Changes

* 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 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>

<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 (Bhruguvalli Anuvaka 7) <ref name=":1">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, it is a sacred observance : Tattriya Upanishad (Bhruguvalli 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>

* 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>

Recalling the Anannadana experience of Srirama, Srikrishna begins to tell the consequences of [[King Sveta and Anannadana (अनन्नदानम्)|Anannadana by 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. King 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.<ref name=":0" />

Recalling the Anannadana experience of Srirama, Srikrishna begins to tell the consequences of [[King Sveta and Anannadana (अनन्नदानम्)|Anannadana by 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. King 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.<ref name=":0" />

== Annadana is Sadavrata ==

== अन्नदानं सदाव्रतम् ॥ Annadana is Sadavrata ==

The story of King Sveta also appears in the Varahapurana, where it is told by Sri Varaha to Dharani or Bhudevi, when she asks to be instructed about the vrata or sacred observance for earthly men. Sri Varaha says that long ago a similar request was made by king Sveta to Vashistha maharshi, to which the reply was

The story of King Sveta also appears in the Varahapurana, where it is told by Sri Varaha to Dharani or Bhudevi, when she asks to be instructed about the vrata or sacred observance for earthly men. Sri Varaha says that long ago a similar request was made by king Sveta to Vashistha maharshi, to which the reply was

अन्नं देहि सदा राजन् सर्वकालसुखावहम् ।। अन्नेन चैव दत्तेन किं न दत्तं महीतले ।।99.६०।।

अन्नं देहि सदा राजन् सर्वकालसुखावहम् ।। अन्नेन चैव दत्तेन किं न दत्तं महीतले ।।६०।। (Vara. Pura. 99.60)

सर्वेषामेव दानानामन्नदानं विशिष्यते ।। अन्नाद्भवंति भूतानि अन्नेनैव च वर्द्धते ।।६१।।<ref>Varaha Purana ([https://sa.wikisource.org/wiki/%E0%A4%B5%E0%A4%B0%E0%A4%BE%E0%A4%B9%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%A6%E0%A5%AF%E0%A5%AF Adhyaya 99])</ref>

 

सर्वेषामेव दानानामन्नदानं विशिष्यते ।। अन्नाद्भवन्ति भूतानि अन्नेनैव च वर्द्धते ।।६१।। (Vara. Pura. 99.61)<ref>Varaha Purana ([https://sa.wikisource.org/wiki/%E0%A4%B5%E0%A4%B0%E0%A4%BE%E0%A4%B9%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%A6%E0%A5%AF%E0%A5%AF Adhyaya 99])</ref>

O King ! give food. Giving good ensures well-being at all times. One who gives food gives all that is worth giving on the surface of the earth. Having given food, nothing remains un-given.<ref name=":0" />

O King ! give food. Giving good ensures well-being at all times. One who gives food gives all that is worth giving on the surface of the earth. Having given food, nothing remains un-given.<ref name=":0" />

However, King Sveta, unimpressed by Vashistha maharshi's advice, thought that food was too insignificant an object to be worthy of giving from the hands of a great king like him. The rest of the story follows as given in [[King Sveta and Anannadana (अनन्नदानम्)|King Sveta and Anannnadana]].

However, King Sveta, unimpressed by Vashistha maharshi's advice, thought that food was too insignificant an object to be worthy of giving from the hands of a great king like him. The rest of the story follows as given in [[King Sveta and Anannadana (अनन्नदानम्)|King Sveta and Anannnadana]].

Hemadri in Chaturvarga Chintamani, Vratakanda, describes the importance of Annadana and recounts the story of King Sveta. While attributing his section on annadanamahatmya to the Bhavisyapurana, Hemadri adds that annadana is sadavrata. Concluding the section, he says:  

Hemadri in Chaturvarga Chintamani, Vratakanda, describes the importance of Annadana and recounts the story of King Sveta. While attributing his section on annadanamahatmya to the Bhavisyapurana, Hemadri adds that annadana is sadavrata (सदाव्रतम्).  

 

Literally, sadavrata implies a vrata, an observance, that is performed at all times. And from the context in which Hemadri uses this term, it obviously implies that while the various fasts and observances described in the rest of the vratakhanda are all undertaken at particular times — at particular seasons, particular days and particular conjunctions of the celestial objects — the vrata of annadana is not subject to the considerations of time. It is to be undertaken always, at all times. Annadana is sadavrata, while all others are naimittikavratas, vratas of specified times and occasions.

 

Sadavrata, incidentally, is the name that Indians across the country prefer to use for annadana even today.<ref name=":0" />

iti snbhavisyottare sadavratarh namannaddnamdhatmyam.8

The story of King Sveta, depicts the the terrible sin of eating with one's doors shut upon others; of having one's fill, while men, animals and birds around remain un-fed; and of enjoying a meal while young children watch with hungry eyes. The great and righteous king Sveta sitting all alone on the banks of a beauteous lake in the midst of a rich forest full of delicious roots and fruit, and eating the flesh of his own corporeal body, represents the culmination of such eating without sharing.

Literally, sadavrata implies a vrata, an observance, that is performed at all times. And from the context in which Hemadri uses this term, it obviously implies that while the various fasts and observances described in the rest of the vratakhanda are all undertaken at particular times — at particular seasons, particular days and particular conjunctions of the celestial objects — the vrata of annadana is not subject to the considerations of time. It is to be undertaken always, at all times. Annadana is sadavrata, while all others are naimittikavratas, vratas of specified times and occasions.

The fate that befalls Sveta is thus the fruit of his conduct. This attitude is enshrined in the most basic of Indian texts. Thus, the Taittriyopanishad advises in its resounding verses:<blockquote>न कञ्चन वसतौ प्रत्याचक्षीत । तद्व्रतम् । तस्माद्यया कया च विधया बह्वन्नं प्राप्नुयात् । अराध्यस्मा अन्नमित्याचक्षते । ... । एदद्वा अन्ततोऽन्नँराद्धम् । अन्ततोऽस्मा अन्नँराध्यते ॥ १ ॥(Tait. Upan. Bhru. 10.1) <ref name=":1" /></blockquote>Do not send away anyone who comes to your door, without offering him food and hospitality. That is the inviolable discipline of mankind;

 

Therefore, have a great abundance of food, and exert all your efforts towards ensuring such abundance;

 

And announce to the world that this abundance of food is ready, to be partaken of by all.  

Sadavrata, incidentally, is the name that Indians across the country prefer to use for annadana even today.

And the one, who prepares and gives food in a small measure with low care and veneration, obtains food in the same small measure and with similar abjectness.

== अन्नदानमाहात्म्यम् || Annadana Mahatmya ==

== अन्नदानमाहात्म्यम् || Annadana Mahatmya ==