कट्वम्ललवणात्युष्णत् ईक्ष्णरूक्षविदाहिनः ।आहारा राजसस्येष्टा दुःखशोकामयप्रदाः ॥
kaṭvamlalavaṇātyuṣṇat īkṣṇarūkṣavidāhinaḥāhārā rājasasyeṣṭā duḥkhaśokāmayapradāḥ
The rajasic temperament prefers naturally food that is violently sour, pungent, hot, acrid, rough and strong and burning, the aliments that increase ill-health and the distempers of the mind and body.
Compiled rendering · Anilbaran Roy
AI translation
Essays on the Gita
For everything here, including physical things, partakes of this triple character. Our food, for example, the Gita tells us, is either sattwic, rajasic or tamasic according to its character and effect on the body. The sattwic temperament in the mental and physical body turns naturally to the things that increase the life, increase the inner and outer strength, nourish at once the mental, vital and physical force and increase the pleasure and satisfaction and happy condition of mind and life and body, all that is succulent and soft and firm and satisfying. The rajasic temperament prefers naturally food that is violently sour, pungent, hot, acrid, rough and strong and burning, the aliments that increase ill-health and the distempers of the mind and body. The tamasic temperament takes a perverse pleasure in cold, impure, stale, rotten or tasteless food or even accepts like the animals the remnants half-eaten by others. All-pervading is the principle of the three gunas. The gunas apply at the other end in the same way to the things of the mind and spirit, to sacrifice, giving and askesis, and the Gita distinguishes under each of these three heads between the three kinds in the customary terms of these things as they were formulated by the symbolism of the old Indian culture. But, remembering the very wide sense which the Gita itself gives to the idea of sacrifice, we may well enlarge the surface meaning of these hints and open them to a freer significance. And it will be convenient to take them in the reverse order, from tamas to sattwa, since we are considering how we go upward out of our lower nature through a certain sattwic culmination and self-exceeding to a divine nature and action beyond the three gunas.17·7, 17·9, 17·10
Letters
I think the importance of sattwic food from the spiritual point of view has been exaggerated. Food is rather a question of hygiene and many of the sanctions and prohibitions laid down in ancient religions had more a hygienic than a spiritual motive. The Gita’s definitions seem to point in the same direction—tamasic food, it seems to say, is what is stale or rotten with the virtue gone out of it, rajasic food is that which is too acrid, pungent etc., heats the blood and spoils the health, sattwic food is what is pleasing, healthy etc. It may well be that different kinds of food nourish the action of the different gunas and so indirectly are helpful or harmful apart from their physical action. But that is as far as we can confidently go. What particular eatables are or are not sattwic is another question and more difficult to determine. Spiritually, I should say that the effect of food depends more on the occult atmosphere and influences that come with it than on anything in the food itself. Vegetarianism is another question altogether; it stands, as you say, on a will not to do harm to the more conscious forms of life for the satisfaction of the belly.
Evening talks
Disciple: The Gita has given a classification of what is Sattwic, Rajasic and Tamasic food.
