Annadana (अन्नदानम्)

Annadanam or Dana of food (Samskrit : अन्नदानम्) is one of the greatest danas practiced since ancient days. The practice of offering or serving food to any soul, be it an uninvited person or animals or birds is referred to with great reverence. The term "anna" or "annam" chiefly implies "ahara" or food referring to "what is eaten is anna" as per Chandogya Upanishad. "Atithidevo bhava" The term atithi applies to anyone who appears at the door unexpected and uninvited and he is treated as a devata; this teaching of the Taittriya Upanishad has been a sanatana siddhanta, accepted and adhered to at all times in this holy land of Bharatavarsha.

अन्नमहात्म्यम् || Greatness of Anna

The greatness of anna is proclaimed in several ways, like

• अन्नं न निन्द्यात् । do not look down upon anna : Taittriya Upanishad (Anuvaka 7)
• अन्नं न परिचक्षीत । do not neglect anna : Tattriya Upanishad (Anuvaka 8)
• अन्नं बहु कुर्वीत । तद्व्रतम् । endeavour to secure an abundance of anna : Tattriya Upanishad (Anuvaka 9)

• अन्नं ब्रह्म यतः प्रोक्तमन्ने प्राणाः प्रतिष्ठिताः। Annam brahma, because upon the said anna rests the prana or life : Matsya Purana (83.42)
• Rig Veda extols the greatness of "Anna (food) as brahma (supreme) as follows

य आध्राय चकमानाय पित्वोऽन्नवान्त्सन्रफितायोपजग्मुषे । स्थिरं मन: कृणुते सेवते पुरोतो चित्स मर्डितारं न विन्दते ॥२॥ (Rig. Veda. 10.117.2)

Sukta Summary: It is not the desire of the devas that human being should die because of hunger.  even those who eat nicely also die. Therefore those who perform charity of grains will never find any scarcity in their life.  one who is very stingy does not get any happiness or help at the end of his life. Therefore there is no connection between hunger and death(devas wants us to perform charity while enjoying one's own personal life too). Death does not make discrimination between those are hungry and those who are not, both do die eventually. Therefore, for the sake of being charitable human beings should give charity. One who does not give charity even after having so much of wealth, no one sympathize with such wealthy people in their unhappiness and neither any one prays for their happiness.   but one who gives charity of food, he not only attains the benefits of conducting yagna, but also influences the enemy to befriend him. for one who gives charity every one is friend. some people do not do good to the very people who follow them. This is not real friendship. Those who desire food, should not associate with such people without sharing of food, friendship cannot survive.  The greedy cannot be real friend, even if he acts as if is one such friend.

The wealthy person, if does not give charity to those who are seeking charity, his wealth does not stay, just like how the chariot wheel does not stay in one place, it moves on to somebody else.  Therefore, it is wise to give charity when one has the capacity to do so. The rishi of the this sukta, boldly declares "I am proclaiming the truth, those who do not have the habit of giving charity of food, then it is useless to have storage of large of quantity of grains, that very food might cost his life.   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. The main duty of Grihastas is to give charity of food to guests. There is no distinction of gender or caste in giving charity of food. whoever is hungry, has to receive the food. This is the call of the puranas. just like the plow of farmer provides grains. The servant by serving his master helps him to have food. ( in one sense the person who does not give charity is less than the plow and the servant who helps the master is  better.)

It is said knowledge is also food.  The brahaman who understand the essence of the vedas and teaches others is better than those who are simply born in brahamana family.   if by some chance the charitable person is the relative of miser, by the association of charitable person the miser might become charitable.  The difference between magnanimous and miser can be explained by this example: one who walks with one leg cannot walk like the person who has both the legs, he will take longer time to reach the destination.   but those who are having three legs can walk or reach the destination faster. but the person who has four legs he is the best person. here leg represents the power of wealth.

four leg represents greatest charitable person.  another eg;- what the power right hand will have the left hand may not have, even though they look similar.  Some cows may have give birth to same number of calves, but they do not give same amount of milk. All children are not born with same power and resources, similarly people from same family may not be charitable like other family member.  But every one should endeavor to be charitable.

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.

Sri Veda Vyasa in his kuta () Sloka instructs the above principle.

Atta Shula janapadaah

Shiva shulascha tushvita

Kesha shulaah striyo Rajan

Bhavishyanti yogakshaye

(Mahabharata VANAPARVA chap 188 42)

Atta means grain in Sanskrita Shula is to sell, shiva is Veda, chatushvatha means Brahmanas Kesha means women. These have  cryptical meaning.

