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→Baliharana or Bhutayajna
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 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 name=":3">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 (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 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)
To answer the question of who should perform annadana, the texts have laid down many principles to grihasthas regarding the offering to food to devatas, men and other bhutas (animals, birds, insects). Though annadana has to be performed by everyone based on their capacity, it is a must as part of Bhutayajna which is one of the Panchamahayajnas to be performed everyday prescribed in ancient grhyasutras.
To answer the question of who should perform annadana, the texts have laid down many principles to grihasthas regarding the offering to food to devatas, men and other bhutas (animals, birds, insects). Though annadana has to be performed by everyone based on their capacity, it is a must as part of Bhutayajna which is one of the Panchamahayajnas to be performed everyday prescribed in ancient grhyasutras.
=== Vaisvadeva ===
=== वैश्वेदेवम् ॥ Vaisvadeva ===
Grhyasutras lay down the principles that householders should offer cooked food to deities (Vaisvedeva) in grhya fires or ordinary fire. For example, Agni, Dhanvantri, Visvedevas, Prajapati and Svistakrt (Agni) are the deities according to Gautama sutras. According to Manu (3.84 to 86) the deities are Agni, Soma, Agnisoma, the Visvedevas, Dhanvantri, Kuhu, Anumati, Prajapati, Dyavaprthvi and Svistakrt (Agni). There are various versions of the rituals to be followed as given in different sutras.<ref name=":12">Kane, Pandurang. Vaman. (1941) ''History of Dharmasastra, Volume Two, Part 2.'' Poona: Bhandarkar Oriental Research Institute</ref>
Grhyasutras lay down the principles that householders should offer cooked food to deities (Vaisvedeva) in grhya fires or ordinary fire. For example, Agni, Dhanvantri, Visvedevas, Prajapati and Svistakrt (Agni) are the deities according to Gautama sutras. According to Manu (3.84 to 86) the deities are Agni, Soma, Agnisoma, the Visvedevas, Dhanvantri, Kuhu, Anumati, Prajapati, Dyavaprthvi and Svistakrt (Agni). There are various versions of the rituals to be followed as given in different sutras.<ref name=":12">Kane, Pandurang. Vaman. (1941) ''History of Dharmasastra, Volume Two, Part 2.'' Poona: Bhandarkar Oriental Research Institute</ref>
=== Baliharana or Bhutayajna ===
=== बलिहरण ॥ Baliharana or Bhutayajna ===
In Bhutayajna, bali is to be offered not into fire but on the ground, which is to be wiped and cooked food is placed on it. These directions to give food even to outcasts, dogs and birds were the outcome of the noble sentiment of universal kindliness and charity, the idea that One Spirit pervades and illumines the even the meanest of creatures and binds all together. Sankhayana Grhyasutras (2.14) winds up its vaisvedeva section with this fine exhortation : <blockquote>भोजयेच्छ्वभ्यः श्वपचेभ्यश्च वयोभ्यश्चावपेद्भूमाविति नानवत्तमश्नीयान्नैको न पूर्वं । तदप्येतदृचोक्तं मोघमन्नं विन्दते अप्रचेता इति २६ (2.14.25 -26)<ref>Shankhayana [https://sa.wikisource.org/wiki/%E0%A4%B6%E0%A4%BE%E0%A4%99%E0%A5%8D%E0%A4%96%E0%A4%BE%E0%A4%AF%E0%A4%A8%E0%A4%97%E0%A5%83%E0%A4%B9%E0%A5%8D%E0%A4%AF%E0%A4%B8%E0%A5%82%E0%A4%A4%E0%A5%8D%E0%A4%B0%E0%A4%AE%E0%A5%8D Grhyasutras]</ref></blockquote>Let him throw food to dogs, to svapachas (eaters of dog-flesh), to birds on the ground; let him eat nothing with
In Bhutayajna, bali is to be offered not into fire but on the ground, which is to be wiped and cooked food is placed on it. These directions to give food even to outcasts, dogs and birds were the outcome of the noble sentiment of universal kindliness and charity, the idea that One Spirit pervades and illumines the even the meanest of creatures and binds all together. Sankhayana Grhyasutras (2.14) winds up its vaisvadeva section with this fine exhortation : <blockquote>भोजयेच्छ्वभ्यः श्वपचेभ्यश्च वयोभ्यश्चावपेद्भूमाविति नानवत्तमश्नीयान्नैको न पूर्वं । तदप्येतदृचोक्तं मोघमन्नं विन्दते अप्रचेता इति २६ (2.14.25 -26)<ref>Shankhayana [https://sa.wikisource.org/wiki/%E0%A4%B6%E0%A4%BE%E0%A4%99%E0%A5%8D%E0%A4%96%E0%A4%BE%E0%A4%AF%E0%A4%A8%E0%A4%97%E0%A5%83%E0%A4%B9%E0%A5%8D%E0%A4%AF%E0%A4%B8%E0%A5%82%E0%A4%A4%E0%A5%8D%E0%A4%B0%E0%A4%AE%E0%A5%8D Grhyasutras]</ref></blockquote>Let him throw food to dogs, to svapachas (eaters of dog-flesh), to birds on the ground; let him eat nothing without having cut off a portion (to be offered as a bali); let him not eat alone, nor before others (relatives and guests) since the Rig Veda mantra says "the fool gets food in vain" <blockquote>मोघमन्नं विन्दते अप्रचेताः सत्यं ब्रवीमि वध इत्स तस्य ।<br>
