Courage To Experiment – In Gita Verse 17.9 Foods that are too bitter, too sour, salty, hot, pungent, dry and burning are dear to those in the mode of passion. Such foods cause distress, misery and disease.
Based on Bhagavad Gita Verse 17.9, it is highlighted that foods which are too bitter, sour, salty, hot, pungent, dry, and burning are favoured by those in the mode of passion. These food choices are associated with causing distress, misery, and disease due to their impact on our biochemistry.
Krishna orchestrates life in all directions based on the three qualities. Understanding this division is invaluable for seekers as it provides a benchmark for self-assessment.
Your food preferences offer insights into your inner self. The foods you enjoy reflect aspects of your personality and consciousness. Similarly, your daily actions – how you rise, sit, walk, behave, and sleep – hold clues to your being.
Scriptures serve as indicators rather than instructions. Often, we misinterpret their signs and follow them literally instead of understanding their deeper meanings.
A common error lies in the pursuit of external achievements. The desire to attain something stems from the ego seeking validation. True growth necessitates transcending the ego, not feeding it. Letting go of the ego is key to genuine transformation and avoiding this mistake is crucial on the spiritual path.
Patanjali’s teachings emphasise a logical, scientific approach to understanding the relationship between the body and food. He encourages experiential learning rather than blind faith, guiding individuals to explore and experiment with courage. Patanjali’s structured approach, akin to a superhighway, involves addressing the body first, as it is the foundation of our existence. By working on the body, breathing, and thoughts in a systematic manner, transformative changes can be achieved.
Patanjali’s scientific method considers the interconnectedness of the body, breath, and mind. He observes that changes in one aspect can lead to shifts in others, illustrating a holistic approach to personal growth. For instance, he highlights how modifying food habits can influence body postures, thus impacting mental states and behaviours.
Vegetarianism is not viewed as a moralistic practice by Patanjali but as a scientific method affecting one’s overall being. The consumption of meat is seen as incorporating the traits and patterns of the animal consumed, influencing one’s attitudes and behaviours. Similarly, the intake of substances like alcohol can alter body chemistry, leading to changes in one’s personality.
Krishna and Patanjali both offer valuable insights into the role of food in spiritual growth, each with a unique approach. Patanjali meticulously delves into various life aspects such as food choices, postures, sleep patterns, and daily routines, highlighting the importance of creating conducive environments for personal development and nurturing positive attributes.
Patanjali starts the journey focusing on the physical body and food, while Krishna delves into emotions and thoughts. Despite the differing entry points, both teachings ultimately align in their core message. They both emphasise a holistic approach to inner growth and transformation, recognising the interconnectedness of physical, mental, emotional, and spiritual dimensions. By embracing the wisdom of both Krishna and Patanjali, individuals can deepen their understanding of the interplay between their internal and external worlds, enriching their spiritual evolution and overall well-being.
Krishna, as depicted in the Bhagavad Gita, directs attention to establishing transformative environments rather than advocating for immediate change. He emphasises the importance of aligning actions with values to foster genuine growth, promoting love in an environment free from violence and negativity. Together, Krishna and Patanjali present complementary perspectives on how our interactions with food and our surroundings shape our spiritual path.
In the complexity of the human experience, individuals often hold lofty ideals in their thoughts while engaging in base actions. This paradox persists unless we actively shift from mere contemplation to cultivating environments that prompt changes in our thought patterns and behaviours.
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