Bhagavad Gita - Chapter 6 - Shloka (Verse) 17

व्याख्या-- युक्ताहारविहारस्य--भोजन सत्य और न्यायपूर्वक कमाये हुए धनका हो, सात्त्विक हो, अपवित्र न हो। भोजन स्वादबुद्धि और पुष्टिबुद्धिसे न किया जाय, प्रत्युत साधनबुद्धिसे किया जाय। भोजन धर्मशास्त्र और आयुर्वेदकी दृष्टिसे किया जाय तथा उतना ही किया जाय, जितना सुगमतासे पच सके। भोजन शरीरके अनुकूल हो तथा वह हलका और थोड़ी मात्रामें (खुराकसे थोड़ा कम) हो--ऐसा भोजन करनेवाला ही युक्त (यथोचित) आहार करनेवाला है।विहार भी यथायोग्य हो अर्थात् ज्यादा घूमनाफिरना न हो प्रत्युत स्वास्थ्यके लिये जैसा हितकर हो, वैसा ही घूमना-फिरना हो। व्यायाम, योगासन आदि भी न तो अधिक मात्रामें किये जायँ और न उनका अभाव ही हो। ये सभी यथायोग्य हों। ऐसा करनेवालोंको यहाँ युक्त-विहार करनेवाला बताया गया है।

तो फिर योग कैसे सिद्ध होता है सो कहते हैं जो खाया जाय वह आहार अर्थात् अन्न और चलनाफिरनारूप जो पैरोंकी क्रिया है वह विहार यह दोनों जिसके नियमित परिमाणसे होते हैं और कर्मोंमें जिसकी चेष्टा नियमित परमाणसे होती है जिसका सोना और जागना नियतकालमें यथायोग्य होता है ऐसे यथायोग्य आहारविहारवाले और कर्मोंमें यथायोग्य चेष्टा करनेवाले तथा यथायोग्य सोने और जागनेवाले योगीका दुःखनाशक योग सिद्ध हो जाता है। सब दुःखोंको हरनेवालेका नाम दुःखहा है। ऐसा सब संसाररूप दुःखोंका नाश करनेवाला योग ( उस योगीका ) सिद्ध होता है यह अभिप्राय है।

Having stated the absence (exclusion) of Yoga for one lacking the regulation of food, sleep, etc., he now explains the connection to Yoga for one possessing those regulations with 'Katham punah' (How then), etc.

The regulation of food is 'half for eating', etc.; the regulation of recreation (vihara) is 'one should not go beyond a yojana (a specific measure of distance)', etc.; the regulation of exertion in actions is the control of speech, etc.; the regulation of time for sleeping and waking is: waking during the first period of the night measured at ten ghatikas, sleeping in the middle, and waking again during the ten-ghatika period.

He states the fruit of the Yoga that occurs for the Yogi striving in this manner with 'Duhkhaha' (destroyer of sorrow). 'Sarvani' (all) implies those distinguished by types like adhyatmika (spiritual/internal), etc.

Since there is cessation of sorrow even in deep sleep, etc., without the mentioned Yoga, he distinguishes it with 'Sarva' (all). The phrase 'through pure knowledge' remains to be supplied.

He states the positive connection (anvaya) with 'Yukta' (disciplined/regulated). 'Ahara' is that which is gathered (ingested), i.e., food. 'Vihara' is moving about, i.e., walking (padakrama). Those two are 'yuktau'—meaning of regulated measure—for whom. The appropriateness of food has certainly been stated. The regulation of walking is of the form stated as 'one should not go beyond a yojana'.

Similarly, one whose exertion in actions—meaning in other activities—is 'yukta' (regulated).

Likewise, one whose 'svapnavabodhau'—sleep and waking—are 'yukta'; waking in the beginning and end portions of the night and sleep in the middle—thus for whom the time is regulated.

For such a Yogi, Yoga becomes 'Duhkhaha' (destroyer of sorrow)—meaning it causes the destruction of all sorrows of Samsara through the cessation of Avidya (ignorance), which is the root of all evil, by the attainment of knowledge.

'Yuktaharaviharasya' means for one whose food, etc., is conducive to the means (sa-upaya).

The meaning is: food, etc., (should be taken) only to that extent by which the absence of fatigue, etc., is ensured.

One whose food, etc., are 'yuktah'—meaning measured (parimita)—is such a person.

