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In the Taittriya Brahmana of the Krishna yajurveda we hear annadevata, the devata residing in food, himself speaking about the importance of food and of the inviolability of the discipline of giving before eating, in words that are often reminiscent of the teachings of Bhiksu Angirasa. The eighth anuvaka of the eighth prapathaka of the second astaka of the brahmana quotes the annadevata proclaiming thus:<blockquote>अहमस्मि प्रथमजा ऋतस्य । पूर्वं देवेभ्यो अमृतस्य नाभिः । यो मा ददाति स इदेव माऽऽवाः । अहमन्नमन्नमदन्तमद्मि । (Tait. Brah. 2.8.8) <ref>Taittriya Brahmana ([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%A4%AC%E0%A5%8D%E0%A4%B0%E0%A4%BE%E0%A4%B9%E0%A5%8D%E0%A4%AE%E0%A4%A3%E0%A4%AE%E0%A5%8D_(%E0%A4%B5%E0%A4%BF%E0%A4%B8%E0%A5%8D%E0%A4%B5%E0%A4%B0%E0%A4%AA%E0%A4%BE%E0%A4%A0%E0%A4%83)/%E0%A4%95%E0%A4%BE%E0%A4%A3%E0%A5%8D%E0%A4%A1%E0%A4%83_%E0%A5%A8/%E0%A4%AA%E0%A5%8D%E0%A4%B0%E0%A4%AA%E0%A4%BE%E0%A4%A0%E0%A4%95%E0%A4%83_%E0%A5%A6%E0%A5%AE Kanda 2 Prapathaka 8])</ref></blockquote>I, the annadevata, am the first progenitor of yajna: the first yajna born of me. It is I who, at the earliest times, become the nucleus of amrta for the devas. The one who gives me is in fact the one who obtains me. On the other hand, the one who does not give is consumed by me. I am the annadevata, I eat the one who does not give anna.<blockquote>अन्नं प्राणमन्नमपानमाहुः । अन्नं मृत्युं तमु जीवातुमाहुः । अन्नं ब्रह्माणो जरसं वदन्ति । अन्नमाहुः प्रजननं प्रजानाम् । (Tait. Brah. 2.8.8)</blockquote>Anna is said to be both prana and apana, the two forms of the breath of life that permeate the body. Anna is the giver of life, and also the extinguisher of it. It is said that anna is the cause of aging. Anna is said to be the progenitor of all progeny.<ref name=":0" />

In the Taittriya Brahmana of the Krishna yajurveda we hear annadevata, the devata residing in food, himself speaking about the importance of food and of the inviolability of the discipline of giving before eating, in words that are often reminiscent of the teachings of Bhiksu Angirasa. The eighth anuvaka of the eighth prapathaka of the second astaka of the brahmana quotes the annadevata proclaiming thus:<blockquote>अहमस्मि प्रथमजा ऋतस्य । पूर्वं देवेभ्यो अमृतस्य नाभिः । यो मा ददाति स इदेव माऽऽवाः । अहमन्नमन्नमदन्तमद्मि । (Tait. Brah. 2.8.8) <ref>Taittriya Brahmana ([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%A4%AC%E0%A5%8D%E0%A4%B0%E0%A4%BE%E0%A4%B9%E0%A5%8D%E0%A4%AE%E0%A4%A3%E0%A4%AE%E0%A5%8D_(%E0%A4%B5%E0%A4%BF%E0%A4%B8%E0%A5%8D%E0%A4%B5%E0%A4%B0%E0%A4%AA%E0%A4%BE%E0%A4%A0%E0%A4%83)/%E0%A4%95%E0%A4%BE%E0%A4%A3%E0%A5%8D%E0%A4%A1%E0%A4%83_%E0%A5%A8/%E0%A4%AA%E0%A5%8D%E0%A4%B0%E0%A4%AA%E0%A4%BE%E0%A4%A0%E0%A4%95%E0%A4%83_%E0%A5%A6%E0%A5%AE Kanda 2 Prapathaka 8])</ref></blockquote>I, the annadevata, am the first progenitor of yajna: the first yajna born of me. It is I who, at the earliest times, become the nucleus of amrta for the devas. The one who gives me is in fact the one who obtains me. On the other hand, the one who does not give is consumed by me. I am the annadevata, I eat the one who does not give anna.<blockquote>अन्नं प्राणमन्नमपानमाहुः । अन्नं मृत्युं तमु जीवातुमाहुः । अन्नं ब्रह्माणो जरसं वदन्ति । अन्नमाहुः प्रजननं प्रजानाम् । (Tait. Brah. 2.8.8)</blockquote>Anna is said to be both prana and apana, the two forms of the breath of life that permeate the body. Anna is the giver of life, and also the extinguisher of it. It is said that anna is the cause of aging. Anna is said to be the progenitor of all progeny.<ref name=":0" />

