||  Shree Hari   ||

Purity in Diet

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Question ‒ How do we recognize a disease,  whether it is due to what was destined or as are result of unwholesome diet and life-style ?  

Answer ‒ Diseases that do not get cured even on consuming  wholesome foods, living a disciplined life and on taking medicines are to be understood as coming from destiny.    The disease that is cured with medicines and eating wholesome foods, are to be understood as ‘kupathyajanya” (caused by unwholesome foods and life-style).   

A ‘kupathyajanya” disease,  are of four kinds -  “Saadhya”, “krucchr-saadhya”,  “yaapya” and “asaadhya.”.   Those diseases that are cured by taking medicines are and   ‘साध्य’  (saadhya).  Those diseases that are cured after taking medicines for many days and strictly following a regimented diet and life-style are ‘कृच्छ्र-साध्य’ “krucchr-saadhya”.  Those diseases that remain in remission only on continuing a regimented course of diet and medicines, and cannot be rooted out completely are  ‘याप्य’ “yaapya”. Those diseases that do not go away even on taking medicines etc,  they are ‘असाध्य’ “asaadhya” ।

The diseases that are due to destiny are most certainly “asaadhya”.  Those diseases that are caused by unwholesome diet and life-style can become “asaadhya” at times.   Such “asaadhya”  diseases, often cannot go away with medicines.   Such diseases can go away by the blessings of some saint, by the vigorous practices of a “mantra”, and by the grace of God.

Question ‒What is the reason behind ‘kupathyajanya” (caused by unwholesome foods and life-style) diseases becoming incurable?

Answer ‒ There can be many reasons behind this; just as ‒ (1) when the disease persists for many days (becomes chronic),  (2) due to instantaneous desire and consuming of savoury foods that are not wholesome (3)  the medicines are not prepared with accuracy and are lacking in something, (4) the herbs etc.  used to prepare the medicines are old and not fresh, (5) The diseased man,  does not have faith in the doctor (vaidya) and the medicines.  (6) The diseased man does not remain disciplined in his eating habits etc. (7)  The diseased man does not adhere in celibacy,  and various other reasons that the  ‘kupathyajanya” (caused by unwholesome foods and life-style) disease does not go away.   

The diseased man who time and again takes various different medicines,  who takes these medicines in large quantities,  he does not gain significantly from the medicines;  the reason being,   those medicine become like consuming regular foods (body develops immunity to it).  Those living in the country-side, in rural areas,  they often do not take medicines, but sometimes when they do take them, then the effect on them is very quick.   Those who consume alcohol, tea and various intoxicating things, their habits become bad,  by which the medicines do not have an affect on them.   Those who eat and drink those things that are opposed to the “dharma-shaastra” and “ayurved shaastra”, their disease (caused by unwholesome diet) cannot be cured even with medicines.  

 

(to be continued) 

 From book in Hindi ‘ Aahaar Shuddhi’ by Swami Ramsukhdasji

||  Shree Hari   ||

Purity in Diet

आहार-शुद्धि

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The days mothers - sisters are menstrating,  we do not even touch them, rather  from a distance,  I respectfully greet them; because by touching them,  one develops impurity.   Even the shadow of a menstrating woman makes a snake blind, and “papad”  turns black.  On touching a body of water, many living creatures are born.  By touching food, clothes  etc.,  they become impure.   The reason being that poisons are releasing from a menstrating woman,  and after these are released, she becomes purified.  In this manner,  the released particles that is considered to be impure, and egg is produced from that very same released particles.   Therefore he who eats eggs, will surely become impure.   

The person who begins to eat unfertilized eggs,  he will then begin to eat the fertilized eggs as well.  Besides that,  who is to know for sure whether there is a mixing of the fertilized and unfertilized eggs ?  Therefore from every angle,  eating eggs is prohibited,  it is a sin.   

Question ‒ There is violence even in pulling out / cutting herbs,  Therefore should one take medicines prepared from these or not ?

