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2016-10-02T11:39:20Z

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2016-10-02T11:34:10Z

Lshenava:

Ancient universities of Bharat

2016-10-02T11:32:18Z

Lshenava: Created page with "Most Indians today are well aware of the two famous ancient universities of India which also are one of the oldest universities in the world – Takshashila University (Taxi..."

Most Indians today are well aware of the two famous ancient
universities of India which also are one of the oldest universities in
the world – Takshashila University (Taxila) and Nalanda. But are these
the only knowledge centers that existed in ancient India? Education has
always been given great prominence in Indian society since the times of
the vedic civilization, with gurukul and ashrams being the centers of
learning. And with evolving times, a large number of centers of learning
were established across ancient India of which Takshashila and Nalanda
are the most famous ones known today. Below is a list of major ancient
universities that flourished across ancient India.

== Takshashila University ==
Taxila as it is called today, Takshashila University established
around 2700 years ago was home to over 10500 students where the students
from all across the world used to come to attain specialization in over
64 different fields of study like vedas, grammar, philosophy, ayurveda,
agriculture, surgery, politics, archery, warfare, astronomy, commerce,
futurology, music, dance, etc. Famous graduates of this University
include the ones like Chanakya, Panini, Charaka, Vishnu Sharma, Jivaka
etc. This is the world’s oldest university. Read more about Takshashila University of Ancient India.

== Nalanda University ==
Nalanda University was established by Shakraditya of Gupta dynasty in
modern Bihar during early 5th century and flourished for 600 years till
12th century. Nalanda was the world’s first university to have
residential quarters for both students and teachers. It also had large
public lecture halls. Students from countries like Korea, Japan, China,
Tibet, Indonesia, Persia and Turkey came to study in this university.

The library of this university was the largest library of the ancient
world and had thousands of volumes of manuscripts on various subjects
like grammar, logic, literature, astrology, astronomy, and medicine. The
library complex was called Dharmaganja, and had three large buildings:
the Ratnasagara, the Ratnadadhi, and the Ratnaranjaka. Ratnadadhi was
nine stories tall and stored the most sacred manuscripts including the
Prajnaparamita Sutra and the Samajguhya.

In 2010, the parliament of India passed a bill approving the plans to
restore the ancient Nalanda University as a modern Nalanda
International University dedicated for post-graduate research. Many east
asian countries including China, Singapore and Japan have come forward
to fund the construction of this revived Nalanda University.

Ruins of Nalanda University

== Vikramashila University ==
Vikramashila University was established by Dharmapala of Pala dynasty
during late 8th century and flourished for 400 years till 12th century.
It was located in the Bhagalpur district of modern day Bihar. It gave
direct competition to Nalanda University with over 100 teachers and over
1000 students listed in this University. This university was well known
for its specialized training on the subject of Tantra (Tantrism). One
of the most popular graduates from this University was Atiśa Dipankara, a
founder of the Sharma traditions of Tibetan Buddhism who also revived
the Buddhism in Tibet.

Ruins of Vikramashila University

== Valabhi University ==
Valabhi University was established in Saurashtra of modern Gujarat at
around 6th century and it flourished for 600 years till 12th century.
Chinese traveler Itsing who visited this university during the 7th
century describes it as a great center of learning. Gunamati and
Sthiramati, the two famous Buddhist scholars are said to have graduated
from this University. This University was popular for its training in
secular subjects and students from all over the country came to study in
this University. Because of its high quality of education, graduates of
this University were given higher executive posts.

== Pushpagiri University ==
Pushpagiri University was established in ancient Kalinga kingdom
(modern day Odisha) and was spread across Cuttack and Jajpur districts.
It was established in 3rd century and flourished for the next 800 years
till 11th century. The university campus was spread across three
adjoining hills – Lalitgiri, Ratnagiri and Udayagiri. This was one of
the most prominent centers of higher education in ancient India along
with the universities of Takshashila, Nalanda and Vikramashila. The
Chinese traveler Xuanzang (Huien Tsang) visited this university in 639
CE. Lalitgiri is said to have been commissioned by early 2nd century BCE
itself and is the oldest Buddhist establishments in the world. Recently
a few images of Emperor Ashoka have been discovered here, and it has
been suggested that the Pushpagiri University was established by Emperor
Ashoka himself.

