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The following four verses in continuation with the above sloka from Mahabharata, Asvamedhika parva, define the pre-eminence of food in the creation and sustenance of all life. <blockquote>बलं बलवतो नश्येदन्नहीनस्य देहिनः। तस्मादन्नं विशेषेण श्रद्धयाश्रद्धयापि वा॥ (Maha. Asva. Parv. 14.108.39)</blockquote><blockquote>आदत्ते हि रसं सर्वमादित्यः स्वगभस्तिभिः। वायुस्तस्मात्समादाय रसं मेघेषु धारयेत्॥ (Maha. Asva. Parv. 14.108.40)</blockquote><blockquote>तत्तु मेघगतं भूमौ शक्रो वर्षति तादृशम्। तेन दिग्धा भवेद्देवी मही प्रीता च भारत॥ (Maha. Asva. Parv. 14.108.41)</blockquote><blockquote>तस्यां सस्यानि रोहन्ति यैर्जीवन्त्यखिलाः प्रजाः। मांसमेदोऽस्थिमज्जानां सम्भवस्तेभ्य एव हि॥ (Maha. Asva. Parv. 14.108.42)</blockquote>Summary : Without food even a strong man loses all his strength. Therefore, food, whether taken in reverence or otherwise, has a special place in life. Aditya or Surya, through his rays, draws out the vital essences, and Vayu gathers these and places them in the clouds. The vital essences thus collected in the clouds are showered back on the earth by Indra. Suffused with the showers, the Bhudevi, O Bharata! is verily in contentment. Out of the contented earth grow the food-crops, which sustain all life. Flesh, fat, bone, and marrow are formed of these alone.  

The following four verses in continuation with the above sloka from Mahabharata, Asvamedhika parva, define the pre-eminence of food in the creation and sustenance of all life. <blockquote>बलं बलवतो नश्येदन्नहीनस्य देहिनः। तस्मादन्नं विशेषेण श्रद्धयाश्रद्धयापि वा॥ (Maha. Asva. Parv. 14.108.39)</blockquote><blockquote>आदत्ते हि रसं सर्वमादित्यः स्वगभस्तिभिः। वायुस्तस्मात्समादाय रसं मेघेषु धारयेत्॥ (Maha. Asva. Parv. 14.108.40)</blockquote><blockquote>तत्तु मेघगतं भूमौ शक्रो वर्षति तादृशम्। तेन दिग्धा भवेद्देवी मही प्रीता च भारत॥ (Maha. Asva. Parv. 14.108.41)</blockquote><blockquote>तस्यां सस्यानि रोहन्ति यैर्जीवन्त्यखिलाः प्रजाः। मांसमेदोऽस्थिमज्जानां सम्भवस्तेभ्य एव हि॥ (Maha. Asva. Parv. 14.108.42)</blockquote>Summary : Without food even a strong man loses all his strength. Therefore, food, whether taken in reverence or otherwise, has a special place in life. Aditya or Surya, through his rays, draws out the vital essences, and Vayu gathers these and places them in the clouds. The vital essences thus collected in the clouds are showered back on the earth by Indra. Suffused with the showers, the Bhudevi, O Bharata! is verily in contentment. Out of the contented earth grow the food-crops, which sustain all life. Flesh, fat, bone, and marrow are formed of these alone.  

Thus in these five verses Srikrishna summarizes all that needs to be said about the importance of food. These precepts appear again and again in the Indian literature in different forms and different contexts.

Thus in these five verses Srikrishna summarizes all that needs to be said about the importance of food. These precepts appear again and again in the Indian literature in different forms and different contexts.<ref name=":0" />

== Anna for Different Beings ==

== Anna for Different Beings ==

Mahabharata, in Anushasana Parva gives the different things that constitute anna for different beings.<blockquote>नीरजातश्च भगवान्सोमो ग्रहगणेश्वरः। अमृतं च सुधा चैव स्वाहा चैव स्वधा तथा॥ (Maha. Anush. Parv. 13.67.12) </blockquote><blockquote>अन्नौषध्यो महाराज वीरुधश्च जलोद्भवाः। यतः प्राणभृतां प्राणाः सम्भवन्ति विशाम्पते॥ (Maha. Anush. Parv. 13.67.13)</blockquote><blockquote>देवानाममृतं ह्यन्नं नागानां च सुधा तथा। पितॄणां च स्वधा प्रोक्ता पशूनां चापि वीरुधः॥ (Maha. Anush. Parv. 13.67.14)</blockquote>Soma, the devata for grahas, celestial bodies, is born of water and so are Amrta, Sudha, Svaha, Svadha. Oh Maharaja! so are anna (food grains), oshadhis (medicinal plants), and virudhas (grasses). All living beings are born of and live on these various annas that are born of water. Of these, amrta is said to be the anna of devatas, sudha of the nagas, svadha of the pitrus, and virudhas of the animals.

