati-jagratah' (one who is too awake), the word 'ati' (excessive) should be applied here as well.

Eating too much and total fasting are opposed to Yoga; so too are excessive recreation (activity) and total lack of recreation;

similarly, excessive sleep and waking; and likewise, excessive exertion and total non-exertion.

He states the rule regarding food, etc., for one devoted to the practice of Yoga in two verses beginning with 'Na'.

For one eating excessively much, and also for one absolutely not eating at all, Yoga—meaning Samadhi—does not occur.

Similarly, for one habituated to excessive sleep and for one staying awake too much, there is certainly no Yoga.

From proper place up to meditation on the Supreme Self, all indeed is the equipment of Yoga here; therefore "Anyadapi" (Other also) is said. Yoga-equipment means helper of Yoga. The opposition of overeating etc. to Yoga is the meaning of the verse "Natyashnatah" (Not of one who eats too much). But the usefulness of measured food etc. for Yoga is stated by the verse "Yuktahara..."; thus by negative (vyatireka) and positive (anvaya) statements, the one same meaning is stabilized—intending this division, he says "Atyashana" (Overeating).

In the verse "Yuktahara...", since recreation (vihara) and effort (ayasa) are also mentioned, showing that they too are intended in the previous verse (as prohibited in excess), "Ativihara-avihara" (excess recreation and no recreation) and "Atiayasa-anayasa" (excess effort and no effort) are stated. In "Jagratah" (of the waking one), "Ati" (excess) should be supplied. Since the word "Yukta" is the counter-correlate of the word "Ati" (excess) mentioned in the previous verse, it refers to "Mita" (measured); with this intention "Mitahara" etc. is stated. For it is heard (in Shruti): "That food which is measured according to oneself protects, it does not harm; that which is less does not protect." And they remember (in Smriti): "Half of the stomach with food, and the third part with water; but for the movement of air, the fourth part should be left remaining." Therefore, absence of all defects like less or more etc. is intended by the word "Yukta".

The adjective before the compound (Dvandva) should be connected with each member like the one after it (Yukta-ahara, Yukta-vihara, Yukta-chesta). The word "Vihara" refers to moving about/walking, or to recreation for removing drowsiness. By elimination and propriety, the meaning of the word "Chesta" here is "Ayasa" (exertion) which is the cause of fatigue. Due to the non-restriction of the word "Duhkha" and due to the power of Yoga, it is qualified as "Sakala" (All/Entire). He states the resultant meaning as "Bandha-nashana" (Destroyer of bondage).

In the construction "For such a one, Yoga becomes sorrow-destroying," there might be a delusion of the pre-existence of Yoga; to remove that, "Sampanno bhavati" (Becomes accomplished) is said.

उपर्युक्त साधन और साध्य का विस्तृत विवरण जानकर यदि कोई व्यक्ति निर्दिष्ट साध्य की प्राप्ति में स्वयं को असमर्थ पाये तो कोई आश्चर्य नहीं । ऐसा भी नहीं कि साधक में इच्छा या प्रयत्न का अभाव हो फिर भी लक्ष्य प्राप्त करना उसे कठिन ही प्रतीत होता है। वह क्या कारण है जो अनजाने ही साधक को अपने साध्य से दूर ले जाता है कोई भी वैज्ञानिक सिद्धांत प्रयोग में सफलता के लिए सावधानियों को बताये बिना पूर्ण नहीं होता। अगले कुछ श्लोकों में ध्यानयोग के मार्ग में आने वाले सम्भावित गर्तों का संकेत किया गया है जिनसे साधक को बचने का प्रयत्न करना चाहिए।ध्यान की सफलता के लिए महत्त्व का नियम यह है कि अति सर्वत्र वर्जयेत् अर्थात् जीवन के कार्यों और उपभोगो में अतिरेक का त्याग करना चाहिए। परिमितता या संयम सफलता की कुन्जी है। असंयम से विक्षेप उत्पन्न होते हैं और संगठित व्यक्तित्व का सांमजस्य भंग हो जाता है। इसलिए आहार विहार और निद्रा में परिमितता का होना आवश्यक है।भगवान् कहते हैं कि अत्याधिक मात्रा में भोजन करने वाले या अति उपवास करने वाले व्यक्ति के लिए योग असाध्य है। यहाँ खाने का अर्थ केवल मुख के द्वारा अन्न भक्षण ही नहीं वरन् सभी इन्द्रियों के द्वारा किये जाने वाले विषय ग्रहण है। इस शब्द में समाविष्ट हैं विषय ग्रहण मन की भावनाएँ और बुद्धि के विचार।संक्षेप में योगाभ्यासी पुरुष के लिए नियम यह होना चाहिए कि केवल व्यक्तिगत लाभ के लिए प्राणी जगत् का संहार किये बिना समयसमय पर जो कुछ प्राप्त होता है उसका ग्रहण या भक्षण केवल इतना ही करे कि पेट को भार न हो।यहाँ ठीक ही कहा गया है कि अत्याधिक निद्रा अथवा जागरण योग के अनुकूल नहीं है। यहाँ भी विवेकपूर्ण परिमितता ही नियम होना चाहिए। संभव है कि मन्दबुद्धि पुरुष इस श्लोक के तात्पर्य को न समझकर प्रश्न पूछे कि किस पुरुष के लिए योग सहज साध्य होता है इसके उत्तर में कहते हैं।

