Baba
The story behind overeating
Namaskar,
Ananda Marga philosophy states, "For proper digestion, fill the stomach halfway with food, one quarter with water, and leave one quarter full of air." (1)
Who does not know, Ananda Marga Yogic Treatments book states, “Dyspepsia originates from unbalanced food habits. Eating when one is not hungry or only half hungry is harmful in this disease. So is eating rich food for days together, using intoxicants, eating tasty food out of greed alone, not taking rest after the meal before running off to the office, or taking a bellyful of food (according to the scriptures, it is desirable to fill the stomach halfway with food, one quarter with water, and to keep one quarter empty for free movement of air); refraining from doing physical labour and, over and above this, doing strenuous mental work or indulging in sex, is also harmful in this disease.” (2)
Overeating is a common phenomenon amongst greedy people during feasts and festivals around the globe. People even consciously say to themselves, "Today I am not going to overeat at such-and-such feast", but still they do it, due to greed. When people eat something that they feel is tasty and delicious, then they are prone to overeating. The problem is pervasive within the community of greedy-eaters.
https://anandamargauniversal.blogspot.com/
Modern medical science and our Ananda Marga philosophy both state that overeating invites various diseases and decreases the lifespan. That is why in family life and the general society, people try to control their eating. This issue of over-eating is a big problem at present. Now is the time steps must be made for educating the people, curtailing the problem, and preventing it from occurring in the future.
How primitive humans used to chew cud
Those primitive humans had little security in life. They lived moment to moment - captive to the weather and harsh ways of nature - never knowing when they would be able to find food again. Life was unsettled. So when the opportunity came to eat, they would purposely eat extra food and store excess food in the appendix and then regurgitate that food later when they would feel hungry. Indeed nature supplied them with "a second stomach" and with their mental force they could regurgitate that food.
Ananda Marga philosophy states, "Human beings used to have an appendix to their intestines for accumulated or excess food. As it was needed this food would stimulate salivation in the mouth and be fully eaten and digested. The proper eating and digesting of the surplus food in the appendix is called romanthana in Sanskrit and ja'bar ka't'a' in Bengali. In good English we call it "rumination" and in spoken English "chewing the cud"...As the certainty of food supplies gradually increased, the need for a corporal appendix to the intestines lessened. Eventually there was even not the slightest need for it. Today a small vestige of it remains in the human body although it is no longer used in times of distress. Human beings have lost the capacity to ruminate." (3)
For thousands of years then those primitive humans followed this path:
Uncertainty about future food -> when getting excess food then eat extra (more than what can fit in the stomach) -> store excess food in the appendix -> hunger comes -> regurgitate food from the appendix -> chew and swallow that regurgitated food -> fully digest that food in the stomach.
That was a central pattern of life. It was how those early human beings survived. Most herbivore animals still do this type of thing.
https://anandamargauniversal.blogspot.com/
So this manner of eating is an old human trait yet completely different from the overeating that takes place nowadays which is a result of human greed. Actually in the days of old, it was out of necessity and the excess food was stored. It was not overeating per se; it did not all go into the stomach. Today however, all the food we eat does go into the stomach. In that case it most definitely is overeating based on greed. Nobody gives way to overeating when they do not like the taste of something. However, if they think something is sumptuous then driven by greed they will overeat, distend their belly, and harm the body.
Modernity & human appendix
Nowadays, in many lands, people's lives are more settled. This applies to food as well. People have kitchens, a stock of food, and cooking facilities etc. In brief, we are able to plan our meals - we usually know exactly when we are going to eat next. Because of all these modern developments, we have lost the power of regurgitation. Our bodies can no longer do that. That is what Baba has explained.
Ananda Marga philosophy states, "As the certainty of food supplies gradually increased, the need for a corporal appendix to the intestines lessened. Eventually there was even not the slightest need for it. Today a small vestige of it remains in the human body although it is no longer used in times of distress. Human beings have lost the capacity to ruminate." (4)
Due to a distinct lack of use, slowly over time, the appendix has become very small. And now if food gets in the appendix, it is a serious problem. One will be rushed to the hospital for an operation to have it removed. Thus even though our bodies have changed a lot, still there is a prevalent desire to eat to excess; but, it is based on greed not biological need.
https://anandamargauniversal.blogspot.com/
Infinite longing should not be channelised towards food
As sadhakas we know that human longing is infinite and must be directed to the Supreme. When this is not done and one focuses their infinite longing towards physical pabulum - like food - then the result is overeating. Some may even eat themselves into their own grave.
