Mindfulness - Part 4
In part 1 we have seen the different aspects of a human being and how these different aspects are governing a human being in accomplishing a task.
In part 2, we have looked into the origin or history of Mindfulness.
In part 3 we have deep dived into Energy aspect and also looked into ways to cultivate discrimination by following the external and internal principles.
To drive a vehicle, we need fuel. The more refined the fuel is, higher would be its efficiency and longer and better ride we will have with the vehicle. We as human beings have our bodies as our vehicles. How do we fill it with the most efficient fuel to get optimized energy and non jerky ride matters a lot. Because, with inappropriate fuel, our vehicle (the body) will not only be lethargic, it may also succumb to many diseases and deprive us from comprehending the most subtle aspects of the Cosmos and prevent us from becoming divine.
Thus in part 4 we will look into the food and how the mindfulness practices help us in following the dietary principles in a better way and make it easier for us.
First and foremost - a question. Why should I follow these principles? What is in it for me?
Let us look at this question and then try to see the advantages of these principles.
We as human beings always thought and lived based upon our thought processes and wherever they have lead us based upon our environment or society. We have been influenced by the surrounding society so much that we started thinking that we are human beings and we as human beings have to live in a particular house, drive particular vehicle, wear a certain costume based upon the occasion, eat certain types of food at certain places and maintain certain status irrespective of its necessity. All these so called societal related impulses have lead us to a compulsive behavior. In this process we forgot that in this vast Cosmos, we are just another species on earth and neither superior nor inferior to any other species when compared to. We have framed ourselves so many limitations and created an illusory box for ourselves and started thinking always inside the box and never tried to look beyond. Most of those scientists who tried to explore the extra terrestrial space are not ready to explore their inner space which could have lead to many answers for their questions. Famous Indian Mathematician Srinivasa Ramanujan proved that by exploring the inner space, one can have answers regarding the outer space. His theories and mathematical equations which were presented were based on the inspiration that he has received from inside and said his Devi (Goddess Lakshmi) gave him.
From "The Man Who Knew Infinity," (1991), Kanigel, Robert, page 7 of Prologue, Ramanujan credited his substantial mathematical capacities to divinity, and stated that the mathematical knowledge he displayed was revealed to him by his family goddess. '"An equation for me has no meaning," he once said, "unless it expresses a thought of God.To understand what a human being is, we should think like a human being, and not like societal compulsive beings. When we look at human being's body, it is the most complex multi chemical entity. To run such a most complex multi chemical entity, we also need to understand how it functions, and what is that we require to run this multi chemical entity. We can't just keep stuffing it with all our unnecessary nonsensical satiated desires. To refine our thought process, we should refine our intake. What we insert into this chemical entity is very important. If we insert all unwanted things, then it will spend most of its time in purifying what all we have given, and excreting that junk out of the system; and instead of running smoothly, it runs jerkily. To make this multi chemical entity to work to its efficiency, we should supply it with right chemicals in terms of fresh food, vegetables, fruits all that grow which get exposed to sunlight and as much as possible in raw form and probably with some mild cooking. This chemical entity (human body) runs on a basis of life force and hence, we should supply with only those materials that enhance its life force and not diminish it. Hence, we should feed our body, the right fuel in terms of food. All that food that diminishes energy - especially the subtle energy - should be avoided, and all that food that provides nourishment and also subtle energy - should be taken in appropriate quantities.
Categorization of foods based on the life-force or prāṇa
Mindfulness helps a lot in understanding the right food and right time to eat that right food also. Mostly, we as human beings have become so compulsive that we listen to our minds rather than our bodies. Our body tells us a lot provided, we pay proper and keen attention to it, and listen to it. It has so much memory, that the way our nose is, or our hands are tells us about our great great Grandfather. The DNA that is carried with every human being's body consists of so much memory which our mind cannot even comprehend.
Before eating food, take at least 5 deep breaths (deep inhalations and exhalations) and once one is settled, then one has to smell the food. If it appeals, then, and then only one has to eat it or else one should avoid it. If one is sensitive enough in sensing the subtle energy of the food, then definitely one will not consume most of the foods that are available in the market. One would like to take fresh fruits or mildly cooked vegetables that did not lose nourishment or vitamins during the process of cooking.
Three types of prāṇik foods
Every matter has life force in it which we call it as prāṇa (प्राण). All those foods that have positive prāṇa should be consumed in appropriate quantities and all those foods that contain negative prāṇa should be avoided or taken only once a month or once in three months as a medicine and definitely not as regular food.
The foods that are with neutral prāṇa can be added to the positive prāṇik foods. However, they neither do any harm nor add any positive prāṇik energy.
If one is mindful enough, then one will consume mostly the positive prāṇik foods. When we consume prāṇik foods, we find a difference in our thought patterns and processes.
Try experimenting this and you will find for yourself. Padma Purana, Sushruta Samhita, and Charaka Samhita provides details of the foods that one should eat, and not eat, and how to eat.
Positive prāṇik food
(to be consumed in appropriate quantities served by appropriate people only)
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Neutral prāṇik food
(to be consumed for taste or in combination with positive prāṇik food, and in appropriate quantities served by appropriate people only)
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Negative prāṇik food
(should be avoided in all circumstances until and unless advised by a qualified physician based upon certain ailments and cannot be cured by any other food material)
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(Carrot juice can be mixed with organic honey and can be consumed - this will make it more sātvik)
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The reader might be wondering, why food is given so much importance. As discussed in part 3 every matter has a vibration, and these vibrations can be harmful or beneficial. Based upon the kind of effect that these vibrations result in, one has to chose that material or mater that provides harmonious vibrations or those vibrations related matter that provide beneficence.
