यातयामं गतरसं पूति पर्युषितं च यत्।उच्छिष्टमपि चामेध्यं भोजनं तामसप्रियम्।।17.10।।
yatayam gatrasam pooti paryushitam ca yat ucchistham api caamedhyam bhojanam tamasapriyam
Translation
Foods that are overcooked, stale, putrid, polluted, and impure are dear to persons in the mode of darkness.
Word Meanings
yāta‑yāmam — food cooked three hours before being eaten; gata‑rasam — tasteless; pūti — bad‑smelling; paryuṣitam — decomposed; ca — also; yat — that which; ucchiṣṭam — remnants of food eaten by others; api — also; ca — and; amedhyam — untouchable; bhojanam — eating; tāmasa — to one in the mode of darkness; priyam — dear.
Understanding the Verse
In Chapter 17, verse 10, Krishna enumerates the types of food that appeal to those who are dominated by tāmasika qualities – the mode of ignorance, inertia and darkness. The verse begins with yāta‑yāmam, referring to food that has been left to sit for three hours before consumption; such delayed cooking causes loss of freshness and nutritional value, making the meal heavy and difficult to digest.
Next, gata‑rasam denotes tasteless, bland food lacking the subtle flavors that stimulate the senses. When taste is absent, the mind remains dull, reinforcing inertia rather than invigorating the body. Pūti means putrid or foul‑smelling, a condition arising from improper storage or contamination. The smell of decay not only physically offends but also symbolically represents moral decay, attracting those whose consciousness is already clouded by ignorance.
The term paryuṣitam signifies decomposed food, further emphasizing the attraction to unclean, spoiled substances. Such food is a literal and figurative nourishment for a mind that is accustomed to impurity. The conjunction ca (also) links this with the subsequent descriptor yat, meaning ‘that which’. This phrasing underscores that all these undesirable qualities collectively constitute the food dear to the dark‑minded.
Ucciṣṭam refers to leftovers or remnants of meals previously consumed by others. Eating such remnants perpetuates a lack of respect for the sanctity of food and the effort involved in its preparation. The inclusion of api (also) and another ca further stresses the cumulative nature of these undesirable attributes. Amedhyam denotes untouchable or inedible items, indicating a disregard for purity standards. When a person willingly consumes such unsuitable fare, it mirrors an internal acceptance of impurity.
All these aspects culminate in the phrase tāmasa‑priyam, meaning ‘dear to those in the mode of darkness’. The verse thus serves a dual purpose: it classifies undesirable foods and, more importantly, illustrates the psychological alignment of individuals with their dietary choices. A person whose mind is dominated by ignorance is naturally drawn to foods that are stale, impure, and heavy, reinforcing the cycle of lethargy and mental dullness. Conversely, the verse implies that those seeking spiritual elevation must avoid such foods, opting instead for sattvic (pure) nourishment that steadies the mind and supports clarity. By consciously choosing sattvic food, one gradually diminishes the grip of darkness and cultivates a temperament conducive to higher knowledge and self‑realization.
Therefore, verse 17.10 is not merely a dietary guideline; it is a profound insight into how external habits reflect and reinforce internal states. Recognizing and transforming these habits can become a practical step on the yogic path toward purifying the mind and transcending the mode of ignorance.
