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Line 4: − + + + − * आहारशुद्धौ सतवशुद्धिः सत्त्वशुद्धौ ध्रुवा स्मृतिः। purity of food leads to purity of internal organs. From purification of internal organs comes unfailing memory : Chandogya Upanishad (7.26.2)<ref>Swami Gambhirananda (1983) ''[https://archive.org/stream/ChandogyaUpanishadSwamiGambhiranandaR.K.Mutt/Chandogya%20Upanishad%20%20Swami%20Gambhirananda%20R.K.%20Mutt#page/n603/mode/2up Chandogya Upanisad With The Commentary of Sri. Sankaracarya (English Translation).]'' Calcutta : Advaita Ashrama</ref> Line 46:
Line 47: − − In traditional India, Education, Food and Medicines were made available to all through the temple system without charge. Paid teachers (अध्यपक ||adyapaka), commodifing women to arouse sensuality is the outcome of the western economic model of development imposed on the world and India in particular post-colonization. Westernization post industrialization and urbanization has proved detrimental to our cultural value systems. With the number of people questioning as “how this is wrong?” I am beginning to have doubts on whether this malaise that has afflicted our society can ever be cured. We can answer them that this whole business is nothing but money is being installed over values and worshipped, not many are realizing this. − − Na hi jnanena sadrasam pavitram iha vidhyate (Gita Ch 4 V) − − There is nothing as sublime as knowledge, this is one of the main tenets of our eternal value system. If we believe that knowledge can be sold for money then in the places where wisdom is worshiped only money will be eulogized. − − Some argue that previously education systems were privately owned especially by the Brahmins and hence not available to all. It was the magnanimity of the colonial rulers that the illiterate natives received it. This thought process is a sign of soul cheating. This seems to be the narrative of the western Indologists and now the Indian historians. While it is true that in ancient India, the study of the Vedas were open to only those (across communities) who fulfilled the criteria of eligibilty, to say that that not every one benefitted from its study is absolute fiction. Most signifcantly, the lifeskill (functional) knowledge systems was open to all people across Varnas (named the caste system by the East India Co Indologists). This fictional theory can be debunked by the fact that every Bhartaiya from Kanyakumari to Kashmir; Bengal to Punjab was connected through a common value system of Satya (सत्य), dharma (धर्म), Rta (ॠत), Ahimsa (अहिम्सा), Shanti (शन्ति) and other profound civilisaional values. Another question that arises that easily demolishes the theory of the ‘munificent’ whites is the lack of explanation to the wide dissemination and surival of literature and poetry based on the Ramayana and Mahabharatain multiple languages and across multiple geographical areas pre-English literacy systems. − − Further the requisite qualifications to understand and assimilate the Nirukta (), Vyakarana (grammar) and our profound scriptures were with a few, it is important to note that their benefits would be made available to all people. To spread a false canard that all knowledge should be known to all and that education was restricted to only a select few served only the purpose of the White traders to dominate India, not just pre-independence but even today. Further, the Western claim that all knowledge should be open to all irrespective of the learner’s capacity is not a very intelligent claim. Apart from not being realistic it is also not a very desirable situation. For example,the function of electricity is to provide energy. Everyone need not learn its production technology. To argue that everyone needs to know, or else light is not real light is foolish & indicate the fallacies of the argument. Similarly, those who learn to drive a vehicle are not required to be manufacturers of the machine. Put simply, the through the efforts of few there should be legacy of satisfaction where the fruits of the knowledge are shared with the community. This the concept of collectivistic living as practised traditionally. − − The western systems of collectivising knowledge without an understanding into individual competencies and enterprise results in the erosion of collectivistic systems as causes distrust amongst each other attacking the successful educational systems that flourished pre-Islamic and