Bhojana Mantra -Bhagavad Gīta -Lord Sri Krishna

 Story Behind Verse-6 Bhagavad Gīta 4.24 -Lord Sri Krishna

Bhojanam refers to the act of eating/giving food. or enjoying food, often representing a traditional, hearty, and often served with various dishes. In a broader sense, it means consuming food, with the Vedas giving food a high, respectful place.

 

In Sanatana Dharma, praying before meals is a sacred practice of gratitude, recognizing food as divine energy (Prana) and a gift from God (specifically Goddess Annapurna). It transforms eating into a spiritual offering fostering mindfulness and purifying the food to nourish the body, mind, and soul, rather than just satisfying hunger

While Bhojanam is the most frequently used term, Sanskrit has several other words for food depending on the context:

    Annam (अन्नम्): Often refers to grains or cooked rice, but used broadly for food.

    Aaharah (आहारः): Generally refers to diet, intake, or nourishment.

    Vyanjanam (व्यञ्जनम्): Specifically refers to a side dish or curry.

    Bhakshyam (भक्ष्यम्): Refers to something that can be eaten or chewed

An ancient health tip in Sanskrit states: “Ajeerne Bhojanam Visham”. This means that if the previously taken food is not digested, taking the next meal will be equivalent to taking poison. Hunger is one signal that the previous food is digested.

In Sanatana dharma We pray before eating Food because Gratitude: Thanking the Divine, nature, farmers, and those who prepared the food.Consecrating the food to the Lord (often Lord Krishna or Mother Annapurna) to reduce the intake of Tamas (ignorance/heaviness). Invoking the digestive fire (Vaishvanara), believing that God resides within as the fire that digests the food.It encourages eating in a calm state, ensuring the food nourishes rather than harms the body.

Traditionally, this practice involves washing hands, cleaning the area, and eating in a peaceful, respectful manner.

Bhojana Mantra is chanted before consuming food considering it as divine Prasad, which provides physical and mental purity. The most popular mantra is from the Gita (4.24):

ब्रह्मार्पणं ब्रह्म हविः ब्रह्माग्नौ ब्रह्मणा हुतम् ।

ब्रह्मैव तेन गन्तव्यं ब्रह्मकर्मसमाधिना ॥

brahmārpaṇaṃ brahma haviḥ brahmāgnau brahmaṇā hutam

brahmaiva tena gantavyaṃ brahmakarmasamādhinā-Bhagavad Gīta 4.24

ब्रह्मार्पणं ब्रह्म हविः Brahmaparnam Brahma Havi: Surrender and offering (Havi) both are Brahma (God).

 brahma + arpaṇam

  arpaṇam = The ladle, the instrument of offering.

  brahmārpaṇaṃ = The instrument of offering is Brahman.

haviḥ = The offering itself.

ब्रह्माग्नौ ब्रह्मणा हुतम् -Brahmagnau Brahmana Hutam: The sacred fire (Agni) and the one offering the offering (Karta) are also Brahma.

brahmāgnau = brahma + agnau

  agni = Fire

 agnau = In the fire

brahmaṇā = [The act is performed] by Brahman.

hutam = Offering. (This means: The act of offering is by Brahman, and the offering itself is also Brahman.).

  ब्रह्मैव टेन गण्तम्: One who has this type of Brahma-drishti (seeing Brahma in everything) undoubtedly attains Brahma.

brahma-karma-samAdhinA, tena gantavyam brahma eva (asti)

ena = (achieved, reached, etc) by them

gantavyam = destination

brahma = state of brahma

eva = only

tena = By that

ब्रह्मकर्मसमाधिना   Brahmakarmasamadhina: By a man who is completely absorbed in (immersed in Brahma-consciousness) in actions (karma).

brahma-karma = Karma that is steadfast in Brahman, selfless deeds.

samādhin = One steadfast in samādhi.

samādhinā = By the samādhin.

(Thus: "By the one who is steadfast in brahma-karma.”) those steadfast in 'karma as brahma' (selfless karma), destination (achieved by them ena suffix) (is) brahma only.

brahma only is the destination achieved by them (those in selfless karma)

Brahman is the ladle. Brahman is the offering.

The offering is poured by Brahman into the fire of Brahman.

Brahman alone is to be reached by the one who sees Brahman in all actions.

This verse has a very profound meaning. This is in reference to a yajña or a fire sacrifice that was performed in the Vedic period. Today, we too perform yajna (daily fire sacrifice) - that of eating!

There is the eater.

There is the digestive fire.

There is the food.

There is the hand used to put the food in the "fire."

It is similar to the act of yajña.

This verse is from the Srimad Bhagavad Gita (Chapter 4, Verse 24) which indicates that one who sees God in everything he does attains Brahman. It means: 'The offering (act of offering) is Brahman, the offering (ghee) is Brahman, the oblation is offered by the doer in the form of Brahman in the form of Brahman, due to complete absorption in Brahman he will attain Brahman only.'

When you realize that the doer, the deed, and the tools are all one Divine Reality, your entire life becomes a sacred ritual. It is commonly chanted as a prayer before meals to transform the act of eating into an act of worship.

Ref:ttps://www.holy-bhagavad-gita.org/chapter/4/verse/24/

The Fearful Fish!Soundarya Lahiri-AdiSankaracharya (Story Behind Verse-2 )

 

SoundaryaLahiri- Adi Sankaracharya

Book Ref-Swami Satyasangananda Saraswati

Story Behind Verse-2 The Fearful Fish!

