Sathya Sai Baba Geetha Vahini - Chapter 26

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Sathya Sai BabaGeetha Vahini

Chapter XXVI

"Krishna! You say that the Daivic and Aasuric natures of man are the

consequences of acts and feelings that had impact on the individual in previous

births. Since it is impossible to escape from such impacts, what is the fate of

those who are condemned to carry this burden with them? Are there any means by

which this can be avoided? Or can their consequences be mitigated? If such

exist, please tell me about them so that I could save myself thereby". Arjuna

asked thus in order to draw out from the Lord the remedy for all mankind.

Krishna gave an immediate answer. "There is no paucity of means. Listen. There

are three types of Gunas, Sathwic, Rajasic and Thamasic. They are based on the

Anthahkarana, 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 (Aahaara and Vihara) man can

overcome the Aasuric tendencies that tend to prevail upon him. He can promote

Sathwic 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; diseases, mental weakness, spiritual slackness - all are produced by

faulty food.Krishna!" asked Arjuna, "Please tell me the constituents of

Sathwic, Rajasic and Thamasic food."

"Arjuna! Food to be Sathwic 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.

 

"Rajasic food is the opposite of the Sathwic. It is too salty, too sweet, too

hot, sour, too odorous. Such food excites and intoxicates."

"Lord, excuse me if I appear impertinent; I ask with a desire to know, that is

all. By mere change in food habits, can character be changed from one Guna to

another? Or, has something more to be done to supplement the purification

process? Tell me, if there is anything more."

"My dear brother-in-law! If transformation of character were so easy, wickedness

and vice, so characteristic of the Danava nature, could have been wiped off the

surface of the earth in a trice. Of course, there are some more things to be

done. Listen. There are three 'purities' to be observed; purity of the

provisions; purity of the vessels in which food is prepared; and purity of the

persons who serve the prepared food."

"It is not enough if the provisions are pure and of good quality. They should

have been procured by fair means; no unfair, unjust untrue earnings should be

used for one's maintenance. These are fouled at the very source. The source as

well as the course and the goal must all be equally pure. The vessel must be

clean, free from tarnish. The person who serves must not only be clean in

dress, but clean in habits, character and conduct. He should be free from hate,

anger, worry and indifference while serving the dishes; he should be cheerful

and fresh. And he must be humble and full of love. While attending on those who

are dining, he should not allow his mind to dwell on wicked or vicious ideas.

Mere physical cleanliness or charm is no compensation for evil thoughts and

habits. The Sadhaka who has to secure concentration has to be careful about

these restrictions. Otherwise, during Dhyanam, the subtle influences of the

wicked thoughts of the cook and the servers will haunt the

Sadhaka. Care should be taken to have only virtuous individuals around. Outer

charm, professional excellence, reduced wages - these should not be allowed to

prejudice you in favour of dangerous cooks and attendants. Examine carefully

their habits and their character. The food you eat is such an important

constituent of the physical and mental stuff with which you have to struggle in

the spiritual field. The purity of the mind can be and has to be supplemented by

the purity of the body as well as purity in its important function, speech. That

is the real Thapas; physical, mental and vocal."

"The mind should be free from anxiety and worry, hate and fear, greed and pride.

It should be saturated with love for all beings. It has to dwell in God. It has

to be restrained from pursuing objective pleasures. No lower thought should be

allowed to creep in; all thoughts must be directed towards the elevation of the

individual to higher planes. This is the proper Thapas of the mind or Manas."

 

"Now for the physical Thapas. Use the body and its strength and capabilities for

the service of others, for the worship of the Lord, for the singing of His

glory, for visiting places hallowed by His name, for regulated exercises in

breath control, for holding the senses away from deleterious paths and for

treading the path of God. The service of the sick and the distressed, the

observance of moral codes and such beneficial acts must make it sacrosanct."

"Vocal Thapas too has to be engaged in. Avoid talking too much; desist from

false statements; do not take delight in backbiting and in scandalmongering;

never speak harshly; speak soft and sweet; speak with the memory of Madhava

ever in the background of the mind."

"Of these three, physical Thapas, mental Thapas and vocal Thapas, even if one is

absent, the Atmic effulgence (Atmajyothi) cannot radiate light. The lamp, the

wick and the oil are all essential for a light; the body is the lamp; the mind

is the oil and the tongue is the wick. All three must be in good trim.

"Some pious people consider that acts of charity are also physical Thapas. It is

good that they think so. But when doing charity, one has to do so after

pondering over the place, the time and the nature of the recipient. For

example, charities for schools should be given at places where there are no

schools until then; hospitals have to be established in areas where diseases

are rampant; the hunger of people has to be appeased where famine conditions

have been caused by floods or droughts. The nature and condition of the

recipient have to be considered while imparting teaching of Dharma and

Brahmavidya, and while doing service of various kinds. The charitable act that

removes from a person the deficiency that is most harmful to his progress is

called Sathwic."

"Krishna", interrupted Arjuna, "May I ask a question here? Charity, however

done, is charity, is it not? Why do you distinguish between Sathwic, Rajasic

and Thamasic. Are there any such?"