Attamannam shivo vedo

Brahmanashcha chatushvatha

Kesho bhagam suvikhyatam

Shulam tadvikrayam vidhuh

This is the commentary by previous teachers.

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  

(chatushvatha Means where four roads meet,  In that the sensual prostitutes roam around)

In traditional India, Education, Food and Medicines were made available to all through the temple system without charge. Paid teachers (अध्यपक ||adyapaka), commodifing women to arouse sensuality is the outcome of the western economic model of development imposed on the world and India in particular post-colonization. Westernization post industrialization and urbanization has proved detrimental to our cultural value systems. With the number of people questioning as “how this is wrong?” I am beginning to have doubts on whether this malaise that has afflicted our society can ever be cured.  We can answer them that this whole business is nothing but money is being installed over values and worshipped, not many are realizing this.

Na hi jnanena sadrasam pavitram iha vidhyate (Gita Ch 4 V)

There is nothing as sublime as knowledge, this is one of the main tenets of our eternal value system.  If we believe that knowledge can be sold for money then in the places where wisdom is worshiped only money will be eulogized.

Some argue that previously education systems were privately owned especially by the Brahmins and hence not available to all. It was the magnanimity of the colonial rulers that the illiterate natives received it. This thought process is a sign of soul cheating. This seems to be the narrative of the western Indologists and now the Indian historians. While it is true that in ancient India, the study of the Vedas were open to only those (across communities) who fulfilled the criteria of eligibilty, to say that that not every one benefitted from its study is  absolute fiction. Most signifcantly, the lifeskill (functional) knowledge systems was open to all people across Varnas (named the caste system by the East India Co Indologists). This fictional theory can be debunked by the fact that every Bhartaiya from Kanyakumari to Kashmir; Bengal to Punjab was connected through a common value system of Satya (सत्य), dharma (धर्म), Rta (ॠत), Ahimsa (अहिम्सा), Shanti (शन्ति) and other profound civilisaional values. Another question that arises that easily demolishes the theory of the ‘munificent’ whites is the lack of explanation to the wide dissemination and surival of literature and poetry based on the Ramayana and Mahabharatain multiple languages and across multiple geographical areas pre-English literacy systems.

Further the requisite qualifications to understand and assimilate the Nirukta (), Vyakarana (grammar) and our profound scriptures were with a few, it is important to note that their benefits would be made available to all people. To spread a false canard that all knowledge should be known to all and that education was restricted to only a select few served only the purpose of the White traders to dominate India, not just pre-independence but even today. Further, the Western claim that all knowledge  should be open to all irrespective of the learner’s capacity is not a very intelligent claim. Apart from not being realistic it is also not a very desirable situation. For example,the function of electricity is to provide energy. Everyone need not learn its production technology. To argue that everyone needs to know, or else light is not real light is foolish & indicate the fallacies of the argument. Similarly, those who learn to drive a vehicle are not required to be manufacturers of the machine. Put simply, the through the efforts of few there should be legacy of satisfaction where the fruits of the knowledge are shared with the community. This the concept of collectivistic living as practised traditionally.

The western systems of collectivising knowledge without an understanding into individual competencies and enterprise results in the erosion of collectivistic systems as causes distrust amongst each other attacking the successful educational systems that flourished pre-Islamic and Christian barbaric invasions. Notably with increase in western printing systems, did every one receive knowledge, this needs to be introspected on.  One can buy a ||Panchanga (Vedic calendar) at the local shop but that does ensure that one can master astronomy. In the current context of student indiscipline, indifference to gaining knowledge in teachers, interference of politics in education, some questions are inevitable.

1. Who is responsible for this deterioration in our learning systems?
2. Who is responsible for nothing concrete having been accomplished notwithstanding talk of reverting to our ancient Gurukula systems of education?
3. What is the difference between a teacher working for money and the mason who breaks stones for a living?   

In the final analysis, it is seen that since economic development has become the sole purpose of families, teachers and governance sytems resulting in the the commodification of education system, the underlying principle value of our culture of serving society is radically declining in our teachers.

There is one test;  In a country where all the profession if it is explained and all the salary is given according to common average for example a railway porter, postman, soldier, and the teacher or the profession in the university, all of them are given equal salary then it is but certain that people will choose to be a railway porter and given up educational institutions.

This is not just an example but the concept of saying that let the work load be less and less and earning could be higher and higher to all.  But the problem is that money has been connected to education, therefore those who are not qualified are trying to acquire that position.  If money is separated from education, all discord would disappear. One who has the curiosity and interest to acquire knowledge will put in all efforts to learn even if he has to tie, he would never give up because he’ll be satisfied in giving knowledge.

