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Bhagavad-gītā 6.16

नात्यश्न‍तस्तु योगोऽस्ति न चैकान्तमनश्न‍त: । न चातिस्वप्‍नशीलस्य जाग्रतो नैव चार्जुन ॥ १६ ॥
nāty-aśnatas tu yogo ’sti
[naaty-ashnatas tu yogo ’sti]
na caikāntam anaśnataḥ
[na chaikaantam anashnatah]
na cāti-svapna-śīlasya
[na chaati-svapna-sheelasya]
jāgrato naiva cārjuna
[jaagrato naiva chaarjuna]
Word-for-word
na — never ati — too much aśnataḥ — of one who eats tu — but yogaḥ — linking with the Supreme asti — there is na — nor ca — also ekāntam — overly anaśnataḥ — abstaining from eating na — nor ca — also ati — too much svapna - śīlasya — of one who sleeps jāgrataḥ — or one who keeps night watch too much na — not eva — ever ca — and arjuna — O Arjuna .
Blended reading (Sanskrit + English inline)
nāty-aśnatas tu yogo ’sti
na
never
ati
too much
aśnataḥ
of one who eats
tu
but
yogaḥ
linking with the Supreme
na caikāntam anaśnataḥ
asti
there is
na
nor
na cāti-svapna-śīlasya
ca
also
ekāntam
overly
anaśnataḥ
abstaining from eating
na
nor
jāgrato naiva cārjuna
ca
also
ati
too much
svapna - śīlasya
of one who sleeps
jāgrataḥ
or one who keeps night watch too much
na
not
eva
ever
ca
and
arjuna
O Arjuna .
Important Words
  • ati — too much
    The verse repeats ati four times. The repetition is the lesson. Excess in any direction — eating, fasting, sleeping, vigil — disqualifies. The word is hammered into the verse like a refrain.
  • aśnataḥ — of one who eats
    Present participle of √aś — 'eating.' Paired with anaśnataḥ (not eating). The verse refuses to side with either gluttony or fasting; both are placed under the same warning.
  • anaśnataḥ — abstaining from eating
    Negative participle. Important: the Gītā's yoga is not the path of starvation. The fasting fanatic is told here, in one word, that he too is outside yoga.
  • svapna-śīlasya — of one who sleeps
    Svapna — sleep; śīla — habit. 'One whose habit is sleep.' The yogī's sleep is moderated; sleep as identity is named and forbidden.
  • jāgrataḥ — or one who keeps night watch too much
    Genitive of √jāgṛ, 'to keep awake.' The same warning runs the other way — the would-be ascetic who refuses sleep is also named here. Both insomnia and oversleep miss the path.
There is no possibility of one’s becoming a yogī, O Arjuna, if one eats too much or eats too little, sleeps too much or does not sleep enough.
Classical Sanskrit analysis शास्त्रीय विश्लेषण
How Sanskrit scholars read this verse — split, rearranged, grammar-tagged. For the plain English distilled meaning, jump to Plain meaning below.
Auto-generated study layers — original analysis of the public-domain śloka. Review against a published edition for academic work.
Plain meaning (तात्पर्य · Tātparya)
Yoga rejects asceticism's two extremes: gluttony and starvation, oversleep and sleep deprivation. The discipline is calibrated, not heroic. Kṛṣṇa names Arjuna directly — this is practical counsel to the kṣatriya, not to a forest hermit.
Further notes (विवरण · Vivaraṇa)
The Buddha's 'middle way' echoes here; both traditions inherit this from earlier śramaṇa critiques of extreme tapas. Note the symmetric four-fold negation: excess and deficit in both food and sleep are equally disqualifying. Sets up the explicit yukta-formula in 6.17.
Prose order (अन्वय · Anvaya)
हे अर्जुन! अति-अश्नतः योगः न अस्ति, एकान्तम् अनश्नतः च न (अस्ति); अति-स्वप्न-शीलस्य च न, जाग्रतः च न एव।
he arjuna! ati-aśnataḥ yogaḥ na asti, ekāntam anaśnataḥ ca na (asti); ati-svapna-śīlasya ca na, jāgrataḥ ca na eva|
O Arjuna, yoga is not for one who eats too much, nor for one who eats not at all, nor for one whose habit is excessive sleep, nor for one who keeps awake (constantly).
Word split (पदच्छेद · Padaccheda)
न अति-अश्नतः तु योगः अस्ति न च एकान्तम् अनश्नतः । न च अति-स्वप्न-शीलस्य जाग्रतः न एव च अर्जुन ॥
na ati-aśnataḥ tu yogaḥ asti na ca ekāntam anaśnataḥ | na ca ati-svapna-śīlasya jāgrataḥ na eva ca arjuna ||
Grammar (व्याकरण · Vyākaraṇa)
SanskritIASTGrammarMeaning
न na ind. (indeclinable) not
अति-अश्नतः ati-aśnataḥ अति + √अश् pres. (present)part. gen.sg. (genitive singular)m. of one eating too much
तु tu ind. (indeclinable) but, indeed
योगः yogaḥ योग (m.) nom.sg. (nominative singular) yoga
अस्ति asti √अस् pres. (present) 3sg.par. (parasmaipada / active voice) is
एकान्तम् ekāntam ind. (indeclinable) altogether
अनश्नतः anaśnataḥ अन् + √अश् pres. (present)part. gen.sg. (genitive singular)m. of one not eating
अति-स्वप्न-शीलस्य ati-svapna-śīlasya अति + स्वप्न (m.) + शील (n.) gen.sg. (genitive singular)m., bahuvrīhi cpd. (compound) of one whose nature is excessive sleep
जाग्रतः jāgrataḥ √जागृ pres. (present)part. gen.sg. (genitive singular)m. of one (constantly) waking
अर्जुन arjuna अर्जुन (m.) voc.sg. (vocative singular) O Arjuna
Purport