In addition to the above, what ever the food we consume physically, 20% of that (the subtlest part) becomes mind. Today scientists have proven that the human brain which is 2% of the body's weight gobbles up 20% of the body's energy. That means if we consume food with improper vibrations, then our mind is also subjected to improper vibrations. Hence, it is always advisable and mostly sensible to eat the food that has beneficial and harmonious vibrations.
Also, we as human beings always have to aim at going beyond these vibrations. Remember the vibrationless state at the junction of inhalation and exhalation or at the junction of exhalation and inhalation. That is the state in which we should be always, otherwise we are bound every time and will not be free. The moment we are bound, we create numerous activities which entangle us to the creative cycle and will not let us be free.
Three Types of food based on its characteristics or subtle energy levels
Based upon the vibrational principles or life force associated with food, it is further divided into three types:
- sāttvik (सात्त्विक्) - food that contain sattva guṇa (सत्त्व गुण) - calmness producing
- rājasik (राजसिक्) - food that contain rajo guṇa (रजो गुण) - high energy or agitating
- tāmasik (तामसिक्) - food that contain tamo guṇa (तमो गुण) - slumber, dullness or sleep inducing
The triguṇas or the three characteristics
Let us first look into these three gunas in detail:Sattva guṇa
In Srimad Bhagavad Gita (BG) Chapter 14 it says that:
सत्त्वं रजस्तम इति गुणाः प्रकृतिसंभवाः ।
निबध्नन्ति महाबाहो देहे देहिनमव्ययम् ॥भ.गी: अ.१४- ५॥
sattvaṃ rajastama iti guṇāḥ prakṛtisaṃbhavāḥ ।
nibadhnanti mahābāho dehe dehinamavyayam ॥B.G: Ch.14- 5॥
तत्र सत्त्वं निर्मलत्वात्प्रकाशकमनामयम् ।
सुखसङ्गेन बध्नाति ज्ञानसङ्गेन चानघ ॥भ.गी: अ.१४- ६॥
tatra sattvaṃ nirmalatvātprakāśakamanāmayam ।
sukhasaṅgena badhnāti jñānasaṅgena cānagha ॥B.G: Ch.14- 6॥
Among the three gunas, the sattva guna, from its stainlessness luminous and free from evil, binds us, by attachment to happiness, and by attachment to knowledge.
As the Cosmic Nature consists of these three gunas, thus, even the highest guna, sattva is also of the cosmic delusion and is programmed to bind. To overcome this, one has to to be mindful of the breathlessness state and attain it in most natural way by following mindfulness practices and practicing them for a long time.
Rajo guṇa
रजो रागात्मकं विद्धि तृष्णासङ्गसमुद्भवम् ।
तन्निबध्नाति कौन्तेय कर्मसङ्गेन देहिनम् ॥भ.गी: अ.१४- ७॥
rajo rāgātmakaṃ viddhi tṛṣṇāsaṅgasamudbhavam ।
tannibadhnāti kaunteya karmasaṅgena dehinam ॥B.G: Ch.14- 7॥
O Son of Kunti (Arjuna), understand that the activating rajas is imbued with passion, and gives birth to desire and attachment and it strongly binds the embodied soul by attachment to action oriented activities.
Tamo guṇa
तमस्त्वज्ञानजं विद्धि मोहनं सर्वदेहिनाम् ।
प्रमादालस्यनिद्राभिस्तन्निबध्नाति भारत ॥भ.गी: अ.१४- ८॥
tamastvajñānajaṃ viddhi mohanaṃ sarvadehinām ।
pramādālasyanidrābhistannibadhnāti bhārata ॥B.G: Ch.14- 8॥
O Bharata (Arjuna)! know that tamas arises from ignorance, deluding all embodied beings. It binds them by misconception (miscomprehension), idleness (indolence), and slumber (sleep).
सत्त्वं सुखे संजयति रजः कर्मणि भारत ।
ज्ञानमावृत्य तु तमः प्रमादे संजयत्युत ॥भ.गी: अ. १४- ९॥
sattvaṃ sukhe saṃjayati rajaḥ karmaṇi bhārata ।
jñānamāvṛtya tu tamaḥ pramāde saṃjayatyuta ॥B.G: Ch.14- 9॥
Sattva attaches one to happiness; rajas to activity; and tamas, by eclipsing the power of discrimination, to miscomprehension.
As the three gunas binds us in different ways, it is more sensible to get bind to good vibrations as long as we are in this physical body, and make a better place for our living and for the world also. One can also get liberated from harmonious vibrations faster when compared to the inharmonious vibrations. In fact we all are so much addicted to suffering that we like to suffer all the time or complain about something or the other, even when we have all necessary things to live happily. Most of us we suffer because of unnecessary wants.
Tamo guṇa
तमस्त्वज्ञानजं विद्धि मोहनं सर्वदेहिनाम् ।
प्रमादालस्यनिद्राभिस्तन्निबध्नाति भारत ॥भ.गी: अ.१४- ८॥
tamastvajñānajaṃ viddhi mohanaṃ sarvadehinām ।
pramādālasyanidrābhistannibadhnāti bhārata ॥B.G: Ch.14- 8॥
O Bharata (Arjuna)! know that tamas arises from ignorance, deluding all embodied beings. It binds them by misconception (miscomprehension), idleness (indolence), and slumber (sleep).