This is how education was in ancient India based upon a collectivistic and co-operative values as with food. This was unlike the West that is centered around competition and individualism. The varna system was also based on the same principle. However, Indology and western academic hegemony that came in post the East India Company imperialism portrayed varnasharam||Varnashrama as uncivilized barbaric system prompting social injustice and suppression of certain groups (Shudras & women). This is the narrative that our governance systems (families/schools and politicians) followed even post-independence as strategised and intended by our colonisers. This is responsible for the sad state of affairs in terms of education, health and the economy in our country.

While not decrying the value of competition for a person in being competent and successful, the resulting deep disparities that emerge from the globally imposed capitalistic Western development model should a matter of deep concern for all stakeholders. The analogy is that in a modern competitive economic and social system my neighbour is dying of hunger as my wealth has been accumulated by squeezing other people for huge profits. This mad rush to accumulate wealth by a few people has destroyed many countries as seen by the economic kind of competition it will destroy many, many civilizations, where ever there is competition for grain that will certainly cause trouble for the society.

One of the greatest philosophers of our times, Bertrand Russell was critical of the competitive spirit propagated by the West. The consequences of unbridled competition and individualism are felt at all levels-individual, nation, society and the economy as it promotes unbridled consumerism, creates wealth disparities and subsequent chaos. Notably, the Western economic development, imposed by the Anglo-Saxons globally has apart from income disparities but has also been the main cause of social and environmental disconnectedness. The idea of making profit through others impoverishment has also been castigated in Bertrand Russell’s book “Ideas that have harmed mankind”. Russell points that the damage done by Christian dogma, Nazism and Communism are prime examples of how particular ideologies can cause harm and inflict great pain. Not making just a political statement, Russell believes that these ideas have done so with complete human understanding and acknowledgement.

British poet D.H. Lawerence  asserts that the fight for survival has indeed become challenging. Living should be free like the birds. "Why should there be any competition for breathing, for life, for sheer survival? Just as birds are free to fly and live, similarly human beings should also have freedom to choose what they want. Food should be free, shelter should be free, fire should be free to all and anybody all over the world. Rice and grain should be free.  shade under the tree, shelter, should be free, fire should be free   The world does not belong to a particular individual. Work is the clue  of man’s life, work should be free work and not just for money but for fun."

Work has to be the guiding force of human life and so should be self-inspired, with objective of not just making money but for personal satisfaction and happiness.

"Money is our madness, or our washed collective madness."

This line states that money is madness, not just individual but collective madness over a period of time. The root of all present evil is that we have commodified everything and profit rules our decisions and lifestyles due to which ultimately we end up treating each other as commodities and selling each other (Dr. H. Lawrence, Vol. 2.).

some western intellectuals understanding these above principles.  But in ancient India, this knowledge was passed on by the wise sages through the Guru-shishya parampara.  But present Indians should understand this.

The Taitreya Upanishad () also says that atithi (guest) should be considered God. Till recently, India has been treated as an ordinary country, yet a huge base of literature (Veda Sandesh) has underscored our cultural values of abundance and sharing. There are verses which glorify the act of charity of food in the vedas.   The  Brahmaand Valli Upanishad mentions that all living entities in this world are not only born of अन्न||Anna but are also sustained by it and finally disintegrate into it. Therefore, the shastras state that Anna is the highest  amongst all food and औशधि||medicines. There is a saying that one who knows the art of eating never become ill. The Vedic worldview therefore symbolises अन्न||Anna with Brahma. One who is aware of this equation is blessed with अन्न||Anna. The word  अन्न||Anna comes from Aadha dhaatu, which means things that can be eaten and is being eaten. Therefore it becomes anna.

Brighu Valli of Taittriya upanishada  reiterates this, " one should never criticize Anna, it should be our vrata because the entire creation is annamaya, everywhere there is grain. As it is  ||prana, even the body can be seen as nothing but grain only. And as prana is situated in the body from another perspective, in this way prana is situated in the body therefore they are interconnected, they are co-operative to each other. Therefore, अन्न||Anna is situated in "annad" only and the one who understands this way will be  firmly rooted. He will never starve or will become giver of grain(annada) himself or will have lots of children and cattle and will be influencing with the power of brahma. This would be the trajectory to fame and glory.

