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Line 25: − + − + − अन्नेन धार्यते सर्वं जगदेतच्चराचरम्। अन्नात्प्रभवति प्राणः प्रत्यक्षं नास्ति संशयः॥+ − 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.+ − '''kalatram pidayitvd tu dese kale ca saktitah '''+ − ddtavyarh bhiksave cdnnamdtmano bhutimicchata − − 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. − − '''vipramadhvaparisrantam balarh vrddhamathapi vd ''' − arcayed guruvat prito grhastho grhamdgatam − − 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. − − '''krodhamutpatitam hitvd susilo vitamatsarah ''' − arcayedatithim pritah paratra hitabhutaye − − 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. − − '''atithim ndvamanyeta ndnrtdm giramirayet ''' − na prcched gotracaranam nddhitarh vd kaddcana − − 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. − − '''candalo va svapako vd kale yah kascidagatah ''' − annena pujaniyah sydt paratra hitamicchatd − − 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. − − '''pidhdya tu grhadvaram bhunkte yo 'nnarh prahrstavan ''' − svargadvatapidhanam vai krtam tena yudhisthira − − O Yudhisthira, the one who shuts his door on all comers and indulges in the enjoyment of food for himself alone is certainly ensuring that the doors of heaven shall be shut upon him. − − '''pitfn devdnrsin viprdn atithimsca nirasrayan ''' − yo narah pnnayatyannaistasya punya phalam mahat − − And his virtue is indeed great who propitiates with food the ancestors, the gods, the sages, the venerable ones, the destitute and all those who appear at his door. − − krtvd tu pdpam bahuso yo dadyadannamarthine − brdhmandya visesena sarvapdpaih pramucyate − − The one who gives food to those who seek, and especially to the brahmana seekers, is rid of all sins, even if his sins were immense. − − − '''annadah pranado loke prdnadah sarvado bhavet ''' − tasmadannam visesena ddtavyam bhutimicchata − − The giver of food is the giver of life, and indeed of everything else. Therefore, one who is desirous of well-being in this world and beyond should specially endeavour to give food. − − − '''annarh hyamrtamityahurannam prajananam smrtam ''' − annapranase sidanti safirepanca dhatavah − − Food is indeed the preserver of life and food is the source of procreation. When there is no food, the five elements constituting the body cease to be. − − '''balam balavato nasyedannahinasya dehinah ''' − tasmadannam visesena sraddhayasraddhayapi va − − Without food even a strong man loses all his strength. Therefore food, whether taken in reverence or otherwise, has a special place in life. − − 5 Maha asvamedhika 92, pp. 6355-6 − − '''ddatte hi rasam sarvamddityah svagabhastibhih ''' − vdyustasmdt samddaya rasam meghesu dharayet − tat tu meghagatam bhumau sakro varsati tadrsam − tena digdhd bhaved devi mahiprita ca bharata − − The sun, through his rays, draws out the vital essences, and vayu, the wind god, 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, e goddess earth, O Bharata, is verily in contentment. − − '''tasyarh sasydni rohanti yairjivantyakhilah prajah ''' − mamsamedo 'sthimajjdndm sambhavastebhya eva hi − − The next verses define the pre-eminence of food in the creation;and sustenance of all life.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 fifteen verses Srikrsna says all that needs to be said the importance of food and the giving of food. He defines the major precepts associated with annadana: the great and incomparable virtue associated with the giving of food, the imperative of offering food to others before eating for oneself, the imperative of giving food in worshipful humility towards the receiver, the imperative of giving to all those who come without ever enquiring into their antecedents, and the great sin that results from eating one's fill without first having fed others who may be waiting at the door. And Srikrsna goes on to teach about the central place that anna occupies in the Indian understanding of the plan of the universe. These precepts appear again and again in the Indian classical literature in different forms and different contexts. − −
→अन्नदानमाहात्म्यम् || Annadana Mahatmya: editing
The Bhavishyapurana here recounts the conversation between Srikrishna and Yudhisthira at the culmination of Asvamedha yajna after the war, in Mahabharata.
The Bhavishyapurana here recounts the conversation between Srikrishna and Yudhisthira at the culmination of Asvamedha yajna after the war, in 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॥ 13-67-5 (Maha. Anush. 13.67.5)</blockquote><blockquote>तस्मादन्नं परं लोके सर्वलोकेषु कथ्यते। अन्नाद्बलं च तेजश्च प्राणिनां वर्धते सदा॥ 13-67-6 (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" />
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" />
Teaching the greatness of annadana to Yudhisthira, SriKrsna says:
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.
O Yudhisthira! the one who shuts his door on all comers and indulges in the enjoyment of food for himself alone is certainly ensuring that the doors of heaven shall be shut upon him. And his virtue is indeed great who propitiates with food the ancestors, the gods, the sages, the venerable ones, the destitute and all those who appear at his door. The one who gives food to those who seek, and especially to the brahmana seekers, is rid of all sins, even if his sins were immense. The giver of food is the giver of life, and indeed of everything else. Therefore, one who is desirous of well-being in this world and beyond should specially endeavour to give food.
Thus, Srikrishna's exposition of the essence of Bhishma's teachings is presented in just 10 slokas.
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.)
This is the foundation of the Bharitya Sanatana culture. This is the difference between western culture and our eternal Sanatan culture. The reason for poverty and hunger caused by scarcity can be traced to neglecting our civilizational principles. Culture cannot sustain on a hungry stomach. Basic necessities of life and wisdom that shape our life in family life and those who are instrumental in building and sustaining our family, like women, food, and beauty should never be on sale. Anna|अन्न, Veda and beauty when commodified have dangerous consequences that destroy life and wellbeing. The principles enshrined in our shastras clearly reveal the degradation of ‘modern’ lifestyles due to the disconnect with our traditional systems and kind of life.
This is the foundation of the Bharitya Sanatana culture. This is the difference between western culture and our eternal Sanatan culture. The reason for poverty and hunger caused by scarcity can be traced to neglecting our civilizational principles. Culture cannot sustain on a hungry stomach. Basic necessities of life and wisdom that shape our life in family life and those who are instrumental in building and sustaining our family, like women, food, and beauty should never be on sale. Anna|अन्न, Veda and beauty when commodified have dangerous consequences that destroy life and wellbeing. The principles enshrined in our shastras clearly reveal the degradation of ‘modern’ lifestyles due to the disconnect with our traditional systems and kind of life.