== अनन्नदानं गृहस्थधर्मः ॥ Annadana is Grhasthadharma ==

== अनन्नदानं गृहस्थधर्मः ॥ Annadana is Grhasthadharma ==

There  arises  many  an  occasion  in  Indian  traditional literature  to celebrate  the  centrality  of  the grihastha ashrama  amongst  the  four ashramas,  the  four  stages  of  life  that  a person is expected to  follow sequentially in  a lifetime.  

There  arises  many  an  occasion  in  Indian  traditional literature  to celebrate  the  centrality  of  the grhastha  ashrama  amongst  the  four ashramas,  the  four  stages  of  life  that  a person is expected to  follow sequentially in  a lifetime.  

=== गृहस्थधर्मः ॥ Grihasthadharma ===

=== गृहस्थधर्मः ॥ Grhasthadharma ===

One  of the most attractive  statements of  this centrality occurs in  the  anusasanaparvan  of Mahabharata, where  Bhishma  narrates  how  in  earlier  times Srikrishna undertakes great austerities  on  the  Himalayas, and upon his urging, Narada begins  to recall a long discussion, on different  aspects  of dharma reflected as [[Uma Shankara Samvada (उमाशङ्करयोः संवादः)]] while  they are  living the life  of a happy man  and wife  on  the  Himalayas, which  in  the presence  of the  divine  couple joyously blossom  with natural splendour  and  beauty.

One  of the most attractive  statements of  this centrality occurs in  the  anusasanaparvan  of Mahabharata, where  Bhishma  narrates  how  in  earlier  times Srikrishna undertakes great austerities  on  the  Himalayas, and upon his urging, Narada begins  to recall a long discussion, on different  aspects  of dharma reflected as [[Uma Shankara Samvada (उमाशङ्करयोः संवादः)]] while  they are  living the life  of a happy man  and wife  on  the  Himalayas, which  in  the presence  of the  divine  couple joyously blossom  with natural splendour  and  beauty.

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]].  

To answer the question as to who should perform annadana, the texts have laid down many principles to grhasthas 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" />

In [[Bhuta Yajna (भूतयज्ञः)|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" />

In [[Bhuta Yajna (भूतयज्ञः)|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) ====

In the Mahabharata, Srikrishna, while advising Yudhisthira on the discipline of annadana, emphasizes this fundamental distinction between a guest who is already acquainted and the one who comes unknown and uninvited. The former, Srikrishna says, is called abhyagata (अभ्यागतः), the latter alone is an atithi (अतिथिः)  <blockquote>अभ्यागतो ज्ञातपूर्वो ह्यज्ञातोऽतिथिरुच्यते। (Maha. Asva. Parv. 14.101.57)</blockquote>A grihastha, of course, must offer reverential hospitality to both the abhyagata and the atithi. But it is the feeding of the atithi that forms an essential component of manusyayajna or [[Nru Yajna (नृयज्ञः)|Nru Yajna]]. The abhyagata is like a member of the household and, as Manu would explain later, he eats after the atithis, along with the family of the host.

In the Mahabharata, Srikrishna, while advising Yudhisthira on the discipline of annadana, emphasizes this fundamental distinction between a guest who is already acquainted and the one who comes unknown and uninvited. The former, Srikrishna says, is called abhyagata (अभ्यागतः), the latter alone is an atithi (अतिथिः)  <blockquote>अभ्यागतो ज्ञातपूर्वो ह्यज्ञातोऽतिथिरुच्यते। (Maha. Asva. Parv. 14.101.57)</blockquote>A grhastha, of course, must offer reverential hospitality to both the abhyagata and the atithi. But it is the feeding of the atithi that forms an essential component of manusyayajna or [[Nru Yajna (नृयज्ञः)|Nru Yajna]]. The abhyagata is like a member of the household and, as Manu would explain later, he eats after the atithis, along with the family of the host.

The coming of an unknown, uninvited and unexpected atithi in the evening, Manu says, is like a fortune fetched to the householder's door by the setting sun himself. Such an atithi should be cared for with the greatest reverence. As Manusmrti puts it:<blockquote>अप्रणोद्योऽतिथिः सायं सूर्योढो गृहमेधिना । काले प्राप्तस्त्वकाले वा नास्यानश्नन्गृहे वसेत् । । ३.१०५ (Manu. Smri. 3.105)</blockquote>A guest who comes in the evening is brought to the householder's house by the sun himself. He should never be turned away. And, he should never be made to stay hungry in the house, whether he comes at the proper or the improper time.