Answer ‒  A renunciate from the four stages of life, if he does not take the medicines prepared from pure herbs then it is good;  because in him the renunciation is main.   As such renunciation is good for everyone.  But householders if they take medicines prepared from these herbs, then it is not so much an offense.   Just as through farming, the farmers, commit violence on various small insects and creatures,  but such acts of violence do not lead to sins;  because through the grains that are produced in the fields, many lives are sustained.  In the same way, those who pull out medicinal herbs,  through them mistakes are made, but they do not  incur as much sins from it because with those herbs many people can become free of disease.    

It has come in the Padmapuran, that if a man drinks water from any water reservoirs,  then he should remove a little soil from that reservoir and place it on the banks.  It means that this reservoir was made by some other person,  therefore by removing a little soil from it, man also contributes towards  its digging.  By doing so,  we will not incur the sin of drinking someone else’s water.  In the same way, those herbs that are utilized for making medicines, they should be given water for their nourishment,  and must be well protected,  and they must not be pulled out without a reason.   

Question ‒ In what way does a disease manifest ?  

Answer ‒  Disease manifests in two ways -  due to past deeds (destiny) and due to un-wholesome foods.   The diseases that are born for making one suffer the consequences of past sins, they are due to destiny ‘praabdhjanya’ Those diseases that arise from consuming foods and drinks that are forbidden,  they are ‘kupathyajanya’.  

(to be continued) 

 From book in Hindi ‘ Aahaar Shuddhi’ by Swami Ramsukhdasji

||  Shree Hari   ||

Purity in Diet

आहार-शुद्धि

continued......

In Ayurveda,  there is no limit to the violence;  because in it the main focus and aim is in keeping the gross body healthy.    Therefore in Ayurveda, there is no concern of degrading the life beyond the present birth.    In dharma-shaashtra there is limited violence.   The violence that ruins the after- life is not undertaken.  But in dharma-shaastra, there is no concern for the salvation (liberation) of human beings.  It means that Ayurveda and Dharmashaastra - both are within the realm of Nature (Prakriti).  As long as there is importance of the perishable objects in the inner-senses, till then, man will not be saved from sins and violence.   He also hurts (brings down) his own self and he also brings down others.  However, that in which there is no selfish interest,  no violence takes place in that, through him.   Even if unknowingly violence takes place by him,  then to he does not accrue sins; because sins are in desires (attraction), not in the actions.    

People have developed a notion that it  is not wrong to have meat and other impure things in the form of medicine.  But those who believe so, are the ones, who have the aim of keeping the body well,  and engaging in pleasure-rest-relaxation.  They are not concerned about righteousness or about their supreme good.  Even on consuming for medicinal purposes, violence and impurity will surely come.  Therefore, one must not consume these impure things even in the form of medicine.

Question ‒ If the body remains, then man can do spiritual practices, worship the Lord etc;  therefore what is the harm in consuming it,  if by consuming it the body is saved from death ?  

Answer ‒ It is not a rule that by consuming it,  that the body is saved, and death is deterred from coming.  If there are still years remaining to live, then he will be saved;  if not, then the body cannot be saved.   Because the body being saved or not saved, is dependent on destiny. It is not dependent on current actions.    By consuming the medicines, the body cannot be saved, only the body can gain some strength,  but you will surely have to bare the sins that will accrue from consuming the medicines made of prohibited things.

Man immediately makes excuses about spiritual practice and worship, but in fact, due to there being attraction and attachment for the body,  man consumes impure medicines. He who has no attraction for the body,  he who does not take impure things for the body, and has the aim of salvation, of supreme well-being,  why will he incur sins by taking impure things for the body that is perishing every moment ?

Question ‒  Nowadays, many people do not see any sin in eating unfertilized eggs,  to what extent  is this alright ?  

Answer ‒ Though being unfertilized, it is not as pure as greens and vegetables, rather it is most impure;  because those eggs are made from very impure blood and flesh.   

(to be continued) 

 From book in Hindi ‘ Aahaar Shuddhi’ by Swami Ramsukhdasji

||  Shree Hari   ||

Purity in Diet

आहार-शुद्धि

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Worth Knowing

Question ‒ Why is there conflict and opposition between Ayurveda and Dharma Shastra ?  Just as Ayurveda makes use of things such as , distillation, alcohol,  meat etc.  and Dharma shaastra prohibits such things.   Why is it so ?