सत्त्वं सुखे संजयति रजः कर्मणि भारत ।
ज्ञानमावृत्य तु तमः प्रमादे संजयत्युत ॥भ.गी: अ. १४- ९॥
sattvaṃ sukhe saṃjayati rajaḥ karmaṇi bhārata ।
jñānamāvṛtya tu tamaḥ pramāde saṃjayatyuta ॥B.G: Ch.14- 9॥
Sattva attaches one to happiness; rajas to activity; and tamas, by eclipsing the power of discrimination, to miscomprehension.
As per āyurveda the sāttvik food does not produce any perversion or perverted views and helps individual to lead a simple, healthy and peaceful life. Rājasik food is rich and is heavy to digest. Tāmasik food consists of toxins and causes laziness and loss of discriminatory power and also creates inability to sense the most sensible vibrations.
How to eat?
Always eat in silence and in solitude. If one has to eat in a group because of various circumstances, then one should eat in silence and if one has to talk, that should be related to the food that one is eating, especially to ask for a serving only. Otherwise, one should refrain from talking.
In India we were also taught two verses (slokas) mainly to chant before eating, as we don't know from where the food is coming from and what kind of vibrations that food is having. We were advised that these two chants will neutralize all the inharmonious vibrations of the food and do not effect much on our psyche. In spite of this also, we were additionally advised to eat food in silence and with out any radio or TV going on.
Both the verses (slokas) are from Srimad Bhagavadgita. The first one is from Chapter 4.
ब्रह्मार्पणं ब्रह्म हविर्ब्रह्माग्नौ ब्रह्मणा हुतम् ।
ब्रह्मैव तेन गन्तव्यं ब्रह्मकर्मसमाधिना ॥भ.गी: अ.४-२४॥
brahmārpaṇaṃ brahma havirbrahmāgnau brahmaṇā hutam ।
brahmaiva tena gantavyaṃ brahmakarmasamādhinā ॥B.G: Ch.4-24॥
The one which is being offered and the offering are Brahman. The one that is burning the offering is also Brahman. The one that is left after burning is also Brahman. By realizing this and being absorbed in this realization, verily one becomes Brahman alone. Eat food always with this attitude.
The second one is from Chapter 15.
अहं वैश्वानरो भूत्वा प्राणिनां देहमाश्रित: ।
प्राणापानसमायुक्त: पचाम्यन्नं चतुर्विधम् ॥भ.गी: अ.१५-१४॥
ahaṃ vaiśvānaro bhūtvā prāṇināṃ dehamāśrita: ।
prāṇāpānasamāyukta: pacāmyannaṃ caturvidham ॥B.G: Ch.15-14॥
I am present in every body of living creature in the form of an energy called "Vaishvānara", and digesting what all they consume in four different forms (bhakshya (foods that need to chewed with teeth), bhojya (eatable liquid foods), chosya (food that can sucked) and lehya (food that can be licked) in conjunction with the incoming and the outgoing breaths. Prana (incoming air - outgoing life force) - breath is the crystallizing metabolizing life current of digestion and the apana (outgoing air - incoming life force) - breath is the poison-and-decay-eliminating life current.
Padma Purana categorizes food into six varieties. Based upon the result of interaction of Pancha Bhutas viz. Earth, Fire, Water, Wind and Sky, ‘Anna’ or food gets materialized as six varieties viz.
How to eat?
Always eat in silence and in solitude. If one has to eat in a group because of various circumstances, then one should eat in silence and if one has to talk, that should be related to the food that one is eating, especially to ask for a serving only. Otherwise, one should refrain from talking.
In India we were also taught two verses (slokas) mainly to chant before eating, as we don't know from where the food is coming from and what kind of vibrations that food is having. We were advised that these two chants will neutralize all the inharmonious vibrations of the food and do not effect much on our psyche. In spite of this also, we were additionally advised to eat food in silence and with out any radio or TV going on.
Both the verses (slokas) are from Srimad Bhagavadgita. The first one is from Chapter 4.
ब्रह्मार्पणं ब्रह्म हविर्ब्रह्माग्नौ ब्रह्मणा हुतम् ।
ब्रह्मैव तेन गन्तव्यं ब्रह्मकर्मसमाधिना ॥भ.गी: अ.४-२४॥
brahmārpaṇaṃ brahma havirbrahmāgnau brahmaṇā hutam ।
brahmaiva tena gantavyaṃ brahmakarmasamādhinā ॥B.G: Ch.4-24॥
The one which is being offered and the offering are Brahman. The one that is burning the offering is also Brahman. The one that is left after burning is also Brahman. By realizing this and being absorbed in this realization, verily one becomes Brahman alone. Eat food always with this attitude.
The second one is from Chapter 15.
अहं वैश्वानरो भूत्वा प्राणिनां देहमाश्रित: ।
प्राणापानसमायुक्त: पचाम्यन्नं चतुर्विधम् ॥भ.गी: अ.१५-१४॥
ahaṃ vaiśvānaro bhūtvā prāṇināṃ dehamāśrita: ।
prāṇāpānasamāyukta: pacāmyannaṃ caturvidham ॥B.G: Ch.15-14॥
I am present in every body of living creature in the form of an energy called "Vaishvānara", and digesting what all they consume in four different forms (bhakshya (foods that need to chewed with teeth), bhojya (eatable liquid foods), chosya (food that can sucked) and lehya (food that can be licked) in conjunction with the incoming and the outgoing breaths. Prana (incoming air - outgoing life force) - breath is the crystallizing metabolizing life current of digestion and the apana (outgoing air - incoming life force) - breath is the poison-and-decay-eliminating life current.