== Odantapuri University ==
Odantapuri University was established by Dharmapala of Pala dynasty
during late 8th century in Magadha (which is in modern day Bihar) and
flourished for 400 years till 12th century. The famous Acharya Sri
Ganga who was a professor at the Vikramashila University was a graduate
of this Odantapuri University. According to the ancient Tibetan records
there were about 12,000 students studying at this University. Ancient
Tibetan texts mention this as one among the five great Universities of
its time, the other four being Vikramashila, Nalanda, Somapura and
Jagaddala Universities – all located in ancient India.

== Somapura University ==
Somapura Mahavihara was established by Dharmapala of Pala dynasty
during late 8th century in Bengal and flourished for 400 years till 12th
century. The University spread over 27 acres of land of which the main
complex was 21 acres was one of the largest of its kind. It was a major
center of learning for Bauddha Dharma (Buddhism), Jina Dharma (Jainism)
and Sanatana Dharma (Hinduism). Even today one can find ornamental
terracotta on its outer walls depicting the influence of these three
traditions.

Ruins of Somapura University

== Other Ancient Universities ==
The above mentioned list is not a complete list of
ancient Indian universities either. Dharmapala of Pala dynasty alone is
said to have established 50 mega learning centers across his kingdom,
and they have been as huge and as popular as the ones mentioned above.
For instance, the Munshiganj Vihara discovered as recently as Marh 23,
2013 in Bengal is said to have been established in 9th century and was
home to 8000 students who came from faraway places like China, Tibet,
Nepal and Thailand.

== Destruction of Ancient Indian Universities ==
As you can see, many of the universities mentioned above came to an
end around 12th century. The universities like Nalanda, Vikramashila etc
were destroyed around this period during the Muslim invasion of India
by the fanatic Bakhtiyar Khilji from Turkey in 1193 CE. The great
library of Nalanda University was destroyed, ransacked and burnt by the
soldiers of Khilji’s army and it is said that it was so vast that the
manuscripts kept burning for three months. In-numerous number of ancient
Indian manuscripts carefully preserved for thousands of years were
destroyed in this fire. Thousands of monks in the University were burnt
alive and beheaded by Khilji’s army. According to DC Ahir, the
destruction of these centres of learning at Nalanda and other places
across northern India was responsible for the demise of ancient Indian
scientific thought in mathematics, astronomy, alchemy, and anatomy.

=== References: ===
* Awakening Indians to India – Central Chinmaya Mission Trust
* D.C. Ahir (2005). Buddhism Declined in India : How and Why?
* Wikipedia
'''Image Sources (Licenses CC BY SA 2.0):'''
* Ruins of Nalanda University
* Ruins of Vikramashila University
* Ruins of Somapura University

Main Page

2016-10-02T11:29:19Z

Lshenava:

Uma Shankara Samvada (उमाशङ्करयोः संवादः)

2016-09-20T10:47:55Z

Lshenava:

'''Grhasthasrama: Uma-Sankara samvada'''

There arises many an occasion in Indian classical literature to celebrate the centrality of the grhasthasrama amongst the four asramas, the four stages of life that an Indian is expected to follow sequentially in a lifetime. One of the most attractive statements of this centrality occurs in the anusasanaparvan of Mahabharata, where Bhisma narrates how in earlier times Srikrsna undertakes great austerities on the Himalayas, how one day during the practice of these austerities the great rsis gather around him, and how at the urging of tapasvin SrTkrsna, Narada begins to recall a long discussion on different aspects of dharma that takes place between Sankara and Uma 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.

According to Narada's recounting of the events, once Uma, standing behind Sankara, playfully covers his eyes with her hands. Instantly the whole world is enveloped in deep darkness. Soon Sankara opens his third-eye that bathes the world in its brilliant gaze. But the Himalayas, unable to bear the sun-like radiance of Sankara's third-eye, catch fire. And Uma, filled with compassion for the Himalayas, appears in front of Sankara with folded hands. Seeing her thus, Sankara recovers his benign tranquility. He looks at the world with a happy gaze. And the world becomes happy too.

It is then that Uma begins to ask Sankara various questions about the meaning of his forms and that of the various aspects of dharma. In the course of this dialogue between the divine husband and wife, Uma also seeks to know the dharma of asramas, of the way a man ought to lead his life at different stages during a lifetime. And, Sankara begins his answer to Uma's queries with the unequivocal assertion that of the four asramas the grhasthasrama is indeed the foremost:

'''grhasthah pravarstesam grhasthyam dharmamasritah''' (Maha anusasana 141, p. 5922).

