Eating Brahman - The Transforming Power of Food

Swami Vibhooti Saraswati

The famous Bhrigu Varuni went to his father with a request, ''Revered Sir, teach me about
Brahman." His father (Varuna) taught him that food, prana, sight, hearing, mind and speech
are a means to know Brahman. Further, Varuna told him to strive for that from where all
living beings are born, after being born where they live and where they ultimately dissolve.
That is Brahman. Bhrigu then started tapas, and through this austerity came to know that
food is Brahman, because from food all living beings are born, having been born they live by
food, and at the end they enter into food again. Thus he understood the reality of food.

One should not find fault with food. This sacred rule should be followed. Prana is indeed
food. The body is the consumer of food. The body is dependent upon prana, and prana
depends upon the body. Therefore, food is dependent on food. One who knows this
becomes firmly established (in Brahman).

Taittiriya Upanishad - Bhrigu Vallii

In the ashram, food is referred to as prasad, that which has been sanctified, blessed or
energized and purified by a higher or divine energy, whether God, a deity or a living saint.
In the Paramahamsa Alakh Bara, Rikhia, the food is indeed blessed because it is prepared
and eaten in the energy field of an enlightened sage. It is therefore saturated with prana.
Food is Devi and should be received, treated and respected as such. We should eat with
cheerful acceptance (prasad buddhi). Annapoorna Devi is the goddess of grain, and one who
truly understands the value and meaning of her prasad will not wish to waste or spill even
one of her precious grains. According to the law of karma, those who waste or disrespect
food in this life, or who do not share it freely with others, will suffer hunger in their next
incarnation. Why have the people of Rikhia and so many other people throughout the world
suffered in the past from lack of food? According to Swami Satyananda, it is because they
have misused or wasted food in a past incarnation. In the Rajasooya yajnas of 2003 and
2004, grain was distributed to everyone as prasad directly sanctified by Devi.

In India, many people, before eating, will first feed a poor person, or a cow, or even a stray
dog. This act of thinking of another being first opens the heart and bestows peace of mind
on the giver. In this way we can develop the feeling of oneness with all beings, or
atmabhava. One who shares their food with others, no matter how little it may be, will
never go hungry. This is also a karmic law. The scriptures say that feeding the poor,
brahmins and sannyasins helps to purify one's karma, gladdens the heart and uplifts one
spiritually. In Rikhia Sri Swamiji regularly feeds the poor. When they are happy, he is happy
too. When their stomachs are full, his heart is full, and the whole environment is uplifted.

Agni

Before the ashram prasad is served, it is first offered to the god of fire, Agni, for without the
power of fire, food cannot be cooked. Once a year, at Makar Sankranti (the winter solstice)
a special ceremony is held in many Indian homes where various types of prasad are offered
to the fire. But there is another Agni, which is related to manipura chakra, the digestive fire.
In this yajna, we are the sacrificial priest and the stomach is the havan kund or fire pit. The
food we offer into the kund or pit of the stomach is the samagri or oblation to the digestive
fire. The life force is within us as the five life-giving physiological functions or systems:
respiratory (prana), excretory (apana), circulatory (vyana), digestive (samana) and reserve
(udana). This force is offered food with the following mantra, "Praanaaya swaahaa,
apaanaaya swaahaa, vyaanaaya swaahaa, udaanaaya swaaha, samaanaaya swahaa,
brahmane swaahaa."

The process of imbibing food is a most important ritual, a type of living yajna that can
transform our mind and thinking, and therefore our lives. The simple act of eating can lead
us toward the state of sattwa, harmony and balance. In the Bhagavad Gita (4:24) Krishna
tells Arjuna: "Brahmaarpanam Brahma havir Brahmaagnau Brahmanaa hutam, Brahmaaiva
tena gantavyam Brahmakarma samaadhinaa." The meaning of this verse is, "The yajna is
Brahman, the oblation is Brahman, the process of offering the oblation is Brahman, the one
offering the oblation to the fire is Brahman, and the fruit obtained by the yogi who is
established in that action of Brahman is also Brahman." So while you are eating do not think
that it is you who are eating. Think rather that the divine is eating through you, that the
process of eating is a divine act, that the food is a part of the divine and that it will
transform you into a divine being.