Christian barbaric invasions. Notably with increase in western printing systems, did every one receive knowledge, this needs to be introspected on. One can buy a ||Panchanga (Vedic calendar) at the local shop but that does ensure that one can master astronomy. In the current context of student indiscipline, indifference to gaining knowledge in teachers, interference of politics in education, some questions are inevitable. − # Who is responsible for this deterioration in our learning systems? − # Who is responsible for nothing concrete having been accomplished notwithstanding talk of reverting to our ancient Gurukula systems of education? − # What is the difference between a teacher working for money and the mason who breaks stones for a living? − In the final analysis, it is seen that since economic development has become the sole purpose of families, teachers and governance sytems resulting in the the commodification of education system, the underlying principle value of our culture of serving society is radically declining in our teachers. − − There is one test; In a country where all the profession if it is explained and all the salary is given according to common average for example a railway porter, postman, soldier, and the teacher or the profession in the university, all of them are given equal salary then it is but certain that people will choose to be a railway porter and given up educational institutions. − − This is not just an example but the concept of saying that let the work load be less and less and earning could be higher and higher to all. But the problem is that money has been connected to education, therefore those who are not qualified are trying to acquire that position. If money is separated from education, all discord would disappear. One who has the curiosity and interest to acquire knowledge will put in all efforts to learn even if he has to tie, he would never give up because he’ll be satisfied in giving knowledge. − − This is how education was in ancient India based upon a collectivistic and co-operative values as with food. This was unlike the West that is centered around competition and individualism. The varna system was also based on the same principle. However, Indology and western academic hegemony that came in post the East India Company imperialism portrayed varnasharam||Varnashrama as uncivilized barbaric system prompting social injustice and suppression of certain groups (Shudras & women). This is the narrative that our governance systems (families/schools and politicians) followed even post-independence as strategised and intended by our colonisers. This is responsible for the sad state of affairs in terms of education, health and the economy in our country. − − While not decrying the value of competition for a person in being competent and successful, the resulting deep disparities that emerge from the globally imposed capitalistic Western development model should a matter of deep concern for all stakeholders. The analogy is that in a modern competitive economic and social system my neighbour is dying of hunger as my wealth has been accumulated by squeezing other people for huge profits. This mad rush to accumulate wealth by a few people has destroyed many countries as seen by the economic kind of competition it will destroy many, many civilizations, where ever there is competition for grain that will certainly cause trouble for the society. − − One of the greatest philosophers of our times, Bertrand Russell was critical of the competitive spirit propagated by the West. The consequences of unbridled competition and individualism are felt at all levels-individual, nation, society and the economy as it promotes unbridled consumerism, creates wealth disparities and subsequent chaos. Notably, the Western economic development, imposed by the Anglo-Saxons globally has apart from income disparities but has also been the main cause of social and environmental disconnectedness. The idea of making profit through others impoverishment has also been castigated in Bertrand Russell’s book “Ideas that have harmed mankind”. Russell points that the damage done by Christian dogma, Nazism and Communism are prime examples of how particular ideologies can cause harm and inflict great pain. Not making just a political statement, Russell believes that these ideas have done so with complete human understanding and acknowledgement. − − British poet D.H. Lawerence asserts that