The chief reason why people overeat is that human desire is infinite. And when that desire gets directed towards physical desires like food, then people attempt to satiate their inherent infinite longing with their appetite. But that equation is doomed to fail. One's innate infinite longing can never be satiated by food. Limited worldly allurements cannot truly satisfy one's infinite longing.
Ananda Marga philosophy states, "The animality in human beings gives them a leaning towards animal life or physical enjoyment. They, under its influence, look to eating, drinking and gratification of other physical desires. They are attracted towards these and run after them under the influence of their animality but these do not provide happiness as their longing for it is infinite." (5)
So one key factor in overeating nowadays is the misdirection of mind towards physical desires like food. When one's infinite mental longing is goaded towards one's dinner plate they are bound to overeat. Through sadhana, one's desire is directed towards the Supreme and that is the only way to satisfy one's inherent mental longing.
https://anandamargauniversal.blogspot.com/
Ananda Marga philosophy states, "The mind of a non-sádhaka is guided by extroversial propensities. As the sádhaka’s goal is Parama Puruśa he will have to invariably direct the mind towards Parama Puruśa." (6)
People also overeat due to mental stress, depression, and other factors related with psychic diseases. We should pay heed to Baba's below mandates.
Baba's recipe for healthy eating
As we all know, in His Yogic Treatments book, so many diseases, illnesses, and ailments are due to overeating. Here is Baba's recipe for healthy eating habits.
Ananda Marga philosophy states, "For proper digestion, fill the stomach halfway with food, one quarter with water, and leave one quarter full of air." (7)
To do this, one should stop eating when one still feels a little hungry; in the next few minutes a natural feeling of satiation will come. If however, one eats till they are full, then that constitutes overeating and within a short time after completing their meal they will feel bloated, heavy, lethargic, and uncomfortable.
It is a very fine line between proper eating and overeating. The best way to get success is to eat slowly, take limited portions, and be mindful to stop eating when one is still a little hungry. If done regularly, this will become your habit. If one is not taking 1/2 belly, then that is overeating. And if one is strict and eats only half-full, then that is proper.
https://anandamargauniversal.blogspot.com/
Another thing to keep in mind is that when eating roti or other dry foods (chips, roasted grains and potatoes) and breads, then it is imperative to drink lots of water in regulated quantities 1/2 hr after eating. Because the body will need a lot of water to digest dry foods. Whereas a soupy meal is comparatively easy to digest.
Also be aware that for good digestion, the right nostril should be dominant. Just before taking food, while eating, and up to an hour after food. This alone will help eliminate so many stomach diseases. If anyone does not know how to change the nostrils then write me back.
Voracious eater suffers so many stomach diseases
In His discourses on the Seven Secrets of Success, Baba discusses point #6, known has pramita'ha'ra. This is an essential aspect of human health and is directly related with our food intake.
Ananda Marga ideology guides us,“Pramitáhárah: to maintain the physical body, you require physical food, air, water, light. But physical food is not simply for the physical body. It has got its effect on the spiritual body. The cells of your physical body are created from the cells that you receive from your physical food, and your psychic body is also influenced by these cells. So while taking food, you should be very careful. You should always try to take sentient food, and on rare occasions you may take mutative food. You should never take static food. Not only that, but your diet should be balanced. You must not take too much or too little. The food should be substantial. When it is balanced or measured, and, at the same time, substantial, that type of food is called Pramitáhára in Sanskrit. The sixth factor is Pramitáhárah. The sixth requisite factor is balanced and substantial, sentient food. A voracious man can’t attain success. A voracious man always suffers from so many stomach diseases. So, you should neither encourage voracity, nor should you undergo fasting for a long period of time. I have prescribed that our monks should undergo fasting four days per month, two Ekádashiis, one Amávasyá, and one Púrńimá, and Grhiis, non-monks or family men are to undergo two fasts in a month, two Ekádashiis in a month. Fasting is also included in the scope of Pramitáhára because it gives rest to the digestive organs and frees the body from so many ailments. So the sixth requisite factor is Pramitáhára.” (8)
As sadhakas, we are to take Baba's teaching to heart. we should take proper effort to ensure that we do not fall prey to greedy overeating.
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Conclusion
Baba has given us the ability to overcome all kinds of complexes and bad habits. That is the life of a sadhaka - to struggle and surge ahead.
