Changes

* 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)<ref>Swami Gambhirananda (1983) ''[https://archive.org/stream/ChandogyaUpanishadSwamiGambhiranandaR.K.Mutt/Chandogya%20Upanishad%20%20Swami%20Gambhirananda%20R.K.%20Mutt#page/n479/mode/2up Chandogya Upanisad With The Commentary of Sri. Sankaracarya (English Translation).]'' Calcutta : Advaita Ashrama</ref>

* 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)<ref>Swami Gambhirananda (1983) ''[https://archive.org/stream/ChandogyaUpanishadSwamiGambhiranandaR.K.Mutt/Chandogya%20Upanishad%20%20Swami%20Gambhirananda%20R.K.%20Mutt#page/n479/mode/2up Chandogya Upanisad With The Commentary of Sri. Sankaracarya (English Translation).]'' Calcutta : Advaita Ashrama</ref>

* 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>

* 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>

== Anna for Different Beings ==

== Anna for Different Beings ==

Mahabharata, in Anushasana Parva gives the different things that constitute anna for different beings.<blockquote>नीरजातश्च भगवान्सोमो ग्रहगणेश्वरः। अमृतं च सुधा चैव स्वाहा चैव स्वधा तथा॥ 13-67-12 </blockquote><blockquote>अन्नौषध्यो महाराज वीरुधश्च जलोद्भवाः। यतः प्राणभृतां प्राणाः सम्भवन्ति विशाम्पते॥ 13-67-13</blockquote><blockquote>देवानाममृतं ह्यन्नं नागानां च सुधा तथा। पितॄणां च स्वधा प्रोक्ता पशूनां चापि वीरुधः॥ 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.

Mahabharata, in Anushasana Parva gives the different things that constitute anna for different beings.<blockquote>नीरजातश्च भगवान्सोमो ग्रहगणेश्वरः। अमृतं च सुधा चैव स्वाहा चैव स्वधा तथा॥ 13-67-12 </blockquote><blockquote>अन्नौषध्यो महाराज वीरुधश्च जलोद्भवाः। यतः प्राणभृतां प्राणाः सम्भवन्ति विशाम्पते॥ 13-67-13</blockquote><blockquote>देवानाममृतं ह्यन्नं नागानां च सुधा तथा। पितॄणां च स्वधा प्रोक्ता पशूनां चापि वीरुधः॥ 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.

== अन्नदानमहात्म्या || Annadana mahtmya ==

== अन्नदानमाहात्म्यम् || Annadana Mahtmya ==

 

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॥ 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" />

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.)

Srikrisna'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:

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.  

annat prabhavati pranah pratyaksam nasti samsayah''' (Maha asvamedhika 92, p. 6355 )'''

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

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.  

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  

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.  

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.

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.  

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

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

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.  

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.

'''balam balavato nasyedannahinasya dehinah '''

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.

Without food even a strong man loses all his strength. Therefore food, whether taken in reverence or otherwise, has a special place in life.  

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.

5 Maha asvamedhika 92, pp. 6355-6

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:

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.  

'''annena dhdryate sarvarh jagadetaccardcaram

'''tasyarh sasydni rohanti yairjivantyakhilah prajah '''

annat prabhavati pranah pratyaksam nasti samsayah''' (Maha asvamedhika 92, p. 6355 )

mamsamedo 'sthimajjdndm sambhavastebhya eva hi

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, 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, 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.

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

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.  

This is the commentary by previous teachers.

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 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.

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.  

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

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.  

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

Without food even a strong man loses all his strength. Therefore food, whether taken in reverence or otherwise, has a special place in life.

annam mrityuh tamaho jiavatmanahuhu,

'''ddatte hi rasam sarvamddityah svagabhastibhih

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.

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

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.

showered back on the earth by indra. Suffused with the showers, e goddess earth, O Bharata, is verily in contentment.  

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.

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.

== References ==

== References ==