the fight for survival has indeed become challenging. Living should be free like the birds. "Why should there be any competition for breathing, for life, for sheer survival? Just as birds are free to fly and live, similarly human beings should also have freedom to choose what they want. Food should be free, shelter should be free, fire should be free to all and anybody all over the world. Rice and grain should be free. shade under the tree, shelter, should be free, fire should be free The world does not belong to a particular individual. Work is the clue of man’s life, work should be free work and not just for money but for fun." − − Work has to be the guiding force of human life and so should be self-inspired, with objective of not just making money but for personal satisfaction and happiness. − − "Money is our madness, or our washed collective madness." − − This line states that money is madness, not just individual but collective madness over a period of time. The root of all present evil is that we have commodified everything and profit rules our decisions and lifestyles due to which ultimately we end up treating each other as commodities and selling each other (Dr. H. Lawrence, Vol. 2.). − − some western intellectuals understanding these above principles. But in ancient India, this knowledge was passed on by the wise sages through the Guru-shishya parampara. But present Indians should understand this. Line 106:
Line 71: − − Therefore it is explain that even in such gurukulas − − ||eko dashashastrani younannadita bharta savai kulapati|| − − One who look after tens and thousands of students, such a Guru||teacher will have the ability to impart knowledge, was called as ||kulapati (chancellor). In Kalidasa’s Shakuntala Kanva maharishi is also considered as a maharishi kulapati. one may raise the question of, "Is it fictional story? Is it possible to have such a capacity to feed and teach? Why is it not happening now and why should it not happen? “ This question is very important. − − Vidya, Education should be free as it was in Vedic times. However, this is only a dream, now it has remained only in words and while hoping for happy and prosperous kingdom. − − ||Bahubhyodiyate yatra traipayanti pranino bahu kartaro bahovo yatra tatsatrama bhidiyate”, − − just like the all the yagna which were perfumed as welfare to the society has been given up and hotels have mushroomed and they are selling food for money. To make money what will he not mix in food? they will put anything in that rice. But will he do that in his own food? Line 123:
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→अन्नमहात्म्यम् || Greatness of Anna: editing
The greatness of anna is proclaimed in several ways, since the Rig vedic times<ref name=":0" />
The greatness of anna is proclaimed in several ways, since the Rig vedic times<ref name=":0" />
* Rig Veda describes the greatness of Anna (food) as supreme and extols Annadata in Sukta 117 of Mandala 10, a few mantras as follows
* Rig Veda describes the greatness of Anna (food) as supreme and extols Annadata in Sukta 117 of Mandala 10, a few mantras as follows
<blockquote>स इद्भोजो यो गृहवे ददात्यन्नकामाय चरते कृशाय । अरमस्मै भवति यामहूता उतापरीषु कृणुते सखायम् ॥३॥ (Rig. Veda. 10.117.3)<ref>Rig Veda ([http://vedicheritage.gov.in/samhitas/rigveda/shakala-samhita/rigveda-shakala-samhita-mandal-10-sukta-117/ Mandala 10 Sukta 117])</ref></blockquote>Meaning : one who gives charity of food to the weak and emaciated, he is the Daata and he not only attains the complete benefits of conducting yajna, but with such persons enemies also befriend him for one who gives charity every one is friend.<ref>Trivedi, Rama Govind. (1954) [https://archive.org/stream/RigVedaRamaGovindTrivediHindiRigVeda/Rig%20Veda%20Rama%20Govind%20Trivedi%20%28Hindi%20Rig%20Veda%29#page/n1557/mode/2up ''Hindi Rigveda.''] Prayag : The Indian Press Ltd.</ref>
<blockquote>स इद्भोजो यो गृहवे ददात्यन्नकामाय चरते कृशाय । अरमस्मै भवति यामहूता उतापरीषु कृणुते सखायम् ॥३॥ (Rig. Veda. 10.117.3)<ref>Rig Veda ([http://vedicheritage.gov.in/samhitas/rigveda/shakala-samhita/rigveda-shakala-samhita-mandal-10-sukta-117/ Mandala 10 Sukta 117])</ref></blockquote>Meaning : one who gives charity of food to the weak and emaciated, he is the Daata and he not only attains the complete benefits of conducting yajna, but enemies also befriend him for one who gives charity is a friend of every one.<ref>Trivedi, Rama Govind. (1954) [https://archive.org/stream/RigVedaRamaGovindTrivediHindiRigVeda/Rig%20Veda%20Rama%20Govind%20Trivedi%20%28Hindi%20Rig%20Veda%29#page/n1557/mode/2up ''Hindi Rigveda.''] Prayag : The Indian Press Ltd.</ref>