For one whose food and recreation are measured, whose exertion is measured, whose sleep and waking are measured, Yoga—which destroys all sorrow and destroys bondage—becomes accomplished.

'Then, of what kind of person does Yoga occur?' To this question, He says 'Yukta', etc.

One for whom food and recreation—meaning movement/walking—are 'yukta', i.e., regulated; one for whom exertion in actions—meaning duties—is 'yukta', i.e., strictly regulated;

one for whom sleep and waking are 'yukta', i.e., regulated;

for that person, Yoga, which is the dispeller of sorrow, occurs—meaning it is accomplished.

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.

इस श्लोक में वर्णित नियमों का जीवन में पालन करने से ध्यान का अभ्यास सहज सुलभ हो जाता है। आहारविहारादि में संयम रखने पर भगवान् विशेष बल देते हैं।आत्मसंयम के श्रेष्ठ जीवन का वर्णन करने में जिन शब्दों का प्रयोग किया गया है उनका भाव गम्भीर है और अर्थ व्यापक। साधारणत साधक निस्वार्थ कर्म को यह समझ कर अपनाते हैं कि यह कर्मपालन ही उन्हें आध्यात्मिक जीवन की योग्यता प्रदान करेगा। मुझे ऐसे अनेक साधक मिले हैं जो अपने ही प्रारम्भ किये गये कर्मों में इतना अधिक उलझ गये हैं कि वे उनसे बाहर निकल ही नहीं पाते। इस प्रकार स्वनिर्मित जाल से बचने का उपाय इस श्लोक में दर्शाया गया है।अपना कार्यक्षेत्र चुनने में विवेक का उपयोग करना ही चाहिए परन्तु तत्पश्चात् यह भी आवश्यक है कि हमारे प्रयत्न यथायोग्य हों। किसी श्रेष्ठ कर्म का चयन करने के पश्चात् यदि हम उसी मे उलझ जायँ तो वासनाक्षय के स्थान पर नवीन वासनाओं की निर्मिति की संभावना ही अधिक रहेगी। और तब हो सकता है कि कर्मों की थकान एवं विक्षेपों के कारण हम नीचे पशुत्व की श्रेणी में गिर सकते हैं।स्वप्न और अवबोध का सामान्य अर्थ क्रमश निद्रावस्था और जाग्रतअवस्था है। परन्तु इनमें एक अन्य गम्भीर अर्थ भी निहित है।उपनिषदों में पारमार्थिक सत्य के अज्ञान की अवस्था को निद्रा कहा गया है तथा उस अज्ञान के कारण प्रतीति और अनुभव में आनेवाली अवस्था को स्वप्न कहा गया है जिसमें हमारी जाग्रत अवस्था और स्वप्नावस्था दोनों ही सम्मिलित हैं। इस दृष्टि से वास्तविक अवबोध की स्थिति तो तत्त्व के यथार्थ ज्ञान की ही कही जा सकती है। अत इस श्लोक में कथित स्वप्न और अवबोध का अर्थ है जीव की जाग्रत अवस्था तथा ध्यानाभ्यास की अवस्था। इन दोनों में युक्त रहने का अर्थ यह होगा कि दैनिक कार्यकलापों में तो साधक को संयमित होना ही चाहिये तथा उसी प्रकार प्रारम्भ में ध्यानाभ्यास में भी मन को बलपूर्वक शान्त करके दीर्घ काल तक उस स्थिति में रहने का प्रयत्न्ा नहीं करना चाहिये। ऐसा करने से थकान के कारण ध्यान में मन की रुचि कम हो सकती है।समस्त दुखों का नाश करने की सार्मथ्य ध्यान योग में होने के कारण इसका नित्य अभ्यास करना चाहिए।कब यह साधक युक्त बन जाता है उत्तर है

'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, having stated the absence (exclusion) of Yoga for one lacking the regulations of food, etc., He states the connection to Yoga for one possessing those regulations. 'Ahara' is that which is gathered (ingested), i.e., food; 'Vihara' is moving about, i.e., exertion of the feet (walking); for whom these two are 'yukta', meaning of regulated measure. Similarly, in other actions also—such as the repetition of Om (Pranava japa) and recitation of Upanishads, etc.—for whom the exertion is 'yukta', meaning regulated in time. And 'Svapna' is sleep, 'Avabodha' is waking; for whom these two are 'yukta', meaning regulated in time. For him, Yoga occurs—meaning, due to skill in the means (sadhana), Samadhi is accomplished, not for another.