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Prayer before eating Food by Paramahansa Yogananda
Heavenly Father, receive this food; make it holy.
Let no impurity of greed defile it.
The food comes from Thee; it is for Thy Temple.
Spiritualize it. Spirit to Spirit goes.
We are the petals of Thy manifestation;
but Thou art the Flower; Its life, beauty and loveliness.
Permeate our souls with the fragrance of Thy presence.
AUM, PEACE, AMEN
ॐ
* * *
Food varietiesPadma Purana categorizes food into six varieties. Based upon the result of interaction of Pancha Bhutas viz. Earth, Fire, Water, Wind and Sky, ‘Anna’ or food gets materialized as six varieties viz.
- Bhakshya - foods that need to chewed with teeth;
- Bhojya - eatable liquid foods;
- Peya - drinkable juices;
- lehya - food that can be licked;
- Choshya - food that can sucked; and
- Khadya - hard bitten food.
- Madhura - sweet
- Amla - sour
- Lavana - salt
- Katu - pungent
- Tikta - bitter
- Kashaya - astringent
What happens to the food that we eat?
The food that we eat converts into twelve forms:
prāṇe tṛpyati cakṣustṛpyati cakṣuṣi
tṛpyatyādityastṛpyatyāditye tṛpyati dyaustṛpyati
divi tṛpyantyāṃ yatkiṃca dyauścādityaścādhitiṣṭhatastattṛpyati
tasyānutṛptiṃ tṛpyati prajayā paśubhirannādyena tejasā
brahmavarcaseneti ॥ 5.19.2॥
atha yāṃ dvitīyāṃ juhuyāttāṃ juhuyādvyānāya svāheti
vyānastṛpyati ॥ 5.20.1॥
vyāne tṛpyati śrotraṃ tṛpyati śrotre tṛpyati
candramāstṛpyati candramasi tṛpyati diśastṛpyanti
dikṣu tṛpyantīṣu yatkiṃca diśaśca candramāścādhitiṣṭhanti
tattṛpyati tasyānu tṛptiṃ tṛpyati prajayā paśubhirannādyena
tejasā brahmavarcaseneti ॥ 5.20.2॥
atha yāṃ tṛtīyāṃ juhuyāttāṃ juhuyādapānāya
svāhetyapānastṛpyati ॥ 5.21.1॥
apāne tṛpyati vāktṛpyati vāci tṛpyantyāmagnistṛpyatyagnau
tṛpyati pṛthivī tṛpyati pṛthivyāṃ tṛpyantyāṃ yatkiṃca
pṛthivī cāgniścādhitiṣṭhatastattṛpyati
tasyānu tṛptiṃ tṛpyati prajayā paśubhirannādyena tejasā
brahmavarcaseneti ॥ 5.21.2॥
Offering food as oblation to the samāna vāyu
अथ यां चतुर्थीं जुहुयात्तां जुहुयात्समानाय स्वाहेति समानस्तृप्यति ॥ ५.२२.१॥
atha yāṃ caturthīṃ juhuyāttāṃ juhuyātsamānāya svāheti samānastṛpyati ॥ 5.22.1॥
Offering food as oblation to the udāna vāyu
atha yāṃ pañcamīṃ juhuyāttāṃ juhuyādudānāya svāhetyudānastṛpyati ॥ 5.23.1॥
Each and every particle (or object) in Cosmos is interconnected and is influenced by each otherThe food that we eat converts into twelve forms:
- pāka
- rasa
- mala
- rakta
- roma (body hairs)
- māmsa
- kesha (head hairs)
- snaayu (sinews)
- mazza (marrow)
- haddi (bones)
- vasa
- veerya (sperm)
The threefold nature of food
The Chhandogya Upanishad describes the process of the assimilation of food and drink.
The Chhandogya Upanishad describes the process of the assimilation of food and drink.
अन्नमशितं त्रेधा विधीयते तस्य यः स्थविष्ठो
धातुस्तत्पुरीषं भवति यो मध्यमस्तन्मा्ँसं योऽणिष्ठस्तन्मनः ॥ ६.५.१॥
annamaśitaṃ tredhā vidhīyate tasya yaḥ sthaviṣṭho
dhātustatpurīṣaṃ bhavati yo madhyamastanmām̐saṃ yo'ṇiṣṭhastanmanaḥ ॥ 6.5.1॥
Food which is eaten, gets divided into three parts. That which is its coarsest part becomes feces. That which is medium, the flesh; that which is finest the mind.
आपः पीतास्त्रेधा विधीयन्ते तासां यः स्थविष्ठो
धातुस्तन्मूत्रं भवति यो मध्यमस्तल्लोहितं योऽणिष्ठः स प्राणः ॥ ६.५.२॥
āpaḥ pītāstredhā vidhīyante tāsāṃ yaḥ sthaviṣṭho
dhātustanmūtraṃ bhavati yo madhyamastallohitaṃ yo'ṇiṣṭhaḥ sa prāṇaḥ ॥ 6.5.2॥
Water, which is drunk, gets divided into three parts. That which is its coarsest part becomes urine; that which is medium, the blood; that which is finest, the breath.
