If the purpose of yoga is to master the
mind and senses, there is no better place to start than with the tongue.
The Vedas
state that the senses can be “gateways to hell,” and the most important and voracious
of all the senses is the tongue. It is stated in the Vedas, that if one can control the tongue, then there is every
possibility of controlling the other senses, including the mind. And with mind
control comes true freedom of spirit.
state that the senses can be “gateways to hell,” and the most important and voracious
of all the senses is the tongue. It is stated in the Vedas, that if one can control the tongue, then there is every
possibility of controlling the other senses, including the mind. And with mind
control comes true freedom of spirit.
Chanakya[1]
once wrote:
once wrote:
My dear child, if you desire to be free
from the cycle of birth and death, then abandon the objects of sense
gratification as poison. Drink instead the nectar of forbearance, upright
conduct, mercy, cleanliness and truth.
from the cycle of birth and death, then abandon the objects of sense
gratification as poison. Drink instead the nectar of forbearance, upright
conduct, mercy, cleanliness and truth.
So how do we control the tongue? Well, the
tongue has two functions: tasting and vibrating, so essentially we are talking
about two things we do every day, eating and talking. As mundane as they appear,
the truth is, like everything else we do in life, these two activities can be
perfected and purified. Therefore, by systematic regulation, the tongue should
always be engaged in only tasting the purest of foods and vibrating the purest
sounds, of which, according to every spiritual tradition, the sound of God’s
name is paramount. But let’s first discuss what the Gita says about pure food.
tongue has two functions: tasting and vibrating, so essentially we are talking
about two things we do every day, eating and talking. As mundane as they appear,
the truth is, like everything else we do in life, these two activities can be
perfected and purified. Therefore, by systematic regulation, the tongue should
always be engaged in only tasting the purest of foods and vibrating the purest
sounds, of which, according to every spiritual tradition, the sound of God’s
name is paramount. But let’s first discuss what the Gita says about pure food.
If one offers Me with love and devotion a
leaf, a flower, fruit or water, I will accept it. (9.26)
leaf, a flower, fruit or water, I will accept it. (9.26)
Lecturing on this verse, Srila Prabhupada
explains:
explains:
The process of achieving a permanent state
of spiritual bliss is herein described. It can be attempted even by the poorest
of the poor, without any kind of qualification. The only qualification required
is a heart filled with pure devotion for the Lord. One’s material circumstances
are not important. The process is so simple that a leaf, water or fruit can be
offered to the Lord in genuine love and the Lord will be pleased to accept it.
No one, therefore, is barred from the path of bhakti yoga, because it is so
easy and universal. Who is such a fool that he does not want to attain the
highest life of eternity, bliss and knowledge?
of spiritual bliss is herein described. It can be attempted even by the poorest
of the poor, without any kind of qualification. The only qualification required
is a heart filled with pure devotion for the Lord. One’s material circumstances
are not important. The process is so simple that a leaf, water or fruit can be
offered to the Lord in genuine love and the Lord will be pleased to accept it.
No one, therefore, is barred from the path of bhakti yoga, because it is so
easy and universal. Who is such a fool that he does not want to attain the
highest life of eternity, bliss and knowledge?
Another point of interest from
this verse is the allusion to a raw, plant-based diet. There are no other foods
mentioned here but a leaf, flower or fruit. Commentators on the Gita, however, assert that Krishna’s declaration suggests all kinds of wholesome
vegetarian foods.
this verse is the allusion to a raw, plant-based diet. There are no other foods
mentioned here but a leaf, flower or fruit. Commentators on the Gita, however, assert that Krishna’s declaration suggests all kinds of wholesome
vegetarian foods.