Regulation of diet and sleep is recommended herein for the yogīs. Too much eating means eating more than is required to keep the body and soul together. There is no need for men to eat animals, because there is an ample supply of grains, vegetables, fruits and milk. Such simple foodstuff is considered to be in the mode of goodness according to the Bhagavad-gītā. Animal food is for those in the mode of ignorance. Therefore, those who indulge in animal food, drinking, smoking and eating food which is not first offered to Kṛṣṇa will suffer sinful reactions because of eating only polluted things. Bhuñjate te tv aghaṁ pāpā ye pacanty ātma-kāraṇāt. Anyone who eats for sense pleasure, or cooks for himself, not offering his food to Kṛṣṇa, eats only sin. One who eats sin and eats more than is allotted to him cannot execute perfect yoga. It is best that one eat only the remnants of foodstuff offered to Kṛṣṇa. A person in Kṛṣṇa consciousness does not eat anything which is not first offered to Kṛṣṇa. Therefore, only the Kṛṣṇa conscious person can attain perfection in yoga practice. Nor can one who artificially abstains from eating, manufacturing his own personal process of fasting, practice yoga. The Kṛṣṇa conscious person observes fasting as it is recommended in the scriptures. He does not fast or eat more than is required, and he is thus competent to perform yoga practice. One who eats more than required will dream very much while sleeping, and he must consequently sleep more than is required. One should not sleep more than six hours daily. One who sleeps more than six hours out of twenty-four is certainly influenced by the mode of ignorance. A person in the mode of ignorance is lazy and prone to sleep a great deal. Such a person cannot perform yoga.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
16. Yoga is not possible for one who eats too much, or who does not eat, for one who sleeps too much, or does not sleep, O Arjuna.
Commentary

Two verses describe the rules for making practice of yoga steady. One who eats too much is not a yogī. It is said: pūrayed aśanenārdhaṁ tṛtīyam udakena tu vāyoḥ saṅcaraṇārthaṁ tu caturtham avaśeṣayet [Note: This is quoted by Madhusūdana Sarasvatī as well. Source is not mentioned.] One should fill the stomach half with food, one quarter with water, and one quarter for the movement of air.

Baladeva Vidyābhūṣaṇa Gauḍīya
Translation
16. Yoga is not possible for one who eats too much, or who does not eat, for one who sleeps too much, or does not sleep, O Arjuna.
Commentary

Two verses describe the restrictions for the person practicing yoga. For one eating too much and not eating enough, sleeping too much and not sleeping enough, yoga is not possible. This includes the items in the next verse such as recreation. Thus a person who has too much recreation which unfavorable to yoga or too little recreation favorable to yoga, and too much or too little effort, cannot be a yogī.

Bhūrijana Dāsa Gauḍīya
Commentary

One quarter of water, two quarters of food and one quarter of air ‑ this is the way of regulating eating.

