「馬哈那拉楊奧義書」 (Mahanaraayano Panisad. 79~15)中，形容食物 (anna) 是不可或缺的基本前提，否則人就不能發展肉身到靈性階段。

食物應該衛生可口，滿足身體需要，而不是只為滿足感官的享樂。
食物大致可分為三種性質：悅性 (sattvic)、激性 (rajasic) 和惰性 (tamasic)。

悅性的食物令人長壽、健康和快樂；
激性的食物使人產生興奮；
惰性的食物導致疾病；
激性和惰性食物使意識昏沈，阻礙靈性進步。

修習者有責任透過嚐試和經驗，尋找 適合自己的食物。

食物確實會影響人的性格，同樣地，練習瑜伽調息法確實能改變修習者的飲食習慣。

人的脾氣受到食物的影響，因為食物會影響意識的功能。

如果，悅性的素食被心靈躁動不安、充滿仇恨或專橫的人所食用，那它們仍然是激性的或惰性的。

反之，具高尚人格的人 （如釋迦牟尼佛或耶穌）是不受食物類型或為他提供食物的人之品性的影響。

真正重要的，是吃下食物之人的心靈狀態。不過，吃下由悅性食物組成的飲食，是會幫助修習者保持心靈清𥇦穩定。

The Mahanaraayanopanisad. 79~15) describes food (anna) as the primary requisite without which man cannot develop his anatomical body to the spiritual level.

Food should be wholesome, palatable and congenial to the body, and should not be eaten merely to gratify the senses.
It is broadly divided into three kinds – sattvic, rajasic and tamasic. The first promotes longevity, health and happiness,
the second produces excitement,
and the third creates disease.
Rajasic and tamasic food make the consciousness dull and impede spiritual progress.

It is the duty of the sadhaka to find out by trial and experience which is suitable for him.

Whereas it is true that character is influenced by food, it is equally true that the practice of pranayama changes the eating habits of the sadhaka.

Man’s temperament is influenced by his diet because what he eats affects the functioning of the mind. Sattvic vegetarian food, however, may be taken by tyrants with disturbed minds, full of hatred, yet they remain rajasic or tamasic.

In the same way noble characters (like the Buddha or Jesus) may not be affected by the type of food offered to them or by those persons who give it, though they would normally be regarded as tamasic.

It is the state of mind of mind of the enter that is important. Yet a diet consisting of sattvic food only will help the practitioner to maintain a clear and unwavering mind.