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Annadana (अन्नदानम्) (view source)

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== अन्नमहात्म्यम् '''||''' Anna Mahatmya ==

The greatness of anna is proclaimed in several ways, since the Rig vedic times<ref name=":0" />

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* Rig Veda describes the greatness of Anna (food) as supreme and extols Annadata in Sukta 117 of Mandala 10, a few mantras as follows<blockquote>स इद्भोजो यो गृहवे ददात्यन्नकामाय चरते कृशाय । अरमस्मै भवति यामहूता उतापरीषु कृणुते सखायम् ॥३॥ (Rig. Veda. 10.117.3)<ref name=":3">Rig Veda ([http://vedicheritage.gov.in/samhitas/rigveda/shakala-samhita/rigveda-shakala-samhita-mandal-10-sukta-117/ Mandala 10 Sukta 117])</ref></blockquote>Meaning : one who gives charity of food to the weak and emaciated, he is the Daata and he not only attains the complete benefits of conducting yajna, but enemies also befriend him for one who gives charity is a friend of every one.<ref>Trivedi, Rama Govind. (1954) [https://archive.org/stream/RigVedaRamaGovindTrivediHindiRigVeda/Rig%20Veda%20Rama%20Govind%20Trivedi%20%28Hindi%20Rig%20Veda%29#page/n1557/mode/2up ''Hindi Rigveda.''] Prayag : The ~~Indian~~ Press Ltd.</ref>

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* Rig Veda describes the greatness of Anna (food) as supreme and extols Annadata in Sukta 117 of Mandala 10, a few mantras as follows<blockquote>स इद्भोजो यो गृहवे ददात्यन्नकामाय चरते कृशाय । अरमस्मै भवति यामहूता उतापरीषु कृणुते सखायम् ॥३॥ (Rig. Veda. 10.117.3)<ref name=":3">Rig Veda ([http://vedicheritage.gov.in/samhitas/rigveda/shakala-samhita/rigveda-shakala-samhita-mandal-10-sukta-117/ Mandala 10 Sukta 117])</ref></blockquote>Meaning : one who gives charity of food to the weak and emaciated, he is the Daata and he not only attains the complete benefits of conducting yajna, but enemies also befriend him for one who gives charity is a friend of every one.<ref>Trivedi, Rama Govind. (1954) [https://archive.org/stream/RigVedaRamaGovindTrivediHindiRigVeda/Rig%20Veda%20Rama%20Govind%20Trivedi%20%28Hindi%20Rig%20Veda%29#page/n1557/mode/2up ''Hindi Rigveda.''] Prayag : The Bharat's Press Ltd.</ref>

* अन्नं न निन्द्यात् । do not look down upon anna : Taittriya Upanishad (Bhruguvalli Anuvaka 7) <ref name=":1">Taittriya Upanishad ([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%A5%8B%E0%A4%AA%E0%A4%A8%E0%A4%BF%E0%A4%B7%E0%A4%A6%E0%A4%A4%E0%A5%8D/%E0%A4%AD%E0%A5%83%E0%A4%97%E0%A5%81%E0%A4%B5%E0%A4%B2%E0%A5%8D%E0%A4%B2%E0%A5%80 Bhruguvalli])</ref>

* अन्नं न परिचक्षीत । do not neglect anna : Tattriya Upanishad (Anuvaka 8)

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The following four verses in continuation with the above sloka from Mahabharata, Asvamedhika parva, define the pre-eminence of food in the creation and sustenance of all life. <blockquote>बलं बलवतो नश्येदन्नहीनस्य देहिनः। तस्मादन्नं विशेषेण श्रद्धयाश्रद्धयापि वा॥ (Maha. Asva. Parv. 14.108.39)</blockquote><blockquote>आदत्ते हि रसं सर्वमादित्यः स्वगभस्तिभिः। वायुस्तस्मात्समादाय रसं मेघेषु धारयेत्॥ (Maha. Asva. Parv. 14.108.40)</blockquote><blockquote>तत्तु मेघगतं भूमौ शक्रो वर्षति तादृशम्। तेन दिग्धा भवेद्देवी मही प्रीता च भारत॥ (Maha. Asva. Parv. 14.108.41)</blockquote><blockquote>तस्यां सस्यानि रोहन्ति यैर्जीवन्त्यखिलाः प्रजाः। मांसमेदोऽस्थिमज्जानां सम्भवस्तेभ्य एव हि॥ (Maha. Asva. Parv. 14.108.42)</blockquote>Summary : Without food even a strong man loses all his strength. Therefore, food, whether taken in reverence or otherwise, has a special place in life. Aditya or Surya, through his rays, draws out the vital essences, and Vayu gathers these and places them in the clouds. The vital essences thus collected in the clouds are showered back on the earth by Indra. Suffused with the showers, the Bhudevi, O Bharata! is verily in contentment. Out of the contented earth grow the food-crops, which sustain all life. Flesh, fat, bone, and marrow are formed of these alone.