Study Notes — Gauranga Priya Dāsa
Gauranga Priya Dāsa Study
Bhakti-śāstrī Notes, ISKCON Chowpatty (2009)
Theme

COMMON THEME: Regulated lifestyle – A yogi must keep careful balance in eating, sleeping, recreation and

work

Focus of Learning

(c) ‘Vigata-bhir’ – It means “devoid of fear”- It is a very important quality to practice astanga-yoga

Krishna consciousness is the only basis of fearlessness (6.14 purport)
Cause of fear – It is due to the perverted memory of forgetfulness of one’s eternal relationship with Krishna
Supporting References: Ref. SB 11.2.37 – “bhayam dvitiya...”

PRACTICAL APPLICATION OF TEXTS 6.16 – 6.17

Regulation of body is essential in spiritual life.

It provides peacefulness and a fit body conducive for spiritual life

(a) Description of “param dhama”/ superior abodes (study 6.15 purport)

Kingdom of God is everywhere, but spiritual sky and planets thereof are called ‘param-dhama’
Supporting references for Lord’s abode
Abode of the Lord is clearly described in Bhagavad-gita as that place where there is no need of sun, moon and electricity (Ref. Bg. 15.6)
Ref. Brahma Samhit 5.37 “Goloka eva...”
Qualification to reach kingdom of God for any yogi – A person with proper understanding of Krishna’s position and His plenary expansion Vishnu indicated by the Lord in the words ‘mac-chitah’ and ‘mat-parah’ (6.13 – 6.14)
Ref. Svetasvatara Upanisad 3.8 “tam eva...” – One can overcome the path of birth and death only by understanding the Supreme Personality of Godhead

PRACTICAL APPLICATION OF TEXT 6.15

This text proves that astanga-yoga is not meant for

Health improvement/material facility, entering into void or magical jugglery/gymnastic feats

SUMMARIZED THEME 6B

COMPARING ASTANGA YOGA & KRISHNA CONCIOUSNESS
IN TERMS OF PRACTICE (6.10 – 6.17)

This table shows that all precautions and perfections for transcendentalists are perfectly executed when one

is directly in Krishna consciousness

S.

No

Criteria

Text

No.

Astanga-Yoga

Krishna Consciousness

Principle

6.10

Constantly engage body, mind and

self in relationship with Supreme

Constantly engage body, mind and self

in relationship with Supreme

Relationship

with Supreme

6.10

Impersonalists and yogis are

partially, imperfectly and

indirectly Krishna consciousness

Devotee is fully Krishna consciousness

– perfect and direct relationship with

Supreme

Place of

practice

6.10

Live alone and secluded place

Purpose: To avoid disturbance by

external objects

Devotee – Stays in good association

/Avoid unwanted association – Thus

always aloof from material things

Mind Control –

First business

of any trans-

cendentalist

6.10

Struggles hard to fix mind on

Supersoul

Devotee always thinks of Krishna and

never forgets Him (Concentration of

mind on the Supreme is called Samadi)

Consciousness

Free of desire

and

possessiveness

6.10

A prerequisite to practice

yogarudha stage. In perfect

determination, one should not

hanker after unnecessary material

things that entangle him by

“feelings of material

possessiveness”

Direct Krishna conciosness means

“Self-abnegation” right in the

beginning stages wherein there is very

little chance for material

possessiveness. Rupa Goswami’s

“Yukta-Vairagya” principle

(Study 6.10 purport)

Manner of

sitting

6.11

6.12

Not too high or too low
Deer Skins / Kusha grass
Straight posture / vision on tip of the nose

No such specifications

Celibacy

6.13

6.14

Must for jnana and dhyana

schools

Only school which allows Grhasta

Brahmachari concept

Fearlessness

6.13

6.14

Full Krishna consciousness is the only

basis of “fearlessness”

Object of

meditation

6.13

6.14

To see “Vishnu-murti” (object of

yoga practice) in the heart, an

expansion of Krishna only

Devotee always sees Krishna

everywhere

Goal of life

6.13

-

6.14

Krishna in the heart of every living

entity (indicated by ‘mac-chitah’

and ‘mat-parah’ in Text 14)

Krishna

Result –

Ultimate goal

of yoga

practice

6.15

Cessation of all material existence
Kingdom of God (achieved only by one in perfect understanding of Krishna)

Devotee is a perfect yogi because

always absorbed in Krishna’s service

and has perfect understanding of

Krishna

Ref. Ambarish Maharaja

S.

