Extract taken from: An Integral And Hol(y)stic Approach To Human Ailments: Vitamin G, Food And Yoga For Physical And Spiritual Health
‘Anam Parabrahma Swarupam’
All living beings exist because of food. According to the scriptures (Shastras), food is of three kinds—Sattvika (promoting peace and harmony), Rajasika (promoting passions and emotions, activities and adventures) and Tamasika (promoting sloth and dullness). One has to choose one’s food with discrimination and control and limit its intake. Then, food will be health-giving medicine. If, on the other hand, food is consumed indiscriminately and beyond limit, it produces illness and causes grief and pain. It assumes a fearful role. This fact is made clear in the Vedas by the probe into the word ‘Anna.’
The word Anna has as its root, Ad, which means ‘eating.’ That which is eaten by living beings and at the same time, it eats the person who eats; food is both beneficent and maleficent. (LKV, pp. 26-27)
Forms of food
The mind of man is not an organ that can be identified physiologically; it cannot be touched or operated on by doctors or surgeons. It is an intangible bundle of resolutions and hesitations; of wishes and wants; to pros and cons. It has as warp and woof of the wishes that man entertains with reference to outward objects and sensations. It easily rushes out after external pleasures and assumes the shapes of the things it seeks. It can also be turned back into searching for inner contentment and inner joy. That is why the mind is said to be the instrument for both bondage and liberation. Allow the senses to lead it outward; it binds. Allow the intelligence to prevail upon it to look inward for bliss; it liberates. (SSS Vol.7, p. 414)
The scriptures classify food as Sattvika, Rajasika and Tamasika and relate these types to the three mental modes (gunas) of the same names. (SSS Vol.14, p. 195)
The mind is the puppet of the food that is consumed by man. It is prompted one way or the other by the subtle pull of the food it is fed on. The quality of the food determines the direction of the desire that diverts the mental flow. That is why in the Gita as well as in all scriptural texts, Sattvika (pure) food is recommended for the upward seeking individual. Mind means desire, sankalpa (resolve), something sought for. When the Formless desired Form, the Universe arose; so, mind is the creative principle, the maya (illusion) that desired the very first desire, to be many. When it is now fed on rajas---passion and emotion, activity and adventure---it gallops into the world with the plunge of desire! It brings man deeper into the morass. When it is fed on tamasika (impure) food, which dulls inebriates, blunts reason, and induces sloth, the mind is callous, inert and useless for uplifting man. (SSS Vol.7, p. 414)
The three types of food eaten by man
What exactly is Sattvika food? Food that confers Ananda to the body, mind and heart is Sattvika, that which sustains holy living; that which keeps one light, even at the end of the meal. (SSS Vol.16, p. 107)
The prevalent view is that fruits and milk constitute Sattvika food. This is not all. What is consumed by the mouth is not the only thing that goes into the body. The other sense organs like the eyes, the ears, the nose and the hands also ‘consume’ objects from the outside world. Through the eyes you have to see only what is pure. To see all kinds of things indiscriminately is fraught with dangers. The power of sight should be used only for sacred purposes. Unfortunately the vision of youth today is getting increasingly perverted (Keechaka Drishti). The result is they meet with the same fate as Keechaka (in theMahabharata) who was destroyed by Bhima. Students should be particularly careful in this regard. It is only when they use the eyes in a pure and godly way will they be receiving Sattvika impressions through the eyes.
The ears also need pure food. This means that you should listen only to sacred speech and hear only matters about the Divine. Always hear good and pleasant things about others. In this way you must safeguard the ears from pollution. Only then will you be ‘consuming’ Sattvika food through the ears.
Only fragrant and sweet smelling scents should be absorbed through the nose. When foul smell is inhaled disease sets in. If you inhale foul air, you are likely to breathe in disease-producing germs. You must inhale pure air in a clean open space. Even the hands must ‘consume’ pure food. This means that you must perform good acts with your hands. That is the way to treat the body as a temple. (SSS Vol.23, pp. 71-72)
Sattvika food, according to some, consists in milk and fruits. But, it is much more; it; may not even be these. For, the calories that one takes in through the mouth are but a small part of the intake of man. The intake by the senses is part of the food that builds the individual. The sounds heard, the sights seen, the tactile impressions sought or suffered, the air breathed, the environment that presses for attention, appreciation and adoption---all these are food. They have considerable impact on the character and career of the individual.
The quality of the food is determined by the vibrations that it is charged with, through the thought processes of the persons who handle it, prepare it and serve it. The 17th chapter of the Gita clearly defines the nature and tastes of the three types of food eaten by man: the food that promotes love, virtue, strength, happiness, and cordiality is Sattvika; that which inflames, arouses, intoxicates and heightens hunger and thirst is Rajasika; the food that depresses, disrupts, and causes disease is Tamasika. (SSS Vol.7, p. 415)
Krishna told Arjuna: ‘There are three types of Gunas: Sattvika, Rajasika and Tamasika. They are based on the Antahkarana, the Inner Consciousness. That too is dependent on the intake of food. You are what you feed on: your activities shape your nature. So at least in this birth, by regulating food and activity (ahaara and vihara), man can overcome the Asuric tendencies that tend to prevail upon him. He can promote Sattvika tendencies through planned self-effort.’