We should make the body and mind sound by proper life habits and not fall prey to material indulgences and excesses - like overeating due to greed. The latter happens primarily when the mind is weak and engrossed in worldly desires. By following the ways of pramita'ha'ra, then we will have succeeded in overcoming this greed - i.e. overeating.
Ananda Marga ideology guides us, "Food should be substantial, though moderate in quantity. This is pramita'ha'ra." (9)
Ultimately, the mind must be goaded towards the Divine Entity Parama Purusa as that is the only way to satiate human longing.
https://anandamargauniversal.blogspot.com/
Ananda Marga philosophy states, "The Cosmic Entity alone is infinite and eternal. It alone is limitless. And the eternal longing of human beings for happiness can only be satiated by realization of the Infinite. The ephemeral nature of worldly possessions, power and position can only lead one to the conclusion that none of the things of the finite and limited world can set at rest the everlasting urge for happiness. Their acquisition merely gives rise to further longing. Only realization of the Infinite can do it. The Infinite can be only one, and that is the Cosmic Entity. Hence it is only the Cosmic Entity that can provide everlasting happiness." (10)
In the above teachings, Baba says that one should not try and satiate oneself by food. Food will never give you eternal satiation. The final conclusion is that overeating is very bad - it will not give you permanent happiness; it will only lead to poor health and mental anguish.
Namaskar,
In Him,
Sana'tana
~ In-depth study ~
Dos & don’ts: before eating
The following are Baba's guidelines from Carycarya:
"Before eating do vya'paka shaoca properly with cold water. In an extremely cold climate use lukewarm water. The system is: Wash the arms, the face, the legs, the neck and the genital organs. Then, keeping the eyes wide open, hold a mouthful of water and gently splash the eyes a minimum of twelve times."
"Before sitting down for a meal, invite whatever persons are present around you and share your food with them. If they do not want to share, enquire whether they have enough food with them or not."
"At the time of eating find a comfortable sitting position. It is better to eat in company than to eat alone. Do not sit down to eat if you are in an angry mood or in a debased frame of mind."
"If several people are eating together from the same plate, make sure that sick persons do not take part. Otherwise healthy persons may become infected. There is no harm, however, in eating together from the same plate if there is no contagious disease among the participants. Rather, this is a nice thing to see."
"It is good to take food when the main flow of breath is through the right nostril. Even after meal, it is good if the flow of breath is mainly through the right nostril and continues for some time, because that is the time when the digestive glands start secreting a sufficient quantity of fluids to help digestion."
"Eating when one is not hungry or only half-hungry is very harmful to the health. So is eating rich food for days together or over-eating tasty and sumptuous food out of greed, or not taking rest after the meal before running off to the office, or filling the stomach with food. All these habits are harmful to the health."
"(For proper digestion, fill the stomach halfway with food, one quarter with water, and leave one quarter full of air.)"
"After finishing the evening meal take a short walk. This is very beneficial to health." (11)
Old habits
Here are habits that stem from when we were monkeys.
Ananda Marga ideology guides us, "Some of the old habits still continue. Humans today fight among themselves in the same manner as monkeys do. While fighting a person cries, “Um, um” – this is a monkeys’ habit. Sometimes people not only cry like this but bite with their teeth. This is also an old habit of monkeys. Monkeys live in trees...while fighting on the branch of a tree monkeys have to catch hold of the branch strongly with their hands, so that they do not fall down and die. Human beings fight in a similar manner. They also grin and grimace. This is an old habit of monkeys." (12)
References
1. Caryacarya - 3, Procedure for Eating
2. Yogic Treatments and Natural Remedies, Dyspepsia
3. Varn'a Vijia'na, Emanation (Discourse 20)
4. Varn'a Vijia'na, Emanation (Discourse 20)
5. Prout in a Nutshell - 1, The Dharma of Human Beings
6. Tattav Kaoumudii - 3, Rágánugá and Rágátmiká Samádhi
7. Caryacarya - 3, Procedure for Eating
8. Ananda Vacanamrtam - 14, Seven Secrets
9. Ananda Vacanamrtam - 23, The Dialogues of Shiva and Párvatii – 3
10. Prout in a Nutshell - 1, The Dharma of Human Beings
11. Caryacarya - 3, Procedure for Eating
12. Ananda Vacanamrtam - 5, The Psycho-Spiritual Evolution of Humans
== Section 2: Prabhat Samgiita ==
Calling & weeping for You
Note: Only those bhaktas who feel a spiritual vibration in their heart can understand this song in the depths of their core.