Let’s look at the original
Sanskrit:
Sanskrit:
patram – leaf; pushpam – flower; phalam –
fruit; toyam – water; yah – whoever; me – unto Me; bhaktya –
with devotion; prayacchati – offers; tat – that; aham – I; bhakti-upahritam
– offered in devotion; asnami –
accept; prayata-atmanah – from one in
pure consciousness
fruit; toyam – water; yah – whoever; me – unto Me; bhaktya –
with devotion; prayacchati – offers; tat – that; aham – I; bhakti-upahritam
– offered in devotion; asnami –
accept; prayata-atmanah – from one in
pure consciousness
There is no mention of cooked
food, and certainly nothing resembling the remains of dead animals. Rather what
is suggested by Krishna is a pure diet of fresh fruits and leafy vegetables in
their most pristine form – au naturel
– naked, just the way nature intended.
food, and certainly nothing resembling the remains of dead animals. Rather what
is suggested by Krishna is a pure diet of fresh fruits and leafy vegetables in
their most pristine form – au naturel
– naked, just the way nature intended.
In other words, the Gita is unequivocally stating that a
live plant-based diet is the most
conducive diet for a yogi. Indeed, many saints of the past subsisted
exclusively on a diet of fruits, nuts and seeds. For example, Saint Aibert[2]
(1060-1140) ate uncooked foods as part of his religious asceticism, while
Leslie Kenton’s book, Raw Energy-Eat Your
Way to Radiant Health, published in 1984, brought attention to the raw food
diets of the long-lived Hunza tribes. Then there is the example of The Clementine Homilies, a
second-century work purportedly based on the teachings of the Apostle Peter, which
states:
live plant-based diet is the most
conducive diet for a yogi. Indeed, many saints of the past subsisted
exclusively on a diet of fruits, nuts and seeds. For example, Saint Aibert[2]
(1060-1140) ate uncooked foods as part of his religious asceticism, while
Leslie Kenton’s book, Raw Energy-Eat Your
Way to Radiant Health, published in 1984, brought attention to the raw food
diets of the long-lived Hunza tribes. Then there is the example of The Clementine Homilies, a
second-century work purportedly based on the teachings of the Apostle Peter, which
states:
The unnatural eating of flesh meats is as
polluting as the heathen worship of devils, with its sacrifices and its impure
feasts, through participation in it a man becomes a fellow eater with devils.[3]
polluting as the heathen worship of devils, with its sacrifices and its impure
feasts, through participation in it a man becomes a fellow eater with devils.[3]
Clement of Alexandria wrote:
It is far better to be happy than to have
your bodies act as graveyards for animals. Accordingly, the apostle Matthew
partook of seeds, nuts and vegetables, without flesh.[4]
your bodies act as graveyards for animals. Accordingly, the apostle Matthew
partook of seeds, nuts and vegetables, without flesh.[4]
The Bible puts it this way:
Not a word from their mouth can be trusted;
their heart is filled with destruction. Their throat is an open grave; with
their tongue they speak deceit[5].
their heart is filled with destruction. Their throat is an open grave; with
their tongue they speak deceit[5].
Similarly, throughout the Vedic
literatures there are descriptions of great yogis who lived in the forests and
subsisted exclusively on a diet of wild fruits and cows milk. Indeed, the
compiler of the Vedas, Vyasadeva, was
one such renounced sage. Foraging of
wild fruits, flowers and roots is also mentioned as one of the transcendental
arts and crafts practiced by the gopi
Champakalata[6].
literatures there are descriptions of great yogis who lived in the forests and
subsisted exclusively on a diet of wild fruits and cows milk. Indeed, the
compiler of the Vedas, Vyasadeva, was
one such renounced sage. Foraging of
wild fruits, flowers and roots is also mentioned as one of the transcendental
arts and crafts practiced by the gopi
Champakalata[6].
Eating a raw, plant-based diet
is the oldest food tradition on the planet. The earliest humans ate only raw
foods; only after mastering fire did they begin to cook their food before
eating it. From the beginnings of recorded history, we find numerous examples
of people in countries, like Iran and India, who subsisted on raw, plant-based
diets.
is the oldest food tradition on the planet. The earliest humans ate only raw
foods; only after mastering fire did they begin to cook their food before
eating it. From the beginnings of recorded history, we find numerous examples
of people in countries, like Iran and India, who subsisted on raw, plant-based
diets.