This advice was tendered lovingly by the Lord to the eager inquirer, Arjuna. Arjuna was thrilled with joy when he heard that man has the means of saving himself. He longed to inform himself further. Krishna showered Grace through His enchanting smile and condescended to reply. ‘Arjuna! Food is the chief formative force. The soiled mind dulls the brilliance of moral excellence. How can a muddy lake reflect clearly? The Divine cannot be reflected in the wicked or vicious mind. Food makes man strong in body. The body is intimately connected with the mind. Strength of mind depends upon strength of body, too. Moral conduct, good habits, spiritual effort—all depend upon the quality of the food. Disease, mental weakness, spiritual slackness—all are produced by faulty food.’ ‘Krishna!’ asked Arjuna, ‘Pray tell me the constituents of Sattvika, Rajasika and Tamasika food.’
‘Arjuna! Food to be Sattvika should be capable of strengthening the mind as well as the body. It should not be too salty, too hot, too bitter, too sweet or too sour. It should not be taken while steaming hot. Food which fans the flames of thirst should be avoided. The general principle is that there should be a limit; a restraint food cooked in water should not be used the next day. It becomes harmful. Even fried articles should be consumed before they develop unpleasant odours. ‘Rajasika food is the opposite of the Sattvika. It is too salty, too sweet, too hot, too sour, too odorous. Such food excites and intoxicates.’ (GV, pp. 249-250)
The company in which food is consumed, the place, the vessels in which it is cooked, the emotions that agitate the mind of the person who cooks it and serves it---all these have subtle influences on the nature and emotions of the persons who takes the final product in! It is because the sages of India realised this that they laid down many do s and don ts for the process of eating, as-for the different stages of spiritual progress. Our thoughts trail off in directions determined by the sounds that fall upon the ear. When the sounds convey rebuke or praise, flattery or challenge, the thoughts too react correspondingly. When the sounds instil ideas of truth, beauty or goodness, the mind too seeks the silence of truth, the sweetness of beauty and harmony, the strength of goodness. (SSS Vol.7, p. 415)
Food and health
Every activity of man is dependent on the energy he derives from the intake of food. The spiritual sadhana he ventures upon depend for their success on the quantity and quality of the food taken by the sadhaka (spiritual aspirant), even during the preliminary preparations recommended by Patanjali. The most external of the five sheaths that enclose the Atmic core, namely the Annamaya kosha (physical sheath), has impact on all the remaining four---the Pranamaya, the Manomaya, the Vijnanamaya and the Anandamaya (the vital, mental, wisdom and bliss sheaths or coverings). The Annamaya Kosha is the sheath, consisting of the material, flesh and bone, built by the food that is consumed by the individual.
Food is generally looked down upon by ascetically minded sadhakas and seekers and treated as something which does not deserve attention. But, since the body and the mind are mightily interdependent, no one can afford to neglect it. As the food, so the mind; as the mind so the thought; as the thought, so the act. Food is an important factor which determines the alertness and sloth, the worry and calm, the brightness and dullness. (SSS Vol.14, pp. 194-195)
Light meal is the surest guarantee of health
It is essential to observe the principle of moderation in food habits, work and sleep. Buddha preached the same principle of moderation to his disciples. ‘Be always moderate, never indulge in excess,’ proclaimed the Buddha. In fact, moderation is the royal road to happiness.
The modern man, who flouts the principle of moderation in every aspect of life, endangers his health and well-being. The food consumed by man should be proper, pure and wholesome. But nowadays people eat whatever they get and wherever they get it, and thereby spoil their health.
Food plays a major role in the preservation of health. Care should be taken to see that the food consumed does not have much fat content, for the fats consumed in large quantity are detrimental not only to one s physical health but also to one s mental health. Meat and alcoholic drinks take a heavy toll on man s health, causing many a disease in him (SSS Vol.27, pp. 24-25)
Food for a Healthy Body and Mind
Right food most essentially contains ‘Sattvika food’. It means that the food must not contain mutton, fish, onions and the like. However, the onion also has its advantages. It improves your digestion power and also acts as a preservative. Therefore, the popular saying in Telugu, ‘The good done by the onion (ulli) is not done by your own mother (thalli)!’
Excess of spice, chilli and salt also should not be used. Many people think that ‘Sattvika’ means fruits and milk. These can also be tamasika! For example, eating two bananas is correct. If you eat four bananas, it becomes tamasika. Do not take a cup of thick milk. Comparatively, it is hence said, ‘One cup of wine is better than a cup of milk.’ Thick milk contains plenty of fat and calcium. It is also liberally laced with glucose. When the blood is saturated with too much of glucose, it turns the residual glucose into acid. The result is that you develop boils. This acid and the blood combine to form stones in the gall bladder. Ensure that you take at least seven to eight cups of water daily. Water cleanses your internals. This also ensures that stones do not form inside your kidneys because water goes to the kidneys and constantly keeps it flushed.