No

Criteria

Text

No.

Astanga-Yoga

Krishna Consciousness

Regulation in

lifestyle

6.16

6.17

Extravagance in the 4 demands of the body – eating, sleeping, mating,

defending – is a block in advancement of any yoga

Eating

Quantity: Yogis should eat only

what is required to keep body and

soul together, anything more is

“too much eating”

Quantity for a devotee:

Eats only limited

Fast only according to scriptural

injunctions

No artificial concocted fasting

Quality:

1) Only food in “goodness”

2) Food must be offered In

yajna – Otherwise one

eats only sin (Ref. Bg.

3.13)

3) No meat

eating/intoxications

Quality:

Only Krishna prasadam (Ref. Bg. 9.26)

Sleeping

If more than 6 hours

1. Lazy

2. Dreaming

Following Avyartha-Kalatvam

Eg: Rupa Goswami and Srila Haridasa

Thakura (study purports)

Regulated in work and recreation

Works only for Krishna; no desire for

sense gratification, therefore no

material leisure

Benefit of Regulation for a Krishna conscious person – Regulation in all above bodily activities brings

to a state of no material misery

LINK BETWEEN TEXTS 6.17 & 6.18: In Texts 6.10 – 6.17, Krishna has described how to meditate. Now

Krishna will describe the perfectional stage of astanga-yoga

SUBSECTION B (TEXT 6.18 – 6.32): PERFECTIONAL STAGE OF MEDITATION / ASTANGA YOGA

Classical Ācāryas
Śrī Śaṅkarācārya Classical
Translation
6.16 (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:
Śrī Rāmānujācārya Classical
Translation
6.16 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.
Śrī Abhinavagupta Classical
Translation
6.16 See Comment under 6.17
Swami Sivananda Classical
Translation
6.16 Verily Yoga is not possible for him who eats too much, nor for him who does not eat at all, nor for him who sleeps too much, nor for him who is (always) awake, O Arjuna.
Commentary

6.16 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.

Swami Gambhīrānanda Classical
Translation
6.16 But, O Arjuna, Yoga is not for one who eats too much, nor for one who does not eat at all; neither for one who habitually sleeps too long, nor surely for one who keeps awake.
Shri Purohit Swami Classical
Translation
6.16 Meditation is not for him who eats too much, not for him who eats not at all; not for him who is overmuch addicted to sleep, not for him who is always awake.
Related values & verses
Related values
Anahankarah (Freedom from False Ego)
Related verses
BG 6.17 BG 17.8 BG 18.39 SB 11.18.35 SB 7.12.6 SB 11.8.7 CC Antya 6.309 CC Antya 8.67 CC Madhya 23.105 Chāndogya Upaniṣad 7.26.2Bṛhadāraṇyaka Upaniṣad 6.4.18
Related lectures
Personal Guidance
There is no possibility of becoming a yogi if one eats too much or too little, sleeps too much or too little.
Practical Applications
  • Apply the yukta principle to food and sleep — moderate, regulated, sufficient.
  • Track for one week: are you eating and sleeping well-regulated?
  • Resist both fasting fads and over-indulgence.
Reflection Questions
  • Which extreme — over or under — am I currently in?
  • What would yukta look like for me?
Analogy

A bow over-tightened snaps; a bow under-tightened cannot send the arrow. Yoga is the well-strung bow. Eating, sleeping, and waking are the tension on the string. Kṛṣṇa is not preaching austerity here — He is teaching the bowyer's middle.

Stories
Raghunātha dāsa Gosvāmī at Govardhana

Born to one of the wealthiest families in Bengal and married into another, Raghunātha could have lived a life of unlimited bhoga. Instead he ran to Caitanya Mahāprabhu at Purī and was placed under the care of Svarūpa Dāmodara.

At Govardhana in his final decades he reduced his eating to a little buttermilk and a few mouthfuls of rice taken from the discarded portions of other Vaiṣṇavas, and his sleep to about ninety minutes a night. He lived this way for years, fully absorbed in writing on the loving service of Rādhā and Kṛṣṇa.

Not the *least* and not the *most* — yukta-āhāra-vihārasya enacted to its Gauḍīya extreme. The regulation was not austerity for its own sake; it was the minimum that kept the body available for bhakti, and the maximum that left no surplus for anything else.

📝 My note

Source: vedabase.io

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