The coming of an unknown, uninvited and unexpected atithi in the evening, Manu says, is like a fortune fetched to the householder's door by the setting sun himself. Such an atithi should be cared for with the greatest reverence. As Manusmrti puts it:<blockquote>अप्रणोद्योऽतिथिः सायं सूर्योढो गृहमेधिना । काले प्राप्तस्त्वकाले वा नास्यानश्नन्गृहे वसेत् । । ३.१०५ (Manu. Smri. 3.105)</blockquote>A guest who comes in the evening is brought to the householder's house by the sun himself. He should never be turned away. And, he should never be made to stay hungry in the house, whether he comes at the proper or the improper time.

Visnupurana says that the sin of turning away a guest arriving after sunset is eight times worse than that earned by turning away a guest during the day.<ref name=":0" />

Visnupurana says that the sin of turning away a guest arriving after sunset is eight times worse than that earned by turning away a guest during the day.<ref name=":0" />

=== राजधर्मः ॥ Rajadharma ===

=== राजधर्मः ॥ Rajadharma ===

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 grhastha, who is charged with extraordinary grhastha responsibilities. Like a grhastha 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 grhastha, 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 grhastha responsibility.

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" />

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 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" />

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 grhastha, he shares as it were in the sin of all grhasthas 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 Mahabharata, Vanaparva documents when Yudhisthira is seen feeling sorry about the loss of his kingdom. And the loss he laments is not of the power and prestige of kingship, but of the resources necessary for looking after others. He shares his grief with Rishi Saunaka that bound by the discipline of grihastha ashrama, he should fail to provide for even his followers. Then he goes on to define the duties of the king as a grihastha:<blockquote>संविभागो हि भूतानां सर्वेषामेव दृश्यते। तथैवापचमानेभ्यः प्रदेयं गृहमेधिना॥ (Maha. Vana. 3.2.52)</blockquote>There is a share of all bhutas, all beings, in everything. It is seen everywhere. Therefore, a grihastha must give a proper share of food to all those who do not cook for themselves. To the sick a bed to lie down, to the tired a place to sit, to the thirsty water to drink, and to the hungry a proper meal, must always be given. Yudhisthira's insistence on acquiring the means to provide proper share of food and sustenance to his followers is so intense that there seems no way he would leave it unfulfilled. He keeps worrying about the problem, and finally his kulapurohita, the family priest, Dhaumya, advises him to seek the blessings of the sun who, by virtue of his action of gathering and then raining water over the earth, happens to be the creator of all anna, all food:

The Mahabharata, Vanaparva documents when Yudhisthira is seen feeling sorry about the loss of his kingdom. And the loss he laments is not of the power and prestige of kingship, but of the resources necessary for looking after others. He shares his grief with Rishi Saunaka that bound by the discipline of grhastha ashrama, he should fail to provide for even his followers. Then he goes on to define the duties of the king as a grhastha:<blockquote>संविभागो हि भूतानां सर्वेषामेव दृश्यते। तथैवापचमानेभ्यः प्रदेयं गृहमेधिना॥ (Maha. Vana. 3.2.52)</blockquote>There is a share of all bhutas, all beings, in everything. It is seen everywhere. Therefore, a grhastha must give a proper share of food to all those who do not cook for themselves. To the sick a bed to lie down, to the tired a place to sit, to the thirsty water to drink, and to the hungry a proper meal, must always be given. Yudhisthira's insistence on acquiring the means to provide proper share of food and sustenance to his followers is so intense that there seems no way he would leave it unfulfilled. He keeps worrying about the problem, and finally his kulapurohita, the family priest, Dhaumya, advises him to seek the blessings of the sun who, by virtue of his action of gathering and then raining water over the earth, happens to be the creator of all anna, all food:

Yudhisthira accepts Dhaumya's advice and propitiates the sun, who then offers him an aksayapatra, a pot that will provide him unending quantities of food for twelve years. The pot, blessed by the sun, would fill everyday and would exhaust for the day only after DraupadI and Yudhisthira, having fed all their guests and dependents, partake of the food themselves.

Yudhisthira accepts Dhaumya's advice and propitiates the sun, who then offers him an aksayapatra, a pot that will provide him unending quantities of food for twelve years. The pot, blessed by the sun, would fill everyday and would exhaust for the day only after DraupadI and Yudhisthira, having fed all their guests and dependents, partake of the food themselves.