Eat rice and vegetables well. Green leafy vegetables are the best of the lot. This is because under the skin lies a very light secondary layer. It is this layer that protects the skin. Green leaves strengthen this layer. Apart from this, it is very good for heart patients too because green leaves are totally free of oils. Vegetables contribute to the cholesterol to some extent.
What must you do when you have excess cholesterol? Cholesterol is essential to some extent. The limit prescribed is about 10%. But if it crosses to 20% or 30%, your nerves and veins harden like rusted pipes. This consequently thickens the blood making the heart pump lesser and lesser blood. The heart pumps the blood and sends it to the lungs, which purify the blood and distribute it to the entire body. When the heart pumps fewer times, more and more cholesterol accumulates there, which is dangerous for the heart. Hence, it is advisable to take a white onion daily. Garlic pills can also be taken. A daily intake of one pill after lunch will rid of the cholesterol problem. Green leafy vegetables and drumsticks are very healthy for the body. Drumsticks are good for the brain. Do not take too many of potatoes. Potatoes contain 80% starch that will only make you slightly fat, but give you very little in terms of health.
Tomatoes are also good. The seeds of the tomatoes may be removed and a curry made of the tomato. This is because the seeds of tomato do not get digested easily. They remain in the digestive canal and gradually become stones by combining with glucose. These stones go down to the stomach and remain as a mass, giving frequent trouble. We must also ensure that eating must always be in a limited quantity. You must be able to get up from your plate with the same ease and lightness with which you sat down to eat. This is the correct limit. You come quite easily to eat. But, when you get up, you require a support! Many people develop a pouch like that. Proportion is very important because it confers health to the body. Never take meat, cigarettes and other intoxicants and drugs. Habitual cigarette smokers develop cancer. You can perform this test on the smokers. Take a white cloth and put it across the mouth after the person has smoked. You will see bright red dots on the cloth. When the external clothe itself has been so noticeably spoilt, you could well imagine how much destruction it would be causing to the veins and the lungs. The two fingers that hold the cigarette together will develop a yellow colouration. White spots develop on the lips. The skin around the lips turn dark. You must also avoid taking curds. It is better to take two cups of buttermilk. Curds have too much of protein. (M-P, pp. 212-213)
The food that we eat contains many metals like gold, copper, iron, etc. Iron content is more in leafy vegetables. Tamarind and lemon reparations develop amla, which is the basic constituent in the formation of cells. In this manner, food strengthens our body. (DD on 13-10-2002 , p. 5)
Importance of food in maintaining health
There should be some regulations with regard to food. Many doctors emphasize the value of proteins and recommend meat, eggs, etc. But proteins got in this form serve only to build the body, but do considerable harm to the mind. Doctors are primarily concerned with the gross physical body. They pay little attention to the subtle form of the mental makeup. Most of the diseases that are prevalent in the world today are related to the mind. Mental illness seems to outnumber physical ailments. The Vedanta has declared that the mind is the cause of man s bondage or liberation. This means that the mind has to be used properly and turned godwards. Equally the mind is responsible for health or sickness. In this context, food is all important. Proteins are present in milk, curds and vegetables as much as in meat. If in the matter of diet, the doctors give the right prescription, diseases can be averted. (SSS Vol.26, pp. 52-53)
Non-vegetarian food is the cause of several diseases like cancer. You might have read in journals and newspapers that many people in Singapore and Bharat get infested by harmful bacteria because they eat fish. It is because of unhealthy food that people suffer from several diseases. Many are under mistaken notion that non–vegetarian food gives them strength, but in reality it ruins their health. Once you lose your health by partaking of non–vegetarian food, you will never be able to regain it even if you spend the rest of your life in forests eating fruits and tubers. (SS July 05, p. 202)
Uncooked food, nuts and fruits, germinating pulses are the best. Use these at least at one meal, say, for the dinner at night; this will ensure long life. And, long life is to be striven for in order that the years may be utilised for serving one s fellow-beings. (SSS Vol.15, pp. 115-116)
It is best to preserve one’s health by good thoughts and good deeds. It is best to be vigilant about food habits. Coconut kernel, coconut water, sprouting pulses, uncooked or half-cooked vegetables, and greens are good for health. (LA, p. 169)
Avoid Rajasika and Tamasika food
Man is the only living being which dislikes raw food found in the natural state. All other animals eat things as they are---grain, grass, leaves, shoots, fruits. Man boils, fries, melts, mixes and adopts various methods of cooking in order to satisfy the cravings of the tongue, the eye and the nose. As a consequence, the food value of these articles are either reduced or destroyed. When the seeds are fried, they do not sprout; that is clear proof that the life-force is eliminated. Therefore, uncooked raw pulses just sprouting are to be preferred. Also nuts and fruits. The coconut, offered to the Gods, is a good Sattvika (pure) food, having good percentage of protein besides fat, starch and minerals. Food having too much salt or pepper is Rajasika (passion rousing) and should be avoided; so also too much fat and starch, which is Tamasika (disposed to inactivity) in their effects on the body, should be avoided. (SSS Vol.14, p. 195)
Moderation in food is always to be welcomed
Eat in moderation and live long. This is the advice handed down through the ages by the seers of the past. This advice is seldom heeded. People fill themselves with such large quantities of food that they find it hard to rise from the eating plate. Ruining their digestive system by consuming heavy, rich foods, the affluent are proud when they host costly banquets. Those who know that physical health is the greatest treasure take great care to eat only Sattvika food. (SSS Vol.15, p. 115)
An intake of too much food is also harmful. Simply because tasty food is available and is being offered, one is tempted to overeat. We have air all around us but we do not breathe in more than we need. The lake is full but we drink only as much as the thirst craves for. But overeating has become a social evil, fashionable habit. The stomach cries out, Enough, but the tongue insists on more, and man becomes the helpless target of disease. He suffers from corpulence, high blood pressure and diabetes. Moderate food is the best medicine to avoid bodily life. Do not rush to the hospital for every little upset. Too much drugging is also bad. Allow nature full scope to fight the disease and set you right. Adopt more and more the principles of naturopathy, and give up running around for doctors.