Prabhat Samgiita Intro: This below song represents that extremely high stance of bhakti wherein the bhakta has an irresistible desire to get Him. It is similar to a small infant who has the deep desire to have its mother: then that child cries solely for its 'maa', due to its strong love and attachment for its mother. Likewise, in this song, the bhakta can think of nothing else than his Ista, and in that high state of bhakti, tears rain down out of a heart-felt love for God. So the bhakta is already close to the Dearmost yet yearns to get Him closer and still more close. That is the great longing that this song represents. And that is why the sadhaka is crying - because he wants that Prabhu should grace him and come closer. Such ardent longing for Parama Purusa is evidenced in the lives of extraordinary sadhakas like Surdas, Meerabai, and other great bhaktas.
"Priyatama prabhu ámár,tomári tare, divá nishi ánkhi jhare..." (Prabhat Samgiita #1412)
Purport:
O’ my Prabhu, my most Beloved, I love You so much, but I am not getting You. You are remaining far. My eyes are showering tears for You day and night. I am crying for You. Please come, I want You in a more intimate way. My Supreme Entity, I am searching for You. Where are You, in which far distant, unknown place have You gone - I do not know. You have left me by the sarita' tiire - by the river bank - bound up in my bundle of samskaras, while You Yourself have gone to some divine land. Prabhu, I am desperately calling and weeping for You. Please respond and come to me.
O’ Parama Purusa, by Your grace I only know You; only You are my Goal. I only love You and do everything for You - to please You. When I sing Prabhat Samgiita, and dance it is only for serving You - to fulfill Your desire and make You happy - not any other reason. You brought me under Your care. Every moment - in times of joy and adversity, You always help me. I feel proud that You are mine and mine alone. All my thoughts and deeds are revolving around You. By Your mercy, whatever I think, whatever I do, is for You - to please You.
O’ Parama Purusa, I may be a lowly sadhaka as I do not feel that I have done a lot of sadhana in my life. Perhaps for this reason You are keeping me distant. Maybe that is why You are neglecting me and leaving me all alone. I do not have the virtue of noble deeds, nor are my thoughts pious or suffused with Brahmabhava, nor am I ensconced in Cosmic ideation all the 24 hours. Is this why You have forgotten and left me and gone to some far distant unknown place, and not returned back. My Illumined One, kindly be compassionate and come near.
O’ Baba, I long for You and I surrender at Your altar - You are my Goal, You are my everything...
Notes for Prabhat Samgiita #1412:
[1] Sarita' tiire: (Literally sarita' means 'river' & tiire means 'bank' or 'shore') The river means the river of bhava - sometimes depicted as bhava sagar (ocean) - the bundle of samskaras that one has to cross to reach Parama Purusa. That is the analogy being made here. The bhakta is sitting by the river bank wondering how he will cross the river of samskaras and reach to Parama Purusa. Without His grace, one cannot cross that river or ocean of samskaras. And without exhausting all these samskaras one cannot get mukti or moksa. So His grace is needed. All in all, the bhakta is longing to get Him and in that longing he is making the loving accusation to Parama Purusa - 'Why have You left me and gone to some divine land while I sit here by the river bank surrounded by my samskaras'.
[2] Abhima’n: In Saḿskrta the term 'abhima’n' means ‘ego' which is very bad like drinking wine. But 'abhima’n' for God is mine is best. In Bengali 'abhiman' means 'wounded pride'. Depending on the song, one has to evaluate the scene and determine which meaning is more appropriate.
[3] Here in this last portion of the song, the bhakta is trying to do sadhana and bring Parama Purusa in his close proximity. Since it is difficult, the sadhaka makes this loving accusation towards Parama Purusa that 'You have gone away'. But it does not mean that really Parama Purusa has gone. Just it means that He is not coming as close as the sadhaka desires. In his heart of hearts, the bhakta thinks that Parama Purusa is close by and listening to his complaint. So it is just a loving accusation by the bhakta in order to bring Parama Purusa close. It is similar to how in our day to day life we use such expressions with our very close people, with our nearest and dearest relations. One might say, 'Why did you leave me', 'why did you abandon me', 'why did you forget about me' etc. All these expressions people use when they are extremely close with someone. Children say such things to their moms etc.
Note: Only those bhaktas who feel a spiritual vibration in their heart can understand this song in the depths of their core.