Also said is one should never reject or throw अन्न||Anna, that should be our ||vrata (Vow). The अन्न||Anna should be made increased( annam bahu kurvita) this should be the vrata. Anyone who comes to door step should not be refused अन्न||Anna.  One, especially those who do sattvik labour. Atithi satkar (sharing food with the guest) will become siddha for such a person, he will always have plenty. Such अन्न||Anna when shared  mukhatah madhayatah antatah, and with different gunas, satvik, rajsik, tamas, with this shradha,

If अन्न||Anna is given then according to the consciousness, one receives credit of giving that anna with the higher, middle and lower level of results. And such a charitable person will receive anna  where ever he goes, this has been very logically explained. And this very Taittriya upanishada summarizes the song of anna, " that अन्न||Anna which is brahma swaroopa

“O aho! Aho! Aho!”, “I am anna, I am anna, I am anna, I have become anna! I have become anna! I have become anna!,

I am the shloka,  am the kartara, shloka kartara, shloka kartara, shloka kartara, I was born before the ritu,  I am senior to devatas and I am the navel and central point for umra tattva. And to give me to those who are in need is the only way to protect me. One who does not give अन्न||Anna to others, I devour him”. Therefore, this anna which is brahma swaroopi is “I am the uppa samhara and I am that surya jyoti which is having a golden hue”.

The Taitreya Brahmana (2.4.6) glorifies अन्न||Anna as prana () and as mrityu ().

“annam pranamanam panamanaham,

annam mrityuh tamaho jiavatmanahuhu,

satyam bravimi'

This verse says that in the society where अन्न||Anna is there, dhatritva (giving) is there as अन्न||Anna becomes the very breath of the society, very prana of society and therefore it protects them. Further it says that अन्न||Anna which unfortunately has been commodified and has become an object of sale has lead to exploitation of the society  and this explotation makes अन्न||Anna's death also. Despite their strength and power, the greedy leaders who exploit will be devoured by अन्न||Anna. This is the supreme truth as understood from the darshan of the vedas, and therefore it is so significant that there is no need for much to elaborate on this.

In traditional India अन्न||Anna was served to all through charitable centres patronised by kings. The most important duty of the king||Raja was to protect the citizens; it is not about being in power all the time. And for the satisfaction of the praja, annadaan was the greatest charity. To fulfill this duty, many occasions would present themselves where the yagyas would be conducted. The Mahabharata describes the Janmajeya’s Sarpayagya and its famous Saunaka Anna Satra.   Anna 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.

Therefore it is explain that even in such gurukulas

||eko dashashastrani younannadita bharta savai kulapati||

One who look after tens and thousands of students, such a Guru||teacher will have the ability to impart knowledge, was called as ||kulapati (chancellor).  In Kalidasa’s Shakuntala Kanva maharishi is also considered as a maharishi kulapati. one may raise the question of, "Is it fictional story? Is it possible to have such a capacity to feed and teach?  Why is it not happening now and why should it not happen? “ This question is very important.

Vidya, Education should be free as it was in Vedic times. However, this is only a dream, now it has remained only in words and while hoping for happy and prosperous kingdom.

||Bahubhyodiyate yatra traipayanti  pranino bahu kartaro bahovo yatra tatsatrama  bhidiyate”,

just like the all the yagna which were perfumed as welfare to the society has been given up and hotels have mushroomed and they are selling food for money. To make money what will he not mix in food? they will put anything in that rice. But will he do that in his own food?

In the final analysis, a clear distinction needs to be made between ||Annadaana () enveloped with the love of God and अन्न||Anna that is sold only for making profit. Laws underlie these notions and laws have to be connected to Dharma. Those who live a contented due to the prosperity of अन्न||Anna, they live cultured life. Arising from fear of not having control, politicians may create artificial famines as people who do not have अन्न||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 Bharat bhoomi (the land of Bharat) also. ||Samajik nayaya (social justice) can never be achieved through devious or selfish means as it is spoken in the past.

Sanatana dharma explains that one could achieve perfection by understanding that अन्न||Anna is synonymous to sanatana dharma. It therefore becomes mandatory for our people to realise that it is only through sanatana dharma that this be accomplished. As अन्न||Anna is brahmamaya(full of brahman), buying or selling अन्न||Anna is akin to selling the Gods||Devatas, its like rejecting the Divine. The right path is the Veda Marga that leads one to happiness, pleasure and prosperity, the basis for a stable and healthy society, this is Veda dharma. It thus becomes every individual’s duty to work hard re-establish Vedic concepts that will facilitate us to walk on the path of Dharma.

