YOGIC LIFE AND NUTRITION

Dr.
K.S.Balasubramanian
Dy. Director
The Kuppuswami Sastri
Research
Institute
Chennai -4.

""AÞmÛ¡ àOm: àOm`ÝVo Ÿ& `m: H$mü n¥Ïdt {lVm: Ÿ&

AWmo AÞoZ¡d OrdpÝV Ÿ&
AW¡ZX{n`ÝË`ÝVV: Ÿ&
AÞ§ {h ^yVmZm§ Á`oîR_² Ÿ& Vñ_mV² gdm£fY_wÀ`Vo
'' Ÿ&

>""Everything that rests on this earth, is produced from

food. Then they live by food. Moreover they return into food in
the end. Food, indeed, is the first and pre-eminent among all that
is created. Therefore it is the medicament for all''.

This quotation from the Taittir¤ya Upani¾ad shows how

important the food is for all the created beings on this planet.
The same Upani¾ad goes on to praise the food as equivalent to
God Himself and also the other five basic elements. There are
innumerable passages in our ancient scriptures which give
much importance to the need of proper diet. Texts on Yoga and
¡yurveda have paid great attention to keep the body in good
health. Pata®jali includes >"disease' (Vy¢dhi ) as one of the nine
obstacles in the path of Yoga.1 Ayurvedic texts like Carakasamhit
¢ also deal with this topic elaborately.

In the present world, we are confronted with various forms

of pollutions - water, air, noise, food etc. The modern man does
not realise the importance of a properly regulated life as he has
to spend more time and energy in earning for his livelihood and
to satisfy his wants. The facilities given by the modern scientific
1
Yoga s¦tras I. 30 - ""ì`m{Y - ñË`mZ - g§e` - à_mX - Ambñ` - A{da{V -
^«mpÝVXe©Z - AbãY^y{_H$Ëd -AZdpñWVËdm{Z {MÎm{djonm: Vo
AÝVam`m: ''Ÿ&
 2

and technological fields have virtually made man lazy and his life
mechanical. The various psychological and physiological
disorders are visible everywhere. To compensate this, more and
more artificial methods of exercises, food and medicines are
prescribed by many health clubs, specialists in the field of
medicine and others. However, these prescriptions, as we can
see anywhere, cause side-effects and lead to some new disorders
in the body or the mind. It is therefore important for us to
understand the principles and teachings given by our ancient
sacred books and seers on "Life-style and Nutrition' so as to lead
a harmonious life in tune with Nature.

The ancient seers have given many useful prescriptions for

men to lead a peaceful life. They understood that the food played
an important role in one's physiological growth. The Ch¢ndogya
Upani¾ad (VIII. 26.2) says

""AmhmaewÕm¡ gÎdew{Õ:,......
gÎdewÕm¡ Yw«dm ñ_¥{V: ''

(""On the purification of the food follows the purification of

the inner nature; on the purity of the inner nature, the memory
becomes firm... ''.)

The Bhagavadgit¢ (Bh.G) also accepts this view. The texts

on Yoga and the Bh.G have classified food into three categories.
They have also enumerated the items of food which should be
avoided by one who wants to lead a Yogic life with sound health.
The three types of food are S¢ttvika, R¢jasika and T¢masika. The
Bh.G enumerates food under each category as follows:

1.S¢ttvika:
""Am`w: gÎd~bmamo½`gwIàr{V{ddY©Zm:
Ÿ&
añ`m: pñZ½Ym: pñWam öÚm
AmhmamñgmpÎdH${à`m:''&& (Bh.g.17-8)
""The foods that increase vitality (life), energy, vigour,
health, joy and cheerfulness, which are savory and oily,
substantial and agreeable are liked by the S¢ttvika''.
 3

2. R¢jasika:
H$Q²>dåbbdUmË`wîUVrúUê$j{dXm{hZ:
Ÿ&
Amhmam amOgñ`oï>m
Xw:IemoH$m_`àXm: Ÿ&& (Bh.g.17-9)
""The foods that are bitter, sour, saline, over-hot, pungent,
dry and burning are liked by R¢jasika and are productive of pain,
grief and disease''.