The type of food that you consume decides the degree of concentration you can command; its quality and quantity decide how much your self-control is lessened or heightened. Polluted air and water are full of maleficent viruses and germs and have to be avoided at all costs. There are four pollutions against which man has to be vigilant---of the body (removable by water); of the mind (removable by truthfulness), of reason (removable by correct knowledge) and of the self (removable by yearning for God). (SSS Vol.14, pp. 195-196)
By regulating your diet and avoiding certain bad habits, you can preserve health. Moderate food, and food of the Sattvika type, will promote mental poise and also physical happiness. Mitha-ahaara (moderation in food) is always to be welcomed. Many people consume more than the necessary quantity of rich food and such have to practise moderation. So too, if you do not smoke, you escape a number of illnesses that follow that Rajasika (passionate) practice. Any intoxicant or stimulant, because it disturbs nature s even trend, is harmful. Moderation in food, moderation in talk, and in desires and pursuits; contentment with what little can be got by honest labour, eagerness to serve others and to impart joy to all--- these are the most powerful of all the tonics and health-preserves known to the science of health, the Sanathana Ayurveda, the Veda of the full life. (SSS Vol.1, pp. 168-169)
Food and Disease
Doctors agree that illness is caused through faulty food habits and foolish ways of spending leisure. But, they do not seem to know that food is a Word that connotes a wider variety of intakes. Every experience that is drawn through any of the senses in food has an effect on one s health we say ‘food for thought’; whatever we see or hear or smell or touch has an effect on the body; good or bad. The sight of blood makes some people faint; or, it may be some bad news, that administers a shock. Allergy is produced by unpleasant smells, or when something intrinsically unwelcome is contacted or tasted. A sound mind ensures a sound body; a sound body ensures a sound mind. The two are interdependent. Health is essential for happiness; happiness or a capacity to be happy; whatever may happen is essential for physical health, too.
The food we consume should be tasty, sustaining and pleasant. It should not be too hot or too saltish; there must be a balance and equilibrium maintained. It should not arouse or deaden. Rajasika food enrages the emotions; tamasika food induces sloth and sleep. Sattvika food satisfies but does not inflame the passions or sharpen the emotions. (SSS Vol.12, pp. 280-281)
Food and character
All men everywhere are of one species. Yet, man hates man; one religion is opposed to another; one race feels superior to another; one country avoids contact with another. How does this conflict arise? When one delves deep into this question, the answer becomes clear.
Everything in creation has five properties. The first three are Sath-Cit-Ananda (Being, Awareness, Bliss) and the last two are Rupa and Nama (Form and Name), which are lent to the thing only temporarily. They are subject to modification but the first three Being, Awareness, Bliss are inherent, unchanging characteristics. In the language of Vedaantha, the three are named Asti-bhati-priyam(existence, shining or expressing and loving). They are the innate qualities of every manifestation of the Divine. The last of the three is Ananda (Divine Bliss). Every human being is an embodiment, repository and vehicle of Ananda.
The awareness of this Ananda (Bliss) is the goal of man, the consummation of human life. But, man seeks pleasure and happiness from objects through the senses and attains the low material Ananda, not the supreme Ananda he ought to win. It must be said that the Ananda attained through the objective world or through subjective means is only a fractional expression of the Ananda which mergence in Brahman (Supreme Reality) grants. We speak of hot water, though heat is not a quality of water, fire has given it the heat. So, too, objective Ananda or subjective Ananda are rendered so, through the grace of Brahmananda (Supreme Divine Bliss). (SSS Vol.16, pp. 104-105)
Food prevents or promotes emotions and passions
Man prides himself that he has earned Ananda himself by his effort. It is sugar that makes the bland globules of flour into sweet Laddu. The grace of the Ground of all Being can alone confer sweetness or Ananda. The stars are proud that they shed light on a darkened world but the bright moonlight renders starlight too faint to be noticed. The moon s pride, too, is humbled when the sun illumines the sky. Brahmananda is the Sun. This does not mean that one should ignore starlight and moonlight or Vishaya Ananda and Vidya Ananda ---Ananda derived from Nature and from spiritual experiential knowledge. They are steps, stages, samples. While valuing them as such, the goal of Brahmananda has to be relentlessly pursued. How, then, can man earn that Awareness, that Ananda? What Sadhana (spiritual discipline) has he to adopt? Though men are all equally subject to birth, life and death, though all are of one kind, why do they allow the Ananda which is the right of each to slip away through hatred and conflict? Why is the demon prevailing over the Divine in man? The answer has been deluding man for ages.