Food and the mind

"You are what you eat" and Tat Twam Asi (You are That Brahman) are phrases we all know
well, and if we really thought about them, we would be more careful about what we are
thinking while we eat. Food gives us life, energy and vitality. It is our life. For the food to be
properly broken down so that the subtle essence can be released and absorbed, our state of
mind is more important than the actual food. Not only this gross body but all the other
bodies or koshas have to be nourished. If our mind is agitated, upset or angry, or if we eat
with speed, tension or greed, this will not happen. It can only happen if our thoughts are
sattwic.

Maintaining silence or mouna while eating, not only helps to preserve our energies for
digestion and absorption, but creates a restorative vibration and atmosphere in which we
can replenish our energies, calm our mind and restore our balance. We can 'recharge our
batteries' before resuming our duties (and our life in general). Brahman is silence. Yoga is a
practical, ongoing process of transformation that is to be lived from moment to moment
with constant awareness. Each and every act can be transformed into an act of yoga, and
everything that life brings to the yogi is accepted in the spirit of prasad.

Mantra and food

The chanting of mantras before eating helps to prepare the body and mind, and charge the
atmosphere. Mantras create a feeling of peace and harmony. When many people are
gathered together, the chanting unites everyone in spirit and positive feeling. Chanting from
the Bhagavad Gita before taking prasad has a profound and calming effect on both body
and mind, and helps to produce sattwa. Another powerful mantra, which greatly increases
the pranic field around the food is, 'Annapoorney Sadapoorney, Shankara Prana Vallabhey,
Jnana Vairagya Siddhyartham, Bhiksham Dehi Cha Parvati.' The meaning is: "Annapoorna
(also known as Parvati), who is ever full, and who is the beloved of Lord Shiva, give me
alms so that I may become perfect in jnana and vairagya." At the end of the meal you can
repeat the mantra: Om Vrikodaraaya Namaha three times to stimulate the digestive
system. Vrikodara was the name given to Bhima, one of the five sons of Pandu in the
Mahabharata. Bhima had tremendous physical and moral strength, and a most powerful
digestive system.

Contemplative eating

In the ashram a dynamic life of seva is led, but there is still space in the day for quiet
contemplation. These times are valuable for pondering and assessing the various reactions
and interactions that take place during the busy work schedule. During meal times we can
pause, take stock of things and keep in tune with our intuition.

A dynamic ashram meditation

The bell has gone. Put aside your work and, taking only your awareness with you, prepare
yourself for prasad. As you walk to the kitchen be aware of the natural sounds around you.
Look at the beauty before your eyes - the trees, the birds and small animals, the sky, the
hills in the distance, which change their moods from day to day. Feel yourself to be one with
these surroundings. Breathe deeply. Be aware of your body and your footsteps as you walk
in silence through the gardens.

The queue is long. Never mind. Watch the breath as you wait patiently. Or repeat your
mantra. Observe the calm beginning to take place in the body and mind. Take only as much
food as you really need, without judgement or finding fault. No raga-dwesha, like and
dislike. Accept a little of everything with a feeling of prasad buddhi.

Before eating, consider the long process the food has gone through before it finally arrived
in front of you. Spare a thought for the earth which held it in its womb from whence it
sprang, for the sun which poured down its loving rays upon it, for the rain which watered it
with care, and for the wind that fanned it into life. This process is also a type of yajna. Give
thanks for the farmer and the harvesting, for the shopkeeper, the marketing, the effort that
went into the cooking, and for the serving. Think also of all those who will go hungry today,
and how fortunate you are to have this food - for 'All is Brahman' just like you.

Be totally aware of what you are eating and understand that it will be transformed in your
mind and body, and all your koshas. Do not hurry. Relax. Give your full mind to the process.
Contemplate the words of the Taittiriya Upanishad, "Food is Brahman because from food all
living beings are born, having been born they live by food and at the end they enter into
food again." When you have finished, sit in vajrasana, close your eyes and take your
awareness to manipura, the solar plexus. View the day so far and the events that have
taken place. See which actions you would correct if you could and prepare yourself to join
the play of life once more.

