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Line 1: − '''अन्नदान महात्म्या||Annadanamahtmya: the greatness of the giving of food''' + − Srikrsna's exposition of the essence of Bhisma's teachings is presented in just 15 verses. The first ten of these lay down the centrality of annadana, the giving of food, in the life of a householder; and the next 5 celebrate the greatness of food, its emergence out of the vital essences of earth and its intimate connection with all life. Most of the vast classical Indian literature on annadana, some of which we shall have occasion to recall in the following, seems to be in the nature of an elaboration of these 15 verses. Teaching the greatness of annadana to Yudhisthira, SriKrsna says:+ − + − '''annena dhdryate sarvarh jagadetaccardcaram + − annat prabhavati pranah pratyaksam nasti samsayah''' (Maha asvamedhika 92, p. 6355 )+ − + − − 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. − − − 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''' − − − − '''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. − − 7TH CHAPTER − − GREATNESS OF ANNA(FOOD) + − "it is not the desire of the devas that human being should die because of hunger. even those who eat nicely also die. Therefore those who perform charity of grains will never find any scarcity in their life. one who is very stingy does not get any happiness or help at the end of his life. Therefore there is no connection between hunger and death(devas wants us to perform charity while enjoying one's own personal life too). Death does not make discrimination between those are hungry and those who are not, both do die eventually. Therefore, for the sake of being charitable human beings should give charity. one who does not give charity even after having so much of wealth, no one sympathize with such wealthy people in their unhappiness and neither any one prays for their happiness. but one who gives charity of food, he not only attains the benefits of conducting yagna, but also influences the enemy to befriend him. for one who gives charity every one is friend. some people do not do good to the very people who follow them. This is not real friendship. Those who desire food, should not associate with such people without sharing of food, friendship cannot survive. The greedy cannot be real friend, even if he acts as if is one such friend. + Line 201:
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adding content
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". "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.<ref name=":0">Bajaj, Jitendra and Mandayam, Srinivas. (1996) ''Annam Bahu Kurvita.'' Madras: Centre for Policy Studies Madras</ref>
== अन्नमहात्म्यम् '''||''' Greatness of Anna ==
The greatness of anna is proclaimed in several ways, like<ref name=":0" />
* 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 परिचक्षीत । do not neglect anna : Tattriya Upanishad (Anuvaka 8)
* अन्नं बहु कुर्वीत । तद्व्रतम् । endeavour to secure an abundance of anna : Tattriya Upanishad (Anuvaka 9)
'''kalatram pidayitvd tu dese kale ca saktitah
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.
* अन्नं ब्रह्म यतः प्रोक्तमन्ने प्राणाः प्रतिष्ठिताः। Annam brahma, because upon the said anna rests the prana or life : Matsya Purana (83.42) <ref>Matsya Purana ([https://sa.wikisource.org/wiki/%E0%A4%AE%E0%A4%A4%E0%A5%8D%E0%A4%B8%E0%A5%8D%E0%A4%AF%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%AE%E0%A5%A9 Adhyaya 83])</ref>
The Rik sukta extols the greatness of "Anna (food) as brahma(supreme). one such angirasa sukta( rik veda, 10th mandal 117 sukta is summarized as follows;
The Rik sukta extols the greatness of "Anna (food) as brahma(supreme). one such angirasa sukta( rik veda, 10th mandal 117 sukta is summarized as follows;
it is not the desire of the devas that human being should die because of hunger. even those who eat nicely also die. Therefore those who perform charity of grains will never find any scarcity in their life. one who is very stingy does not get any happiness or help at the end of his life. Therefore there is no connection between hunger and death(devas wants us to perform charity while enjoying one's own personal life too). Death does not make discrimination between those are hungry and those who are not, both do die eventually. Therefore, for the sake of being charitable human beings should give charity. one who does not give charity even after having so much of wealth, no one sympathize with such wealthy people in their unhappiness and neither any one prays for their happiness. but one who gives charity of food, he not only attains the benefits of conducting yagna, but also influences the enemy to befriend him. for one who gives charity every one is friend. some people do not do good to the very people who follow them. This is not real friendship. Those who desire food, should not associate with such people without sharing of food, friendship cannot survive. The greedy cannot be real friend, even if he acts as if is one such friend.
The wealthy person, if does not give charity to those who are seeking charity, his wealth does not stay, just like how the chariot wheel does not stay in one place, it moves on to somebody else. 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.)
The wealthy person, if does not give charity to those who are seeking charity, his wealth does not stay, just like how the chariot wheel does not stay in one place, it moves on to somebody else. 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.)
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.
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.
== अन्नदान महात्म्या||Annadanamahtmya: the greatness of the giving of food ==
Srikrsna's exposition of the essence of Bhisma's teachings is presented in just 15 verses. The first ten of these lay down the centrality of annadana, the giving of food, in the life of a householder; and the next 5 celebrate the greatness of food, its emergence out of the vital essences of earth and its intimate connection with all life. Most of the vast classical Indian literature on annadana, some of which we shall have occasion to recall in the following, seems to be in the nature of an elaboration of these 15 verses. Teaching the greatness of annadana to Yudhisthira, SriKrsna says:
'''annena dhdryate sarvarh jagadetaccardcaram
annat prabhavati pranah pratyaksam nasti samsayah''' (Maha asvamedhika 92, p. 6355 )
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.