Sankara then briefly describes the discipline of the four asramas, but his heart seems to be in describing the grhathasramadharma for Uma. Dealing with vanaprasthasrama, the discipline of the forest-dweller, and the sannyasasrama, the discipline of the renouncer, in just six and a half verses, Sankara soon returns to a very detailed description of the grhasthasrama. And the core of the discipline of grhastha that Sankara describes is in looking after and generously providing for the sustenance of all, and especially of the guests who arrive at the door of the householder. This opportunity to look after and sustain others is what makes the grhasthasrama so great that, as Sankara says, the severest austerities of vanaprasthasrama cannot measure up to even the one-sixteenth part of the merit acquired by properly fulfilled grhasthasrama:
samyak tapascarantiha sraddadhana vanasrame grhasramasya te devi aldm ndrhanti sodasim? (Maha anusasana 141, p. 5923)

'''Yagya of the grihasthas'''

Sankara of course also describes in detail the various observances and fasts that a grhastha is expected to undertake, and even the rules of personal hygiene and social practice that he is expected to scrupulously follow. But he reverts again and again to the sustenance that flows from the grhastha in all directions, and concludes by an expansive listing of the diverse people and other living beings who keep looking up to the grhastha for their livelihood. Thus, says Sankara:3

'''yathd mdtaramdsritya sarve jivanti jantavah
tathd grhasramam prdpya sarve jivanti casramah'''

Just as all living beings live under the protection of their mothers, so do all the asramas derive sustenance from the grhasthasrama. And further,

'''rdjdnah sarvapdsandah sarve rangopajivinah
vyalagrahasca dambhasca cord rdjabhatastathd
savidydh sarvas'ilajndh sarve vai vicikitsakdh
durddhvdnam prapanndsca ksinapathyodand narah
ete cdnye ca bahavah tarkayanti grhasramam'''

Kings, impostors, artists and acrobats, snake-charmers, cheats, thieves and officers of the king: all of them look up to the grhastha for their sustenance; so do the scholars, the wise, and the sceptics; so do the men on the road, who have travelled a great deal and have exhausted the victuals they carried for the journey; and, so do many others.

3 Maha anusasana 141, p. 5924.

'''marjara musikah svanah sukaraica sukastatha
kapotaka karkatakah sansrpanisevanah
aranyavasinascanye sangha ye mrgapaksinam
evarh bahuvidhd devi loke'smin sacaracarah
grhe ksetre bile caiva sataso 'tha sahasrasah
grhasthena krtam karma sarvaistairiha bhujyate
'''

Cats, mice, dogs, pigs, parrots, pigeons, crows, reptiles of all kinds, the bevies of birds and herds of animals that live in the forest, and also the hundreds and thousands of moving and unmoving creatures of diverse kinds that live in the house, the field or the burrow, all of them, O devi, live off what the grhastha earns through his karma, his actions. The merit of the one whose labours sustain so much of life on earth is of course great. It is no wonder that Sankara tells Uma:

upayuktam ca yat tesam matiman nanusocati
dharma ityeva samkalpya yastu tasya phalarh s'rnu
sarvayajnapranitasya hayamedhena yat phalam
varse sa dvadase devi phalenaitena yujyate

Listen to the virtue earned by the one who does not spare a second thought for what has been used up by the men and other living beings that look up to him for sustenance, and who knows that sustaining them is indeed his dharma. Such a one, having fulfilled the dharma of grhasthasrama for twelve years, attains the merit that accrues to those who perform an asvamedha after having first accomplished all other yagya. Such is the glory of grhasthasrama. And such are the yagyas of the grhastha, that sustain the whole world day after day.

'''The five great Yagyas of Grihasthas (Pancaiva mahayajnah)'''
The responsibility of the grhastha to provide for the sustenance of the daily routine of life around him is celebrated in the Indian classical texts as the pancamahayajna. These are the five great yagyasthat a grhastha is expected to perform everyday. In fact, it is the performance of the pancamahayajna that defines a grhastha: one who does not undertake these yajhas everyday probably does not even qualify to be called by the name of a grhastha, a householder. And, as we shall see, through the performance of the pahcamahayajna, the householder shares his daily victuals with the representatives of different aspects of creation, and thus seems to remind himself afresh everyday of his responsibility towards all creation and re-dedicate himself to the sustenance of at least as much of creation as falls within his reach.

