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== अनन्नदानं गृहस्थधर्मः ॥ Annadana is Grihasthadharma ==

== अनन्नदानं गृहस्थधर्मः ॥ Annadana is Grihasthadharma ==

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 the responsibility of the grhastha to provide for the sustenance of the daily routine of life around him, which is celebrated in the Indian classical texts as the [[Panchamahayajnas (पञ्चमहायज्ञाः)|Panchamahayajna]].   

To answer the question as to 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 the responsibility of the grhastha to provide for the sustenance of the daily routine of life around him, which is celebrated in the Indian classical texts as the [[Panchamahayajnas (पञ्चमहायज्ञाः)|Panchamahayajna]].   

Panchamahayajna is such an important observance for the Indians that references to it are found in all Indian literature: in the timeless vedas, the ancient itihasas and puranas, and in the smrtis and dharmasastras of all ages.<ref name=":0" />  

Panchamahayajna is such an important observance for the Indians that references to it are found in all Indian literature: in the timeless vedas, the ancient itihasas and puranas, and in the smrtis and dharmasastras of all ages.<ref name=":0" />  

=== वैश्वेदेवम् ॥ Vaisvadeva ===

=== वैश्वदेवम् ॥ 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>

=== बलिहरण ॥ 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 vaisvadeva section with this fine exhortation :<ref name=":12" /> <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" />

In Bhutayajna, bali is to be offered not into fire but on the ground, which is 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 :<ref name=":12" /> <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" />

=== मनुष्ययज्ञः ॥ Manushyayajna (Atithi and Abhyagata) ===

=== मनुष्ययज्ञः ॥ Manushyayajna (Atithi and Abhyagata) ===

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 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.

Apastambadharmasutra (Patala 9), in fact, begins its discussion on rajadharma with what reads like a prescription for the installation of the king as a great grhastha.<blockquote>सर्वेष्वेवाजस्रा अग्नयः स्युः ६ अग्निपूजा च नित्या यथा गृहमेधे ७ आवसथे श्रोत्रियावरार्ध्यानतिथीन्वासयेत् ८ तेषां यथागुणमावसथाः शय्यान्नपानं च विदेयम् ९ (Apas. Dhar. 9.25.6 - 9)<ref>Apastamba [https://sa.wikisource.org/wiki/%E0%A4%86%E0%A4%AA%E0%A4%B8%E0%A5%8D%E0%A4%A4%E0%A4%AE%E0%A5%8D%E0%A4%AC-%E0%A4%A7%E0%A4%B0%E0%A5%8D%E0%A4%AE%E0%A4%B8%E0%A5%82%E0%A4%A4%E0%A5%8D%E0%A4%B0%E0%A4%AE%E0%A5%8D Dharmasutras]</ref></blockquote>Let the agni, the household-fire, burn unceasingly at all places: the vesma, the avasatha and the sabha. To all the three agnis, offer reverential worship everyday, in the manner prescribed for a grhastha. In the avasatha offer hospitality to all atithis, all those who come, beginning with the srotriyas, the ones who are well read in the vedas. To them, the atithis in the avasatha, offer proper room, bed and food, and let the offerings be appropriate to the accomplishments of each.<ref name=":0" />  

Apastamba dharmasutra (Patala 9), in fact, begins its discussion on rajadharma with what reads like a prescription for the installation of the king as a great grihastha.<blockquote>सर्वेष्वेवाजस्रा अग्नयः स्युः ६ अग्निपूजा च नित्या यथा गृहमेधे ७ आवसथे श्रोत्रियावरार्ध्यानतिथीन्वासयेत् ८ तेषां यथागुणमावसथाः शय्यान्नपानं च विदेयम् ९ (Apas. Dhar. 9.25.6 - 9)<ref>Apastamba [https://sa.wikisource.org/wiki/%E0%A4%86%E0%A4%AA%E0%A4%B8%E0%A5%8D%E0%A4%A4%E0%A4%AE%E0%A5%8D%E0%A4%AC-%E0%A4%A7%E0%A4%B0%E0%A5%8D%E0%A4%AE%E0%A4%B8%E0%A5%82%E0%A4%A4%E0%A5%8D%E0%A4%B0%E0%A4%AE%E0%A5%8D Dharmasutras]</ref></blockquote>Let the agni, the household-fire, burn unceasingly at all places: the vesma, the avasatha and the sabha. To all the three agnis, offer reverential worship everyday, in the manner prescribed for a grhastha. In the avasatha offer hospitality to all atithis, all those who come, beginning with the srotriyas, the ones who are well read in the vedas. To them, the atithis in the avasatha, offer proper room, bed and food, and let the offerings be appropriate to the accomplishments of each.<ref name=":0" />  

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" />

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" />

=== Mahabharata ===

=== Mahabharata ===

Mahabharata extols, in Asvamedhika Parva<blockquote>यस्मादन्नात्प्रवर्तन्ते धर्मार्थौ काम एव च। तस्मादन्नात्परं दानं नामुत्रेह च पाण्डव।। (Maha. Asva. 14.101.28)</blockquote>From anna  

Mahabharata extols, in Asvamedhika Parva<blockquote>यस्मादन्नात्प्रवर्तन्ते धर्मार्थौ काम एव च। तस्मादन्नात्परं दानं नामुत्रेह च पाण्डव।। (Maha. Asva. 14.101.28)</blockquote>From anna

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" />

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.  

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.

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.

=== Bhagavata Purana ===

=== 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.)

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.   

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.  

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

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

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  

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.

In traditional India anna was served to all through charitable centres patronised by kings. The most important duty of the king was to protect the citizens; not just by power but also by taking care of their needs. And for the satisfaction of the citizens, annadana was the greatest charity. To fulfill this duty, many occasions would present themselves where the yajnas would be conducted. The Mahabharata describes the Janmajeya’s Sarpayagya and its famous Saunaka Anna Satra.   Annavitarana (distribution of food) 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 Annadana enveloped with daivabhava and Anna that is sold only for making profit (Annavikrayana). Arising from fear of not having control, politicians create artificial famines as people who do not have 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 Bharatavarsha also.

 

 

 

 

 

 

 

 

 

 

 

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.

== References ==

== References ==