3. T¢masika:
`mV`m_§ JVag§ ny{V n`©w{fV§ M `V² Ÿ&
CpÀN>ï>_{n Mm_oÜ`§ ^moOZ§
Vm_g{à`_² Ÿ&& (Bh.g.17-10)
""That which is stale, tasteless, stinking, cooked over-night
refuse and impure is the food liked by the T¢masika''.

While the texts on Ha°ha Yoga generally accept the views

given above, texts like Ha°haYogaprad¤pik¢2 (HYP) of Sv¢tm¢r
¢ma, ¹iva Samhit¢ and the Ha°hasa´ketacandrik¢ (HSC ) of
Sundaradeva have given the details of food that can be taken
and those which should be avoided by the Yogic practitioners.
The food items accepted by these texts in general are3:

Wheat, rice, barley, purified food, milk, ghee, sugar, butter,

sugar-candy, honey, dry ginger, snake-gourd and green gram''.

""JmoYy_ `dfm{ï>H$ emo^ZmÞ§ jramÁ` IÊS

ZdZrV {gVm _Yy{Z Ÿ&
ewÊRr nQ>mobH$ \$bm{XH$ n#memH§$
_wÒm{X {Xì`_wXH§$ M `{_ÝÐnÏ`_²>>>''&&

Cow's milk is recommended here. But if it is not available,

buffalo's milk can be taken. The water should be pure.
2
2 Unpublished Ms.-copy available at GOML, Madras, and other places: The
present author was awarded Vidy¢- v¢ridhi from the Rashtriya Sanskrit Sansthan,
New Delhi, for a critical study of this text. The page numbers of HSC given here
refer to the pages in the ms. R.3239 of HSC available at GOML, Chennai
3
3 HYP. I. 62
 4

HSC says that milk, especially that of goat, wheat and rice
mixed with ghee and vegetables, strengthen the body and clean
the n¢²is. These are the ideal foods.

HSC also prescribes food for sany¢sins (mendicants),

beggars and those who are often traveling from place to place.
For these people, the food mixed with soup of vegetables and salt
is good. But the food should be purified first.

X[aÐmUm§ _ñH$[aUm§ bdUag-

gynemH$m{Xg‘>rUª {^jmÞ§, {dewÕObàjm{bV§
.......... hR`moJ nydm©å`mgo {_V§ ...
{hV{_{V Ho${MV² Ÿ&
This text says that the food with too much oil, soup (or
sambar) which is overheated and bereft of tamarind, cumin-seeds
and betel leaves may be avoided.4 It also adds that in the
beginning of yog¢bhy¢sa whatever is available according to place
and season, and whatever is tasty may be taken of pathya.

""nydm©å`mgo XoeH$mbmZwgmaoU
`Xmß`Vo éÀ`m `ËghVo Xoho VËnÏ`§ ~«wdVo &''Ÿ
In short, the serious Yoga practitioner should take
nourishing and sweet food with ghee or milk. He should avoid the
following food5. ""Things which are bitter, sour, pungent, salty,
heating6, green vegetables (other than those ordained), sour
gruel, oil, sesamum, alcohol, fish, flesh including that of goat,
curd, butter-milk, horse-gram, the jujube fruit, oil cakes,
asafoetida and garlic.''

""H$Q²>dåbVrúUbdUmoîUharVemH$gm¡{daV¡b
{Vbgf©n_Ü`_Ëñ`mZ² Ÿ&
AmOm{X _m§g X{Y VH«$ Hw$bËW
H$mob{nÊ`mH$ {h“x bewZmÚ_nÏ`_mhþ: ''&&
4
4 HSC. P. 15-17
5
5 HYP. I. 59
6
By bitter, substances like bitter-gourd, sour such as tamarind, pungent like
chillies, heating such as jaggery, which increase the temperature of the body, are
referred to.
 5

The HYP says that food ""once cooked and has become cold and
heated again, which is dry (devoid of fat) or has an excess of salt
or sourness, or that is bad or that which has too much of
vegetables mixed with it'' should be avoided7.

""^moOZ_{hV§ {dÚmV² nwZañ`moîUrH¥$V§

ê$j_² Ÿ&
A{VbdU_åb`wº§$ H$XeZ emH$moËH$Q>§
dÁ`©_² ''Ÿ&&
Quantity:
It is also important to know how much one should eat in
order to maintain the body and mind active. The Yogic texts
caution that excess of food will make one dull and sleepy and the
food of insufficient quantity will cause exhaustion and make one
weak. The Bh.G (6.16) says, that "Yoga is not possible for him
who abstains too much from eating'. Hence the importance of mit
¢h¢ra of (moderation in diet) is advocated by texts on Yoga and
¡yurveda.