'What is the fruit of Yoga accomplished thus by special effort?' To this, He says 'Duhkhaha' (destroyer of sorrow). Because it generates Brahma-vidya (knowledge of Brahman) which is the cause of uprooting Avidya (ignorance)—the cause of all sorrows of Samsara—it is the cause of the cessation of all sorrow along with its root; this is the meaning.

Here, the regulation of food is "Half with food along with condiments, the third with water; but one should leave the fourth part remaining for the movement of air," etc., as stated before. The regulation of Vihara is "One should not go beyond a yojana," etc. The regulation of exertion in actions is the abandonment of restlessness of speech, etc. Making three divisions of the night, waking in the first and last, and sleeping in the middle—this is the time-regulation of sleep and waking. Similarly, other rules stated in Yoga Shastra should also be observed.

Since Yoga does not occur for such a person (who is unregulated), He states the means by which Yoga-perfection may be attained with 'Yuktahara', etc.

One whose food and recreation are 'yukta' (appropriate)—meaning, one who eats Prasada for the sake of nourishing the body for the service of the Lord; and in actions that are in the nature of imitating/performing the service of the Lord—starting from the morning in forms like bathing and feeding (the Deity)—whose exertion is engaged ('niyukta') and is solely for the sake of the Lord.

Whose sleep and waking are 'yukta'—meaning sleep is for removing the laziness of the body for the sake of service at the moment after the Lord's rest, and waking is for procuring materials for service, etc.; for whom those two are of such a nature.

For him, Yoga—which is of the nature of loving sentiment (Bhavatmaka) and of the nature of association with Me—becomes 'Duhkhaha' (destroyer of sorrow); meaning, it becomes the remover of the burning pain (tapa) caused by the absence of that Bhava (feeling/presence of the Lord).

'Yuktaharaviharasya'—'Ahara' is that which is gathered (ingested), i.e., food; 'Vihara' is moving about, i.e., walking (padakrama); he for whom those two are 'yukta', meaning of regulated measure, is 'Yuktaharavihara'. For him, and for the 'Yuktacheshtasya'—meaning for one whose exertion in actions is 'yukta', i.e., regulated; and for the 'Yuktasvapnavabodhasya'—meaning for whom sleep and waking are 'yukta', i.e., those two are regulated in time for him. For such a Yogi who is regulated in food and recreation, regulated in exertion in actions, and regulated in sleep and waking, Yoga becomes 'Duhkhaha'—it kills (hanti) all sorrows, thus it is 'Duhkhaha'. The meaning is that Yoga becomes the destroyer of all sorrows of Samsara.

Now, 'when does one become Yukta (harmonized)?' is stated.

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

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

युक्ताहारविहारस्य of one who is moderate in eating and recreation (such as walking? etc.)? युक्तचेष्टस्य कर्मसु of one who is moderate in exertion in actions? युक्तस्वप्नावबोधस्य of one who is moderate in sleep and wakefulness? योगः Yoga? भवति becomes? दुःखहा the destroyer of pain.Commentary In this verse the Lord prescribes for the student of Yoga? diet? recreation and th like. The student of Yoga should always adopt the happy medium or the middle course. Lord Buddha went to the extremes in the beginning in matters of food? drink? etc. He was very abstemious and became extremely weak. He tortured his body very much. Therefore he was not able to attain to success in Yoga. Too much of austerity is not necessary for Selfrealisation. This is condemned by the Lord in chapter XVII? verses 5 and 6. Austerity should not mean selftorture. Then it becomes diabolical. The Buddi Yoga of Krishna is a wise approach to austerity. Some aspirants take asceticism as the goal it is only the means but not the end. The nervous system is extremely,sensitive. It responds even to very slight changes and causes distraction of the mind. It is? therefore? very necessary that you should lead a very regulated and disciplined life and should be moderate in food? sleep and recreation. Take measured food. Sleep and wake up at the prescribed time. Sleeo at 9 or 10 p.m. and get up at 3 or 4 a.m. Only then will you attain to success in Yoga which will kill all sorts or pains and sorrows of this life.

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 Ch. 7.26.2.-Tr.] 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, Yoga becomes a destroyer of sorrows.
When does a man become concentrated? That is being presently stated:

The 'yoga which destroys all sorrows,' i.e., unties bondages, is successfully practised by him who is temperate in eating and recreation, temperate in exertion, and temperate in sleep and vigil.