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The Prasna Upanishad describes the creation of Food and Life (Rayi and Prana) as two aspects of
the One Creator Prajapati. The whole Universe is the effect of the interaction of food and life, or
matter and energy, which are respectively food and the eater of food. Life or Prana is the same as
energy. Food is converted into energy, and hence, energy eats food. Prana is the eater of food.

Sun is energy and Moon is matter or food. All this is merely food, whatever seen or not seen,
(Prasna. Up. 1. 5). Here the sun is compared to the eater of food which is moon. Moon is
controlled and enlivened by the light and energy of the sun. Hence sun is the eater of the moon in
the form of food. The whole universe is only a manifestation of matter or food in the form of its
eater which is energy. Matter and energy are different only figuratively, in their forms and their
functions. The truth is that they are the gross and the subtle aspects of Prajapati. Wherever is
energy, there is matter, and vice versa. Matter or food has form and energy or the eater of food
has no form. Accordingly, Time, as controlled by the sun and as manifest in the forms of
Uttarayana and Dakshinayana, Sukla-Paksha and Krishna-Paksha, day and night, is described as
constituting food and the eater of food respectively, the bright half being the effect of sun's light
and the dark half the effect of moon or matter or food.

Further, the Prasna Upanishad says that the sun as the centre of life and energy, i.e., as the eater
of food, energises the whole world whenever he pervades it with his rays. The importance of sun's
light and heat lies in that these are the life-givers or the feeders of all beings who are confined in
matter or food. Food will not grow and beings cannot live without their father who is the life-
giving sun. In this Upanishad it is shown that there is no such thing as birth and death except only
a formation or a manifestation of the universal food and the universal eater of food, which, too,
are not actually two, but simply appearance of the One Creator.

Food and Drink: Their Assimilation and Function

The Chhandogya Upanishad describes the process of the assimilation of food and drink.

Food which is eaten, gets divided into three parts. That which is its coarsest part becomes faeces.
That which is medium, the flesh; that which is finest the mind.

Water, which is drunk, gets divided into three parts. That which is its coarsest part becomes
urine; that which is medium, the blood; that which is finest, the breath.

Fire which is eaten, gets divided into three parts. That which is its coarsest part becomes bone;
that which is medium the marrow; that which is finest, the voice.

The mind consists of food; the breath consists of water, the voice consists of heat.

It is also said that hunger is absorption of food that is eaten by water; thirst is drying up of water
that is drunk through heat; death is the extinction of the heat within in the Highest Divinity. Food
is like fuel to the fire or heat in the body. When food is not eaten, the mind loses its strength and
the fire in the body is extinguished. When water is not drunk, Prana which is the essence of water
passes out of the body.
That the mind is influenced by the food that is eaten is mentioned in another place in the
Chhandogya Upanishad: In purity of food there is purity of mind; in purity of mind there is
established memory; in established memory there results the release from all the knots of the
heart, (VII. 26). After a fast for fifteen days, Svetaketu lost his memory and could not recite the
Vedas. But, when, afterwards, he ate food, he regained his memory and recited the Vedas. If one
does not eat for ten days, even though he might live, he becomes a non-seer, a non-hearer, a non-
thinker, a non-doer, a non-understander. But on eating food, he becomes a seer, a hearer, a
thinker, a doer, an understander. Adore food! (Chh. Up. VII. 9). This shows to what extent the
mind is influenced by the food which is eaten. A person thinks through the mental nature which he
consists of, and this nature is fed by food. Hence, the food that is eaten should always be Sattvic,
for, Verily, this person consists of the essence of food (Taitt. Up. II. 1).

Eating is a Sacrifice

energy. Knowledge is the essence of mind. Bliss is the essence of Knowledge, (Maitra. Up. VI. 13).
The Upanishads exalt the process of eating food to divine worship, because the food and the eater
of food are forms of Divinity. There it is said, One should not insult food. That is the rule. One
should not despise food. That is the rule (Taitt. Up. III. 7. 8).

Even external sacrifice in which food is offered as an oblation becomes the source of the life of all
beings. The offering properly given in sacrifice, rises up to the sun. Through the sun rain is
produced. From rain food is caused. by food, all creatures live (Maitra. Up. VI. 37).

The Arunika Upanishad says that food should be eaten as a medicine. From food, verily, all
creatures are produced. by food, in fact, they live. Into it also they finally enter. Therefore, it
(food) is called a medicine (Taitt. Up. II. 2).