* अन्नं न निन्द्यात् । do not look down upon anna : Taittriya Upanishad (Anuvaka 7) <ref>Taittriya Upanishad ([https://sa.wikisource.org/wiki/%E0%A4%A4%E0%A5%88%E0%A4%A4%E0%A5%8D%E0%A4%A4%E0%A4%BF%E0%A4%B0%E0%A5%80%E0%A4%AF%E0%A5%8B%E0%A4%AA%E0%A4%A8%E0%A4%BF%E0%A4%B7%E0%A4%A6%E0%A4%A4%E0%A5%8D/%E0%A4%AD%E0%A5%83%E0%A4%97%E0%A5%81%E0%A4%B5%E0%A4%B2%E0%A5%8D%E0%A4%B2%E0%A5%80 Bhruguvalli])</ref>
* अन्नं न निन्द्यात् । do not look down upon anna : Taittriya Upanishad (Anuvaka 7) <ref>Taittriya Upanishad ([https://sa.wikisource.org/wiki/%E0%A4%A4%E0%A5%88%E0%A4%A4%E0%A5%8D%E0%A4%A4%E0%A4%BF%E0%A4%B0%E0%A5%80%E0%A4%AF%E0%A5%8B%E0%A4%AA%E0%A4%A8%E0%A4%BF%E0%A4%B7%E0%A4%A6%E0%A4%A4%E0%A5%8D/%E0%A4%AD%E0%A5%83%E0%A4%97%E0%A5%81%E0%A4%B5%E0%A4%B2%E0%A5%8D%E0%A4%B2%E0%A5%80 Bhruguvalli])</ref>
* अन्नं न परिचक्षीत । do not neglect anna : Tattriya Upanishad (Anuvaka 8)
* अन्नं न परिचक्षीत । do not neglect anna : Tattriya Upanishad (Anuvaka 8)
* अन्नं बहु कुर्वीत । तद्व्रतम् । endeavour to secure an abundance of anna : Tattriya Upanishad (Anuvaka 9)
* अन्नं बहु कुर्वीत । तद्व्रतम् । endeavour to secure an abundance of anna : Tattriya Upanishad (Anuvaka 9)
* आहारशुद्धौ सतवशुद्धिः सत्त्वशुद्धौ ध्रुवा स्मृतिः। purity of food leads to purity of internal organs. From purification of internal organs comes unfailing memory : Chandogya Upanishad (7.26.2)<ref>Swami Gambhirananda (1983) ''[https://archive.org/stream/ChandogyaUpanishadSwamiGambhiranandaR.K.Mutt/Chandogya%20Upanishad%20%20Swami%20Gambhirananda%20R.K.%20Mutt#page/n603/mode/2up Chandogya Upanisad With The Commentary of Sri. Sankaracarya (English Translation).]'' Calcutta : Advaita Ashrama</ref>
* अन्नमयँहि सोम्य मन आपोमयः प्राणस्तेजोमयी वागिति... । The mind is essentially formed of food, the prana is essentially formed of water and speech is essentially formed of fire. Chandogya Upanishad (6.5.4)<ref>Swami Gambhirananda (1983) ''[https://archive.org/stream/ChandogyaUpanishadSwamiGambhiranandaR.K.Mutt/Chandogya%20Upanishad%20%20Swami%20Gambhirananda%20R.K.%20Mutt#page/n479/mode/2up Chandogya Upanisad With The Commentary of Sri. Sankaracarya (English Translation).]'' Calcutta : Advaita Ashrama</ref>
* अन्नं ब्रह्म यतः प्रोक्तमन्ने प्राणाः प्रतिष्ठिताः। Annam brahma, because upon the said anna rests the prana or life : Matsya Purana (83.42) <ref>Matsya Purana ([https://sa.wikisource.org/wiki/%E0%A4%AE%E0%A4%A4%E0%A5%8D%E0%A4%B8%E0%A5%8D%E0%A4%AF%E0%A4%AA%E0%A5%81%E0%A4%B0%E0%A4%BE%E0%A4%A3%E0%A4%AE%E0%A5%8D/%E0%A4%85%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83_%E0%A5%AE%E0%A5%A9 Adhyaya 83])</ref>
* अन्नं ब्रह्म यतः प्रोक्तमन्ने प्राणाः प्रतिष्ठिताः। Annam brahma, because upon the said anna rests the prana or life : Matsya Purana (83.42) <ref>Matsya Purana ([https://sa.wikisource.org/wiki/%E0%A4%AE%E0%A4%A4%E0%A5%8D%E0%A4%B8%E0%A5%8D%E0%A4%AF%E0%A4%AA%E0%A5%81%E0%A4%B0%E0%A4%BE%E0%A4%A3%E0%A4%AE%E0%A5%8D/%E0%A4%85%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83_%E0%A5%AE%E0%A5%A9 Adhyaya 83])</ref>
<blockquote></blockquote>Therefore, it is wise to give charity when one has the capacity to do so. The rishi of the this sukta, boldly declares "I am proclaiming the truth, those who do not have the habit of giving charity of food, then it is useless to have storage of large of quantity of grains, that very food might cost his life. One who does not offer the devas in yagna, charity of food to a friend, and meal to a visiting guest, and enjoys his meal alone he is verily sinful person." ( in the gita it is said bhujante te agham papam, ye pachanti atmakaranat,")Here in Bhagavad gita, Sri Krishna is indirectly criticizing those who are not giving charity of food and back ground is the value of charity of food. Vedas say, "kevalagh0 bhavati kevaladi," This verse is similar to the verse of Bhagavad gita. The main duty of Grihastas is to give charity of food to guests. There is no distinction of gender or caste in giving charity of food. whoever is hungry, has to receive the food. This is the call of the puranas. just like the plow of farmer provides grains. The servant by serving his master helps him to have food. ( in one sense the person who does not give charity is less than the plow and the servant who helps the master is better.)