अन्नदान महात्म्या||Annadanamahtmya: the greatness of the giving of food

Srikrsna's exposition of the essence of Bhisma's teachings is presented in just 15 verses. The first ten of these lay down the centrality of annadana, the giving of food, in the life of a householder; and the next 5 celebrate the greatness of food, its emergence out of the vital essences of earth and its intimate connection with all life. Most of the vast classical Indian literature on annadana, some of which we shall have occasion to recall in the following, seems to be in the nature of an elaboration of these 15 verses. Teaching the greatness of annadana to Yudhisthira, SriKrsna says:

annena dhdryate sarvarh jagadetaccardcaram annat prabhavati pranah pratyaksam nasti samsayah (Maha asvamedhika 92, p. 6355 )

The world, both animate and inanimate, is sustained by food. Life arises from food: this is observed all around, and there can be no doubt about it.

kalatram pidayitvd tu dese kale ca saktitah ddtavyarh bhiksave cdnnamdtmano bhutimicchata

Therefore, one who wishes to attain well-being in this world and beyond should offer food to all who seek. One should give food in accordance with time and place, and should keep giving to the limits of one's capacity, even if it were to cause inconvenience to one's own family.

vipramadhvaparisrantam balarh vrddhamathapi vd arcayed guruvat prito grhastho grhamdgatam

Finding an old person, a child, a tired traveler or a venerable one at the door, a householder should offer him worshipful hospitality, with gladness in his heart, as he would to his own teacher.

krodhamutpatitam hitvd susilo vitamatsarah arcayedatithim pritah paratra hitabhutaye

Desirous of well-being beyond this world, the householder should purge himself of all anger, all jealousy, and offer worshipful hospitality, with grace and courtesy, to the one who appears at the door.

atithim ndvamanyeta ndnrtdm giramirayet na prcched gotracaranam nddhitarh vd kaddcana

Never offer slight to a person appearing at your door, never let a falsehood escape from your lips in his presence, and never ever ask him about his lineage or learning.

candalo va svapako vd kale yah kascidagatah annena pujaniyah sydt paratra hitamicchatd

The one who appears at the door at the proper time, even if he were an outcaste or such a one as partakes of the flesh of dog, deserves to be worshipped with the offering of food by him who seeks well-being beyond this world.

pidhdya tu grhadvaram bhunkte yo 'nnarh prahrstavan svargadvatapidhanam vai krtam tena yudhisthira

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.

pitfn devdnrsin viprdn atithimsca nirasrayan yo narah pnnayatyannaistasya punya phalam mahat

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.

krtvd tu pdpam bahuso yo dadyadannamarthine brdhmandya visesena sarvapdpaih pramucyate

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.

annadah pranado loke prdnadah sarvado bhavet tasmadannam visesena ddtavyam bhutimicchata

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.

annarh hyamrtamityahurannam prajananam smrtam annapranase sidanti safirepanca dhatavah

Food is indeed the preserver of life and food is the source of procreation. When there is no food, the five elements constituting the body cease to be.

balam balavato nasyedannahinasya dehinah tasmadannam visesena sraddhayasraddhayapi va

Without food even a strong man loses all his strength. Therefore food, whether taken in reverence or otherwise, has a special place in life.

5 Maha asvamedhika 92, pp. 6355-6

ddatte hi rasam sarvamddityah svagabhastibhih vdyustasmdt samddaya rasam meghesu dharayet tat tu meghagatam bhumau sakro varsati tadrsam tena digdhd bhaved devi mahiprita ca bharata

The sun, through his rays, draws out the vital essences, and vayu, the wind god, 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, e goddess earth, O Bharata, is verily in contentment.

tasyarh sasydni rohanti yairjivantyakhilah prajah mamsamedo 'sthimajjdndm sambhavastebhya eva hi

The next verses define the pre-eminence of food in the creation;and sustenance of all life.Out of the contented earth grow the food-crops, which sustain all life. Flesh, fat, bone and marrow are formed of these alone. Thus in these fifteen verses Srikrsna says all that needs to be said the importance of food and the giving of food. He defines the major precepts associated with annadana: the great and incomparable virtue associated with the giving of food, the imperative of offering food to others before eating for oneself, the imperative of giving food in worshipful humility towards the receiver, the imperative of giving to all those who come without ever enquiring into their antecedents, and the great sin that results from eating one's fill without first having fed others who may be waiting at the door. And Srikrsna goes on to teach about the central place that anna occupies in the Indian understanding of the plan of the universe. These precepts appear again and again in the Indian classical literature in different forms and different contexts.