Food is eaten only to maintain life a

The multicultural, globalized world we live in means we no longer need to travel hundreds of miles to
experience new cultures as we find ourselves surrounded by exciting new languages, tastes and
smells right where we live! The best way to embrace this multi-ethnic world we live in is through
food, which brings people of all faiths, ethnicities, and cultures together. Many cuisines include
sharing food designed for just this purpose, so it would be a real shame not to get stuck in with the
local community. Why not try caviar-stuffed new potatoes from Russia, a hearty chicken and
eggplant soup from Serbia, or even tasty grilled cevapi in some flatbread all the way from Bosnia,
better yet invite your friends and neighbors over each pick a country and make a dish!

Enjoying good food is one of the most natural pleasures in the world, and it expands across all
cultures and ethnicities, holding the power to bring people of all faiths together. Living in the age we
do with all the foods of the world right at our doorstep, it would be ridiculous to pass up the
opportunity to dive in at the deep end and get stuck in! So, next time you visit us at NetCost take
your time, explore the aisles and pick up something that youve never tried before
In this day and age, people have become used to accessing food from around the world right on
their doorstep. This globalization of food has had a major impact on the American populations taste
buds, with spicy, sweet, and sour sensations from around the world charming us and having us give
up our title of favorite food to a whole host of worldly dishes. You might not have even thought past
the enjoyment of the food, but there are actually real benefits to eating a varied diet. If branching out
to new cuisines isnt something you do, or you feel like your typical American diet is getting a little
monotonous, heres some food for thought where exploring new cuisines is concerned.

Variety is a great way to keep food interesting

Many people find themselves eating the same food day in day out, eventually sucking all the
enjoyment out of eating and turning the experience into a way of merely keeping the body fuelled. To
make sure you do not fall into this trap, its a good idea to try new and tasty cuisines regularly! A
good rule to go by is to try everything at least once, that way if you really dont like something, at
least you can say its because youve tried it! For parents, this is also a great way to keep children
engaged in meal times!

It makes eating healthy fun

The stigma that eating healthy food simply means devouring copious amounts of zero calorie leaves
is slowly being eroded away, largely down to the introduction of exciting ethnic food from around the
world that is flavourful but also slimming. A great example of this is Borscht, a hearty but healthy
beet-based soup found in several European countries including Ukraine, Belarus, Poland, Romania,
Lithuania, and Russia. Variations of this soup include lamb or beef Borscht, which are high in
essential proteins and vitamins, but low in refined sugars and saturated trans-fats.

Return to the Ancient World: In Tradition We Trust

What better time to have modern amenities combined wit h age-

old traditions?

The trust in the familiar does not eliminate the need for innov
ation; instead, it [emphasizes] the opportunity for manufacturers to look to the past as a
dependable source of inspiration, Mintel explained.

An example? Take Paper Boats success in India. The beverage company offers traditional
regional recipesmango-based aam pannain slick grab-and-go packaging. It isnt any
surprise that shoppers seek authentic connections in their food and drink, especially in
this volatile world.
A wide-ranging quest for authenticity and the narrative behind our food and drink
products has taken craft, artisanal, and handmade items to a whole new level over the
past several years.

Retro-inspired products have also experienced a boost from this longing for tangible
connections with the past that lend an element of trustworthiness to the claims or tales
told by the product. Mintel suggests that this move to the past will lead to further
innovations that use the familiar as a basis for something thats new, but recognizable.

This concept of accessible innovations not only lowers the risk of investment by
consumersacross all income levelsbut leverages already beloved formulations, flavors,
and formats.

In the future, more products will specifically link with the past in order to encourage
trust among consumers, Mintel pointed out.

Turmeric is part of Ayurvedic medicine a holistic, all-natural approach to

health that has been practised for centuries in India and a ubiquitous
ingredient in curries and rice dishes. t is a drink fit for Midas, with an ochre
colour so vivid it doesnt need an Instagram filter. Its not made of gold, but it
might as well be, given its cult following. Golden milk or turmeric latte an
unlikely combination of nut milk and juiced turmeric root is 2016s drink of
choice. In a new report on food trends in the US, Google singled out turmerics
ascent after searches for the spice increased by 56% from November 2015 to
January 2016. And fuelling that rise is its use in lattes: golden milk is among
the top online searches associated with the spice. Turmeric lattes are now
being sold at cafes from Sydney to San Francisco, and the drink is gaining fans
in the UK.