Well! Aham (ego) is the cause. The narrow limited self, the ego, is at the root of the evil. Probing the problem a little deeper, I would say that the nature of the food relished is primarily responsible. Food is of three qualities Sattvika, Rajasika, and Tamasika (leading to purity, passion and inertia). Some consume Sattvika-Rajasika or Tamasika-Rajasika food, or they change from one type to another, for better or worse. Since food alleviates or arouses, prevents or promotes emotions and passions, it moulds the behaviour, conduct and attitudes of men. (SSS Vol.16, pp. 105-106)
Sadhakas have to be careful about food consumed
Ravana and Vibhishana, two brothers born of the same parents, had diametrically opposite natures because of the food they grew upon. Ravana relished Rajasika food while Vibhishana stuck to Sattvika. Fellow-feeling is difficult when the same quality of food is not preferred.
When both live on Rajasika food, though they may have the same nature, friendship cannot last. Envy and hatred will soon break the bond. The Sattvika nature will free man from these evils and purify his mind, preparing him for the journey to God. For, God is Sattva (pure).
Many slide from the Sattvika nature into the Rajasika where the ego predominates. They slide away from God too, for where the ego swells in pomp and pride, God cannot reside. They may .parade other reasons for their losing hold of God but the fault lies in their own self.
The Sattvika are satisfied with one meal a day. Rajasika nature demands continuous feeding on hot stuff tasting sour, salty or pungent. Tamasika appreciates cold, stale, acrid tastes. The grosser parts of the food consumed are eliminated. The less gross parts build up muscles and bones. The subtle parts make up the nerves and the mind. Therefore, Sadhakas have to be extra careful about the quality of food they consume. (SSS Vol.16, pp. 106-107)
Food, head and God are inter-related
It is only man that is endowed with the capacity to discover his Divinity (SSS Vol.23, pp. 80-81). In this context food habits play an important role. Out of 84,00,000 species of living beings on earth, 83,99,999 species of creatures like insects, birds, animals and beasts etc. live on what is provided by God in Nature and hence they do not generally suffer from any disease. Man is the sole exception in this regard. By becoming a slave to his palate, he relishes only cooked and spicy food of various kinds, without realising to what extent such foods are curtailing his own longevity.
The dreams that you experience are actually reactions of your food and habits. There is an intricate and inseparable relationship between food, head and God. Food plays a vital role in the spiritual path. When we consume right kind of food, it helps us in our effort to understand Divinity.
As is the food, so is the mind. Only one with pure mind can understand Divinity. In order to cultivate purity of mind, you should partake of pure and Sattvika food. You should consider food as God. It is said, Yad Bhavam Tad Bhavati (as you think so you become). If you consider food as mere Padartha (matter), it will remain so. Depending on the feeling, it undergoes change. Take for instance, the magnetic power in the body. It gets transformed into electric power. It gives rise to sound energy and develops Tejas (effulgence). Jewellery shines with added brilliance when it is polished. Tejas, which is known as Chaitanya Shakti (power of consciousness).
Today man is wasting his energy by entertaining bad thoughts and feelings. To keep bad thoughts in check, one has to develop divine thoughts. What are divine thoughts? You should consider everything a divine. Every drop of blood in your body is suffused with Divinity. Food generates blood and energy in the body. This divine energy has to properly utilised by entertaining divine thoughts. (DD on 13-10-2002 , p. 5)
Role of food in maintaining thoughts
Those who wish to use the body properly and see that they have good thoughts and perform good acts, have to take note of two factors--regulation of diet and regulation of their environments.
You must seek to know what kind of food you should eat. You should not consume any kind of food merely to appease hunger. You must take only Sattvika food. Our thoughts are determined by the kind of food we consume. The body is cleansed by water. The mind is purified by Truth. It is only when what is conducive to truth is taken that you can pursue the path of Truth.
As the body is a sacred shrine you should not take in any intoxicating substances. Articles of food which promote Rajasika qualities (like anger) should be eschewed. (SSS Vol.23, p. 71)
Mental purity is related to purity of food
Man commits many offences, knowingly or unknowingly, not only in this life, but also in previous lives. The imprint of these actions is carried by the Chitta (the associative memory) over many lives. When the mirror of the mind is soiled by these relics, the mind cannot perceive anything in its true state. This is the reason why man is unable to recognise his own true nature.
Hence, it is necessary to cleanse the mirror of impurities on it. How is this to be done? By regulating one s food and recreational habits. It is important to ensure that the food that is eaten is obtained by righteous means. Many of the ills which men suffer today are due to the fact that the things they consume have been got by unrighteous means.
