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After Sandhyavandhanam
kramam starts.
and
Thiruvaradhanam,
Bhojana
1) Parisecana
As has been explained earlier, after we sit down
for our meal, we say the mantra:
satyam tvartena parishincAmi
(O Food! You are True. I encircle you with
divine righteousness.)
and we circumambulate our food with a sprinkling of water.
This sprinkling of water is known as parisecana.
At night, this mantra is Rtam tvA satyena parishincAmi,
transposing the Rtam and satyam.
I am not sure of the exact philosophical details as to
why Vaidikas do this particular part, but I can surmise one
meaning from the mantra. Satya means that which is real
or true. Rta is a notion of the Divine Law or moral principle.
The term Rta is often found in the Rg Veda, and it is
from this that the idea of dharma later evolved.
>From this we can gather that the parisecana mantra is sort of
a
formulaic protection for the food we are about to eat.
Practically, it does also serve to ward off insects, etc.,
and perhaps this is another reason why the ritual developed
in this particular form.
2) prANAhuti the offering to the vital breaths
The next step is the part of greater philosophical significance.
Recall that in the Vedic tradition, every act eventually becomes
an act of worship, an act of recognition of the pervasiveness of
the Supreme Brahman and Its power.
When we eat, we nourish our bodies. Food is therefore essential
for bodily sustenance. Within our body is the ana or
vital breath. The ana has five activities or prANa-s.
The five prANa-s represent the various bodily functions that are
prANAya svAhA
apAnAya svAhA
vyAnAya svAhA
udAnAya svAhA
samAnAya svAhA
om brahmaNi ma AtmA-amRtatvAya
The last line means, May my self be united
in Brahman (the Supreme), so that I may attain
immortality.
Comments:
Both above statements have explained What should be
recited
and How the procedure should be observed in great detail.
There is no reference in our scriptures. to taking food on a table
or eating
out at a restaurant or eating from a plate (stainless steel or
paper plate /
Paper cup etc) From SwAmi DEsikas AahAra Niyamam, we
know that these are
definitely taboo.
Though most of our customs have some spiritual import, they
also do have some
mundane purpose like the one commented viz, to ward off
insects, ants etc
which may contaminate the food on the leaf.
In fact, we seem to specialize in doing what should not be done
akritya
karaNam and abandoning what should be done kritya
akaraNam not only in the
matter of eating but also in all our activities whether we are in
the
PuNyabhoomi of BhAratha Varsha or in the BhOgabhoomi
like USA.and in an alien
environment.
This raises more questions than answers.
But, why do we do precisely what has been prohibited?
It is because we have given up our duties prescribed (Including
this one, let
alone doing our nitya and naimittika anushtAnams). No wonder,
we have become
the butt-end of such remarks.
Why have we given up?
It is because our elders instructed us on what and how they
had not cared
to explain the Why of it all. We also never cared to question
either out of
apathy or fear. And, we remained non-starters throughout.
When we ourselves do not know, how can we guide
youngsters?
One practical answer, however, is that as a first step, we should
make a
conscious effort to avoid such habits but if it is clearly not
possible and
we are forced by circumstances, we should at least feel
remorse and regret
called PaschAthApam. We are told that this is a kind of
ParihAram though
not regularizing or sanctioning a misdemeanor.
Once all the organs of the body got together to find out who
among them was
the greatest one on whose leaving the body would be
destroyed. The organ
of speech left, but the body did not perish, though the person
became mute.
In the same manner the organ of sight, hearing, touch etc. left,
but then
the body was not destroyed. Ultimately, Prana started leaving
and in doing
so, started uprooting all the other organs resulting in the
destruction of
life upon which the rest of the organs recognized Prana as the
greatest.
This recognition they bestowed by clothing and feeding Prana.
Water is thus
the clothing of Prana, offered before and after food and all food
eaten is
offered to Prana as its food.
This is the Upanishadic lore. This is the Vidya that Sankara and
Ramanuja
comment on. The meditation on Prana in this form confers
immortality.
I am sure you remember this tale. But I seem to recollect that
this
meditation in the Upanishads is different from the reason
mentioned in the
Karma kaanDa for parisecaNam Sankara also says this in his
commentary ( I
vaguely remember this we need to check ).