1. The concept of Anna in Sanskrit literature

The word “Anna” or “Annam” ismainly indicates “ahara” or food referring to “what is eaten is Anna”. According to an Ayurvedic treatise Bhavaprakasha, the Anna or food was categorized into six—

1. cushya,
2. peya,
3. lehya,
4. bhojya,
5. bhakshya and
6. carvya.^[1]

It is consider as the foundation of life. It purifies both mind and body. The prana is associated with the Anna. It is a preserver of the life. Many Sanskrit works were discussed all these aspects about the greatness of Anna. Some of them are discussed here—

In the seventh Anuvaka of Taittiriyopanishad^[2], it is described that the “prana” is associated with the Anna.

[...]^[3]

Do not despise the Anna. It must be acknowledged as a vrita. The soul is Anna. The body eats then. And the body is dedicated to the soul. Prana is embodied on the body. So this Anna is placed on the Anna itself. He, who knows that this Anna is dedicated to the Anna, attains the purification. He becomes the eater and eater of the Anna. He will be great with sons, richness, majesty and glory.

In the eighth Anuvaka, Anna is connected with the water and the glory as follows-

[...]

Do not give up Anna. It is a vrita. Water is Anna. The glory eats Anna. The glory is placed in the water. The water is placed in the glory. Hence, the Anna is placed on the Anna itself. He, who knows that this Anna is dedicated to the Anna, attains the purification. He becomes the eater and eater of the Anna. He will be great with sons, richness, majesty and glory.

In the ninth Anuvaka, the Anna is described as given below:

[...]

A lot of rice should be made. It is a Vrita of Anna devotees. The earth is food. The sky will eat the Anna. The sky is dedicated to the earth. The earth is set in the sky. Hence, the Anna is placed on the Anna itself. He, who knows that this Anna is dedicated to the Anna, attains the purification. He becomes the eater and eater of the Anna. He will be great with sons, richness, majesty and glory.

[...]

I am the Anna and I am the eater of Anna. I am the one who makes the confluence of eating and eating (I am the maker of the day-to-day community of Anna). I was the first in the universe. I am ahead of the gods. I am the centre of immortality. Those who donate me are save me. I eat those who eat alone without giving to others. I am the one who eats the food. I have conquered every world. My light is like the sun. The Upanishad says that he, who knows these facts he will get the result.

Moreover, Taittiriyopanishad acclaimed that the Anna is the supreme deity, i.e. “Annam Brahma”.

[...]^[4]

The origin of the “Praja” is from Anna. Everything depends to the Earth is deriving from the Anna. They live because of Anna. At last they finish their life in the Anna itself; because, Anna is the primary creature in this world. That’s why it is famous in the name “Sarvaushadhi” (Complete medicine). The person who devotes Anna in the form of “Brahman”will acquire all food. The beings are born from the food. When born, they grow up by food. It is eaten and it eats organisms. So, it is called food.

The Taittiriyopanishad starts the discussion of Brahma vidya by the narration of how Brahman created this universe—

[...]^[5]

The Akasha (sky) was born from that Brahman who was in the form of Atma. From Akasa the Vayu (winds) was originated. The agni (fire) was born from the Vayu. Agni was origin of the Apah (water). From Apah the oshadhis (vegetation) was created. Then from this oshadhis, the Anna was born. Finally the Purusha (the man) was born from the Anna.

According to Chandogyopanishad^[6], the mind is fundamentally created of food.

[...]^[7]

The mind is fundamentally created of food, the prana is basically formed of water and the speech is actually formed of fire.

Not only that, the Anna purifies both the body and mind.

[...]

Purity of food leads to purity of internal organs. From purification of internal organs comes consistent memory.

Footnotes and references:

[1]:

[...]

[2]:

Taittiriyopanishad is associated with the Taittiriya school of the Yajurveda. It is the seventh to ninth chapters of TaittiriyaAranyaka-Shikshavalli, Anandavalli and the Bhriguvalli.

[3]:

Commentary bySwami Mridananda, Taittiriyopanishad Malayalam, Bhriguvalli, (Thrissur: published by the Swami Sakrananda Ramakrishna Math, Puranattukara, 1998), 101.

[4]:

Ibid.,102.

[5]:

Ibid.,102.

[6]:

The Chandogyopanishad is belongs to the Samaveda. It is one of the largest Upanishad and has eight Prapathakas.

[7]:

Ed. By Srininvas Sarma, Chandogyopanishad, (Varanasi: BharatiyaVidya Sansthan, 2014), 392.