Accordingly one should take agreeable and sweet food,

leaving one-fourth of the stomach free8.

gwpñZ½Y_YwamhmaüVwWmªe{dd{O©V:
Ÿ&
^wÁ`Vo {edg§àrË`¡ {_Vmhma: g CÀ`Vo Ÿ&&
The correct practice, however, is to fill half of one's stomach
with food, the third part (quarter) with water and the remaining
for the movement of air.

""Ûm¡ ^mJm¡ nya`oXÞ¡: Vmo`oZ¡H§$

ànya`oV² Ÿ&
dm`mo: g#mmaUmWm©`
MVwW©_deof`oV² ''Ÿ&&

7
HYP. I. 60
8
8 ibid., I. 58, com. by Brahm¢nanda.
 6

Mit¢h¢ra is given utmost importance in Yogic texts, that

ancient texts like Yogay¢j®avalkya have included this aspect as
one of the ten yam¢s 9.

HSC gives the need for moderation in food. It says that by

excess of food one becomes lazy and dull, and laziness is the first
obstacle in the Yogic path. Some diseases also occur by over
eating. By eating less one loses energy. When the quantity of the
food is less, one can compensate it by taking more ghee and
milk. In the absence of these, he can take at least two handful of
cooked rice with peas and spices10. This text also says that in the
beginning stage of one's s¢dhana, one should not reduce his diet.
As one progresses well and becomes capable of retaining pr¢´a
for longer duration within himself, he can reduce his food.
According to Yogic tradition, as pointed out by HSC (p.19) the
reduction in food is like that of the leaning (declining) period of
the moon and the increase is like the ascending of the moon.
(i.e.K¨snapak¾a and ¹uklapak¾a)

Amhma§ jn`oX² `moJr H¥$îUnjH$bmH«$_mV²

Ÿ&
ewŠbnjo `Wm MÝÐ: VWm Hw$å^mo@ñ`
dY©H$: Ÿ&&
The quantity and quality of food vary from person to person
and also according to the climate, season and geographical area.
There is no rigid rule and we cannot say ""what is good for the
goose is also good for the gander''.

The Ayurvedic texts recommend the food not only after one
is born, but also during the embryonic growth. In the
Suºrutasamhit¢, a classical text written in 3rd cent. B.C., there is a
chapter describing the regimen for pregnant ladies, advising what
food they should take and what should be their mental and
emotional attitudes for the proper growth of the foetus11.

It may be noted that the quantity and quality of food vary

according to seasonal changes. Ayurvedic texts like A¾°
¢¬gah¨daya of V¢gbha°a prescribe different food for different
seasons. For example, in winter and rainy seasons, one should
9
9 YY. I. 50
10
10 HSC. P. 18
11
11 ""Planning for the Diet'', J.O.R. Vol. 42-46. p. 159-64
 7

take more sweet, sour and saltish food; in spring pungent,

astringent and bitter food; in summer more sweet food, in
autumn (Oct.-Nov.), sweet, bitter and astringent food12.

erVo dfm©gw MmÚm§órZ² dgÝVo@ÝË`mZ²

agmÝ^OoV² Ÿ&
ñdmXw§ {ZXmKo ea{X, ñdmXw{Vº$
H$fm`H$mZ² Ÿ&&
eaÛgÝV`mo: ê$j§ erV§ K_©KZmÝV`mo: Ÿ&
AÞnmZ§ g_mgoZ {dnarV_Vmo@Ý`Xm Ÿ&&
It is interesting to note that even some techniques of
kumbhka are to be practised in certain seasons and can remove
the defects occurring due to kapha, v¢ta and pitta.

