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=== बलिहरण ॥ Baliharana or Bhutayajna ===

=== बलिहरण ॥ Baliharana or Bhutayajna ===

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" />

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. Shankhayana 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) ===

=== 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" />