Krishna answered, "Of course, there are. Among those who donate for charities,

most are anxious to get name and fame; that is the motive for the act. They are

after something in return for what they offer. Very few desire the grace of the

Lord and nothing else. Gifts made with that one end in view, to receive the

grace of the Lord are Sathwic. Gifts made expecting something in return like

fame and publicity, esteem and power, or made in a huff or made reluctantly

under pressure - these are to be classed as Rajasic."

 

"Charity should be given with reverence and faith. It should not be just thrown

at the face of the recipient. Nor should it be given to an undeserving person

or at an inopportune moment. Food for the overfed is a burden, not a boon.

Hospitals in places that are inaccessible are as good as charity thrown away.

Such benefitless and wasteful charity is called Thamasic."

"While engaged in Daana or charity, one has to be very vigilant. You should not

scatter it to whomsoever pleads for it; nor can you shower it on all kinds of

places. Be careful that you remember the three types mentioned by Me and then,

do as seems most proper. The gift you make must not be for name or fame; it

should have no motive of pomp or publicity; it should be purposeful and useful.

In all acts, the Sathwic attitude is best. This attitude must permeate all

actions seeing, hearing or speaking."

Arjuna, who was listening with head bent and with great concentration to all

this, drinking in the sweetness of the Lord's countenance, asked Him thus,

"What exactly is true listening and true seeing - please tell me this in some

detail. I can then follow the instructions." He prayed to Krishna in such a

pleading tone that the Lord smiled kindly at him.

Krishna patted Arjuna on the back. He said, "Sathwic listening is listening to

the stories, experiences and messages of sages and saints who aspired after God

and realised Him. Sathwic seeing is seeing the worshippers of the Lord, seeing

portraits of saints and sages, attending festivals in temples etc. Rajasic

seeing is seeing scenes of luxury, pictures of sensuous joy, of pompous

pageantry, of the exhibition of power and status and display of egoistic

authority. Taking delight in the description of sensuous scenes and incidents,

in the demonstration of power and authority, in the assertion of might and

prowess - these are to be classified as Rajasic listening. Others take delight

in listening to gruesome adventures, stories of wicked ogres and vicious deeds.

Such are Thamasic individuals. They admire cruelty and horrifying scenes and

they take pleasure in keeping such pictures before them. They worship demonic

bloodthirsty Gods and they revel in the lore of ghosts and evil

forces."

 

Dear Readers! This is the heart of the teaching of the Bhagavadgeetha. The body

and life in it are based on food and are sustained by food, Anna. So, food

decides the level of attainment, high or low. Nowadays, emphasis is being laid

on discipline and regulated behaviour (Nishta), without reference to the

Naashta (food). However great and learned a person may be, however much he pays

attention to the teachings of the Vedantha and takes care to spread them, if he

neglects the strict code laid down for the food that is the very basis of the

body and its functions he cannot succeed. The purity of the provisions, of the

cook, and of those who serve what has been prepared these are not attended to.

They feel content when their stomachs are filled and hunger is appeased. The

first temple they visit when dawn breaks is the restaurant, where 'Idli' and

'Sambar' are offered to the Atmarama! How can such gourmands get concentration?

Purity in cooking, purity of provisions, and purity of

service - how can these be guaranteed in restaurants? Who pays attention to

these? Without doing this, people complain aloud that they do not get success

in concentration, and suffer greater confusion! The effect will be secured only

when the proper causes function well. When bitter things are cooked, how can the

final dish be sweet?

Aahaara and Vihaara (food and recreation) should both be very carefully

regulated according to the Geetha, but little heed is paid to its teaching. Nor

is it considered so essential. There are people everywhere who swear by the

Geetha, who expound it for hours together and who preach about it, but very few

put its teachings into practice. The verses fill their heads but they are

powerless to meet the reverses, with philosophical cheer. Ananda and Santhi can

be secured only when food and recreation are cleansed and purified.

Darkness and light cannot coexist; Kama and Rama cannot be in the same place

together; they are like fire and water. How can one escape an evil reaction of

the Geetha is held in one hand and hot tea or coffee or a lighted cigarette or

beedi or a pinch of snuff is held in the other? Some even justify their

unregulated lives by declaring that whatever is eaten, however eaten, wherever

eaten, the stuff is rendered pure and acceptable on account of the raging fire

of Jnana which they have in them!

 

How can a bitter fruit be transformed into a sweet one even when it is dipped in

a series of holy rivers? How can persons who simply speak on the Geetha get

saturated with the sweetness of its message? What really happens is that those

who listen to such hypocrisies lose even the little faith they have in our

scriptures and become hardened disbelievers.

How can a person who feels helpless to restrict and regulate his food habits be

trusted to restrict and regulate his senses? If he cannot limit and control his

feelings, how can he limit and control the senses? Can the nose which falls down

during a cough survive a sneeze? How can one who is too weak to climb stairs,

climb to heaven's heights? When a man is a helpless victim of coffee or

cigarettes or snuff, how can he muster strength and courage to overcome the

more powerful foes: anger, lust and greed? When he cannot renounce dirt, how

can he renounce desire? Become master of the tongue and then you can master

sex. They are firmly interconnected, as close as the eyes and the feet.

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