When it is said, that `the father produced by knowledge and penance the seven kinds of food,' it is clear that (it was he who) did so. When it is said, that `one of his (foods) was common,' then that is that common food of his which is eaten. He who worships (eats) that (common food), is not removed from evil, for verily that food is mixed (property). When it is said, that `two he assigned to the Devas,' that is the huta, which is sacrificed in fire, and the prahuta, which is given away at a sacrifice. But they also say, the new-moon and full-moon sacrifices are here intended, and therefore one should not offer them as an ishti or with a wish. When it is said, that `one he gave to animals,' that is milk. For in the beginning (in their infancy) both men and animals live on milk. And therefore they either make a new-born child lick ghrita (butter), or they make it take the breast. And they call a new-born creature `atrinada,' i.e. not eating herbs. When it is said, that `in it all rests, whatsoever breathes and breathes not,' we see that all this, whatsoever breathes and breathes not, rests and depends on milk. who sacrifices with milk a whole year, overcomes death again, let him not think so. No, on the very day on which he sacrifices, on that day he overcomes death again; for he who knows this, offers to the gods the entire food (viz. milk). When it is said, `Why do these not perish, though they are always eaten,' we answer, Verily, the Person is the imperishable, and he produces that food again and again. When it is said, `He who knows this imperishable one,' then, verily, the Person is the imperishable one, for he produces this food by repeated thought, and whatever he does not work by his works, that perishes. When it is said, that `he eats food with his face,' then face means the mouth, he eats it with his mouth. When it is said, that `he goes even to the Devas, he lives on strength,' that is meant as praise.