Know Your Foods - Taoshobuddha




"The Vijnanamaya Kosha consists of the intellect in conjunction with the fiveorgans of knowledge or the Jnana-Indriyas. During sleep it gets involution or Laya along with Chidabhasa or the reflection of Pure Consciousness. Duringwaking state it is the doer. It is an effect like a jar and is inanimate. It shinesin borrowed feathers. It borrows its light temporarily from its source, just asthe moon borrows its light from the sun. It is not the eternal Self. The Pranamaya, Manomaya and the Vijnanamaya Koshas constitute thesubtle body. The subtle body is composed of the five quintuplicated elements.There is neither breathing nor talking, neither seeing nor hearing in the deadbody. There is also no warmth. The self-cognitions such as ‘ I speak; I hear; Iam hungry; I am thirsty;’ and the like appear distinctly in the subtle body. Thesubtle body operates in the waking and the dreaming states. Ghosts andapparitions are the manifestations of the subtle body only.The ego is hidden in the intellect and the memory (Chitta) is hidden in themind. The subtle body thus, contains nineteen principles or Tattwas. It is also called the ‘Puri Ashtaka’ or the eightfold city. The five organs of sense, thefive organs of action, the five vital breaths, the five subtle primary elements,the fourfold  Antahkarana, ignorance, desire and action are the eightfold cityof the subtle body.The physical body is only an instrument in the hands of the subtle body. Whenthe subtle body is disciplined through Pranayama, abstraction and concentration, the physical body also becomes very healthy and strong.Whatever the subtle body is that physical body also becomes. The mind whichis the ruler of the subtle body gets fattened by worldly affections, by avaricefor wealth, by the acquirement of women and gold and by attachment to theexternal fleeting forms of beauties. The mind is thinned out by eradication of the Vasanas and egoism. The subtle body is the distracted expression of the self through Avidya-ignorance, the causal sheath. Therefore it is not the Truth. Truth is Brahmanand all else is false. One should meditate that he is not the subtle body and that he is the self-effulgent Atman.


The Anandamaya Kosha or this Bliss Sheath is Avidya or ignorance, amodification of  Prakriti. It is the effect of past deeds. It is endowed withchanging attributes. It is Jada or insentient. Therefore you are not the  Anandamaya Kosha. You are the witness of this sheath. Understand, therefore, ‘I am not the Anandamaya sheath I am Brahman.’  The  Anandamaya Kosha is made of Mula-Ajnana–or causal ignorance Karana Sarira or the causal body which is the substratum of all other sheathswhich are external to it. Its three attributes or Dharmas are Priya, Moda and Pramoda affection, delight and intense happiness. It is the indescribablebeginning less Avidya, the nescience of the Atma, and is composed of MalinaSattwa It is inanimate, and beginning less, but has an end in Atma-Jnana The ignorance of the real nature of the Self constitutes this causal body orseed-body. It contains the potentialities or the seeds for the subtle and grossbodies. It projects the appearance of the whole universe through the subtlesheath. It is the food of ignorance for the hungry ego. The mind has come outof this ignorance and gets involved in it during deep sleep. In the sleepingstate there is a vigorous functioning of this ignorance in which everything islost as in pitch darkness. The Karana Sarira screens the SatchidanandaBrahman.


He who knows the ignorance or the negation of the existence of the Atman andthe denial of its appearance is the true Self, the Atman. He who knows the effects of ignorance, such as ‘ I am a man, I am the doer and enjoyer, I am happy, I am miserable,’ is the witness and the Atman. Hence in reality the Self is the seer, knower and the witness of the causal body or the ignorance. The Self is the Knowledge and the Light itself. As the light that enlightens the jar is different from it, so is the Self different from the bodies witnessed by it. Therefore the Self is Consciousness itself and not the bodies.


The aspirant should endeavor to rise above the five Koshas to realize the identity with Pure Consciousness. Just as one draws out the thin stalk from the Munja grass by stripping off its upper layers one by one, so also one should take out the innermost essence of the Atman from all objects of perception,i.e. the five Koshas , by the ‘neti, neti’ doctrine of negating unreality.Just as butter is removed from milk by churning the mixture of curd, so alsothe butter of the Atman should be taken from the mixture of the five Koshas by the churning of constant meditation on the Immortal Brahman which fictitiously appears as the sheaths, the world, etc. When the identification with the sheaths ceases, the self realizes the Infinite Being and gets liberated beyond death.Therefore I follow the integrated approach to the Development of Human Consciousness and the Birth of New Man who is totally aware and blissful.It is therefore my so much emphasis is on food its choice and You must be able to select the foods necessary for the good working of the organism in order to be able to achieve a balanced diet and to put the best of menus together. Balance is exemplified by the harmonious intake of the nutrition…”