In ancient Greece, Pythagoras
founded a philosophical and religious school whose inner circle, known as the ‘Mathematikoi,’
was required to be vegetarian. His most famous student was Hippocrates, the
father of medicine and the Hippocratic oath, who stated, “Let food be your
medicine.” Many believe that Pythagoras and Hippocrates subsisted on a raw, plant-based
diet.
founded a philosophical and religious school whose inner circle, known as the ‘Mathematikoi,’
was required to be vegetarian. His most famous student was Hippocrates, the
father of medicine and the Hippocratic oath, who stated, “Let food be your
medicine.” Many believe that Pythagoras and Hippocrates subsisted on a raw, plant-based
diet.
Obviously, a raw (uncooked)
plant-based diet is not conducive to all climates and all body types; however,
the scientific evidence supporting the benefits of a balanced plant-based diet
consisting of whole fruits, vegetables, grains, seeds, and nuts is overwhelming.
plant-based diet is not conducive to all climates and all body types; however,
the scientific evidence supporting the benefits of a balanced plant-based diet
consisting of whole fruits, vegetables, grains, seeds, and nuts is overwhelming.
Australian “Medicine man” and Ayurvedicherbalist, Jay D. Mulder, points out that in classical Ayurveda, determining the ideal plant-based diet is not so simple.
“There are two essential
qualities of food described, para (superior)
and apara or (inferior). These two
qualities are not discussed in Western versions of Ayurveda. Understanding these qualities is critical to determining
the ideal diet for oneself.
qualities of food described, para (superior)
and apara or (inferior). These two
qualities are not discussed in Western versions of Ayurveda. Understanding these qualities is critical to determining
the ideal diet for oneself.
“For example, if you have good agni (digestive fire) and the food is
prepared in the correct proportions and taken with appropriate digestives like
salt and vinegar, during the correct season, and at the right time of day, then
a raw food diet would be considered para
(superior).
prepared in the correct proportions and taken with appropriate digestives like
salt and vinegar, during the correct season, and at the right time of day, then
a raw food diet would be considered para
(superior).
“However, if one has weak agni or erratic vata (air), or slow digestion (mandagni)
typical of kapha, then raw food is
generally apara (inferior). However,
if the raw food is taken in sunny conditions and prepared and seasoned to make
it easy to digest then raw food again becomes para.”
typical of kapha, then raw food is
generally apara (inferior). However,
if the raw food is taken in sunny conditions and prepared and seasoned to make
it easy to digest then raw food again becomes para.”
It is absurd, criminal and
totally irresponsible for raw food proponents to push an uncooked plant-based food
as the only diet for all people and
all circumstances. Similarly, it is equally unjustified for some Ayurvedic
practitioners to assert that food should never be consumed uncooked. The Vedic
philosophy of Achintya bheda abheda tattva
or (inconceivable oneness and difference in all truth) as expressed in the
Ayurvedic para/apara concept, perfectly places the raw plant-based diet as both
superior and inferior based on time, place and circumstance.
totally irresponsible for raw food proponents to push an uncooked plant-based food
as the only diet for all people and
all circumstances. Similarly, it is equally unjustified for some Ayurvedic
practitioners to assert that food should never be consumed uncooked. The Vedic
philosophy of Achintya bheda abheda tattva
or (inconceivable oneness and difference in all truth) as expressed in the
Ayurvedic para/apara concept, perfectly places the raw plant-based diet as both
superior and inferior based on time, place and circumstance.
Jay Mulder concludes, “The goal
of classical Ayurveda is tridosha or balancing the three faults
or doshas, and this is non-different
from the ultimate ideal of yoga. Food yoga requires us to highlight the ideal
of balance and how to convert apara
to para.”
of classical Ayurveda is tridosha or balancing the three faults
or doshas, and this is non-different
from the ultimate ideal of yoga. Food yoga requires us to highlight the ideal
of balance and how to convert apara
to para.”
[1] Chanakya Pandit (Indian politician, strategist and writer, 350 BC-275
BC).
BC).
[2] Saint Aibert, or Aybert, of Crespin was a Benedictine monastic and
hermit revered for his intense life of prayer, asceticism and devotion to the
Rosary.
hermit revered for his intense life of prayer, asceticism and devotion to the
Rosary.
[3] Homily XII.
[4] The Instructor 2.1; Richard Young, Is God Vegetarian, p9.
[5] Psalms 5:9 NIV.
[6] One of the eight principle maid servants (gopis) of Krishna.
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