This śloka returns to a very practical general preparation for meditation: moderation.

The previous verses, 6.10 to 6.15, gave the specific meditation setup: solitude, seat, posture, gaze, calmness, fearlessness, and Bhagavān-centeredness. Now Bhagavān adds another general discipline that must be followed throughout daily life: the body and mind must be kept in a balanced condition. Meditation cannot be separated from how one eats, sleeps, works, rests, and lives.

The first warning is na aty-aśnataḥ yogaḥ asti — yoga is not possible for one who eats too much. Here yoga means meditation. Overeating affects both body and mind. The body becomes heavy, dull, uncomfortable, and sleepy. The mind becomes tāmasic, meaning dull and inert. When such a person sits for meditation, the mind does not become contemplative; it becomes sleepy or sluggish.

Food is necessary. The Gītā is not teaching hatred of the body or denial of food. The body is an instrument for dharma and sādhana. It must be nourished. But if eating becomes indulgence, entertainment, time-pass, emotional escape, or addiction, it weakens meditation. The mouth keeps demanding, the stomach becomes burdened, and the mind becomes unfit for subtle inquiry.

The second warning is na ca ekāntam anaśnataḥ — meditation is not possible for one who does not eat at all, or who fasts excessively. This is equally important. Spirituality is not starvation. Excessive fasting may look impressive from outside, but if the body is weak, the mind will not meditate. It will think of food. Hunger becomes the meditation object. Instead of dwelling on Bhagavān or the Self, the mind sees idli, dosa, rice, or whatever food it is missing.

Therefore, both extremes are obstacles: overeating and over-fasting. One creates dullness; the other creates agitation and weakness. The correct path is moderation.

Then Bhagavān extends the same principle to sleep: na ca ati-svapna-śīlasya — not for one who is given to excessive sleep. Oversleeping increases tamas. The body may appear rested, but the mind becomes dull, lazy, and resistant to discipline. Such a mind does not easily become alert for meditation.

But the opposite extreme is also rejected: jāgrataḥ na eva — meditation is not for one who remains awake excessively. Some seekers may think, “I will sleep very little and meditate more.” But the body and nervous system have their own requirements. If the system is denied proper rest, it will collect that sleep during meditation. The person may proudly sit for meditation at 4 a.m., but the body will use that time to sleep.

This teaching is very compassionate. Bhagavān is not asking the seeker to torture the body. Nor is He allowing indulgence. He teaches the madhya-mārga, the middle path. The body must be respected as an instrument. It should not be pampered, and it should not be punished. It should be maintained in a condition that supports alertness, clarity, and steadiness.

Moderation is a test of self-mastery. If I cannot say “enough” to food, entertainment, sleep, talking, working, scrolling, or stimulation, then I am not fully master of the instrument. A useful test is: once in a while, say “no” to something habitual and observe the mind. If the mind strongly protests, there is some slavery there. The goal is not harsh denial; the goal is freedom.

This verse is not only about food and sleep. Food and sleep are examples of a larger principle: anything overdone becomes an obstacle to meditation. Too much work creates restlessness. Too much rest creates dullness. Too much talking scatters the mind. Too much silence without preparedness may produce suppression or loneliness. Too much entertainment creates craving. Too much austerity creates strain. The meditator needs balance.

Thus, 6.16 teaches that meditation is not an isolated event on a mat. The whole day prepares the meditation seat. How I eat, sleep, work, rest, speak, and use my senses determines the quality of the mind I bring to dhyānam. A moderate life creates a sattvic mind — alert, light, and available.