Hence, to purify the mind the first prerequisite is pure food. But it is not always possible to ensure such purity in every respect at all times. To get over this difficulty, the way out is to make an offering of the food to the Divine and regard it as a gift from God. To the question, ‘Who is God?’ the answer is given in the Gita sloka which declares that the Lord dwells in everyone as Vaisvanara and digests the food that is consumed. When before eating, the food is offered to God, it becomes Prasad (a gift from God). All the impurities in the food are thereby removed.
This helps the process of cleansing the mind. This practice has to be kept up continuously. Vikshepa is a defect in the mind caused by wavering and lack of steadiness. Arjuna confesses that he is unable to control the mind, which is restless and ever-changing like the wind. Various practices like meditation, concentration and prayer have been recommended for steadying the mind. Students are not trying to cleanse their minds by the proper methods. Instead they are polluting their minds in all possible ways. It is only when you have the body, the senses and the mind under your control, that you will be master of yourself. (SSS Vol.23, pp. 106-107)
You have to partake of Sattvika food. By partaking of Sattvika food, you will be able to cultivate Sattvika thoughts. And, by cultivating Sattvika thoughts, you will be able to undertake Sattvika karmas. It is absolutely necessary that one should have Sattvika friends in youth and constantly move about in their company. It is said,
‘Good company leads to detachment;
Detachment makes one free from delusion;
Freedom from delusion leads to steadiness of mind;
Steadiness of mind confers liberation.’ (Sanskrit Shloka)
Hence, you have to partake of Sattvika food keeping your goal of liberation in the mind. You may at times have a doubt that you may not get such Sattvika food. I do not at all agree with this view. Don’t you get vegetables and edible green leaves in plenty? In fact, the moment you are born out of your mother’s womb, you are surviving and thriving on your mother’s milk or cow’s milk. Is this not Sattvika food? Can you not live upon vegetarian diet consisting of vegetables, green leaves and cow’s milk? Why should you cater to dictates of your palate adding chillies, salt, tamarind and spices? It is only when you gradually reduce these ingredients for taste you will be able to cultivate sattva guna. Parents have a great responsibility in teaching the children about the efficacy of Sattvika food and getting them accustomed to it from their childhood. On the other hand, if the parents themselves prepare and serve rajasika and tamasika food consisting of meat, fish, etc., in their homes, how can they expect the children to develop sattva guna? I am of the view that the children at least should abstain from such rajasika and tamasika food and demand from their parents only the Sattvika food. One has to consciously cultivate the habit of partaking of only Sattvika food. Only then will one will be able to develop sattva guna.
All our senses conditioned by tri-gunas and the gunas, in turn, are conditioned by the food we consume. Hence if we start eating Sattvika food, undertake Sattvika karmas and move about in the company of Sattvika friends, I am sure that we can transform ourselves into Sattvika individuals. It is the bad company that is responsible for evil qualities. If you want to cultivate good qualities, you have to eat Sattvika food. In fact, it is the food that we consume is responsible for all the evil qualities.
If you develop bad qualities like anger, passion, envy, jealousy, etc., right from this early age, your entire life will be spoiled. You are poisoning your young minds with these evil qualities. My advice to the youngsters and students is eat Sattvika food.; cultivate Sattvika behaviour and keep the company of Sattvika people right from the early age. I often observe that youngsters today join bad company the moment they enter the school or college and continue to move about in the company of bad people. With the result, they cultivate bad qualities, resulting in bad behaviour. Frequently they are not even aware of the subtle changes taking place in their behaviour towards elders, parents, teachers and society. They think that they are on the right track, since they are pursuing education in a good educational institution. Several bad thoughts emanate in their mind even at a young age.
People often think that it is a natural phenomenon due to young age. It is not a natural phenomenon at all! It is most unnatural. Since, you are partaking bad food, you are having bad thoughts. Hence, first and foremost, give up bad food. People, who are devoted to Swami, must join satang. But, you are joining bad company and, as a result, are developing bad thoughts. Once bad thoughts enter your mind, none can drive these away. Hence, you have to cultivate good thoughts, even before bad thoughts enter your mind.
There are several parents who are not concerned about the future of their children. Either they are too busy pursuing their vocations or they are helpless in supervising your behaviour. But, if you tread the right path they will be most happy. On the other hand, if you are moving in bad company cultivating bad habits, resulting in bad behaviour, they will be very sad and will be unable to share their distress or anguish with anybody. Hence, it is your foremost duty to keep your parents happy. If you want to keep your parents happy, you must tread the right path and keep your parents happy. Only then will you be able to cultivate good behaviour. There are three aspects in human life, which are interlinked – the thoughts, behaviour and the end result. As are the thoughts, so will be behaviour, so will be the result. Teachers expect good behaviour from their pupils. How is it possible, when the students move about in bad company, eat wrong kind of food and entertain bad thoughts? The end result is always bad in such a situation. While taking bitter food, how can you experience sweetness? In short, the rajasika and tamasika food that you consume is the root cause for the bad thoughts that are entering your mind.
