Annadana (अन्नदानम्)

Annadanam or Dana of food (Samskrit : अन्नदानम्) is one of the greatest danas practiced since ancient days. The practice of offering or serving food to any soul, be it an uninvited person or animals or birds is referred to with great reverence. The term "anna" or "annam" chiefly implies "ahara" or food referring to "what is eaten is anna" as per Chandogya Upanishad. "Atithidevo bhava" The term atithi applies to anyone who appears at the door unexpected and uninvited and he is treated as a devata; this teaching of the Taittriya Upanishad has been a sanatana siddhanta, accepted and adhered to at all times in this holy land of Bharatavarsha.

अन्नमहात्म्यम् || Greatness of Anna

The greatness of anna is proclaimed in several ways, since the Rig vedic times

• Rig Veda describes the greatness of Anna (food) as supreme and extols Annadata in Sukta 117 of Mandala 10, a few mantras as follows

स इद्भोजो यो गृहवे ददात्यन्नकामाय चरते कृशाय । अरमस्मै भवति यामहूता उतापरीषु कृणुते सखायम् ॥३॥ (Rig. Veda. 10.117.3)

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.

• अन्नं न निन्द्यात् । do not look down upon anna : Taittriya Upanishad (Anuvaka 7)
• 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)

• 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)
• अन्नमयँहि सोम्य मन आपोमयः प्राणस्तेजोमयी वागिति... । The mind is essentially formed of food, the prana is essentially formed of water and speech is essentially formed of fire. Chandogya Upanishad (6.5.4)
• अन्नं ब्रह्म यतः प्रोक्तमन्ने प्राणाः प्रतिष्ठिताः। Annam brahma, because upon the said anna rests the prana or life : Matsya Purana (83.42)
• अन्नं ह्यमृतमित्याहुरन्नं प्रजननं स्मृतम्। अन्नप्रणाशे सीदन्ति शरीरे पञ्च धातवः॥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. Mahabharata (14.108.38)

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.

बलं बलवतो नश्येदन्नहीनस्य देहिनः। तस्मादन्नं विशेषेण श्रद्धयाश्रद्धयापि वा॥ (Maha. Asva. Parv. 14.108.39)

आदत्ते हि रसं सर्वमादित्यः स्वगभस्तिभिः। वायुस्तस्मात्समादाय रसं मेघेषु धारयेत्॥ (Maha. Asva. Parv. 14.108.40)

तत्तु मेघगतं भूमौ शक्रो वर्षति तादृशम्। तेन दिग्धा भवेद्देवी मही प्रीता च भारत॥ (Maha. Asva. Parv. 14.108.41)

तस्यां सस्यानि रोहन्ति यैर्जीवन्त्यखिलाः प्रजाः। मांसमेदोऽस्थिमज्जानां सम्भवस्तेभ्य एव हि॥ (Maha. Asva. Parv. 14.108.42)

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.

Anna for Different Beings

Mahabharata, in Anushasana Parva mentions the different things that constitute anna for different beings.

नीरजातश्च भगवान्सोमो ग्रहगणेश्वरः। अमृतं च सुधा चैव स्वाहा चैव स्वधा तथा॥ (Maha. Anush. Parv. 13.67.12)

अन्नौषध्यो महाराज वीरुधश्च जलोद्भवाः। यतः प्राणभृतां प्राणाः सम्भवन्ति विशाम्पते॥ (Maha. Anush. Parv. 13.67.13)

देवानाममृतं ह्यन्नं नागानां च सुधा तथा। पितॄणां च स्वधा प्रोक्ता पशूनां चापि वीरुधः॥ (Maha. Anush. Parv. 13.67.14)

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.

अनन्नदानस्य फलम् ॥ Consequence of Anannadana

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. While many texts extol the greatness of annadana, the consequences of consciously not doing so (anannadana) is explicitly described in many texts such as Bhavishyapurana, Varaha Purana, and in later day texts such as Chaturvarga Chintamani of Hemadri.

