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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

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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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<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>

* 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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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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== अन्नस्य जलोद्भवम्॥ Anna Originates from Jala ==

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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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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" />

That anna arises from rains and water is also given in Shrimad Bhagavadgita (3.14)

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== अन्नात्पुरुषः॥ Purusha Originates from Anna ==

In Taittriya Upanishad, the teaching of brahmavidya, starts with an exposition of how Brahman creates and manifests himself in the Universe.<blockquote>तस्माद्वा एतस्मादात्मन आकाशः संभूतः । आकाशाद्वायुः । वायोरग्निः । अग्नेरापः । अद्भ्यः पृथिवी । पृथिव्या ओषधयः । ओषधीभ्योऽन्नम् । अन्नात्पुरुषः । (Tait. Upan. Brah. 2.1)<ref name=":2">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%AC%E0%A5%8D%E0%A4%B0%E0%A4%B9%E0%A5%8D%E0%A4%AE%E0%A4%BE%E0%A4%A8%E0%A4%A8%E0%A5%8D%E0%A4%A6%E0%A4%B5%E0%A4%B2%E0%A5%8D%E0%A4%B2%E0%A5%80 Brahmanandavalli Anuvaka 1])</ref></blockquote>From that Brahman, who is also this atma, the individual self of the seeker, was born akasa, the elementary space. From akasa was born vayu, the elementary winds. From vayu was born agni, the elementary fire. From agni were born apah, the elementary waters. From apah were born osadhls, the elementary vegetation. From osadhis was born anna, the elementary food. And from anna was born purusa, the man.<ref name=":0" />

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=== Annamaya Purusha ===

The purusa here stands for the man — for the individuated self — according to Sri Sankara. To emphasize the annamayatva, the attribute of being born from anna, of the purusa the seer says:<blockquote>स वा एष पुरुषोऽन्नरसमयः । तस्येदमेव शिरः । अयं दक्षिणः पक्षः । अयमुत्तरः पक्षः । अयमात्मा । इदं पुच्छं प्रतिष्ठा । तदप्येष श्लोको भवति ॥ (Tait. Upan. Brah. 2.1)<ref name=":2" /></blockquote>That, this purusa, is indeed formed of anna and rasa, food and the vital essences derived from food. Of him, the purusa, indeed is this head; of him is this right side; this left side; of him is this middle torso; and of him is this lower torso. It is about him that the following sloka is said.

Taittriya Upanishad reveals the annamaya-, pranamaya-, manomaya-, vijnanamaya- and anandamayapurusa, sequentially, in the manner of removing layers of husk to reveal the grain of rice, as Sri Sankara puts it. But in the beginning, and providing form to all those others, is the annamayapurusa.<ref name=":0" />

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== अन्नदेवता ॥ Annadevata ==

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" />

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== अनन्नदानं गृहस्थधर्मः ॥ Annadana is Grihasthadharma ==

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.

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=== गृहस्थधर्मः ॥ Grihasthadharma ===

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 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]].

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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 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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==== 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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==== बलिहरण ॥ Baliharana or Bhutayajna ====

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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" />

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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" />

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==== 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.

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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.

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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" />

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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" />

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=== 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.

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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" />

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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" />

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" />

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It is only after obtaining the aksayapatra, and thus the ability to look after those who are under his care and those who come seeking his hospitality, that Yudhisthira settles down to the life of an exile.

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== अनन्नदानस्य फलम् ॥ Consequence of Anannadana ==

The danaviras, the ones who give food and water to others, attain the best of lokas after their death and achieve great glory. They also live a long life and obtain great wealth in this world. While many texts extol the greatness of annadana, the consequences of consciously not doing so (anannadana) is explicitly described in many texts such as Bhavishyapurana, Varaha Purana, and in later day texts such as Chaturvarga Chintamani of Hemadri.

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Recalling the Anannadana experience of Srirama, Srikrishna begins to tell the consequences of [[King Sveta and Anannadana (अनन्नदानम्)|Anannadana by King Sveta]], 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. King Sveta 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" />

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== अन्नदानं सदाव्रतम् ॥ Annadana is Sadavrata ==

The story of King Sveta 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 king Sveta 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" />

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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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== अन्नबाहुल्यम् ॥ Sharing Food ==

The story of King Sveta, 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 king Sveta 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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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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== 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 greatness of Anna and Annadana are stressed upon in Vanaparva, Anushasana parva and Asvamedhika parva of Mahabharata.

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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>

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== Legends about Annadana ==

While texts abound with sacrifice and dana of great kings such as [[Shibi Chakravarti (शिबिचक्रवर्तिः)|Shibi Chakravarti]] (who gave away his own flesh to save a dove) and [[Rantideva (रन्तिदेवः)|Rantideva]] (who showed exceptional hospitality), there are legends about the greatness of Annadana given in Mahabharata.

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=== नकुलाख्यानम् ॥ Nakulakhyana ===

Mahabharata contains a beautiful story called Nakulakhyana , where Yudhishthira learns how all his dana of gold and lands, may not be worth that of a fistful of sattu (सत्तू । dish made of barley), given by a starving Brahmin family to an unexpected guest.

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And on being asked the reason for this unbelievable assertion, the mongoose begins to tell the story of [[Annadana by Unchavritti Brahmana (उञ्छवृत्तिब्राह्मणः)]] austere, but generous, brahmana of Kuruksetra. (Maha. Asva. 90.7)

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=== कपोतदम्पती कथा ॥ Story of Kapotadampati ===

The Mahabharata records another touching story of a host giving up his all, in fact his very life, to satisfy the hunger of the even an unworthy cruel guest. The host in this other story is a bird, a pigeon, and the guest a hunter who has earlier encaged the bird-wife of the pigeon. The story is in a way a premonition of the story that the mongoose tells towards the end of Yudhisthira's asvamedhayajna: the story of the brahmana who gathers his food grain by grain, like a pigeon, and gives up what he has gathered for the sake of a guest, putting his own life and the life of his entire family in jeopardy.

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Such is the foundation of the Bharitya Sanatana Dharma. This is the difference between western culture and our eternal Sanatana 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.

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== 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 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.

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== References ==

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