All of you must tread the right path. Even if your parents for any reason offer you rajasika and tamasika food prepared in the home, you must explain and convince them of the ill-effects of such food, saying, and ‘Mother! If you serve rajasika and tamasika food to me thus, I will only get bad thoughts. This is not conducive to good behaviour on my part.’ You must also convince them of the need to prepare and serve Sattvika food to all members of the family. Not only you should eat Sattvika food, you should also read good books. Your entire life is dependent upon good food, good thoughts and good company.
You should not read all sorts of trash like cheap novels, stories, etc. Such trash will generate bad thoughts in you and pollute your mind. When you go to a library, you should read the biographies of great and noble people which will help to cultivate good qualities and good thoughts in you. One reason for the pollution of young minds and proliferation of bad thoughts in them is reading all sorts of cheap literature. In fact, it is only the mind that is responsible for good or bad thoughts. That is why it is said, ‘Manaeva manushyanam karanam bandha mokshayoh’ (Mind alone is the root cause for either bondage or liberation). Unfortunately, in these days it is only cheap books that have become popular and acquired great attraction. Good books have become a rare commodity. A question may arise as to where one would get such good books. You go to good libraries of institutions committed to the moral and spiritual uplift of humanity. Frequently we come across people travelling in trains and buses purchasing worthless books available in the railway platforms and bus stands and reading them with absorbing interest. They may say that they are reading them for whiling away the time. They do not realise how harmful those books are in generating bad thoughts and polluting their minds. Hence, you must always select books that contribute to your intellectual, moral and spiritual development.
If you wish to cultivate good thoughts and good behaviour, you must read good books. Several students today consider it a fashion to read cheap literature that is available for a low price. With the result cheap thoughts and cheap behaviour are generated in them. They look for cheap books and trash distributed free of cost. They woefully lack a sense of discrimination to judge whether such writing is conducive to their moral, spiritual and character development. They will, however, realise the consequences of their action after their minds are totally polluted. Then it will be too late for them to retrace their steps. It is only through good books that good thoughts and good behaviour can be cultivated. (DD on 22-10-2005, pp. 4-8)
Offer the food to God first and take it as Prasad
Many eminent modern scientists are not aware of the magnetic power and the electric power that are present in the human body, which is verily a small generator. The jataragni (digestive fire) is the source of heat energy in the body. (SSS Vol.32 Part II, p. 56)
Human body may be compared to a tender plantain leaf. The five senses of man are like the delicious items served on the leaf. One should offer the food to God before partaking of it. But man in his foolishness is offering the ‘delicious items’ to the demons of desire, anger, greed, pride and jealousy. After the demons consume the ‘delicious items’ and spoil the leaf, the leftover is offered to God! First and foremost, these ‘delicious items’ should be offered to God who is present within in the form of Vaishvanara. (SSS Vol.33, pp. 313-314)
Whenever you take food, do namasmarana before partaking of the food. By doing so, the food will be sanctified and will become prasadam (gift) of God. Your heart also will be purified. That is why, our ancestors prayed thus before partaking of food (SSS Vol.37, p. 182):
Brahmarpanam Brahma Havir
Brahmagnou Brahmana Hutham
Brahmaiva Thena Ganthavyam
Brahmakarma Samadhina.
Sanskrit
ब्रह्मार्पणं ब्रह्म हविर्ब्रह्माग्नौ ब्रह्मणाहुतम् ।
ब्रह्मैव तेन गन्तव्यं ब्रह्म कर्म समाधिना ।।
Telugu
బ్రహ్మార్పణం బ్రహ్మ హవిః బ్రహ్మాగ్నౌ బ్రహ్మణాహుతమ్ |
బ్రహ్మైవ తేన గంతవ్యం బ్రహ్మ కర్మ సమాధినః ||
You say that the food is an offering to Brahman. Then where is Brahman? He is within. So, immediately God replies from within:
Aham Vaishvanaro Bhoothva
Praninam Dehamasritha
Pranapana Samayukta
Pachamyannam Chathurvidham.
Sanskrit
अहं वैश्वानरो भूत्वा प्राणिनां देहमाश्रितः ।
प्राणापान समायुक्तः पचाम्यन्नं चतुर्विधं ।।
Telugu
అహం వైశ్వానరో భూత్వా ప్రాణినాం దేహ-మాశ్రితః |
ప్రాణాపాన సమాయుక్తః పచామ్యన్నం చతుర్విధమ్ ||
God says ‘My dear one, I am in you in the form of Vaishvanara. I receive and digest the four types of food that you partake of. You don t need to send any special invitation to Me nor extol Me. I am yours and you are Mine. I am with you, in you, above you, below you, around you.’ God has given you such a great assurance. He has promised that He will be always with you. But you are not able to understand this. (SSS Vol.36, p. 71)
Harir Daatha Harir Bhoktha
Harir Annam Prajaapatih
Harir Vipra Shareerastu
Bhoonkte Bhojayathe Harih.