Pahcamahayajna 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. Amongst the references in the vedas, the one in the Satapathabrahmana is perhaps the most emphatic. In its authoritatively resonant phrases, the Satapathabrahmana lays down thus:

'''pancaiva mahayajnah. tanyeva mahasatrani bhutayajno
manusyayajnah pitryajno devayajno brahmayajna 'iti.

aharaharbhutebhyo balim haret. tathaitam bhutayajnam
samapnotyaharaharddadyddodapatrdttathaitam
manusyayajnam samdpnotyaharahah svadha
kuryyadodapdtrdttathaitam pitryajnam samdpnotyaharahah
svdha kuryyada kasthattathaitam devayajnam samdpnoti.

atha brahmayajnah. svddhyayo vai brahmayajiiah''' (Satapatha 11.3.8.1-3, vol. 4 part 2 pp. 157-8).

Only five are the mahayajnas. These alone are the mahasatras. And these are: yajna for the bhutas, all created beings; yajna for manusyas, the human beings; yajha for pitrs, the ancestors; yajna for devas, the gods residing in various aspects of creation; and yajna for Brahman, the font of all knowledge. Take out shares for the bhutas everyday. That constitutes bhutayajha. Give away food everyday till the pot is exhausted. That constitutes manusyayajha. Give away food for the sake of the ancestors' everyday till the pot is exhausted. That constitutes pitryagya. Give into the fire till the wood is all consumed. That constitutes devayajna. Here follows the description of brahmayajna: svadhyaya, reverential and careful study of the branch of knowledge assigned for oneself, is indeed brahmayajna.

Sayanacarya, the highly respected fourteenth century commentator of the Vedas, explaining the various definitional phrases of the Satapatha prescription says that bhutayajha, etc., are called paficamahayajna, the five great yagyas, because these are to be undertaken always by everyone:

'''bhutayajnadayo vaksyamanah 'pancaiva mahayajnah' sarvada sarvairanustheyatvdt''' (Sayanacarya on Satapatha 11.3.8.2, vol.4 part 2 p. 157)

And these five are also the mahasatras, the great sessions, because these are performed everyday till the end of one's life, by the grhastha himself, without looking for a priest to conduct them: mahamti niscalani satrani 'mahasatrdni' yavajfivamanustheyatvadrtviganapeksatvacca (Sayanacarya on Satapatha 11.3.8.1, vol.4 part 2 p. 157).

Incidentally, the TaittirTyaranyaka lays down almost exactly the same discipline for the pancamahayajna, insisting that this is an observance that has to be initiated and accomplished every day: satati pratayante satati samtisthante ().7

Sayanacarya also explains that bhutayajna involves taking out a portion of food, with the resolve that it reach the bhutas, and keeping it aside for them. Devayajha involves offering of food to the fire, for the sake of different devas, with their ritual invocation. Pitryajha involves the giving away of food till the pot is empty, while ceremonially invoking the ancestors with the resolve that the food being given away may propitiate them. And manusyayajna involves the giving away of food till the pot is empty, without any invocation, and with the resolve that mankind as a whole may achieve satiation. Brahmayajha, Sayanacarya says, involves reverential and careful study, adhyayana, of one's own branch of knowledge, of the knowledge assigned as one's proper domain: svasakhadhyayanam brahmayajna ityarthah.6 And such study is a yajha because it propitiates the devas, pitrs and rsis — the gods, the ancestors and the seers.

'''Rnam ha vai jay ate yo'sti'''

This unqualified insistence of the vedas on the daily undertaking of an observance, that emphasizes human responsibility towards the sustenance of all, is of course related to the Indian understanding of human life as a gift that is constituted of and is sustained by all aspects of creation. Man is thus born in and lives in rna, debt, to all creation, and it therefore becomes his duty to recognize this debt and undertake to repay it everyday. Explaining the principle, the Satapathabrahmana says:

8 Sayanacarya on Satapatha 11.3.8.3, vol.4 part 2 p. 158.

'''rnam ha vai jayate yo'sti. sa jayamana 'eva devebhya
'rsibhyah pitrbhyo manusyebhyah.

sa yadeva yajeta. tena devebhya 'rnaih jayate taddhyebhya
'etat karoti yadendnyajate yadebhyo juhoti.