'There is Yoga' (etc.). 'Yukta-ahara' (etc.): regarding 'Aharas'—meaning objects being grasped (by the senses).

'Vihara' implies the tendency towards enjoyment. And its 'yuktatva' (appropriateness) consists of neither extreme attachment nor extreme total abandonment.

Apply this everywhere. The rest is clear.

Regarding 'Jagrata' (one who is awake), etc.—due to the Sage being an authority, it is like the Veda. So also elsewhere.

Regarding 'Na cha ekantam anashnatah' (Nor for one who strictly abstains from food)... and 'jagrato naiva cha' (nor for one who is awake)—the prohibition of fasting and waking strictly laid out for the practitioner might be understood as 'universal' (applying to all contexts); to refute this understanding, he (the commentator) states the meaning with 'Anashanadi' (fasting, etc.). 'Why?'—To this, implying 'because that is prescribed for the capable one,' he says 'Uktam hi' (For it is said).

'Amilitaksha' means one with eyes slightly closed; the connection is with 'Shaktastu' (but the capable one).

By what is the appropriateness (yuktatva) of food, etc., defined? To this, he says 'Yukta' etc. 'Upaya' (means) signifies Samadhi. Indeed, Samadhi is the meaning of the verbal root. And the meaning of the suffix is 'possessing that'. Therefore, it is stated as 'Sa-upaya' (with means).

What is the nature of this 'Sa-upaya-ness' (being conducive to the means) of food, etc.? To this, he says 'Yavata' (by as much as), etc. By the word 'Adi' (etc.), the excitement of the senses, laziness, etc., are included. Association (sahitya) with the 'Upaya' (means) actually signifies 'non-opposition to it'. And that is of such nature; this is the meaning.

Thus, in two verses, He states the rule regarding food, etc., for one devoted to the practice of Yoga. That food which, when eaten, digests well and produces work-capacity for the body is 'atmasammitam' (measured/suitable for oneself); transgressing that, for one eating more out of greed, there is no Yoga. This is because of being afflicted by disease due to the defect of indigestion.

Nor is there Yoga for one who absolutely abstains from eating; because the body becomes incapable of action due to the lack of nutritional essence (rasa) resulting from non-eating or eating too little. According to the Shatapatha Shruti: "Whatever food is suitable for oneself, that protects, that does not injure; that which is more, injures; that which is less, that does not protect." Therefore, the meaning is that a Yogi should not eat more or less than the food suitable for himself.

Or, the meaning is that Yoga is not accomplished for one eating more or less than the measure stated in Yoga Shastra, such as: "One should fill half with food, the third part with water. But one should leave the fourth part remaining for the movement of air."

Similarly, there is certainly no Yoga for one habituated to excessive sleep and for one staying awake too much. The intention is, 'O Arjuna, be careful.'

One 'cha' (and) is used to include the transgression of the mentioned food rules. The other ('cha') is to include faults not mentioned here. As stated in the Markandeya Purana: "Not bloated, not hungry, not tired, and not with an agitated mind; O King of Kings, the Yogi should practice Yoga for the sake of his own perfection. Not in extreme cold, nor in heat, nor in conflict, nor in windy places; in these times (conditions), one intent on meditation should not practice Yoga," etc.

