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== अन्नस्य जलोद्भवम्॥ Anna Originates from Jala ==

== अन्नस्य जलोद्भवम्॥ Anna Originates from Jala ==

Mahabharata, in Anushasana Parva lays down the importance of Jala or water giving rise to anna and the different forms that constitute anna for different beings.<blockquote>नीरजातश्च भगवान्सोमो ग्रहगणेश्वरः। अमृतं च सुधा चैव स्वाहा चैव स्वधा तथा॥ (Maha. Anush. Parv. 13.67.12) </blockquote><blockquote>अन्नौषध्यो महाराज वीरुधश्च जलोद्भवाः। यतः प्राणभृतां प्राणाः सम्भवन्ति विशाम्पते॥ (Maha. Anush. Parv. 13.67.13)</blockquote><blockquote>देवानाममृतं ह्यन्नं नागानां च सुधा तथा। पितॄणां च स्वधा प्रोक्ता पशूनां चापि वीरुधः॥ (Maha. Anush. Parv. 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.<ref name=":0" />

Mahabharata, in Anushasana Parva lays down the importance of Jala or water giving rise to anna and the different forms that constitute anna for different beings.<blockquote>नीरजातश्च भगवान्सोमो ग्रहगणेश्वरः। अमृतं च सुधा चैव स्वाहा चैव स्वधा तथा॥ (Maha. Anush. Parv. 13.67.12) </blockquote><blockquote>अन्नौषध्यो महाराज वीरुधश्च जलोद्भवाः। यतः प्राणभृतां प्राणाः सम्भवन्ति विशाम्पते॥ (Maha. Anush. Parv. 13.67.13)</blockquote><blockquote>देवानाममृतं ह्यन्नं नागानां च सुधा तथा। पितॄणां च स्वधा प्रोक्ता पशूनां चापि वीरुधः॥ (Maha. Anush. Parv. 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.<ref name=":0" />  

 

== अन्नात्पुरुषः॥ Purusha Originates from Anna ==

== अन्नात्पुरुषः॥ Purusha Originates from Anna ==

== अन्नदानमाहात्म्यम् || Annadana Mahatmya ==

== अन्नदानमाहात्म्यम् || Annadana Mahatmya ==

The role of anna and annadana is greatly acclaimed in achieving the Purushardharas (Dharma, Artha, Kama and Moksha) and this aspect is highlighted in various texts.   

The role of anna and annadana is greatly acclaimed in achieving the Purushardharas (Dharma, Artha, Kama and Moksha) and this aspect is highlighted in various texts. The greatness of Anna and Annadana are stressed upon in Vanaparva, Anushasana parva and Asvamedhika parva.   

Mahabharata extols, in Asvamedhika Parva<blockquote>यस्मादन्नात्प्रवर्तन्ते धर्मार्थौ काम एव च। तस्मादन्नात्परं दानं नामुत्रेह च पाण्डव।। (Maha. Asva. 14.101.28)</blockquote>O Pandunandana ! The conduct of Dharma, Ardha and Kama are by Anna, hence there is nothing greater than anna neither on earth nor in the other worlds.<ref>Shastri, Ramnarayanadatta Pandey. ''[https://archive.org/stream/Mahabharata04SanskritHindiPanditRamnarayanGitaPress/Mahabharata06_Sanskrit-hindi_panditRamnarayan_gitaPress#page/n1001/mode/2up Mahabharata Volume 6 (With Hindi Translation)]'' Gorakhpur : Gita Press</ref>    

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" />

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.

=== Story of Unchavrittibrahmana ===

 

At the end of Yudhisthira's asvamedhayajna — the great yajna during which mountains of grains and rivers of ghee were consumed, and kings and people from all over the world were served for days and months together —a mongoose gets up and adopting a human voice says:

=== Bhagavata Purana ===

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 commentary by previous teachers.

And on being asked the reason for this unbelievable assertion, the mongoose begins to tell the story of the Unchavritti Brahmana (उञ्चवृत्तिब्राह्मणः) austere, but generous, brahmana of Kuruksetra.  

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  

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, 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.  

== Annavitarana Vs Annavikrayana ==

== Annavitarana Vs Annavikrayana ==

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 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 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.

== References ==

== References ==