Thai food - as exotic as it is - needs no introduction. Nowadays you can find

at least one Thai restaurant in most western towns but Thai food in Thailand
itself is a whole new experience.

Read more at: http://www.phuket.com/cuisine/toptenfood.htm?

cid=ch:OTH:001
The way the ancient seers were looking at human physiology is quite different than the modern
perspective. One of the ways they were using to learn and understand human body was
comparison.

They learnt in no time that as wind, light (and heat) and water control the nature, similarly
Vata, Pitta and Kapha control the human body. They called these three as Tridosha. Good wind,
good light, and good water can maintain the health of nature. But if wind goes awry, like, there is
a storm, if Sun goes awry, like there is sudden increase of temperature or if there is a volcano and
if the water goes awry, like there is a cyclone or if there is drought, the natures health gets
disturbed. Similarly, if Vata, Pitta and Kapha when they are in normal state, it leads to good
health. And if they are increased / decreased, it leads to disease. (learn more about Tridosha in
my ebook

So, Pitta is the main component of Agni. (In fact, Agni itself means fire.).

Agni and Vata But as we know, fire alone can not burn a mass. It needs some amount of air as
well. Proper quantity of oxygen rich air will keep the fire alive. Wind is correlated with Vata in
Ayurveda. Hence, the process of digestion also involves Vata. For your digestion process to run
smoothly, your Vata should also be in a healthy state.

Agni and Kapha When there is a big mass, to burn it, only fire and wind might not be
sufficient. You need some lubricating liquid, that would soften and break down the mass into
small particles. Liquid / water is correlated with Kapha. Hence, you need a little amount of
Kapha also, in the digestion process.

So, Agni is contributed by

Pitta which acts as the main burning power, which burns the food and divides it into useful part
(Rasa) and waste part (Mala faeces)
Vata which helps in maintaining proper Pitta. It also helps in the division of useful part and
waste part. Vata is responsible for movement of the food taken in, in normal downward direction,
from oral cavity to anal canal. It is also responsible for division and further assorting of useful
part of food and waste part.
Kapha which helps in lubricating the food. It helps to break down the food particles into small
pieces.

What actually happens during digestion?

At the level of stomach and intestine,
The food received into stomach, gets broken into minute particles, which further get divided into
Essence part Sara Bhaga which goes on to nourish all the body tissues (explained below). and
Waste part Kitta Bhaga which goes on to form all the waste products of the body like feces,
urine, sweat etc.

How body tissues get nourishment?

https://books.google.co.in/books?
id=wfr2BSDj_DMC&pg=PA21&lpg=PA21&dq=how+do+the+seven+universal+elements+digest+food+in+h
uman+body&source=bl&ots=wX92yFkc2F&sig=45GP_lmIWsQ3RJzqnKOmlsCifyE&hl=en&sa=X&ved=0ah
UKEwic7qaYhq7VAhXDvo8KHacPCHIQ6AEIMzAC#v=onepage&q=how%20do%20the%20seven
%20universal%20elements%20digest%20food%20in%20human%20body&f=false

Spiritualize your eating

The Bhagavad-gita (17.8-10) divides foods into three classes: those of the quality of
goodness, those of the quality of passion, and those of the quality of ignorance. The
most healthful are the foods of goodness. "Foods of the quality of goodness [milk
products, grains, fruits, and vegetables] increase the duration of life; purify one's
existence; and give strength, health, happiness, and satisfaction. Such foods are sweet,
juicy, fatty, and palatable."

Foods that are too bitter, sour, salty, pungent, dry or hot, are of the quality of passion
and cause distress. But foods of the quality of ignorance, such as meat, fish, and fowl,
described as "putrid, decomposed, and unclean," produce only pain, disease, and
bad karma. In other words, what you eat affects the quality of your life. There is much
needless suffering in the world today, because most people have no other criterion for
choosing food than price and sensual desire.

The purpose of food, however, is not only to increase longevity and bodily strength,
but also to purify the mind and consciousness. Therefore the spiritualist offers his
food to the Lord before e