<blockquote></blockquote>Therefore, it is wise to give charity when one has the capacity to do so. The rishi of the this sukta, boldly declares "I am proclaiming the truth, those who do not have the habit of giving charity of food, then it is useless to have storage of large of quantity of grains, that very food might cost his life. One who does not offer the devas in yagna, charity of food to a friend, and meal to a visiting guest, and enjoys his meal alone he is verily sinful person." ( in the gita it is said bhujante te agham papam, ye pachanti atmakaranat,")Here in Bhagavad gita, Sri Krishna is indirectly criticizing those who are not giving charity of food and back ground is the value of charity of food. Vedas say, "kevalagh0 bhavati kevaladi," This verse is similar to the verse of Bhagavad gita. The main duty of Grihastas is to give charity of food to guests. There is no distinction of gender or caste in giving charity of food. whoever is hungry, has to receive the food. This is the call of the puranas. just like the plow of farmer provides grains. The servant by serving his master helps him to have food. ( in one sense the person who does not give charity is less than the plow and the servant who helps the master is better.)
(chatushvatha Means where four roads meet, In that the sensual prostitutes roam around)
(chatushvatha Means where four roads meet, In that the sensual prostitutes roam around)
The Taitreya Upanishad () also says that atithi (guest) should be considered God. Till recently, India has been treated as an ordinary country, yet a huge base of literature (Veda Sandesh) has underscored our cultural values of abundance and sharing. There are verses which glorify the act of charity of food in the vedas. The Brahmaand Valli Upanishad mentions that all living entities in this world are not only born of अन्न||Anna but are also sustained by it and finally disintegrate into it. Therefore, the shastras state that Anna is the highest amongst all food and औशधि||medicines. There is a saying that one who knows the art of eating never become ill. The Vedic worldview therefore symbolises अन्न||Anna with Brahma. One who is aware of this equation is blessed with अन्न||Anna. The word अन्न||Anna comes from Aadha dhaatu, which means things that can be eaten and is being eaten. Therefore it becomes anna.
The Taitreya Upanishad () also says that atithi (guest) should be considered God. Till recently, India has been treated as an ordinary country, yet a huge base of literature (Veda Sandesh) has underscored our cultural values of abundance and sharing. There are verses which glorify the act of charity of food in the vedas. The Brahmaand Valli Upanishad mentions that all living entities in this world are not only born of अन्न||Anna but are also sustained by it and finally disintegrate into it. Therefore, the shastras state that Anna is the highest amongst all food and औशधि||medicines. There is a saying that one who knows the art of eating never become ill. The Vedic worldview therefore symbolises अन्न||Anna with Brahma. One who is aware of this equation is blessed with अन्न||Anna. The word अन्न||Anna comes from Aadha dhaatu, which means things that can be eaten and is being eaten. Therefore it becomes anna.
In traditional India अन्न||Anna was served to all through charitable centres patronised by kings. The most important duty of the king||Raja was to protect the citizens; it is not about being in power all the time. And for the satisfaction of the praja, annadaan was the greatest charity. To fulfill this duty, many occasions would present themselves where the yagyas would be conducted. The Mahabharata describes the Janmajeya’s Sarpayagya and its famous Saunaka Anna Satra. Anna became an intrinsic part of our cultural values and several cultural festivities were woven into it. It also provided opportunities for elevation of one’s soul.