The Bhavishyapurana recounts the conversation between Srikrishna and Yudhisthira at the culmination of Asvamedha yajna after the war, in Mahabharata.

ददस्वान्नं ददस्वान्नं ददस्वान्नं युधिष्ठिर ।। (Bhav. Pura. 4.169.2)

"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, 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

यन्न प्राप्यं तदप्राप्यं विद्यया पौरुषेण वा । सत्यो लोकप्रवादोऽयं नादत्तमुपतिष्ठति ॥ (Bhav. Pura. 4.169.6)

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 consequences of 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.

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

अन्नं देहि सदा राजन् सर्वकालसुखावहम् ।। अन्नेन चैव दत्तेन किं न दत्तं महीतले ।।99.६०।। सर्वेषामेव दानानामन्नदानं विशिष्यते ।। अन्नाद्भवंति भूतानि अन्नेनैव च वर्द्धते ।।६१।।

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.

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 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:

iti snbhavisyottare sadavratarh namannaddnamdhatmyam.8

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.

अन्नदानमाहात्म्यम् || Annadana Mahatmya

Mahabharata

In the Mahabharata, Bhishma describing the greatness of annadana and jaladana to Yudhisthira, says

न तस्मात्परमं दानं किञ्चिदस्तीति मे मनः। अन्नात्प्राणभृतस्तात प्रवर्ध[र्त]न्ते हि सर्वशः॥ (Maha. Anush. 13.67.5)

तस्मादन्नं परं लोके सर्वलोकेषु कथ्यते। अन्नाद्बलं च तेजश्च प्राणिनां वर्धते सदा॥ (Maha. Anush. 13.67.6)

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. Teaching the greatness of annadana to Yudhisthira, SriKrishna says:

अन्नेन धार्यते सर्वं जगदेतच्चराचरम्। अन्नात्प्रभवति प्राणः प्रत्यक्षं नास्ति संशयः॥ ((Maha. Asva. Parv. 14.108.28)

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.

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.)

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.

Sri Veda Vyasa in his kuta () Sloka instructs the above principle.

Atta Shula janapadaah

Shiva shulascha tushvita

Kesha shulaah striyo Rajan

Bhavishyanti yogakshaye

(Mahabharata VANAPARVA chap 188 42)

Atta means grain in Sanskrita Shula is to sell, shiva is Veda, chatushvatha means Brahmanas Kesha means women. These have  cryptical meaning.

Attamannam shivo vedo

Brahmanashcha chatushvatha

Kesho bhagam suvikhyatam

Shulam tadvikrayam vidhuh

This is the commentary by previous teachers.

Marakandeya Rishi in a discussion with Yudhisthira gives the above understanding. The scarcity that prevails during drought is because food has become the object of buying and selling. Brahmanas started selling Vedas, teaching it to students who were not ready to recieve the divine knowledge. Chastity will not be a a trait of the married women  

The Taitreya Upanishad () also says that atithi (guest) should be considered God. Till recently, India has been treated as an ordinary country, yet a huge base of literature (Veda Sandesh) has underscored our cultural values of abundance and sharing. There are verses which glorify the act of charity of food in the vedas.   The  Brahmaand Valli Upanishad mentions that all living entities in this world are not only born of अन्न||Anna but are also sustained by it and finally disintegrate into it. Therefore, the shastras state that Anna is the highest  amongst all food and औशधि||medicines. There is a saying that one who knows the art of eating never become ill. The Vedic worldview therefore symbolises अन्न||Anna with Brahma. One who is aware of this equation is blessed with अन्न||Anna. The word  अन्न||Anna comes from Aadha dhaatu, which means things that can be eaten and is being eaten. Therefore it becomes anna.

Brighu Valli of Taittriya upanishada  reiterates this, " one should never criticize Anna, it should be our vrata because the entire creation is annamaya, everywhere there is grain. As it is  ||prana, even the body can be seen as nothing but grain only. And as prana is situated in the body from another perspective, in this way prana is situated in the body therefore they are interconnected, they are co-operative to each other. Therefore, अन्न||Anna is situated in "annad" only and the one who understands this way will be  firmly rooted. He will never starve or will become giver of grain(annada) himself or will have lots of children and cattle and will be influencing with the power of brahma. This would be the trajectory to fame and glory.