"Soundarya Lahari, a composition by Bhagwan Shankaracharya is not just a poetic expression par-excellence rather it is infused with his personal experience soaked in devotion. In Sanskrit, the word Soundarya means Beauty and Lahari means wave. So, the word Soundarya Lahari literally means "Wave of Beauty.". Since the hymn is addressed to Sridevi Lalita Maha Tripura Sundari, it means wave of beauty of Sridevi. Accordingly, in the hymn Sridevi’s celestial beauty has been described from top to bottom.

Thus verses 1 to 41 are the original work of the Lord in which He describes ancient rituals or tantras and powerful mantras! The rest, verses 42 to100 are the delightful compositions of Adi Sankara focused on the beauty and grace of Her personal appearance. Sankara describes Her person and glorious attributes as the universal Mother Maha Tripurasundari! The more we read the verses and understand them the more we are amazed at the poetic grandeur of Sankara’s pen and his thought! It is pure and  unalloyed bliss for the reader whoever it may be.SoundaryaLahari is not all poetry and imagination running riot. It is a clever combination of mantra, yantra and tantra or ritual!

 (I Read This Book -Beautiful poetic translation of The Saundarya Lahiri ( in which Adi Shankara has extolled the greatness of the Supreme Mother Goddess in 100 verses.This book is a must read for all Devi Upasakars.)

In this blog post, we will explore the beauty of poetic expression and the various themes and writing styles. This is a humble attempt to present the poetic and philosophical aspects of AdiSankara! I will only touch upon vedanta, swarupa and metaphorical aspects of select verses. Will not touch upon kaula and tantra verses because that is not my forte.

The soothing rhythms combined with profound lyrics invite listeners on a journey inward—a chance to reflect on one's own connection with divinity.

The Fearful Fish!

Soundarya Lahari Sloka 56 is a profound, poetic,  verse attributed to Adi Shankaracharya, which describes the unparalleled beauty and power of the Divine Mother's eyes, comparing them to fish, while simultaneously highlighting their cosmic significance. Adi Shankara describes that the fish (ṣapharikāḥ) in the ocean are afraid to close their eyes, fearing the Goddess's long, fish-shaped eyes will notice them and murmur against them. This metaphorical fear signifies the inferiority of the fish compared to the beauty of Devi’s eyes, which are vast,, and long, extending to her ears.

तवापर्णे कर्णेजपनयनपैशुन्यचकिताः

निलीयन्ते तोये नियतमनिमेषाः शफरिकाः।

इयं च श्रीर्बद्धच्छदपुटकवाटं कुवलयं

जहाति प्रत्यूषे निशि च विघटत्य प्रविशति॥

 

tavāparṇe karṇejapanayanapaiśunyacakitāḥ

nilīyante toye niyatamanimeṣāḥ śapharikāḥ |

iyaṁ ca śrīrbaddhacchadapuṭakavāṭaṁ kuvalayaṁ

jahāti pratyūṣe niśi ca vighaṭatya praviśati ||

In this sloka, Devi is described as having “ VikasitaVadanam Padma patrayathakshim”- bright and opening up face and eyes as broad as the lotus petals! Sri Devi's eyes are extremely beautiful and defy any accurate and appropriate description! Sri Sankara is challenging his wonderful poetic imagination and straining himself to explain their beauty in different angles!

aparṇa – O! Parāśakti (aparṇa means either Durgā or Pārvatī);

 tava karṇe japa nayana paiśunya cakitaḥ- afraid of Your eyes that go near Your ears to telltale; nilīyante toye – decided to hide themselves in water;

 niyatam animeṣāḥ - constantly, without blinking;

śapharikāḥ -female fish; iyaṁ ca śrī – even Goddess Lakṣmī;

 baddha cchada puṭakavāṭaṁ -closing the doors made of petals;

kuvalayaṁ - blue lily; jahāti – abandoned; pratyūṣe – during dawn;

niśi ca – during night; vighaṭatya praviśati – making forceful entry.

The Fearful Fish: The verse addresses the Mother as Aparna (one who did not even consume leaves during her penance). The poet imagines that the female fish (śapharikāḥ) in the water are constantly in fear. They believe the Goddess's long, beautiful eyes are trying to "tell tales" or "gossip" (paiśunya) to her ears (karṇe) about them. Due to this fear, the fish hide in the water and never close their eyes (niyata manimeṣāḥ)—an poetic explanation for why fish appear to have unblinking eyes.

It is believed that the fish have the peculiar quality of not closing their eyes! They keep their eyes open always. Looking at the wide open eyes of Devi, But what is the telltale female fish are afraid of? Female fish think that Her eyes appearing like them could say something bad about them (female fish) into Her ears and on hearing this, if She becomes angry, they fear that they could be destroyed.  the fish feel that She may claim that they have stolen that rare quality from Her! Hence out of fear they hide themselves in water! Fish do not know that She is an embodiment of compassion and because of their ignorance, they could not understand Her compassion and look at Her differently.

There is yet another comparison. Goddess Lakshmi's Movement: The second part of the verse states that Lakshmi (Sri), the Goddess of beauty, abandons the closed petals of the blue lily (kuvalayaṃ) during the day. She does this to reside in the Mother's eyes, and returns to the lily only at night. Kaluva or Lily flowers open up during the night and look very beautiful!  They are called ”Kumuda”! In the morning the Kaluva flowers fold up their petals and wait for the night! Sun is said to be the enemy of  Lily flowers ;while the Moon is said to the bosom companion of the Lily flowers! Your extraordinarily beautiful eyes position themselves in the Lily( kaluva) flowers during the night and in the morning close the petals of the Lilies and return to You! Seat of Lakṣmī is lotus flower, which is described in this verse as water lilies. Staying with You throughout the day, they return to the Lilies opening the petal doors! Devi! Your eye are incomparable!”