Answer ‒ Shaastra (scriptures ) are of four types -  “niti shaastra”  pertaining to ethics and morality,  “Ayurveda shaastra” system of medicine, pertaining to life (body) knowledge,  “dharma shaastra” - pertaining to essential characteristic, intrinsic nature, righteousness,  and “moksha shaastra”,  pertaining to liberation.  In the  ‘Nitee shaastra’ the aim of  acquiring and sustaining wealth-possessions, land-property, glory, etc.   is main.  In the “nitee shaastra”  there is also description of pseudo morality, in which there is talks of dishonesty-cheating, breach of trust, etc. which is not admissable.   In the ‘Ayurveda shaastra’ the body is the main,  therefore it only covers those aspects in which the body remains proper and healthy.    Those talks at times are even opposed to the the “dharma shaastra”.  In the ‘Dharma shaastra’  the enjoyment of pleasures is the main;  therefore  only those points are stated in it, where there is pleasure even in this world and also in the world beyond (heavens).  In the ‘Moksha shaatra’ the main emphasis it attainment of salvation,  liberation of a being (jeev),  embodied soul. Therefore in it, only those points come, by which “jeev”  being can attain salvation (their supreme good).   In Moksha shaastra,  there is nothing that is opposed to “dharma” righteousness.   In it, there is description of doing things with an interested motive, but in it, that is not glorified, rather it has been criticized.   The reason being, that as long as an aspirant has a selfish motive,  till then there is a delay in God Realization.   By giving up desire for pleasures in this world and the world beyond, even “dharma shaastra” will be of aid in attaining salvation.  

In Ayurveda,  only the body is important.   Therefore in which ever way,  may the  body remain healthy and free of disease.  For the attainment of this aim,  medicines are prepared with all kinds of herbs and along with it,  meat, alcohol,  distillation etc are ordered.  In “dharma shaastra”  the enjoyment of pleasures is main;  therefore even in that,  for the attainment of heavens  in the various sacrificial offerings such as “ashvamedh”,  animals are sacrificed and there is description of violence.   Through Vedic mantras,  violence legislated in a vedic ceremony  is not regarded as violence.   Even though not regarding it as violence  the sin of violence will surely accrue.  * Besides that by consuming meat,  man’s nature is spoilt.  Then the predominance of the world beyond does not remain in him, and only the gross body remains most important and without the ordinance of the scriptures to he begins to consume meat.  

(to be continued) 

 From book in Hindi ‘ Aahaar Shuddhi’ by Swami Ramsukhdasji

||  Shree Hari   ||

Purity in Diet

आहार-शुद्धि

continued......

For a man of purity, due to past impressions (sanskaar) etc., even on desiring “rajasik-tamasik” foods, these desires do not come in the way of  consuming “rajasik-tamasik” foods.  The reason being, that due to the predominance of mode of purity,  “vivek”  (discrimination) remains awakened in him.   Not only that,  even though he has natural liking for pure things, a raging desire for saatvik objects does not remain in him.    On attaining intense detachment (vairaagya),  he even becomes indifferent to pure things. Men of passion due to their desire to keep the body healthy and well,  they can desire “sattvik” and “tamasik” foods and things.  Due to the predominance of likes and attractions towards certain foods, this desire for consuming those foods binds him.   In a “tamasik” man too, due to association with “sattvik” and “rajasik” men,  they will feel like consuming “sattvik” and “rajasik” foods;  however due to predominance of delusion and imbecility,  this wish for “sattvik” and “rajasik” things does not have a significant impact on them.

Even men of purity, if he consumes pure foods relishing them and in large quantities, then that food will become “Rajas”, whose end result will be suffering,  sorrow, and the kind to lead to disease.  If on coming under the influence of greed,  if he consumes objects in large quantities, then even that “sattvik” food, also becomes “tamasik”, which will lead to more sleep and laziness.    