gd©ofm§ Hw$å^H$mZm§ gd©Xm

{hVËdo@{n gy`©^oXZmoÁOm{`ZmdwîUm¡ àm`oU
erVo {hVm¡ Ÿ& grËH$marerVë`m¡ erVbo
àm`oUmoîUo {hVo Ÿ& ^ómHw$å^H$: g_erVmoîU:
gd©Xm {hV: Ÿ& gd}fm§ Hw$å^H$mZm§
gd©amoJhaËdo@{n gy`©^oXZ§ àm`oU dmVha_² Ÿ&
CÁOm`r àm`oU ûcoî_ha: Ÿ&
grËH$marerVë`m¡ àm`oU {nÎmhao Ÿ& ^óm»`:
Hw$å^H$: {ÌXmofha B{V ~moÜ`_² Ÿ& 13
It can be seen from the above brief survey that quality and
quantity of food has been given high importance in Yogic texts. It
should also be noted that the food habits, traditions, usages and
actions of men may vary among nations and countries. So one
should be careful in choosing the diet. It is also necessary to
understand the following simple facts:
a) The food adds to cheerfulness is also a promoter of
appetite.
b) The food that is substantial gives a prolonged sustenance
to the consumer.
c) The non-substantial food gets quickly digested. But the
food which is hard to digest, weakens the digestive
organs and hinders longevity.
12
12 A¾°¢¬gah¨daya (I.3. 46-7)
13
Brahm¢nanda's com. on HYP II .66
 8

d) Breakfast should necessarily be light. Supper should be

so adjusted that while going to be bed at night, the
digestive organs also have the needed rest.
e) Attention may be paid to heat (warmth) giving food in
cold countries and vice-versa.
f) Certain kinds of food cannot be used immediately after
cooking, but have to be taken after few hours or days.
There are the other types which have to be consumed
soon after preparation. Hence discrimination has to be
used and only purified food, easily digestible should be
taken.
g) If one eats more than necessary, he becomes a dullard; if
he eats less he becomes weak. In the matter of quantity
and quality of food one's physique is not the standard for
another's. Each practitioner of Yoga has to fix them for
himself.
h) The texts on Yoga and ¡yurveda recommend milk and
ghee to be taken by the practitioners of Yoga also by
others.

Yogic Life-style
The practice of Yoga requires patience, unceasing effort and
faith as instructed by Pata®jali himself14.

""g Vw XrK©H$mbZ¡aÝV`©
gËH$mamgo{dVmo ÑT>^y{_:''Ÿ
A person leading Yogic life should pay equal attention to
worldly and spiritual life. Lord K¨¾´a gives one of the definitions
of Yoga as, ""Yoga is equilibrium15''(""g_Îd§ `moJ CÀ`Vo''). He
also says that ""Yoga is skill in action16 ''(""`moJ: H$_©gw
H$m¡eb_²''). Therefore, the aspirant should work with real
enthusiasm, whatever be the field of his activity and try to
achieve perfection. This requires patience and faith. A successful
person is he who leads a life of moderation and balance, under all
circumstances. So he has to keep his body and mind steady. The
greatest advantage and the most important factor in the Yogic
practice is that it helps the practitioner physiologically as well as
psychologically. It is no use if one concentrates only on physical
postures (¢sanas), mudr¢s and pr¢´¢y¢ma alone. Mind plays an
14
YS (I.14)
15
15 Bh.g. (II. 48)
16
16 ibid. (II. 50)
 9

important role in one's life. According to the B¨had¢ra´yaka

Upani¾ad (I.5.3) ""desire, resolve, doubt, faith, lack of faith,
steadfastness, lack of stead-fastness, shyness, intellect, fear are
all the modifications of the mind alone''.

""H$m_: g‘>ënmo {d{M{H$Ëgm lÕm@lÕm Y¥

{VaY¥{VhuYu{^©[aË`oVV² gdª _Z Ed''Ÿ
Therefore the mind has to be regulated and diverted in
proper direction. The lower tendencies of the mind have to be
checked bringing it to higher level of consciousness17as laid down
Pata®jali in his definition of Yoga as:

""`moJ: {MÎmd¥{Îm{ZamoY: ''Ÿ

Location:
It is not enough if one has control over his mind and lives
lonely in a secluded place like the forests, caves or mountains.
Under the modern conditions, Yogic systems should be made
available to everyone without any barrier of colour, sex,
nationality etc. Hence one should pay equal attention to external
life also. Texts on Ha°ha Yoga suggest the place and
surroundings where a practitioner can live peacefully and in
harmony with Nature. Living in a dirty hovel naturally leads the
dwellers to baseness and causes mental depression, whereas a
clean place of natural beauty invigorates and elevates the mind
and keeps the body fit.