In traditional India अन्न||Anna was served to all through charitable centres patronised by kings. The most important duty of the king||Raja was to protect the citizens; it is not about being in power all the time. And for the satisfaction of the praja, annadaan was the greatest charity. To fulfill this duty, many occasions would present themselves where the yagyas would be conducted. The Mahabharata describes the Janmajeya’s Sarpayagya and its famous Saunaka Anna Satra. Anna became an intrinsic part of our cultural values and several cultural festivities were woven into it. It also provided opportunities for elevation of one’s soul.
In the final analysis, a clear distinction needs to be made between ||Annadaana () enveloped with the love of God and अन्न||Anna that is sold only for making profit. Laws underlie these notions and laws have to be connected to Dharma. Those who live a contented due to the prosperity of अन्न||Anna, they live cultured life. Arising from fear of not having control, politicians may create artificial famines as people who do not have अन्न||Anna will be meek and focused on gathering food that they can easily be fooled by these leaders. While this was seen in several parts of the world, its shadow seems to be falling on Bharat bhoomi (the land of Bharat) also. ||Samajik nayaya (social justice) can never be achieved through devious or selfish means as it is spoken in the past.
In the final analysis, a clear distinction needs to be made between ||Annadaana () enveloped with the love of God and अन्न||Anna that is sold only for making profit. Laws underlie these notions and laws have to be connected to Dharma. Those who live a contented due to the prosperity of अन्न||Anna, they live cultured life. Arising from fear of not having control, politicians may create artificial famines as people who do not have अन्न||Anna will be meek and focused on gathering food that they can easily be fooled by these leaders. While this was seen in several parts of the world, its shadow seems to be falling on Bharat bhoomi (the land of Bharat) also. ||Samajik nayaya (social justice) can never be achieved through devious or selfish means as it is spoken in the past.
Sanatana dharma explains that one could achieve perfection by understanding that अन्न||Anna is synonymous to sanatana dharma. It therefore becomes mandatory for our people to realise that it is only through sanatana dharma that this be accomplished. As अन्न||Anna is brahmamaya(full of brahman), buying or selling अन्न||Anna is akin to selling the Gods||Devatas, its like rejecting the Divine. The right path is the Veda Marga that leads one to happiness, pleasure and prosperity, the basis for a stable and healthy society, this is Veda dharma. It thus becomes every individual’s duty to work hard re-establish Vedic concepts that will facilitate us to walk on the path of Dharma.
Sanatana dharma explains that one could achieve perfection by understanding that अन्न||Anna is synonymous to sanatana dharma. It therefore becomes mandatory for our people to realise that it is only through sanatana dharma that this be accomplished. As अन्न||Anna is brahmamaya(full of brahman), buying or selling अन्न||Anna is akin to selling the Gods||Devatas, its like rejecting the Divine. The right path is the Veda Marga that leads one to happiness, pleasure and prosperity, the basis for a stable and healthy society, this is Veda dharma. It thus becomes every individual’s duty to work hard re-establish Vedic concepts that will facilitate us to walk on the path of Dharma.
== अन्नदान महात्म्या||Annadanamahtmya: the greatness of the giving of food ==
== अन्नदान महात्म्या||Annadanamahtmya ==
the greatness of the giving of food ==
Srikrsna's exposition of the essence of Bhisma's teachings is presented in just 15 verses. The first ten of these lay down the centrality of annadana, the giving of food, in the life of a householder; and the next 5 celebrate the greatness of food, its emergence out of the vital essences of earth and its intimate connection with all life. Most of the vast classical Indian literature on annadana, some of which we shall have occasion to recall in the following, seems to be in the nature of an elaboration of these 15 verses. Teaching the greatness of annadana to Yudhisthira, SriKrsna says:
Srikrsna's exposition of the essence of Bhisma's teachings is presented in just 15 verses. The first ten of these lay down the centrality of annadana, the giving of food, in the life of a householder; and the next 5 celebrate the greatness of food, its emergence out of the vital essences of earth and its intimate connection with all life. Most of the vast classical Indian literature on annadana, some of which we shall have occasion to recall in the following, seems to be in the nature of an elaboration of these 15 verses. Teaching the greatness of annadana to Yudhisthira, SriKrsna says: