It is an age-old notion that the practice of yogic exercise is a particular form of training in asceticism. The prevalent ideas are that (1) the yogic exerciser must lead a celibate life, (2) he must take no fasting frequently, and (3) the food he eats must be very restricted. Hathayoga is certainly the first step towards a spiritual life, but it has nothing to do with asceticism, if fasting and restriction of food are integral parts of an ascetic practice.

From the religious point of view fasting is as much a medieval Hindu practice as it is Hebrew, Christian or Moslem. In the present-day world where the influence of religion has waned considerably, fasting is used as cleanser and a remover of mental cobwebs. As such it is supported to some extent by modern medical science. But the original exponents of Hathayoga condemn fasting in no vague manner. They even go to the extent of saying  that fasting is inimical to bodily health. And self-inflicted pain, which is supposed to be an ascetic virtue, has also been severely condemned.

FASTING

The diet of a yoga culturist, though it is strictly a meatless one, is so very well planned that it makes fasting quite unnecessary. My personal experience of about twenty-five years of vigorous athletics and a decade of yogic culture is that fasting is often necessary in the former and totally uncalled for in the latter.

In my days of intensive muscular and strength culture it was almost a rule to skip a meal every now and then and fast for twenty four hours every fortnight. More than once I have been compelled to fast for three days at a stretch, because intake of a large variety of food. But since I took to this other form of health culture I have not even skipped a meal, though it must be admitted there has been a radical change in the kind and quantity of my food.

How far Hathayoga is removed from the practice of asceticism is made clear in “Gheranda Samhita,” one of our great source books in Sanskrit. It condemns overexertion and it says that the yogic student “should avoid early (morning before sunrise) baths, fasting or anything giving pain to the body, so also is prohibited to him eating only once a day or not eating at all. But he may remain without food for three hours.”

The above allays one grave doubt. Let us see what the text books have to say about diet.

DIET IN YOGA

The primary injunction about a yoga student’s food is that it must be light, easily digestible and non-stimulant. “Half his stomach is to be filled with food, one quarter with water and one quarter should be kept empty for practising Pranayama.” Everyone will admit, Pranayama or no Pranayama, that it is an excellent rule for bodily hygiene and modern medical science has no fault to find with it.

The staple food recommended consists of rice, barley, wheaten, bread and pulses. Of vegetables many are mentioned and stress is particularly laid upon the leafy ones. Fruit is to be consumed in abundance.

The student is asked to avoid “bitter, acid, salt and roasted things, curds,  whey heavy vegetables, wine etc. also putrid very hot or very stale and exciting and sinful food! ” I believe the last mentioned indicates meat. In sum, the food that the yoga student should eat must be easily digestible, agreeable and cooling “to nourish the humours of the body.”

There is much in the source book about food and other things which need not be mentioned as they do not apply to modern life

VALUE OF MILK

The great value of milk  was  fully  realized even  in  that night of  time when yoga was discovered. No modern student of yoga can do without his daily pint of milk, it must form an important part of his food.

There are certain specific ailments for the cure of which milk supplements certain yogic exercises. These exercises have a strange effect upon the human nervous system and milk proves a great aid in its regeneration.

Now we arrive at the crossways. Admitting that yogic culture is ancient and is a step towards spiritual life, one has also to admit that it is no longer the private property of spiritual culturists, there are others, both Indian and European, who seek the help of this culture with the “base” aim of maintaining good health and curing those ailments yoga claims to cure, and who do not desire to advance any further on the spiritual side.  Are they also to submit themselves to the strict regimen of the spiritual aspirant?

Experiments have shown that the use of modern foods does not in any manner hamper progress in health sought the yogic way particularly where moderation and rationality in eating is observed. The law of good health has been immutable at all times.