[bQXHsKzS]

AUM

SEVENTH MUSING

“Brahma vaa idhamagra Aaseeth, Thadhaathmaanamevaavethu, Aham Brahmaasmithi| Thasmaathtthathsarvamabhavathu.”
This self was indeed Brahman in the beginning. It only knew itself as ‘I am Brahman’. Therefore it became all.

We talked about the great ‘creation’ (the actual word to be used is ‘manifestation’) from that Mrithyu called Hiranyagarbha to the four Varnas, Dharma and the Panchaagni Homa called Grihastha. Let us now continue our discussion on the creation of food.

“Yatsapthannani Medhya Thapasajanayathpithaa”|

The father produced seven kinds of food through meditation and rites.

Here father means not only Hiranyagarbha but every father subsequent to him. Medha means knowledge of the Veda through which the results were produced as otherwise it is not possible to produce. Thapas means Karma through which they were produced as enunciated in the Brahmana portion of the Vedas. This would then translate into desire (let me have a wife) for results viz. the projection of a world

Now we are stating the varieties of food. “Ekamasya Saadhaaranam.” One is common to all eaters. Since this food is common to all one should not take more than his share for that would cause grief and pain to others. Those who take more than their share would therefore become robbers and sinners. There is a Vedic Manthra that says: “I eat that person as food who eats food without giving part of it to others.”

“Pasubya Ekam Praayachathu”|

He gave one to to the animals. What kind of food is this? It is the milk. How is it determined that the animals are owners of this food. Because men and animals first live on milk alone.

“Dwe Devaanabaajayathu”|

He apportioned two foods to the gods. That is why even today we make one oblation in the fire and the second one as neivedhyam at the end. Why two foods to the gods? Because they have two bodies. They are Sookshma Sariram and Kaarana Sariram and the bodies are made of food only (Annamaya kosam).

“Threenyaathmane Akurutha”|

He fixed three foods for himself. Why because he has three bodies. They are the Sthoola Sariram (gross body), the Sookshma Sariram (the subtle body) and the Kaarana Sariram (the causal body).

Note: the Devas do not have the gross body.

The Praana or vital force represents the gross body without which a body is dead and it disintegrates into pancha bhoothas. This gross body is known in the waking state.

‘Vaak’ or speech represents the Sookshma Sarira that is known in the dream state. Main feature of this state is the understanding of events that take place. Vaak represents understanding.

‘Manas’ or mind represents Kaarana Sariram. Being ignorant of the Real Self which is beyond cause and effect; mind becomes the residence of cause and effect. Thus this mind causes the projection of one’s world when he wakes up and its dissolution when he goes into deep sleep. Because it is ignorant, it does not know of its own existence and of the world in deep sleep.

In the case of Hiranyagarbha the manifestation of the three worlds called earth, sky and heaven, the three Vedas called Rig, Yajur and Saaman, the three different beings called Devas, Pithrus and Manushyas and three members of the family called mother, father and child came about from Vaak, Manas and the Vital Force.

On what basis did it happen?

These are what is known, what is desireable to know and what is unknown. Whatever is known is a form of the Vaak or Speech for he is the knower. Whatever is desireable to know is a form of Manas or Mind for Mind is what is desireable to know. Whatever is unknown is a form of Praana or Vital Force for Vital Force is what is unknown.

Here ends our meditation on the foods and their manifestations.

SRI GURUBYO NAMAHA