God, who is present in you in the form of Vaishvanara, digests the four types of food that you eat. Jataragni, like a generator, is responsible for the electric power in the body. Human body is a conglomeration of different powers —heat, light, sound, electricity, etc. (SSS Vol.32 Part II, pp. 56-57)
Before partaking of food, chant the sacred Mantra. Then no un-sacredness would enter your heart. Annam Brahma; Raso Vishnuhu; Bhokta devo Maheswarah (food is Brahma; the essence is Vishnu; the one who partakes it is Maheshvara). These three correspond to body, mind and action, respectively. Purity of thought, word and deed is true wisdom. You don’t need to undertake any other spiritual practice. People undertake various sadhana. But they confer only temporary satisfaction. On the other hand, when you have purity of thought, word and deed, you experience eternal happiness. (SSS Vol.35, p. 348)
In the old days, one of the kings was performing a yagna and he assembled a number of pundits during that yagna. Amongst pundits assembled by the king, there were two people who were accustomed to observing certain traditions. In the ancient days, the traditions were such that while travelling they would not agree to take their food in some house or other.
In the early hours of the morning, they used to collect some food and used to carry the same in a bundle, and they would eat this food during the journey. When it became midday during their journey, they reached a river and found out a tree with a good shade. They sat under the tree for their afternoon meal. It was their habit that every day they would think of God and they would offer the food to God and then, only, partake of the food. On that day, too, they started reading the twenty-fifth verse in the Fourth Chapter of the Gita which commences by saying, ‘Brahmarpanam,’ (I offer this food to Brahma). When this verse was repeated by them, they heard some noise from the Banyan tree under which they were sitting. They thought that on account of the breeze, one branch may have rubbed against another branch and noise may thus have been produced. They were not disturbed by the noise. They were continuing their prayer. They started repeating the 14th verse in the 15th Chapter of the Gita. While repeating that verse, they were totally lost and completely absorbed in the thought of God and they were thus repeating their prayer. When this verse was repeated in that manner, they found that a Mahapurusha, (a great saint) came and stood in their presence. They got up and paid homage to that great saintly personality and asked him who he was. He revealed his identity and said that he was a Gandharva and that he was subjected to a curse by a rishi several years ago and he was living on that Banyan tree.
He was now liberated from that curse by the prayers uttered under the tree. This Gandharva then paid homage to these two pundits and said, ‘I know where you are going and I am fully aware of your mission. You are going to participate in a meeting which the king is convening. I have to repay my debt to you for having relieved me of my curse. I will enter into the mind of the king and I will see that you are benefited in many ways.’
The scholars entered the congregation arranged by the king, but they found that the place was packed with many people, and they could not reach the king. So they were sitting in some corner and were looking at the king. The words uttered by great saints can never become untrue. Because of the promise made by the Gandharva, the king, of his own accord, looked at these two scholars. The king came to them and made obeisance to them and requested them to come to the front row and be seated. He also asked them to exhibit their scholarship. The congregation came to a close on that day and the king was immensely pleased with the scholarship exhibited by them and gifted them with several villages and saw to it that they lived happily for the rest of their lives. Here we notice that this great saint taught these two persons how to get over many worldly troubles and obstacles which they came across and also showed them how to acquire spiritual blessings. Thus, if one wants to take the path of spirituality, one will find that many worldly troubles and obstacles come in the way. It is only when we can overcome these worldly obstacles that are in our way, can we take the opportunity to benefit from the spiritual path.
Because the pundits could get over the troubles and take to the spiritual path, they returned to their own village and were experiencing happiness through the gifts they received.
The purpose of our thinking of this particular verse in the 15th Chapter of the Gita is to get success in worldly matters and to get over the obstacles in the matter of pursuing a spiritual path. Here, the food we eat determines in many ways what we are going to get in future for ourselves. The food we eat will determine the type of ideas that sprout in us.
While taking our food, if we use exciting words, such ideas which are related to these exciting words will sprout in us also. The lesson that we should learn is that when we take our bath, when we sit for dhyana or when we take our food, we should not think of other activities and other ideas. Too much talk, while we take our food, will also cause harm to us. We should not give room to any kind of talk when we take our food. With a happy heart and with a sacred word, we must undertake to utter this particular verse and then take our food. In this way, whatever has been offered to Brahman will become the prasad which comes to us as a gift of Brahman.
The meaning of the verse is that God Himself, who is in a human form in you, is taking the food. Therefore, changes our food into food for God. While taking food, we should not be excited, and we should not get into passion, but we should eat very peacefully. Even if we cannot perform japa, tapa or yagas, at least if we take care to see that we eat in this manner, we will develop good ideas. The nature of the fire will determine the type of smoke that comes out. The kind of smoke that comes out will determine the type of cloud that it forms. The type of cloud that is formed will determine the type of rain which the cloud yields. The type of rain determines the harvest. The kind of harvest determines the food that we get out of it. The kind of food we eat will determine our ideas. For all our ideas, it is our food that is responsible. If we eat Sattvika food, sitting in a clean place, we will have clean ideas by eating that food. There will thus be a good possibility of our getting spiritual ideas. (SSB 1977, pp. 170-173)