तेजोऽशितं त्रेधा विधीयते तस्य यः स्थविष्ठो
धातुस्तदस्थि भवति यो मध्यमः स मज्जा योऽणिष्ठः सा वाक् ॥ ६.५.३॥
tejo'śitaṃ tredhā vidhīyate tasya yaḥ sthaviṣṭho
dhātustadasthi bhavati yo madhyamaḥ sa majjā yo'ṇiṣṭhaḥ sā vāk ॥ 6.5.3॥
Fire which is eaten, gets divided into three parts. That which is its coarsest part becomes bone; that which is medium the marrow; that which is finest, the voice.
अन्नमय्ँहि सोम्य मनः आपोमयः प्राणस्तेजोमयी
वागिति भूय एव मा भगवान्विज्ञापयत्विति तथा सोम्येति होवाच ॥ ६.५.४॥
annamayam̐hi somya manaḥ āpomayaḥ prāṇastejomayī
vāgiti bhūya eva mā bhagavānvijñāpayatviti tathā somyeti hovāca ॥ 6.5.4॥
"The mind, my dear, consists of food, the prana of water and speech of heat."
Offering food as oblation to the five vāyus
Further Chhandogya Upanishad talks about the first 5 morsels of food that need to given into the mouth as an offering to the 5 vayus (prāna, vyāna, apāna, samāna and udāna).
The five vāyus
Further Chhandogya Upanishad talks about the first 5 morsels of food that need to given into the mouth as an offering to the 5 vayus (prāna, vyāna, apāna, samāna and udāna).
The five vāyus
- prāna is the crystallizing power that brings all other functions into manifestation;
- vyāna, helps in the power of circulation;
- apāna, is the power of excretion, the scavenger energy of the body by which bodily waste products are thrown out;
- samāna, is the current that helps in assimilation, digestion, by which various foods are processed and assimilated for the nourishment of the body and for building new cells; and
- udāna, is the current or the power by which cells are differentiated in their functions (some growing hair, or skin , or muscle, and so on) by infinite disintegrations and integrations among themselves.
Offering food as oblation to the prāna vāyu
तद्यद्भक्तं प्रथममागच्छेत्तद्धोमीय्ँ स यां
प्रथमामाहुतिं जुहुयात्तां जुहुयात्प्राणाय स्वाहेति
प्राणस्तृप्यति ॥ ५.१९.१॥
tadyadbhaktaṃ prathamamāgacchettaddhomīyam̐ sa yāṃ
prathamāmāhutiṃ juhuyāttāṃ juhuyātprāṇāya svāheti
prāṇastṛpyati ॥ 5.19.1॥
Therefore the food that comes first should be offered as an oblation. The first oblation that he (i.e. the eater) offers, he should offer, saying: "Svāha to the prāna!" Then the prāna is satisfied.
tadyadbhaktaṃ prathamamāgacchettaddhomīyam̐ sa yāṃ
prathamāmāhutiṃ juhuyāttāṃ juhuyātprāṇāya svāheti
prāṇastṛpyati ॥ 5.19.1॥
Therefore the food that comes first should be offered as an oblation. The first oblation that he (i.e. the eater) offers, he should offer, saying: "Svāha to the prāna!" Then the prāna is satisfied.
प्राणे तृप्यति चक्षुस्तृप्यति चक्षुषि
तृप्यत्यादित्यस्तृप्यत्यादित्ये तृप्यति द्यौस्तृप्यति
दिवि तृप्यन्त्यां यत्किंच द्यौश्चादित्यश्चाधितिष्ठतस्तत्तृप्यति
तस्यानुतृप्तिं तृप्यति प्रजया पशुभिरन्नाद्येन तेजसा
ब्रह्मवर्चसेनेति ॥ ५.१९.२॥
prāṇe tṛpyati cakṣustṛpyati cakṣuṣi
tṛpyatyādityastṛpyatyāditye tṛpyati dyaustṛpyati
divi tṛpyantyāṃ yatkiṃca dyauścādityaścādhitiṣṭhatastattṛpyati
tasyānutṛptiṃ tṛpyati prajayā paśubhirannādyena tejasā
brahmavarcaseneti ॥ 5.19.2॥
The prāna being satisfied, the eye is satisfied. The eye being satisfied, the sun is satisfied. The sun being satisfied, heaven is satisfied. Heaven being satisfied, whatever is under heaven and under the sun is satisfied. They being satisfied, he (i.e. the eater or sacrificer) is satisfied with offspring, cattle, food, brightness of the body and the light of Brahman.
Offering food as oblation to the vyāna vāyu
अथ यां द्वितीयां जुहुयात्तां जुहुयाद्व्यानाय स्वाहेति
अथ यां द्वितीयां जुहुयात्तां जुहुयाद्व्यानाय स्वाहेति
व्यानस्तृप्यति ॥ ५.२०.१॥
atha yāṃ dvitīyāṃ juhuyāttāṃ juhuyādvyānāya svāheti
vyānastṛpyati ॥ 5.20.1॥
The second oblation that he offers, he should offer, saying: "Svāha to the vyāna!" Then the vyāna is satisfied.