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Thus in these five verses Srikrishna summarizes all that needs to be said about the importance of food. These precepts appear again and again in the ~~Indian~~ literature in different forms and different contexts.<ref name=":0" />

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Thus in these five verses Srikrishna summarizes all that needs to be said about the importance of food. These precepts appear again and again in the Bharat's literature in different forms and different contexts.<ref name=":0" />

== 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" />

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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" />

== अनन्नदानं गृहस्थधर्मः ॥ Annadana is Grhasthadharma ==

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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.

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There arises many an occasion in Bharat's 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 ===

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.

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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]].

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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 Bharat's classical texts as the [[Panchamahayajnas (पञ्चमहायज्ञाः)|Panchamahayajna]].

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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" />

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

==== 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>

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Literally, sadavrata implies a vrata, a sacred observance, that is performed at all times. And from the context in which Hemadri uses this term, it obviously implies that while the various fasts and observances described in the rest of the vratakhanda are all undertaken at particular times — at particular seasons, particular days and particular conjunctions of the celestial objects — the vrata of annadana is not subject to the considerations of time. It is to be undertaken always, at all times. Annadana is sadavrata, while all others are naimittikavratas, vratas of specified times and occasions.

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Sadavrata, incidentally, is the name that ~~Indians~~ across the country prefer to use for annadana even today.<ref name=":0" />

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Sadavrata, incidentally, is the name that Bharat'ss across the country prefer to use for annadana even today.<ref name=":0" />

== अन्नबाहुल्यम् ॥ Sharing Food ==

The story of Raja Shveta , depicts the the terrible sin of eating with one's doors shut upon others; of having one's fill, while men, animals and birds around remain un-fed; and of enjoying a meal while young children watch with hungry eyes. The great and righteous Raja Shveta sitting all alone on the banks of a beauteous lake in the midst of a rich forest full of delicious roots and fruit, and eating the flesh of his own corporeal body, represents the culmination of such eating without sharing.

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The fate that befalls Sveta is thus the fruit of his conduct. This attitude is enshrined in the most basic of ~~Indian~~ texts. Thus, the Taittriyopanishad advises in its resounding verses:<blockquote>न कञ्चन वसतौ प्रत्याचक्षीत । तद्व्रतम् । तस्माद्यया कया च विधया बह्वन्नं प्राप्नुयात् । अराध्यस्मा अन्नमित्याचक्षते । ... । एदद्वा अन्ततोऽन्नँराद्धम् । अन्ततोऽस्मा अन्नँराध्यते ॥ १ ॥(Tait. Upan. Bhru. 10.1) <ref name=":1" /></blockquote>Do not send away anyone who comes to your door, without offering him food and hospitality. That is the inviolable discipline of mankind; and the one, who prepares and gives food in a small measure with low care and veneration, obtains food in the same small measure and with similar abjectness.

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The fate that befalls Sveta is thus the fruit of his conduct. This attitude is enshrined in the most basic of Bharat's texts. Thus, the Taittriyopanishad advises in its resounding verses:<blockquote>न कञ्चन वसतौ प्रत्याचक्षीत । तद्व्रतम् । तस्माद्यया कया च विधया बह्वन्नं प्राप्नुयात् । अराध्यस्मा अन्नमित्याचक्षते । ... । एदद्वा अन्ततोऽन्नँराद्धम् । अन्ततोऽस्मा अन्नँराध्यते ॥ १ ॥(Tait. Upan. Bhru. 10.1) <ref name=":1" /></blockquote>Do not send away anyone who comes to your door, without offering him food and hospitality. That is the inviolable discipline of mankind; and the one, who prepares and gives food in a small measure with low care and veneration, obtains food in the same small measure and with similar abjectness.

Therefore, have a great abundance of food, and exert all your efforts towards ensuring such abundance; and announce to the world that this abundance of food is ready, to be partaken of by all.<ref name=":0" />

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