Yogic Life And Nutrition

YOGIC LIFE AND NUTRITION K.S.Balasubramanian

Dr.

Dy. Director The Kuppuswami Sastri Research Institute Chennai -4.

""AÞmÛ¡ àOm: àOm`ÝVo Ÿ& `m: H$mü n¥Ïdt {lVm: Ÿ& AWmo AÞoZ¡d OrdpÝV Ÿ& AW¡ZX{n`ÝË`ÝVV: Ÿ& AÞ§ {h ^yVmZm§ Á`oîR_² Ÿ& Vñ_mV² gdm£fY_wÀ`Vo '' Ÿ& >""Everything that rests on this earth, is produced from food. Then they live by food. Moreover they return into food in the end. Food, indeed, is the first and pre-eminent among all that is created. Therefore it is the medicament for all''. This quotation from the Taittir¤ya Upani¾ad shows how important the food is for all the created beings on this planet. The same Upani¾ad goes on to praise the food as equivalent to God Himself and also the other five basic elements. There are innumerable passages in our ancient scriptures which give much importance to the need of proper diet. Texts on Yoga and ¡yurveda have paid great attention to keep the body in good health. Pata®jali includes >"disease' (Vy¢dhi ) as one of the nine obstacles in the path of Yoga.1 Ayurvedic texts like Carakasamhit ¢ also deal with this topic elaborately. In the present world, we are confronted with various forms of pollutions - water, air, noise, food etc. The modern man does not realise the importance of a properly regulated life as he has to spend more time and energy in earning for his livelihood and to satisfy his wants. The facilities given by the modern scientific Yoga s¦tras I. 30 - ""ì`m{Y - ñË`mZ - g§e` - à_mX - Ambñ` - A{da{V ^«mpÝVXe©Z - AbãY^y{_H$Ëd -AZdpñWVËdm{Z {MÎm{djonm: Vo AÝVam`m: ''Ÿ& 1

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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:

Ÿ&

""Am`w: gÎd~bmamo½`gwIàr{V{ddY©Zm:

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''.

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2. R¢jasika:

Ÿ&

H$Q²>dåbbdUmË`wîUVrúUê$j{dXm{hZ:

Amhmam Xw:IemoH$m_`àXm: Ÿ&& (Bh.g.17-9)

amOgñ`oï>m

""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 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 2

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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$[aUm§ bdUaggynemH$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 HSC. P. 15-17 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. 4 5

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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.

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gwpñZ½Y_YwamhmaüVwWmªe{dd{O©V: ^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&&

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

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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 dY©H$: Ÿ&&

Hw$å^mo@ñ`

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 YY. I. 50 10 HSC. P. 18 11 11 ""Planning for the Diet'', J.O.R. Vol. 42-46. p. 159-64 9

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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 A¾°¢¬gah¨daya (I.3. 46-7) Brahm¢nanda's com. on HYP II .66

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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 YS (I.14) 15 Bh.g. (II. 48) 16 16 ibid. (II. 50) 14 15

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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 Y.S. I. 2 18 HSC. P.7

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b) c)

d) e)

which is impregnated with salt (saline) particles, thorns or barren sand. It should not be near the cemetery. The place should be free from pollution. There should not be any ant-hill etc. 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 Cf. Bh.g. VI. 16 20 HSC. P. 7-9

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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. Bhagavadg¤t¢, A.S.S. 92, Pune, 1923. B¨had¢ra´yakopani¾ad, A.S.S.15, Pune, 1927. Ch¢ndogyopani¾ad , A.S.S. 14, Pune, 1923. 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. 2. 3. 4. 5.

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