Prabhat Samgiita Intro: This below song represents that extremely high stance of bhakti wherein the bhakta has an irresistible desire to get Him. It is similar to a small infant who has the deep desire to have its mother: then that child cries solely for its 'maa', due to its strong love and attachment for its mother. Likewise, in this song, the bhakta can think of nothing else than his Ista, and in that high state of bhakti, tears rain down out of a heart-felt love for God. So the bhakta is already close to the Dearmost yet yearns to get Him closer and still more close. That is the great longing that this song represents. And that is why the sadhaka is crying - because he wants that Prabhu should grace him and come closer. Such ardent longing for Parama Purusa is evidenced in the lives of extraordinary sadhakas like Surdas, Meerabai, and other great bhaktas.
"Priyatama prabhu ámár,tomári tare, divá nishi ánkhi jhare..." (Prabhat Samgiita #1412)
Purport:
O’ my Prabhu, my most Beloved, I love You so much, but I am not getting You. You are remaining far. My eyes are showering tears for You day and night. I am crying for You. Please come, I want You in a more intimate way. My Supreme Entity, I am searching for You. Where are You, in which far distant, unknown place have You gone - I do not know. You have left me by the sarita' tiire - by the river bank - bound up in my bundle of samskaras, while You Yourself have gone to some divine land. Prabhu, I am desperately calling and weeping for You. Please respond and come to me.
O’ Parama Purusa, by Your grace I only know You; only You are my Goal. I only love You and do everything for You - to please You. When I sing Prabhat Samgiita, and dance it is only for serving You - to fulfill Your desire and make You happy - not any other reason. You brought me under Your care. Every moment - in times of joy and adversity, You always help me. I feel proud that You are mine and mine alone. All my thoughts and deeds are revolving around You. By Your mercy, whatever I think, whatever I do, is for You - to please You.
O’ Parama Purusa, I may be a lowly sadhaka as I do not feel that I have done a lot of sadhana in my life. Perhaps for this reason You are keeping me distant. Maybe that is why You are neglecting me and leaving me all alone. I do not have the virtue of noble deeds, nor are my thoughts pious or suffused with Brahmabhava, nor am I ensconced in Cosmic ideation all the 24 hours. Is this why You have forgotten and left me and gone to some far distant unknown place, and not returned back. My Illumined One, kindly be compassionate and come near.
O’ Baba, I long for You and I surrender at Your altar - You are my Goal, You are my everything...
Notes for Prabhat Samgiita #1412:
[1] Sarita' tiire: (Literally sarita' means 'river' & tiire means 'bank' or 'shore') The river means the river of bhava - sometimes depicted as bhava sagar (ocean) - the bundle of samskaras that one has to cross to reach Parama Purusa. That is the analogy being made here. The bhakta is sitting by the river bank wondering how he will cross the river of samskaras and reach to Parama Purusa. Without His grace, one cannot cross that river or ocean of samskaras. And without exhausting all these samskaras one cannot get mukti or moksa. So His grace is needed. All in all, the bhakta is longing to get Him and in that longing he is making the loving accusation to Parama Purusa - 'Why have You left me and gone to some divine land while I sit here by the river bank surrounded by my samskaras'.
[2] Abhima’n: In Saḿskrta the term 'abhima’n' means ‘ego' which is very bad like drinking wine. But 'abhima’n' for God is mine is best. In Bengali 'abhiman' means 'wounded pride'. Depending on the song, one has to evaluate the scene and determine which meaning is more appropriate.
[3] Here in this last portion of the song, the bhakta is trying to do sadhana and bring Parama Purusa in his close proximity. Since it is difficult, the sadhaka makes this loving accusation towards Parama Purusa that 'You have gone away'. But it does not mean that really Parama Purusa has gone. Just it means that He is not coming as close as the sadhaka desires. In his heart of hearts, the bhakta thinks that Parama Purusa is close by and listening to his complaint. So it is just a loving accusation by the bhakta in order to bring Parama Purusa close. It is similar to how in our day to day life we use such expressions with our very close people, with our nearest and dearest relations. One might say, 'Why did you leave me', 'why did you abandon me', 'why did you forget about me' etc. All these expressions people use when they are extremely close with someone. Children say such things to their moms etc.
== Section 3: Links ==
Recent Postings
Two teachings for peace & success
How to save yourself...
Story: how samskaras get expressed
Baba's response to courtroom antics
Yogic outlook on death