Also said is one should never reject or throw अन्न||Anna, that should be our ||vrata (Vow). The अन्न||Anna should be made increased( annam bahu kurvita) this should be the vrata. Anyone who comes to door step should not be refused अन्न||Anna.  One, especially those who do sattvik labour. Atithi satkar (sharing food with the guest) will become siddha for such a person, he will always have plenty. Such अन्न||Anna when shared  mukhatah madhayatah antatah, and with different gunas, satvik, rajsik, tamas, with this shradha,

If अन्न||Anna is given then according to the consciousness, one receives credit of giving that anna with the higher, middle and lower level of results. And such a charitable person will receive anna  where ever he goes, this has been very logically explained. And this very Taittriya upanishada summarizes the song of anna, " that अन्न||Anna which is brahma swaroopa

“O aho! Aho! Aho!”, “I am anna, I am anna, I am anna, I have become anna! I have become anna! I have become anna!,

I am the shloka,  am the kartara, shloka kartara, shloka kartara, shloka kartara, I was born before the ritu,  I am senior to devatas and I am the navel and central point for umra tattva. And to give me to those who are in need is the only way to protect me. One who does not give अन्न||Anna to others, I devour him”. Therefore, this anna which is brahma swaroopi is “I am the uppa samhara and I am that surya jyoti which is having a golden hue”.

The Taitreya Brahmana (2.4.6) glorifies अन्न||Anna as prana () and as mrityu ().

“annam pranamanam panamanaham,

annam mrityuh tamaho jiavatmanahuhu,

satyam bravimi'

This verse says that in the society where अन्न||Anna is there, dhatritva (giving) is there as अन्न||Anna becomes the very breath of the society, very prana of society and therefore it protects them. Further it says that अन्न||Anna which unfortunately has been commodified and has become an object of sale has lead to exploitation of the society  and this explotation makes अन्न||Anna's death also. Despite their strength and power, the greedy leaders who exploit will be devoured by अन्न||Anna. This is the supreme truth as understood from the darshan of the vedas, and therefore it is so significant that there is no need for much to elaborate on this.

In traditional India अन्न||Anna was served to all through charitable centres patronised by kings. The most important duty of the king||Raja was to protect the citizens; it is not about being in power all the time. And for the satisfaction of the praja, annadaan was the greatest charity. To fulfill this duty, many occasions would present themselves where the yagyas would be conducted. The Mahabharata describes the Janmajeya’s Sarpayagya and its famous Saunaka Anna Satra.   Anna became an intrinsic part of our cultural values and several cultural festivities were woven into it. It also provided opportunities for elevation of one’s soul.

In the final analysis, a clear distinction needs to be made between ||Annadaana () enveloped with the love of God and अन्न||Anna that is sold only for making profit. Laws underlie these notions and laws have to be connected to Dharma. Those who live a contented due to the prosperity of अन्न||Anna, they live cultured life. Arising from fear of not having control, politicians may create artificial famines as people who do not have अन्न||Anna will be meek and focused on gathering food that they can easily be fooled by these leaders. While this was seen in several parts of the world, its shadow seems to be falling  on Bharat bhoomi (the land of Bharat) also. ||Samajik nayaya (social justice) can never be achieved through devious or selfish means as it is spoken in the past.

Sanatana dharma explains that one could achieve perfection by understanding that अन्न||Anna is synonymous to sanatana dharma. It therefore becomes mandatory for our people to realise that it is only through sanatana dharma that this be accomplished. As अन्न||Anna is brahmamaya(full of brahman), buying or selling अन्न||Anna is akin to selling the Gods||Devatas, its like rejecting the Divine. The right path is the Veda Marga that leads one to happiness, pleasure and prosperity, the basis for a stable and healthy society, this is Veda dharma. It thus becomes every individual’s duty to work hard re-establish Vedic concepts that will facilitate us to walk on the path of Dharma.