According to HSC, impediments to Yogic practice, diseases,

loss of memory, lack of speech, dullness, fever, inactivity and loss
of hearing(deafness) may occur by choosing a wrong place for
residing18.

"" AZmÑË` Xoe#m H$mb§ {d_yT>mo

^OoÚñVw `moJ§ Za: Vñ` Xmofm: Ÿ&
ñ_¥{V^«§e-_yH$Ëd-_mÝÚ§ - Ádaü
OS>Ëd#m ~m{Y`©_oVo@Ì fQ²> ñ`w: Ÿ&&''
According to HSC, the following should be taken into
consideration before choosing the location for residing.
17
17 Y.S. I. 2
18
18 HSC. P.7
 10

a) The house (mutt) should not be situated in the land

which is impregnated with salt (saline) particles, thorns
or barren sand.
b) It should not be near the cemetery.
c) The place should be free from pollution.
d) There should not be any ant-hill etc.
e) The house (mutt) may be constructed preferably in a
place surrounded by good people (or ruled by a good
government), where there is no problem of getting food;
not secluded so that there is no fear of theft; not
surrounded by stones, water and fire.

The reasons are quite obvious and do not need any further
explanations.

The house (mutt) should be constructed in an even land. It

is preferable to have a garden, which will keep the mind fresh
and joyful. Proper care should be taken to prevent mosquitoes,
flies and other insects, disturbing one's Yogic exercises.
Inside the house, the rooms should be free from dust, cold,
insects, bad odour and moisture. One can have the pictures of his
personal deities and also saints and the words of wisdom of great
saints like Swami Vivekananda, Jesus Christ, Prophet Mohammed
and so on, to inspire him constantly.

Time:
A true aspirant should get up early in the morning. He
should not sleep too much, nor should he always be engaged in
some work avoiding the sleep19. It is also advisable not to sleep
during the noon. One should not also practice Yogic exercises
when he is sick; when there is too much of heat or cold in the
body; when he is very tired; when he has indigestion, vomiting,
dysentery; when engaged in some other work; after taking food,
after having sexual intercourse and when the mind is not
steady20. By having regularity in one's food, external activities
and Yogic exercises, one can effectively become an adept in
time-management.

Conclusion:

19
19 Cf. Bh.g. VI. 16
20
20 HSC. P. 7-9
 11

All the text on Yoga emphasise the need for moderation and
balance in all activities including speech, diet, sleep etc. Anything
which proves detrimental to one's physical, intellectual, moral
and spiritual growth should be avoided. Pata®jali enumerates
nine obstacles to be avoided by the practitioners of Yoga (Y.S.
I.30) as stated earlier. One should also lead a pious and moral
life.

It is also to be noted that one should not shun the family

and society for the sake of spiritual development, nor should he
withdraw himself from spiritual s¢dhan¢ for the sake of achieving
success in material life. By giving equal importance to both the
"wings'; of one's life, one can "fly' higher by living closely with all
the beings of this world and in tune and harmony with Nature.

Reference:

1. A¾°¢¬ga H¨dayam of V¢gbha°a with two Coms. Ed. By

Pt. Harisastri, Benares, 1982.
2. Bhagavadg¤t¢, A.S.S. 92, Pune, 1923.
3. B¨had¢ra´yakopani¾ad, A.S.S.15, Pune, 1927.
4. Ch¢ndogyopani¾ad , A.S.S. 14, Pune, 1923.
5. Ha°hasa¬ketacandrik¢ of Sundaradeva, (unpublished Ms.
GOML, Madras, R.No.3239)
6. Ha°hayogaprad¤pik¢ of Sv¢tm¢r¢ma, Adyar Library and
Research Centre, Madras, 1972.
7. Practical Lessons in Yoga by Swami Sivananda, Divine
Life Society, U.P., 1983.
8. ¹iva Samhit¢ - Satguru publications, New Delhi, 1981.
9. Suºruta Samhit¢ - N.S.Press, Bombay, 1938.
10. Taittir¤ya Upani¾ad, A.S.S. 12, Pune, 1929.
11. Yoga Y¢j®avalkya ed. By P.C. Divanji, Bombay, 1954.
12. Encyclopaedia of Yoga by Ram Kumar Rai, Prachya
Prakasan, Vara´asi, 1982.
13. The Journal of Oriental Research (Vol.42-46). The K.S.R.I,
Madras, 1987.
12