A man of “rajasik” tendencies,  if he consumes “rajasik” food, relishing it with much liking, then the end result will be disease,  burning sensation in the stomach etc.   If those very same foods, are consumed in large quantities, then burning, suffering, disease etc.  and alongside sleep, laziness etc.  will also increase.   If out of discrimination and inquiry if he consumes the very same foods in less quantity, then the outcome of that will not be “rajasik’  (leading to suffering, lamenting etc), rather it will be “sattvik” (purity).   In other words,  there will be purity in the inner-senses,  the body will feel light, fresh etc.   He will not feel so sleepy,  lazy;  because he has eaten foods that are proper and fitting.  

If a man of “tamasik” disposition, eats foods that are “tamasik” with great enchantment, then greater “tamasik” tendencies will develop.   If the very same foods, are eaten in lesser quantity,  then such tendencies will not develop.  That is, the  tendencies that lead one to become deluded and enamored will not take place.  

Even when the consumable foods are pure, if it is not obtained justly and fairly, with honest earnings,  rather they are acquired through some improper means,  then the end outcome will not be good.   They will generate some “rajasik” and “tamasik” tendencies,  by which the attractions for the things will increase,  sleep and laziness will also be significant.  Therefore let the food items be pure, from genuine earnings, cooked in a pure manner,  offered to God, and eaten in a peaceful setting, in small quantities,  then the outcome of that will be very good.   

(to be continued) 

 From book in Hindi ‘ Aahaar Shuddhi’ by Swami Ramsukhdasji

||  Shree Hari   ||

Purity in Diet

आहार-शुद्धि

continued......

For a man of purity, due to past impressions (sanskaar) etc., even on desiring “rajasik-tamasik” foods, these desires do not come in the way of  consuming “rajasik-tamasik” foods.  The reason being, that due to the predominance of mode of purity,  “vivek”  (discrimination) remains awakened in him.   Not only that,  even though he has natural liking for pure things, a raging desire for saatvik objects does not remain in him.    On attaining intense detachment (vairaagya),  he even becomes indifferent to pure things. Men of passion due to their desire to keep the body healthy and well,  they can desire “sattvik” and “tamasik” foods and things.  Due to the predominance of likes and attractions towards certain foods, this desire for consuming those foods binds him.   In a “tamasik” man too, due to association with “sattvik” and “rajasik” men,  they will feel like consuming “sattvik” and “rajasik” foods;  however due to predominance of delusion and imbecility,  this wish for “sattvik” and “rajasik” things does not have a significant impact on them.   

Even men of purity, if he consumes pure foods relishing them and in large quantities, then that food will become “Rajas”, whose end result will be suffering,  sorrow, and the kind to lead to disease.  If on coming under the influence of greed,  if he consumes objects in large quantities, then even that “sattvik” food, also becomes “tamasik”, which will lead to more sleep and laziness.    

A man of “rajasik” tendencies,  if he consumes “rajasik” food, relishing it with much liking, then the end result will be disease,  burning sensation in the stomach etc.   If those very same foods, are consumed in large quantities, then burning, suffering, disease etc.  and alongside sleep, laziness etc.  will also increase.   If out of discrimination and inquiry that very same food he consumes in less quantity, then the outcome of that will not be “rajasik’  (leading to suffering, lamenting etc), rather it will be “sattvik” (purity).   In other words,  in the inner senses,  there will be purity,  the body will feel light, fresh etc.   He will not feel so sleepy,  lazy;  because he has eaten foods that are proper and fitting.  

If a man of “tamasik” disposition, eats foods that are “tamasik” with great enchantment, then greater “tamasik” tendencies will develop.   If the very same foods, are eaten in lesser quantity,  then such tendencies will not develop.  That is, the  tendencies that lead one to become deluded and enamored will not take place.  

Even when the consumable foods are pure, if it is not obtained justly and fairly, with honest earnings,  rather they are acquired through some improper means,  then the end outcome will not be good.   They will generate some “rajasik” and “tamasik” tendencies,  by which the attractions for the things will increase,  sleep and laziness will also be significant.  Therefore let the food items be pure, from genuine earnings, cooked in a pure manner,  offered to God, and eaten in a peaceful setting, in small quantities,  then the outcome of that will be very good.   

(to be continued) 

 From book in Hindi ‘ Aahaar Shuddhi’ by Swami Ramsukhdasji