The first reason for giving importance to the body to lead a healthy life is that the long-lasting effect of emerging from a disease-like condition is observed, tested, expressed and experienced by the body. Therefore, the priority of the common man is also to make the body disease-free and trouble-free. Secondly, today in the name of treatment, whatever means are available and which is practised mostly by physical substances. Physical substances can affect the body, despite the great development of science, to date, human beings could not create any component made in the body from physical substances. The existence of consciousness in the earth, water, fire and air is the subject of research for modern scientists. Humans today have made most of the development discoveries and achievements in the field of physics in just a few hours. Only humans can create as they wish. Control of the end could not be possible according to its own accord based on uniformity. Even though today’s scientists are busy promoting the claims of the birth of test-tube babies. Therefore, the benefits of modern medical methods are limited to certain parts of the body. Therefore, in the modern era, the health-enhancing imagination is limited to the body. Like any special astrologer and palmist, no one can predict the future events and life of a human being. The only basis for freeing the soul from vices is recognized as a spiritual practice.
The attitude toward health towards consciousness and diseases is present in all human beings. We are the master of all our physical and mental activities, this is the truth. The change in the diet we eat is done in this body by the power of Chaitanya. The health of a person depends not only on his style but is also influenced by his energies. Unnecessary with nature, nature is not able to tolerate due to maximum degradation of nature. In this way, the lifestyle seems to be unnatural, then the physical balance deteriorates, and the immunity power starts decreasing. Therefore, it is necessary to know and understand all those principles, which convert food into energy and when energy starts converting into thoughts. The relationship of energy with diet should be understood.
Aahar refers to the food to be consumed and it is of four types – Bhakhya, Bhojya, Leha and Choshya Bhakhya i.e. roti, rice etc. eaten by chewing with teeth. Food means rabdi, milk, water etc. to be eaten by swallowing. Lehya means licked honey, chutney etc. and Choshya means sugarcane ate after sucking.
Of these four types of food, only the foods of sattvic nature are liked by the sattvic people. In Agastya Samhita, it has been told that there are three types of dietary defects.
- Jaati Dosha.
- Aashray Dosha.
- Nimit Dosha.
The naturally occurring defect in food is called ‘caste dosha’. For example, food items like onion, garlic, meat, fish and egg etc. come under caste defect; Because they have a strong smell and are also called tamasic foods.
A shelter defect is that in which a food item takes shelter of a poor person or place, then due to contact with it, there is a shelter defect. For example, milk kept in a butcher’s shop or a tavern becomes impure due to a shelter defect, but when the object kept in the holy place also becomes impure by coming in contact with an impure creature, then it is called nimitta dosha. . For example, if a dog or a cat drinks the milk kept in the temple premises, or if a fly or other insect, spider etc. falls in the milk, it becomes impure. Sattvik diet is free from all these three types of doshas. Apart from this, food that is stale, leftover, malicious, kept in a contaminated place or eaten with unclean hands is also impure.
You are eating food with awareness
It has also been found in a research study that the diet also has an effect of taking an effect on the immediate situation. This is the reason that if people of wicked, vicious or inferior attitude cook or serve food, then they mix with their bad quality food and make an effect on the person who eats it. For example- Once a saint had dinner with a murderer, and then in the night he started having dreams of murder. When he woke up in the morning to learn about his karma, he regretted that he had unknowingly eaten at the wrong person’s place.
The person who consumes food is also affected by the amount of money acquired from justice and injustice, sin and virtue. The food which is cooked for eating, from the earnings of unethical, affects the person who consumes it and due to which he too gets influenced by the rituals of that food and becomes motivated to earn immorally. Keeping these facts in mind, Indian Sanatan culture has given a lot of emphasis to adopting a good diet.
Alcohol, meat, onions, garlic, spices, spicy, stimulants, intoxicants, stale, etc., substances of tamoguni nature are worth giving up for the seeker. Similarly, food prepared by people of evil nature or earned from immorality is also completely discarded for him. The seeker must take special care of the above things in the context of diet; Because the rituals present in the food can affect his sadhana in any way.
Many important instructions have been given in the Upanishads regarding diet; For example, there are three parts of the food (anna) to be taken. The gross part of it becomes stool; What is the middle part becomes the flesh and what is the subtle part becomes the mind. Similarly, drinking water also has three parts after entering the body. The gross part of it becomes urine; What is the middle part becomes blood and what is the subtle part becomes prana. In Chandogya Upanishad Chapter-6, Section-5 it is said,
Consumed food is forbidden in fasting, fasting etc. Sattvik, religious processes. The food which is prepared in a pure manner and after that it is offered reverently to the Lord with a sense of thanksgiving, then such food is pure and sattvic. Apart from this, the food prepared from theft, cheating, betrayal and unjustly earned money, whatever the sattvic food ingredients and purity and purity, it is also considered to be tamasic.
Onion, garlic, meat, fish, egg, rotten-throat, cooked in oil, spicy chilli-spices and pungent smell are tamasic food. By taking such food, the mind, intellect and morals of a person get spoiled, hence it is forbidden to take such food during fasting etc. Generally, vegetarian food is taken to mean diet, but in the context of fasting and rituals etc., vegetarian food means ‘Havishyan’.
According to the scriptures – milk, curd, butter, cow’s ghee, white sesame, coconut, amla, rice, salt, black pepper, fresh fruits (offerings) of gods etc. are counted in Havishyan. Scholars believe that only such havishyan should be accepted in worship and fasting. The sages, the pioneers of spiritual science, had studied those subtle aspects of a diet very seriously long ago.
Those sages had found in their research that every food item possesses sattvic, rajasic and tamasic qualities within itself and by consuming the substance possessing these qualities, the creation of the person’s mind becomes the same.
Concerning diet, it is said in the Pasupata Brahmopanishad that ‘the mind becomes pure by giving up the inedible in the diet. That is why by the purification of food, the purification of the mind automatically takes place and gradually the glands of ignorance go on breaking down and knowledge is attained.’ On the other hand, it is said in the Chandogya Upanishad that ‘the purification of the diet leads to the purification of the conscience. With the purification of the conscience, the feeling becomes firm and by the stability of the feeling all the knots of the heart are untied.’
In Atharvaveda, unsuitable food has been declared discarded. In ancient times, before taking food, every person used to see what kind of food was acquired and made by that person and if there was a slight defect in it, he used to discard it. At that time only people accepted the death of the virtuous souls. One criterion of someone’s being a virtuous soul was whether they accept his food or not.
That is, that person is a virtuous soul, whose food is eaten by others. In Valmiki Ramayana, it is said that the conscience is presented in the form of a deity.
That is, as a man eats food, so his gods eat. In the context of diet it is said in the Chandogya Upanishad (7/26/2)
That is, until the end of the means, it is necessary to keep the body and it is appropriate to preserve that body, through the money acquired from justice, by performing Mahayagya and by eating food left over from it; Because the purification of food leads to the purification of the conscience and a sure memory is obtained from it. Therefore, a person should use it keeping in mind the diet and its effect.
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