नार्यमणं पुष्यति नो सखायं केवलाघो भवति केवलादी ॥६॥ (Rig Veda. 10.117.6)<ref name=":3" /></blockquote>The same idea is reverberated in Shrimad Bhagavadgita (3.13), Manusmriti (3.118) and Vishnu Dharmasutras (67.43).<ref name=":12" />
The king, for Bhishma, is thus a great grihastha, who is charged with extraordinary grihastha responsibilities. Like a grihastha he has the responsibility to provide for the sustenance of all beings, especially the humans, who happen to be in his care. But, unlike an ordinary grihastha, he also has the responsibility to provide sustenance to those who, though not his direct dependents, happen to lack sustenance in society. The whole of the land is, in a way, part of his grihastha responsibility. The king being essentially a great grihastha, he shares as it were in the sin of all grihasthas who eat without having first fed the hungry. Thus says Bhishma, to Yudhisthira in the Shantiparva or राजधर्मानुशासनपर्व<blockquote>अभृतानां भवेद्भर्ता भृतानामन्ववेक्षकः। (Maha. Shan. 12.57.19)</blockquote>Be the provider of the unprovided. And carefully look after those who happen to be in your care.<ref name=":0" />
=== Manushyayajna (Atithi and Abhyagata) ===
In the Mahabharata, Srikrishna, while advising Yudhisthira on the discipline of annadana, emphasizes this fundamental distinction between a guest who is already acquainted and the one who comes unknown and uninvited. The former, Srikrishna says, is called abhyagata (अभ्यागतः), the latter alone is an atithi (अतिथिः) <blockquote>अभ्यागतो ज्ञातपूर्वो ह्यज्ञातोऽतिथिरुच्यते। (Maha. Asva. Parv. 14.101.57)</blockquote>A grhastha, of course, must offer reverential hospitality to both the abhyagata and the atithi. But it is the feeding of the atithi that forms an essential component of manusyayajna. The abhyagata is like a member of the household and, as Manu would explain later, he eats after the atithis, along with the family of the host.
The coming of an unknown, uninvited and unexpected atithi in the evening, Manu says, is like a fortune fetched to the householder's door by the setting sun himself. Such an atithi should be cared for with the greatest reverence. As Manusmrti puts it:
=== राजधर्मः ॥ Rajadharma ===
The king is a great grihastha, who is charged with extraordinary grihastha responsibilities. Like a grihastha he has the responsibility to provide for the sustenance of all beings, especially the humans, who happen to be in his care. But, unlike an ordinary grihastha, he also has the responsibility to provide sustenance to those who, though not his direct dependents, happen to lack sustenance in society. The whole of the land is, in a way, part of his grihastha responsibility. The king being essentially a great grihastha, he shares as it were in the sin of all grihasthas who eat without having first fed the hungry. Thus says Bhishma, to Yudhisthira in the Shantiparva or राजधर्मानुशासनपर्व<blockquote>अभृतानां भवेद्भर्ता भृतानामन्ववेक्षकः। (Maha. Shan. 12.57.19)</blockquote>Be the provider of the unprovided. And carefully look after those who happen to be in your care.<ref name=":0" />
Apastambadharmasutra, in fact, begins its discussion on rajadharma with what reads like a prescription for the installation of the king as a great grhastha.
== अनन्नदानस्य फलम् ॥ Consequence of Anannadana ==
== अनन्नदानस्य फलम् ॥ Consequence of Anannadana ==
== अन्नदानमाहात्म्यम् || Annadana Mahatmya ==
== अन्नदानमाहात्म्यम् || Annadana Mahatmya ==
The role of anna and annadana is greatly acclaimed in achieving the Purushardharas (Dharma, Artha, Kama and Moksha) and this aspect is highlighted in various texts.
=== Mahabharata ===
=== Mahabharata ===
Mahabharata extols, in Asvamedhika Parva<blockquote>यस्मादन्नात्प्रवर्तन्ते धर्मार्थौ काम एव च। तस्मादन्नात्परं दानं नामुत्रेह च पाण्डव।। (Maha. Asva. 14.101.28)</blockquote>
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" />
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" />