Food is so important that the gradations of human beings and animals can be calculated according to their eating processes. In human society, for example, the dog-eater is considered to be the lowest, while among animals the stool-eater is likewise lowest. Indeed, George Bernard Shaw wrote a book called You Are What You Eat.
The eating process is important, for if one eats like a cat or dog, he’ll become like a cat or dog, even in this life.
In Bhagavad-gita, there is a discussion of food in terms of the modes or qualities of material nature. Material nature is said to be made lip of three modes (gunas), namely, goodness, passion and ignorance, and when the living entity or spirit soul comes into contact with the material nature, he becomes conditioned by the modes.
The mode of goodness is purer than the others, and one in goodness develops knowledge and becomes conditioned by happiness. The mode of passion is born of unlimited desires and longings, and one in passion becomes bound to the fruits of his actions. Moroseness and sleepiness characterise a person in ignorance, and he becomes conditioned by madness.
Krishna further explains to Arjuna in the seventeenth chapter of the Gita that persons situated in different modes are attracted to different kinds of food. The Supreme Lord says: “Foods in the mode of goodness increase the duration of life, purify existence, give strength and increase health, happiness and satisfaction. Such foods are juicy and fatty, and they are very conducive to the health of the body. Food that is too bitter, too sour, too salty, too pungent, too dry or too hot causes distress, misery and disease. Such food is very dear to those in the mode of passion. Foods prepared more than three hours before being eaten, which are tasteless, juiceless, decomposing, which have a bad smell, and which consist of remnants and untouchable things, are very dear to those in the mode of darkness” (Bhagavad-gita, 17.8-10).
Thus a person eats according to his conditioned state. Whether one is situated primarily in goodness, passion or ignorance, he is still bound by the ropes of material nature. One may avoid untouchable things like meat and liquor and eat only milk products, rice, wheat, fruits, vegetables and other foods dear to those in the mode of goodness. He may take his animal fat from milk and his protein from pea, whole wheat, dahl, etc., thus avoiding the practice of slaughtering animals. Yet still he will remain situated within the material energy and will be bound by karmic reaction.
Vegetarianism is not enough. It is necessary to transcend the modes of material nature, even in eating. “When he is able to transcend these three qualities, the embodied being can become free from birth, death, old age and their distresses and can enjoy nectar even in this life” (Bg. 14.20).
Acting without acting
Krishna points out, “No one can refrain from doing something, not even for a moment” (Bg. 3.5). One has to act because the living force is by nature active. But, for an embodied being, each and every action produces a reaction, good or bad, that binds him to the material world. This is called karma. Yet how can we stop acting? If we want to eat, we have to act, and eating is one of the necessities of life; if we stopped eating, we would die. However, when we eat food prepared to satisfy our hunger, with each mouthful our involvement in the complexities of material nature deepens. The karma is there.
This is the dilemma of all embodied souls – how to act without entanglement. This is the same dilemma that perplexed Arjuna on the Battlefield of Kuruksetra. There was no question of Arjuna not fighting in the battle, but Krishna instructed him how to fight. The Supreme Personality of Godhead said: “O son of Kunti, all that you do, all that you eat, all that you offer and give away, as well as all austerities that you may perform, should be done as an offering unto me. Thus you will be freed of all reactions to good and evil deeds, and by this principle of renunciation you will be liberated and come to me” (Bg. 9.27-28).
This is the solution offered by the Supreme Lord to the dilemma of all embodied souls. When our actions are all done for Krishna, and not for ourselves, such actions produce no karma. Neither desiring nor hating the fruits of activities, one should simply do everything for the satisfaction of Krishna, nor thus his consciousness will remain steadily fixed on the Supreme, though his actions appear to be ordinary.
With love and devotion
Thus Krishna wants us to eat only food offered first in sacrifice to Him. He says: “The devotees of the Lord are released from all sins because they eat food which is offered first for sacrifice. Others, who prepare food for personal sense enjoyment, verily eat only sin” (Bg. 3.13).
The Krishna-conscious person sees himself always as a servant of the supreme enjoyer. His meditation on Krishna is uninterrupted and steady, and he does not need to drop down to the level of material sense gratification to eat. In the kitchen, he is thinking of Krishna, for whom he prepares palatable dishes. He does not enjoy the food while he is preparing it, nor does he taste it, even to adjust the spices. Krishna is the first to enjoy. Then, with love and devotion, he offers the preparation to Krishna, who is the pleasure reservoir of the senses, and says pleasing prayers asking Krishna to please accept his offering. Krishna says: “If one offers me with love and devotion a leaf, a flower, fruit or water, I will accept it” (Bg 9.26).
It is not that God is hungry and comes begging for some food. No, Krishna is always self-satisfied, and whatever we offer Him is His, to begin with. But He wants to set up a reciprocation, an exchange of feelings. He does not ask for an opulent feast – just a little water, a leaf or some fruit, which can be secured by any person under any circumstances. He does not say that He will accept meat, or fish, or eggs, and thus one who wants to satisfy Krishna will refrain from offering Him these things. Just simple vegetarian dishes should be offered – the necessary ingredient is love and devotion – and Krishna will accept them.