Thus, having stated the fruit of Yoga, for the sake of its stability, He states the (rule of) food, etc., with 'Na atyashnatah' (Not for one eating too much), etc. 'Ati ashnatah'—meaning for the excessive enjoyer, for one eating (solely) for the nourishment of the body—there is no (Yoga). And nor for one absolutely ('ekantam') not eating—meaning one who performs fasting without knowing the nature of the Lord;

and for one habituated to excessive dreaming—meaning one habituated to sleep whose sole nature is total forgetfulness; and for one who is awake—there is certainly no Yoga—meaning union with Me (Matsanyogah).

'Na atyashnatah'—for one eating by transgressing the measure of food suitable for oneself ('atmasammitam')—meaning for one eating too much—there is no Yoga. And nor is there Yoga for one who absolutely abstains from eating. As per the (Shatapatha) Shruti: "Whatever food is suitable for oneself, that protects, that does not injure; that which is more, injures; that food which is very little ('kaniyah'), that does not protect." Therefore, a Yogi should not eat more or less than the food suitable for himself.

Or, there is no Yoga for a Yogi eating in excess of the food measure recited in the Yoga Shastra. For the measure is stated: "Half (the stomach) of food and condiments, the third of water; but one should leave the fourth part remaining for the movement of air," etc.

Similarly, O Arjuna, Yoga does not occur for one habituated to excessive sleep, nor indeed does it occur for one staying awake excessively. How then does Yoga occur? This is stated (next).

He strengthens that very point by reversion (stating the negative case)—'Na atyashnatah' (Not for one eating too much)—this is clear.

But for one whose food and recreation are appropriate ('yukta'), Yoga becomes the destroyer of sorrow.

न not? अत्यश्नतः of one who eats too much? तु verily? योगः Yoga? अस्ति is? न not? च and? एकान्तम् at all? अनश्नतः of one who does not eat? न not? च and? अतिस्वप्नशीलस्य of one who sleeps too much? जाग्रतः one who is awake? न not? एव even? च and? अर्जुन O Arjuna.Commentary In this verse the Lord prescribes the diet for the students of Yoga. You must observe moderation in eating and sleeping. If you eat too much you will feel drowsy? and sleep will overpower you. You will get indigestion? flatulence? diseases of the bowels and the liver. If you eat too little you will get weakness and you will not be able to sit for a long time in meditation. You should eat neither more nor less than what is actually necessary for maintaining the body in a healthy and strong state.It may mean also that success in Yoga is not possible for him who eats more than the antity prescribed in the text books on Yoga. They prescribe Half the stomach must be filled with food a arter with water and the remaining fourth must be empty for the free movement of air. This is the Mitahara or moderate diest for a student of Yoga.If you sleep too much you will become lethargic. The mind will be dull and the body will be heavy. You cannot meditate. If you sleep too little you will experience drowsiness. You will sleep during meditation. Keep the golden medium. You will have rapid progress in Yoga.

Tu, but) O Arjuna, Yoga na asti, is not; atiasnatah, for one who eats too much, for one who eats food more than his capacity; na ca, nor is Yoga; anasnatah, for one who does not eat; ekantam, at all. This accords with the Vedic text, 'As is well known, if one eats that much food which is within one's capacity, then it sustains him, it does not hurt him; that which is more, it harms him; that which is less, it does not sustain him' (Sa. Br.; Bo. Sm. 2.7.22). Therefore, a yogi should not eat food more or less than what is suitable for him. Or the meaning is that Yoga is not for one who eats more food than what is prescribed for a yogi in the scriptures on Yoga. Indeed, the antity has been mentioned in, 'One half of the stomach is to be filled with food including curries; the third arter is to be filled with water; but the fourth arter is to be left for the movement of air,' etc.
Similarly, Yoga is not for ati svapna-silasya, one who habitually sleeps too long; and Yoga is na eva, surely not; jagratah, for one who keeps awake too long.
How, again, does Yoga become possibel? This is being stated:

Over-eating and excessive fasting are opposed to Yoga. So also are excessive recreation and non-recreation, too much of sleep and too much of vigil. So too, are overwork and idleness.