atha yadevanubruvita. tena'rsibhya 'rnam jayate
taddhyebhya 'etat karotyarsinam nidhigopa iti
hayanucanamahuh.

atha yadeva prajdmiccheta. tenapitrbhya 'rnam jayate
taddhyebhya 'etatkaroti yadesam santatavyavacchinna
prajd bhavati.

a*ha yadeva vvasayeta. tena manusyebhya 'rnam jayate
taddhyebhya 'etat karoti yadenanvvasayate yadebhyo 'sanam
dMati sa ya 'etani sarvvani karoti sa krtakarma tasya
sdrvvamaptam sarvvam jitam?
'''
Whosoever is, is born in rna. In being born, he is in rna to the devas, rsis, pitrs and manusyas. He performs yagya, because he is born in rna to the devas. It is because of the rna that he does this for them; it is because of the rna that he performs yajfia for the devas and offers homa to them.

9 Satapatha 1.5.5.1-5, vol.1 part 1 pp. 250-1.

And he learns and recites what the rsis have taught, because he is born in rna to the rsis. It is because of the rna that he does this for them; learning and reciting thus, he is acknowledged by the wise as the protector of the treasure of the learning of the rsis. And he desires for progeny, because he is born in rna to the pitrs. It is because of the rna that he does this for them; it is because of this that he keeps the line of progeny of the pitrs continuing without a break.

And he offers hospitality, because he is born in rna to the manusyas. It is because of this rna that he does this for them;
it is because of this that he offers hospitality and food to others. He, who does all this, fulfils all his obligations; for him all is attained and all is conquered.

Pancamahayajha, thus, is not an observance that is undertaken for the sake of earning merit or virtue. It is merely a matter of accepting and endeavouring to repay debts that are incurred by the fact of being born and living in the world. It is merely being humanly responsible.

Annadana (अन्नदानम्)

2016-09-20T10:06:37Z

Lshenava:

'''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.

Annadana (अन्नदानम्)

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'''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 five verses define the pre-eminence of food in the creation;and sustenance of all life. Srikrsna says:5

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 t 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.

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Greatness of Food and the Giving of Food

dadasvannam dadasvannam dadasvannam yudhisthira

"Give food! Give food! Give food!" Thus spake Srikrsna to Yudhisthira,
while advising him on dana, the discipline of giving, in the
Bhavisyapurana.1

The Bhavisyapurana is probably recounting the conversation
that takes place in the Mahabharata between Srikrsna and Yudhisthira
at the culmination of the asvamedhayajha undertaken by the
latter after the victory in the war. Before the yajha, Yudhisthira
along with his brothers, and in the presence of Srikrsna, sits at the
feet of Bhlsma lying on his bed of arrows, and at his request, the
grand old man instructs the freshly anointed king of Hastinapura
on all aspects of dharma. BhTsma's instructions run to about 25,000
verses, constituting almost a quarter of the epic, and comprising
two major parvans, the santiparvan and anusasanaparvan of the
Mahabharata. It is at the end of this great instruction that Bhlsma
leaves his mortal body, and Krsnadvaipayanavyasa and Srikrsna advise
the grief-stricken Yudhisthira to undertake asvamedha, the
yajna of the great kings.

After performing the asvamedha, and being relieved of the great
effort and activity that such a yajna involves, Yudhisthira wants to
be instructed by Snkrsna himself on the intricacies of dharma.
Srlkrsna's instructions run through another 1,300 verses, constituting
the vaisnavadharmaparvan in the southern reading of the
Mahabharata.

^havisya 4.169.2, p. 526

1

GREATNESS OF FOOD AND THE GIVING OF FOOD

Towards the end of this grand discourse on dharma, Yudhisthira asks Srlkrsna for the essence of the entire teaching of BhTsma:
bhismavdkyat sarabhutam vada dharmam suresvara?

To which Srlkrsna replies: annena dhdryate sarvarh jagadetaccara-
caram... annadah pranado loke pranadah sarvado bhavet. tasmadannam
visesena datavyam bhutimicchata? "The world, both animate an
inanimate, is sustained by food... 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 make special
endeavour to give food."

This is how Srlkrsna summarizes the monumental teachings of
BhTsma. It is not for nothing therefore that the Bhavisyapurana
renders the essence of dharma as conveyed by Srlkrsna in the
urgendy imperative command: dadasvdnnam dadasvdnnam dadasvdnnam
yudhisthira.

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