(1) Breath said: 'What shall be my food?' They answered: 'Whatever there is, even unto dogs and birds.' Therefore this is food for Ana (the breather). His name is clearly Ana . To him who knows this there is nothing that is not (proper) food.

(1) The hiṅkâra is goats, the prastâva sheep, the udgîtha cows, the pratihâra horses, the nidhana man. These are the Revatî Sâmans, as interwoven in animals.

(1) Let a man meditate on the fivefold Sâman in animals. The hiṅkâra is goats, the prastâva sheep, the udgîtha cows, the pratihâra horses, the nidhana man.

(6) And behold I have given unto you all beasts, and all winged things, and everything that moveth on the earth, and the fish in the waters, and all things for food ; as the green herbs, I have given you all things to eat.

(1) He bethought himself: 'Verily, if I shall intend against him, I shall make the less food for myself.' With that speech, with that self he brought forth this whole world, whatsoever exists here: the Hymns (re) [i.e. the Rig- Veda], the Formulas (yajus) [i.e. the Yajur-Veda], the Chants (sdman) [i.e. the Sama-Veda], meters, sacrifices, men, cattle. Whatever he brought forth, that he began to eat. Verily, he eats ( Vad) everything: that is the adtti-oaiure of Aditi (the Infinite). He who knows thus the tf&fz-nature of Aditi, becomes an eater of everything here; everything becomes food for him.

(8) Of these wretched beings Yima Vîvanghusha was famed to be; he who, desiring to content our men, was eating kine's flesh in its pieces. But from (such as) these, O Ahura Mazda! in Thy discerning discrimination, am I (to be seen as distinct ).

(1) When the Father produced by intellect And austenty seven kinds of food, One of his [foods] was common to all, Of two he let the gods partake, Three he made for himself, One he bestowed upon the animals On this [food] everything depends, Both what breathes and what does not. How is it that these do not peiish When they are being eaten all the time He who knows this imperishableness— He eats food with his mouth (pratika), He goes to the gods, He lives on strength. Thus the verses.

(9) He said: 'Food (anna). For all these beings live when they partake of food. This is the deity belonging to the pratihâra. If, without knowing that deity, you had sung your hymns, your head would have fallen off, after you had been warned by me 1.'

(2) Animals belong to him, nay, he is rich in animals who knowing this meditates on the fivefold Sâman as animals.

(1) Then it [i.e. breath] sang out food for itself, for what- ever food is eaten is eaten by it. Hereon one is established. 1 8. Those gods said: c Of such extent, verily, is this universe as food. You have sung it into your own possession. Give us an after-share in this food.' fore whatever food one eats by this breath, these are satisfied by It. Thus, verily, his people come to him, he becomes the supporter of his people, their chief, foremost leader, an eater of food, an overlord— he who knows this. And whoever among his people desires to be the equal of him who has this knowledge suffices not for his dependents. But whoever follows after him and whoever, following after him, desiies to support ^his dependents, he truly suffices for his dependents.

(7) Then he eats with the following Rik verse at every foot: 'We choose that food'--here he swallows--'Of the divine Savitri (prâna)'--here he swallows--'The best and all-supporting food'--here he swallows--'We meditate on the speed of Bhaga (Savitri, prâna)'--here he drinks all.

(1) 'When the Father produced by intellect and austerity seven kinds of food' — truly by intellect and austerity the Father did produce them. ' One of his [foods] was common to all.' That of his which is common to all is the food that is eaten here. He who worships that, is not turned from evil, for it is mixed [i.e. common, not selected]. 'Of two he let the gods partake/ They arc the tmta (fire-sacrifice) and thtfra/mta (offering). For this reason one sacrifices and offers to the gods. People also say that these two are the new-moon and the full-moon sacrifices. Therefore one should not offer sacrifice [merely] to secure a wish first both men and animals live upon milk. Therefore they either make a new-bom babe lick butter or put it to the breast. Likewise they call a new-born calf 'one that does not eat grass ' what does not ' — for upon milk everything depends, both what breathes and what does not. This that people say, cBy offering with milk for a year one escapes the second death ' — one should know that this is not so, since on the very day that he makes the offering he who knows escapes the second death, for he offers all his food to the gods. eaten all the time?' Verily, the Person is imperishableness, for he produces this food again and again. ' He who knows this imperishableness ' — verily, a person is imperishableness, for by continuous meditation he produces this food as his work. Should he not do this, all the food would perish. ( He eats food with his mouth (pratlkd)' The prattka is the mouth. So he eats food with his mouth.

There was a householder who had everything: children, slaves, cattle, dogs, pigs, wheat, barley, chaff, fodder, [oil], meat, and acorns. The householder was wise and knew the food of each. He fed the children [baked] bread [and meat]. He fed the slaves [oil and] grain. [He fed] the cattle barley, chaff, and fodder. He threw the dogs some bones. He fed the pigs acorns and gruel. So it is with the disciples of God. If they are wise, they understand discipleship. Bodily forms will not deceive them, but they will examine the condition of each person’s soul and speak appropriately with the person. In the world many animals have human form. If the disciples of God identify them as pigs, they feed them acorns. If cattle, they feed them barley, chaff, and fodder. If dogs, they throw them some bones. If slaves, they feed them what is preliminary. If children, they feed them what is complete.