Mahabharata, in Anushasana Parva mentions the different things that constitute anna for different beings.<blockquote>नीरजातश्च भगवान्सोमो ग्रहगणेश्वरः। अमृतं च सुधा चैव स्वाहा चैव स्वधा तथा॥ (Maha. Anush. Parv. 13.67.12) </blockquote><blockquote>अन्नौषध्यो महाराज वीरुधश्च जलोद्भवाः। यतः प्राणभृतां प्राणाः सम्भवन्ति विशाम्पते॥ (Maha. Anush. Parv. 13.67.13)</blockquote><blockquote>देवानाममृतं ह्यन्नं नागानां च सुधा तथा। पितॄणां च स्वधा प्रोक्ता पशूनां चापि वीरुधः॥ (Maha. Anush. Parv. 13.67.14)</blockquote>Soma, the devata for grahas, celestial bodies, is born of water and so are Amrta, Sudha, Svaha, Svadha. Oh Maharaja! so are anna (food grains), oshadhis (medicinal plants), and virudhas (grasses). All living beings are born of and live on these various annas that are born of water. Of these, amrta is said to be the anna of devatas, sudha of the nagas, svadha of the pitrus, and virudhas of the animals.<ref name=":0" />

== अन्नदानमाहात्म्यम् || Annadana Mahatmya ==

== अनन्नदानस्य फलम् ॥ Consequence of Anannadana ==

The Bhavishyapurana recounts the conversation between Srikrishna and Yudhisthira at the culmination of Asvamedha yajna after the war, in Mahabharata.<blockquote>ददस्वान्नं ददस्वान्नं ददस्वान्नं युधिष्ठिर ।। (Bhav. Pura. 4.169.2)</blockquote>"Give food! Give food! Give food! oh Yudhisthira". Thus spake Srikrishna to Yudhisthira, while advising him on annadana, the discipline of giving, in the Bhavishyapurana. Parva 4 (Uttaraparva) adhyaya 169 is dedicated to अन्नदानमाहात्म्यवर्णनम् ।

The Bhavishyapurana recounts the conversation between Srikrishna and Yudhisthira at the culmination of Asvamedha yajna after the war, in Mahabharata.<blockquote>ददस्वान्नं ददस्वान्नं ददस्वान्नं युधिष्ठिर ।। (Bhav. Pura. 4.169.2)</blockquote>"Give food! Give food! Give food! oh Yudhisthira". Thus spake Srikrishna to Yudhisthira, while advising him on annadana, the discipline of giving, in the Bhavishyapurana. Parva 4 (Uttaraparva) adhyaya 169 is dedicated to अन्नदानमाहात्म्यवर्णनम् ।

Srikrishna here recalls that even Srirama, during his days in the forest, had to run around in search of food. While thus searching for food, he along with his brother, Lakshmana, has to live in want.  And he concludes that it must be because of their not having sufficiently given of food earlier (anannadana). <blockquote>यन्न प्राप्यं तदप्राप्यं विद्यया पौरुषेण वा । सत्यो लोकप्रवादोऽयं नादत्तमुपतिष्ठति ॥ (Bhav. Pura. 4.169.6)</blockquote>Meaning : What we have not earned, we shall not get, neither by knowledge, nor by prowess. It is truly said that what is not given, cannot be enjoyed.

Srikrishna here recalls that even Srirama, during his days in the forest, had to run around in search of food. While thus searching for food, he along with his brother, Lakshmana, had to live in want.  And he concludes that it must be because of their not having sufficiently given of food earlier (anannadana). Srirama says <blockquote>यन्न प्राप्यं तदप्राप्यं विद्यया पौरुषेण वा । सत्यो लोकप्रवादोऽयं नादत्तमुपतिष्ठति ॥ (Bhav. Pura. 4.169.6)</blockquote>Meaning : What we have not earned, we shall not get, neither by knowledge, nor by education. It is truly said that what is not given, cannot be enjoyed.

 

Recalling the Anannadana experience of Srirama, Srikrishna begins to tell the story of [[King Sveta and Anannadana (अनन्नदानम्)|King Sveta]], the king who lived a life of dharma and who was generous with his giving at the proper occasion, but who gave no food to any seeker and therefore had to suffer the pangs of hunger even in the heavens that he had earned by his otherwise righteous conduct. Sveta was finally relieved of his terrible fate by sage Agastya, who accepted food from his hands and thus freed him of the taint of anannadana.