व्याने तृप्यति श्रोत्रं तृप्यति श्रोत्रे तृप्यति
चन्द्रमास्तृप्यति चन्द्रमसि तृप्यति दिशस्तृप्यन्ति
दिक्षु तृप्यन्तीषु यत्किंच दिशश्च चन्द्रमाश्चाधितिष्ठन्ति
तत्तृप्यति तस्यानु तृप्तिं तृप्यति प्रजया पशुभिरन्नाद्येन
तेजसा ब्रह्मवर्चसेनेति ॥ ५.२०.२॥
vyāne tṛpyati śrotraṃ tṛpyati śrotre tṛpyati
candramāstṛpyati candramasi tṛpyati diśastṛpyanti
dikṣu tṛpyantīṣu yatkiṃca diśaśca candramāścādhitiṣṭhanti
tattṛpyati tasyānu tṛptiṃ tṛpyati prajayā paśubhirannādyena
tejasā brahmavarcaseneti ॥ 5.20.2॥
The vyāna being satisfied, the ear is satisfied. The ear being satisfied, the moon is satisfied. The moon being satisfied, the quarters are satisfied. The quarters being satisfied, whatever is under the quarters and under the moon is satisfied. They being satisfied, the eater is satisfied with offspring, cattle, food, brightness of the body and the light of Brahman.
Offering food as oblation to the apāna vāyu
अथ यां तृतीयां जुहुयात्तां जुहुयादपानाय
स्वाहेत्यपानस्तृप्यति ॥ ५.२१.१॥
atha yāṃ tṛtīyāṃ juhuyāttāṃ juhuyādapānāya
svāhetyapānastṛpyati ॥ 5.21.1॥
The third oblation that he offers, he should offer, saying: "Svāha to the apāna!" Then the apāna is satisfied.
अपाने तृप्यति वाक्तृप्यति वाचि तृप्यन्त्यामग्निस्तृप्यत्यग्नौ
तृप्यति पृथिवी तृप्यति पृथिव्यां तृप्यन्त्यां यत्किंच
पृथिवी चाग्निश्चाधितिष्ठतस्तत्तृप्यति
तस्यानु तृप्तिं तृप्यति प्रजया पशुभिरन्नाद्येन तेजसा
ब्रह्मवर्चसेनेति ॥ ५.२१.२॥
apāne tṛpyati vāktṛpyati vāci tṛpyantyāmagnistṛpyatyagnau
tṛpyati pṛthivī tṛpyati pṛthivyāṃ tṛpyantyāṃ yatkiṃca
pṛthivī cāgniścādhitiṣṭhatastattṛpyati
tasyānu tṛptiṃ tṛpyati prajayā paśubhirannādyena tejasā
brahmavarcaseneti ॥ 5.21.2॥
The apāna being satisfied, speech (i.e. the tongue) is satisfied. Speech being satisfied, fire is satisfied. Fire being satisfied, the earth is satisfied. The earth being satisfied, what is under the earth and under fire is satisfied. They being satisfied, the eater is satisfied with offspring, cattle, food, brightness of the body and the light of Brahman.
Offering food as oblation to the samāna vāyu
अथ यां चतुर्थीं जुहुयात्तां जुहुयात्समानाय स्वाहेति समानस्तृप्यति ॥ ५.२२.१॥
atha yāṃ caturthīṃ juhuyāttāṃ juhuyātsamānāya svāheti samānastṛpyati ॥ 5.22.1॥
The fourth oblation that he offers, he should offer, saying: "Svāha to the samāna!" Then the samāna is satisfied.
समाने तृप्यति मनस्तृप्यति मनसि तृप्यति पर्जन्यस्तृप्यति
पर्जन्ये तृप्यति विद्युत्तृप्यति विद्युति तृप्यन्त्यां यत्किंच
विद्युच्च पर्जन्यश्चाधितिष्ठतस्तत्तृप्यति तस्यानु तृप्तिं
तृप्यति प्रजया पशुभिरन्नाद्येन तेजसा ब्रह्मवर्चसेनेति ॥ ५.२२.२ ॥
samāne tṛpyati manastṛpyati manasi tṛpyati parjanyastṛpyati
parjanye tṛpyati vidyuttṛpyati vidyuti tṛpyantyāṃ yatkiṃca
vidyucca parjanyaścādhitiṣṭhatastattṛpyati tasyānu tṛptiṃ
tṛpyati prajayā paśubhirannādyena tejasā brahmavarcaseneti ॥ 5.22.2 ॥
samāne tṛpyati manastṛpyati manasi tṛpyati parjanyastṛpyati
parjanye tṛpyati vidyuttṛpyati vidyuti tṛpyantyāṃ yatkiṃca
vidyucca parjanyaścādhitiṣṭhatastattṛpyati tasyānu tṛptiṃ
tṛpyati prajayā paśubhirannādyena tejasā brahmavarcaseneti ॥ 5.22.2 ॥
The samāna being satisfied, the mind is satisfied. The mind being satisfied, the rain god is satisfied. The rain god being satisfied, the lightning is satisfied. The lightning being satisfied, what is under the lightning and under the rain god is satisfied. They being satisfied, the eater is satisfied with offspring, cattle, food, brightness of the body and the light of Brahman.
Offering food as oblation to the udāna vāyu
अथ यां पञ्चमीं जुहुयात्तां जुहुयादुदानाय स्वाहेत्युदानस्तृप्यति ॥ ५.२३.१॥
atha yāṃ pañcamīṃ juhuyāttāṃ juhuyādudānāya svāhetyudānastṛpyati ॥ 5.23.1॥
The fifth oblation that he offers, he should offer, saying: "Svāha to the udāna!" Then the udāna is satisfied.
उदाने तृप्यति त्वक्तृप्यति त्वचि तृप्यन्त्यां वायुस्तृप्यति
वायौ तृप्यत्याकाशस्तृप्यत्याकाशे तृप्यति यत्किंच
वायुश्चाकाशश्चाधितिष्ठतस्तत्तृप्यति तस्यानु तृप्तिं
तृप्यति प्रजया पशुभिरन्नाद्येन तेजसा ब्रह्मवर्चसेन ॥ ५.२३.२॥
udāne tṛpyati tvaktṛpyati tvaci tṛpyantyāṃ vāyustṛpyati
vāyau tṛpyatyākāśastṛpyatyākāśe tṛpyati yatkiṃca
vāyuścākāśaścādhitiṣṭhatastattṛpyati tasyānu tṛptiṃ
tṛpyati prajayā paśubhirannādyena tejasā brahmavarcasena ॥ 5.23.2॥
udāne tṛpyati tvaktṛpyati tvaci tṛpyantyāṃ vāyustṛpyati
vāyau tṛpyatyākāśastṛpyatyākāśe tṛpyati yatkiṃca
vāyuścākāśaścādhitiṣṭhatastattṛpyati tasyānu tṛptiṃ
tṛpyati prajayā paśubhirannādyena tejasā brahmavarcasena ॥ 5.23.2॥
The udāna being satisfied, the skin is satisfied. The skin being satisfied, the air is satisfied. The air being satisfied, the ākāsa (sky) is satisfied. The ākāsa being satisfied, what is under the air and under the ākāsa is satisfied. They being satisfied, the eater is satisfied with offspring, cattle, food, brightness of the body and the light of Brahman.
Why so much importance is given to food that we eat?
The reader might be wondering, why to talk so much about the food that we eat. Because, the vibrations that are associated with the food that we are eating matter the most. These vibrations, if unwholesome, then they interfere in our mindfulness practices (so all those people who cook food for yourself or your family, be cautious of your thoughts while cooking, because the subtle vibrations of your thoughts, you are also assimilating them into the food that you are cooking).
When one sits for mindfulness practices and the mind goes in 10,000 different directions and there are 1 million thoughts interfering with the practice, one would be wondering, how to sit still and practice; because, whatever we consume in terms of food and the vibrations associated with food, the subtle portion of that will get converted into mind and that is the reason, one has to be very cautious of what one eats.
Why so much importance is given to food that we eat?
The reader might be wondering, why to talk so much about the food that we eat. Because, the vibrations that are associated with the food that we are eating matter the most. These vibrations, if unwholesome, then they interfere in our mindfulness practices (so all those people who cook food for yourself or your family, be cautious of your thoughts while cooking, because the subtle vibrations of your thoughts, you are also assimilating them into the food that you are cooking).
When one sits for mindfulness practices and the mind goes in 10,000 different directions and there are 1 million thoughts interfering with the practice, one would be wondering, how to sit still and practice; because, whatever we consume in terms of food and the vibrations associated with food, the subtle portion of that will get converted into mind and that is the reason, one has to be very cautious of what one eats.
- Too much of sour and stale food will increase rigidity in body and makes it inflexible and this will prevent the flow of subtle energies through the various energy centers that are called as chakras.
- Too much of tāmasic food or too much of sweets will increase slumber and dullness in the body and prevent mind in appropriate strategy thinking. While practicing mindfulness practices, one may fall asleep with too much of tāmasic food
- Too much of salt and spices in food will increase the blood pressure which keeps the eater agitated and anxious and over a period will lead to acidity and nervousness
- Too much of bitterness or astringent in food will put the eater into depression
The unwholesome vibrations associated with food will become hurdles in practicing the yamas and niyamas.
What is the most likely food for human beings?
To understand and come to a conclusion or choice of food, we as human beings need to look at the formation of organs that we have in our digestive tract or digestive system which aid in digestion of the food that we consume.
Teeth: Let us first observe the teeth.
There are four types of teeth, even though not all mammals have all types of teeth. The incisors are in front of the mouth. These are the teeth that aid in nipping or chiseling. The canines may be found on each side of the incisors. The canines are useful in biting and piercing the prey. The pre-molars and molars are located behind the canines which help in grinding and chewing the food. The size and shapes of these different types of teeth are correlated with the different diets of mammalian species.
All carnivorous animals have under developed incisors while the canines are very strong, smooth and pointed to catch the prey or the hunt. The molars are pointed and they do not meet and are fit closely side by side to separate the muscular fibers.
The herbivorous animals have very well developed incisors while the canines are under developed or inferior (except in elephants). The molars are broad-topped and furnished with enamel on the sides only.
What is the most likely food for human beings?
To understand and come to a conclusion or choice of food, we as human beings need to look at the formation of organs that we have in our digestive tract or digestive system which aid in digestion of the food that we consume.
Teeth: Let us first observe the teeth.
There are four types of teeth, even though not all mammals have all types of teeth. The incisors are in front of the mouth. These are the teeth that aid in nipping or chiseling. The canines may be found on each side of the incisors. The canines are useful in biting and piercing the prey. The pre-molars and molars are located behind the canines which help in grinding and chewing the food. The size and shapes of these different types of teeth are correlated with the different diets of mammalian species.
All carnivorous animals have under developed incisors while the canines are very strong, smooth and pointed to catch the prey or the hunt. The molars are pointed and they do not meet and are fit closely side by side to separate the muscular fibers.
The herbivorous animals have very well developed incisors while the canines are under developed or inferior (except in elephants). The molars are broad-topped and furnished with enamel on the sides only.
In the frugivorous (an animal that feeds primarily on fruit) all the teeth are of nearly the same height; the canines are little projected, conical, and blunt (obviously not intended for seizing prey but for exertion of strength). The molars are broad-topped and furnished at the top with enamel folds to prevent waste caused by their side motion, but not pointed for chewing flesh.
