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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 grhastha  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 [[Grhasthashrama (गृहस्थाश्रमः)|grhastha  ashrama]] amongst  the  four ashramas,  the  four  stages  of  life  that  a person is expected to  follow sequentially in  a lifetime.  

=== गृहस्थधर्मः ॥ Grhasthadharma ===

=== 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 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]].  

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]].  

Srikrishna here recalls that even Srirama, during his days in the forest, had to run around in search of food. While thus searching for food, he along with his brother, Lakshmana, had to live in want.  And he concludes that it must be because of their not having sufficiently given of food earlier (anannadana). Srirama says <blockquote>यन्न प्राप्यं तदप्राप्यं विद्यया पौरुषेण वा । सत्यो लोकप्रवादोऽयं नादत्तमुपतिष्ठति ॥ (Bhav. Pura. 4.169.6)</blockquote>Meaning : What we have not earned, we shall not get, neither by knowledge, nor by education. It is truly said that what is not given, cannot be enjoyed.

Srikrishna here recalls that even Srirama, during his days in the forest, had to run around in search of food. While thus searching for food, he along with his brother, Lakshmana, had to live in want.  And he concludes that it must be because of their not having sufficiently given of food earlier (anannadana). Srirama says <blockquote>यन्न प्राप्यं तदप्राप्यं विद्यया पौरुषेण वा । सत्यो लोकप्रवादोऽयं नादत्तमुपतिष्ठति ॥ (Bhav. Pura. 4.169.6)</blockquote>Meaning : What we have not earned, we shall not get, neither by knowledge, nor by education. It is truly said that what is not given, cannot be enjoyed.

Recalling the Anannadana experience of Srirama, Srikrishna begins to tell the consequences of [[Raja Shveta and Anannadana (अनन्नदानम्)|Anannadana by Raja Shveta]], the king who lived a life of dharma and who was generous with his giving at the proper occasion, but who gave no food to any seeker and therefore had to suffer the pangs of hunger even in the heavens that he had earned by his otherwise righteous conduct. Raja Shveta  was finally relieved of his terrible fate by sage Agastya, who accepted food from his hands and thus freed him of the taint of anannadana.<ref name=":0" />

Recalling the Anannadana experience of Srirama, Srikrishna begins to tell the consequences of [[Raja Shveta and Anannadana (अनन्नदानम्)|Anannadana by Raja Shveta]], the raja who lived a life of dharma and who was generous with his giving at the proper occasion, but who gave no food to any seeker and therefore had to suffer the pangs of hunger even in the heavens that he had earned by his otherwise righteous conduct. Raja Shveta  was finally relieved of his terrible fate by sage Agastya, who accepted food from his hands and thus freed him of the taint of anannadana.<ref name=":0" />

== अन्नदानं सदाव्रतम् ॥ Annadana is Sadavrata ==

== अन्नदानं सदाव्रतम् ॥ Annadana is Sadavrata ==

The story of Raja Shveta also appears in the Varahapurana, where it is told by Sri Varaha to Dharani or Bhudevi, when she asks to be instructed about the vrata or sacred observance for earthly men. Sri Varaha says that long ago a similar request was made by Raja Shveta to Vashistha maharshi, to which the reply was<blockquote>अन्नं देहि सदा राजन् सर्वकालसुखावहम् ।। अन्नेन चैव दत्तेन किं न दत्तं महीतले ।।६०।। (Vara. Pura. 99.60) </blockquote><blockquote>सर्वेषामेव दानानामन्नदानं विशिष्यते ।। अन्नाद्भवन्ति भूतानि अन्नेनैव च वर्द्धते ।।६१।। (Vara. Pura. 99.61)<ref>Varaha Purana ([https://sa.wikisource.org/wiki/%E0%A4%B5%E0%A4%B0%E0%A4%BE%E0%A4%B9%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%A6%E0%A5%AF%E0%A5%AF Adhyaya 99])</ref></blockquote>O King ! give food. Giving good ensures well-being at all times. One who gives food gives all that is worth giving on the surface of the earth. Having given food, nothing remains un-given.<ref name=":0" />

The story of Raja Shveta also appears in the Varahapurana, where it is told by Sri Varaha to Dharani or Bhudevi, when she asks to be instructed about the vrata or sacred observance for earthly men. Sri Varaha says that long ago a similar request was made by Raja Shveta to Vashistha maharshi, to which the reply was<blockquote>अन्नं देहि सदा राजन् सर्वकालसुखावहम् ।। अन्नेन चैव दत्तेन किं न दत्तं महीतले ।।६०।। (Vara. Pura. 99.60) </blockquote><blockquote>सर्वेषामेव दानानामन्नदानं विशिष्यते ।। अन्नाद्भवन्ति भूतानि अन्नेनैव च वर्द्धते ।।६१।। (Vara. Pura. 99.61)<ref>Varaha Purana ([https://sa.wikisource.org/wiki/%E0%A4%B5%E0%A4%B0%E0%A4%BE%E0%A4%B9%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%A6%E0%A5%AF%E0%A5%AF Adhyaya 99])</ref></blockquote>O King ! give food. Giving good ensures well-being at all times. One who gives food gives all that is worth giving on the surface of the earth. Having given food, nothing remains un-given.<ref name=":0" />