== अन्नदानमाहात्म्यम् || Annadana Mahatmya ==

=== Mahabharata ===

=== Mahabharata ===

The danaviras, the ones who give food and water to others, attain the best of lokas after their death and achieve great glory. They also live a long life and obtain great wealth in this world. The Mahabharata, Bhishma describing the greatness of annadana and jaladana to Yudhisthira, says<blockquote>न तस्मात्परमं दानं किञ्चिदस्तीति मे मनः। अन्नात्प्राणभृतस्तात प्रवर्ध[र्त]न्ते हि सर्वशः॥ (Maha. Anush. 13.67.5)</blockquote><blockquote>तस्मादन्नं परं लोके सर्वलोकेषु कथ्यते। अन्नाद्बलं च तेजश्च प्राणिनां वर्धते सदा॥ (Maha. Anush. 13.67.6)</blockquote>Meaning : I believe there is no dana greater than the dana of food and water, because all beings are indeed born of anna, and from anna alone they obtain sustenance for living. That is why anna is said to be highest in this world. The bala (strength) and tejas (vitality) of all living beings always depends upon anna.<ref name=":0" />

In the Mahabharata, Bhishma describing the greatness of annadana and jaladana to Yudhisthira, says<blockquote>न तस्मात्परमं दानं किञ्चिदस्तीति मे मनः। अन्नात्प्राणभृतस्तात प्रवर्ध[र्त]न्ते हि सर्वशः॥ (Maha. Anush. 13.67.5)</blockquote><blockquote>तस्मादन्नं परं लोके सर्वलोकेषु कथ्यते। अन्नाद्बलं च तेजश्च प्राणिनां वर्धते सदा॥ (Maha. Anush. 13.67.6)</blockquote>Meaning : I believe there is no dana greater than the dana of food and water, because all beings are indeed born of anna, and from anna alone they obtain sustenance for living. That is why anna is said to be highest in this world. The bala (strength) and tejas (vitality) of all living beings always depends upon anna.<ref name=":0" />

Teaching the greatness of annadana to Yudhisthira, SriKrishna  says:<blockquote>अन्नेन धार्यते सर्वं जगदेतच्चराचरम्। अन्नात्प्रभवति प्राणः प्रत्यक्षं नास्ति संशयः॥ ((Maha. Asva. Parv. 14.108.28)</blockquote>The world, both animate and inanimate, is sustained by food. Life arises from food: this is observed all around, and there can be no doubt about it. Therefore, one who wishes to attain well-being in this world and beyond should offer food to all who seek. One should give food in accordance with time and place, and should keep giving to the limits of one's capacity, even if it were to cause inconvenience to one's own family.  Finding an old person, a child, a tired traveler or a venerable one at the door, a householder should offer him worshipful  hospitality, with gladness in his heart, as he would to his own teacher.  Desirous of well-being beyond this world, the householder should purge himself of all anger, all jealousy, and offer worshipful hospitality, with grace and courtesy, to the one who appears at the door.  Never offer slight to a person appearing at your door, never let a falsehood escape from your lips in his presence, and never ever ask him about his lineage or learning.  The one who appears at the door at the proper time, even if he were an outcaste or such a one as partakes of the flesh of dog, deserves to be worshipped with the offering of food by him who seeks well-being beyond this world.  

Teaching the greatness of annadana to Yudhisthira, SriKrishna  says:<blockquote>अन्नेन धार्यते सर्वं जगदेतच्चराचरम्। अन्नात्प्रभवति प्राणः प्रत्यक्षं नास्ति संशयः॥ ((Maha. Asva. Parv. 14.108.28)</blockquote>The world, both animate and inanimate, is sustained by food. Life arises from food: this is observed all around, and there can be no doubt about it. Therefore, one who wishes to attain well-being in this world and beyond should offer food to all who seek. One should give food in accordance with time and place, and should keep giving to the limits of one's capacity, even if it were to cause inconvenience to one's own family.  Finding an old person, a child, a tired traveler or a venerable one at the door, a householder should offer him worshipful  hospitality, with gladness in his heart, as he would to his own teacher.  Desirous of well-being beyond this world, the householder should purge himself of all anger, all jealousy, and offer worshipful hospitality, with grace and courtesy, to the one who appears at the door.  Never offer slight to a person appearing at your door, never let a falsehood escape from your lips in his presence, and never ever ask him about his lineage or learning.  The one who appears at the door at the proper time, even if he were an outcaste or such a one as partakes of the flesh of dog, deserves to be worshipped with the offering of food by him who seeks well-being beyond this world.  

Thus, Srikrishna's exposition of the essence of Bhishma's teachings is presented in just 10 slokas.  

Thus, Srikrishna's exposition of the essence of Bhishma's teachings is presented in just 10 slokas.  

Bhagavata Purana  

=== Bhagavata Purana ===

 

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.)

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.)