8,246
edits
Changes
Jump to navigation
Jump to search
Line 17:
Line 17: − + − + + + + + + + + + + + +
adding content and citations
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" />
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 ==
== अन्नात्पुरुषः॥ Purusha Originates from Anna ==
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" />
In Taittriya Upanishad, the teaching of brahmavidya, starts with an exposition of how Brahman creates and manifests himself in the Universe.<blockquote>तस्माद्वा एतस्मादात्मन आकाशः संभूतः । आकाशाद्वायुः । वायोरग्निः । अग्नेरापः । अद्भ्यः पृथिवी । पृथिव्या ओषधयः । ओषधीभ्योऽन्नम् । अन्नात्पुरुषः । (Tait. Upan. Brah. 2.1)<ref name=":2">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%AC%E0%A5%8D%E0%A4%B0%E0%A4%B9%E0%A5%8D%E0%A4%AE%E0%A4%BE%E0%A4%A8%E0%A4%A8%E0%A5%8D%E0%A4%A6%E0%A4%B5%E0%A4%B2%E0%A5%8D%E0%A4%B2%E0%A5%80 Brahmanandavalli Anuvaka 1])</ref></blockquote>From that Brahman, who is also this atma, the individual self of the seeker, was born akasa, the elementary space. From akasa was born vayu, the elementary winds. From vayu was born agni, the elementary fire. From agni were born apah, the elementary waters. From apah were born osadhls, the elementary vegetation. From osadhls was born anna, the elementary food. And from anna was born purusa, the man.<ref name=":0" />
=== Annamaya Purusha ===
The purusa here stands for the man — for the individuated self — according to Sri Sankara. To emphasize the annamayatva, the attribute of being born from anna, of the purusa the seer says:<blockquote>स वा एष पुरुषोऽन्नरसमयः । तस्येदमेव शिरः । अयं दक्षिणः पक्षः । अयमुत्तरः पक्षः । अयमात्मा । इदं पुच्छं प्रतिष्ठा । तदप्येष श्लोको भवति ॥ (Tait. Upan. Brah. 2.1)<ref name=":2" /></blockquote>That, this purusa, is indeed formed of anna and rasa, food and the vital essences derived from food. Of him, the purusa, indeed is this head; of him is this right side; this left side; of him is this middle torso; and of him is this lower torso. It is about him that the following sloka is said.
Taittriya Upanishad reveals the annamaya-, pranamaya-, manomaya-, vijnanamaya- and anandamayapurusa, sequentially, in the manner of removing layers of husk to reveal the grain of rice, as Sri Sahkara puts it. But in the beginning, and providing form to all those others, is the annamayapurusa.<ref name=":0" />
== अन्नस्य जलोद्भवम्॥ Anna Originates from Jala ==
Mahabharata, in Anushasana Parva lays down the importance of Jala or water and that anna arises from water 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" />
== अन्नदेवता ॥ Annadevata ==
In the Taittriya Brahmana of the Krishna yajurveda we hear annadevata, the god residing in food, himself speaking about the importance of food and of the inviolability of the discipline of giving before eating, in words that are often reminiscent of the teachings of Bhiksu Angirasa. The eighth anuvaka of the eighth prapathaka of the second astaka of the brahmana quotes the annadevata proclaiming thus:<blockquote>अहमस्मि प्रथमजा ऋतस्य । पूर्वं देवेभ्यो अमृतस्य नाभिः । यो मा ददाति स इदेव माऽऽवाः । अहमन्नमन्नमदन्तमद्मि । (Tait. Brah. 2.8.8)<ref>Taittriya Brahmana ([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%A4%AC%E0%A5%8D%E0%A4%B0%E0%A4%BE%E0%A4%B9%E0%A5%8D%E0%A4%AE%E0%A4%A3%E0%A4%AE%E0%A5%8D_(%E0%A4%B5%E0%A4%BF%E0%A4%B8%E0%A5%8D%E0%A4%B5%E0%A4%B0%E0%A4%AA%E0%A4%BE%E0%A4%A0%E0%A4%83)/%E0%A4%95%E0%A4%BE%E0%A4%A3%E0%A5%8D%E0%A4%A1%E0%A4%83_%E0%A5%A8/%E0%A4%AA%E0%A5%8D%E0%A4%B0%E0%A4%AA%E0%A4%BE%E0%A4%A0%E0%A4%95%E0%A4%83_%E0%A5%A6%E0%A5%AE Kanda 2 Prapathaka 8])</ref></blockquote>I, the annadevata, am the first progenitor of yajna: the first yajna born of me. It is I who, at the earliest times, become the nucleus of amrta for the devas. The one who gives me is in fact the one who obtains me. On the other hand, the one who does not give is consumed by me. I am the annadevata, I eat the one who does not give anna.<blockquote>अन्नं प्राणमन्नमपानमाहुः । अन्नं मृत्युं तमु जीवातुमाहुः । अन्नं ब्रह्माणो जरसं वदन्ति । अन्नमाहुः प्रजननं प्रजानाम् । (Tait. Brah. 2.8.8)</blockquote>Anna is said to be both prana and apana, the two forms of the breath of life that permeate the body. Anna is the giver of life, and also the extinguisher of it. It is said that anna is the cause of aging. Anna is said to be the progenitor of all progeny.<ref name=":0" />
== अनन्नदानस्य फलम् ॥ Consequence of Anannadana ==
== अनन्नदानस्य फलम् ॥ Consequence of Anannadana ==