In omnivorous animals such as bears, on the other hand, the incisors resemble those of the herbivorous, the canines are like those of the carnivorous, and the molars are both pointed and broad-topped to serve a twofold purpose.
Now if we observe the formation of the teeth in man we find that they do not resemble those of the carnivorous, neither do they resemble the teeth of the herbivorous or the omnivorous. They do resemble, exactly, those of the frugivorous animals. The reasonable inference, therefore, is that man is a frugivorous or fruit-eating animal.
Observation of the digestive canal. By observation of the digestive canal we find that the bowels of carnivorous animals are 3 to 5 times the length of their body, measuring from the mouth to the anus; and their stomach is almost spherical. The bowels of the herbivorous are 20 to 28 times the length of their body and their stomach is more extended and of compound build. But the bowels of the frugivorous animals are 10 to 12 times the length of their body; their stomach is somewhat broader than that of the carnivorous and has a continuation in the duodenum serving the purpose of a second stomach.
This is exactly the formation we find in human beings, though Anatomy says that the human bowels are 3 to 5 times the length of man’s body—making a mistake by measuring the body from the crown to the soles, instead of from mouth to anus. Thus we can again draw the inference that man is, in all probability, a frugivorous animal.
Summary on what to eat and how to eat
- Always try taking positive prānik food and food that is well balanced with all the six tastes
- One can combine the positive prānik food along with neutral prānik food for taste and quantity
- Always take warm food (not hot or cold)
- Avoid all negative prānik food and food prepared by people whom you don't know on their emotional stability levels
- Sit on the floor in cross legged posture (sukhasana) as this posture activates the pancreas and liver by pressing them appropriately and make them release the digestive juices and use your right hand fingers for eating, as each finger has the energy corresponding to the five elements of earth, water, fire, air and ether, starting from Thumb to Little finger respectively in clock wise direction. If sitting down is not possible, sit on a flat chair (always avoid couch or slouchy chairs or sofas) and place at least the left foot cross legged close to the perineum. If even this is not possible, live with the situation, whatever it is.
- Take appropriate quantities (1/3rd should be solid, 1/3rd should be liquids or semi liquids and 1/3rd of the belly should be empty)
- Take food only after the previous meal is digested
- Take food in right ambiance or atmosphere where you can eat silently and peacefully without any agitation
- Food should not be eaten with passion or avidity
- Chew the food well that you are consuming
- Avoid talking, laughing, yelling or shouting while eating food as this results in improper flow of prana and apana air due to which one gets choked not only physically, but also psychologically
- Take food only that is suitable to your body and not just your palate
- After consumption of food, walk at least 100 steps.
Every stellar body in this Cosmos will get influenced by another stellar body nearer to that based upon the forces of attraction between those two bodies (Newton's law of universal gravitation states that a particle attracts every other power particle in the universe using a force that is directly proportional to the product of their masses and inversely proportional to the square of the distance between their centers), due to which there could be many changes happening on these two stellar bodies and every object that stays on these two stellar bodies. We as human beings, staying on Earth are influenced by the most nearest stellar object, i.e., moon. Based upon the waxing (शुक्ल पक्श) and waning (कृष्ण पक्श) phases of moon our food intake also varies. If one is mindful of this, then one can regulate the intake of food also and avoid most of the diseases. There are specifically days when our body's food requirement will be minimal especially on the 11th day of waxing or waning. This day is called as Ekādaśi (एकादशि). On this day generally it is advised to skip a meal or stay mostly on fruit juices or salads. Another important aspect of food also depends upon the quantity of air moving through one's nostrils. If the air movement is more in left nostril, then certain foods need to be taken and certain foods to be avoided. If the air movement is more in right nostril, then certain foods need to be taken and certain food to be avoided. In the left nostril the cold current flows and in the right nostril the warm current flows. Hence, based upon the intensities of these cold and warm current, food needs to be changed. When one becomes mindful enough, one can understand this and accordingly follow.
Now, when the vehicle (our body) is filled with the appropriate fuel, it is ready for a ride. We should treat our body as a tool - a vehicle to transcend and not to suffer and make the body as a rugged, not properly maintained, rusty, inflexible, rigid chemical entity.
After discussing about the the physical food and the most appropriate food as fruits being the best food for human beings, in part 5 we will look into the psychological food that is needed for us to further go deeper into the aspects of the true human life.
* * *
Like to end part 4 with a quote by Paramahansa Yogananda:
“The initiative to undertake your most important duty in life is often buried beneath the accumulated debris of human habits.” - Paramahansa Yogananda "Man's Eternal Quest"* * *
References:
- Wikipedia
- "God Talks with Arjuna: The Bhagavad Gita - A Spiritual commentary by Paramahansa Yogananda", Published by Yogoda Satsanga Society of India First edition (9 May 2002)
- "The Holy Science" by Swami Sri Yukteshwar Giri, Published by Yogoda Satsanga Society of India
- Chhandogya Upanishad - A commentary by Swami Nikhilananda
- Padma Purana - Translated by a board of scholars and edited by Dr.G.P.Bhatt, Translated and annotated by Dr. N.A.Deshpande; Motilal Banarasidass Publishers Pvt. Ltd, Delhi, 1991
- For all original Sanskrit texts site https://sanskritdocuments.org/ has been referred.
- For IAST and Devanagari script the tool 'Sancript' has been used at http://www.learnsanskrit.org/tools/sanscript
