AP Inter 1st Year Sanskrit Study Material उपवाचकम् Chapter 2 अन्नं बहु कुर्वीत

Andhra Pradesh BIEAP AP Inter 1st Year Sanskrit Study Material उपवाचकम् 2nd Lesson अन्नं बहु कुर्वीत Textbook Questions and Answers, Summary.

AP Inter 1st Year Sanskrit Study Material Upavachakam 2nd Lesson अन्नं बहु कुर्वीत

लघुसमाधानप्रश्नाः Short Answer Questions

प्रश्न 1.
राजसान्नवाच्याः के भवन्ति?
उत्तर:
अतिकषायपदार्थः, अतिलवणम्, अत्युष्णापदार्थः अतिक्षारपदार्थः, अत्याम्लपदार्थः, अतिक्षातिदाहपदठार्थाः राजसान्नवाच्या भवन्ति।

प्रश्न 2.
सर्वेषां प्राणिनां प्राणधारणं कस्याधीनं वर्तते?
उत्तर:
सर्वेषां प्राणिनां प्राणधारणं अन्नाधीनं वर्तते। अन्नकारणादेव जगतः प्राणधारणं भवति।

अन्नं बहु कुर्वीत Summary in English

अन्नं बहु कुर्वीत Introduction:

पाठ्यांशलेखकः प्रसिद्धः तिरुपतिस्थश्रीवेङ्कटेश्वरवेदविश्वविद्यालये सहाचार्यपदे कार्यरतः। वेदवेदाङ्गपारीणः। सर्वेषां प्राचीनऋषीणां वाक्यानि सङ्कलव्य मानवजीवनस्य आधारभूतस्य अन्नस्य महत्त्व प्रतिपादयति। यथा – आर्ष नाम ज्ञानम्। ज्ञान विज्ञानसहितमेव परिपूर्ण भवति इति गीतोपदेशम् आश्रित्य आधुनिकायुर्विज्ञानेन सह प्राचीनविज्ञानस्य संबन्धं सुस्थापयितुम् अमुं पाठ्यांश निबध्नाति। पाठ्यांशः

The author of this lesson is working as Associate Professor in the famous Sri Venkateswara University, Tirupati. He studied the Vedas. Having collected all the words of the ancient seers, he presents here the greatness of food, which is the source of all human life. Keeping in mind the advice of the Gita that Arsha meaning wisdom, becomes complete only with scientific knowledge, this lesson tries to establish the relation of the ancient wisdom with the modern knowledge of health.

AP Inter 1st Year Sanskrit Study Material उपवाचकम् Chapter 2 अन्नं बहु कुर्वीत

अन्नं बहु कुर्वीत Summary

The word Annam is derived from the root ‘adbakshane’. The form Annam is get etymolygically as it is eaten it is called food. Sustenance of life is dependent on food for all beings. This food has three forms, eatable, chewable and drinkable. That which can be easily devoured is eatable, that which needs a lot of effort from the teeth is chewable, and that which can be easily swallowed or drunk is drinkable. In the Bhagavadgita four forms of food namely eaten chewed, licked and sucked are mentioned. In Gita also it was also said – I digest the four varieties off food, getting associated with Prana, and Apana.

Again, food is of three types based on the division of sattva (nuitritious), rajas (stimulating) and tamas (stale) qualities. Those who desire pure energy should take the saattvik or pure food free from known and unknown defects, nourishing the body for a long time, full of nutrients and digestible, that increases the qualities of longevity, enthusiasm, bodily strength for work, health, happiness etc Substances, which are very astringent, salty, hot, pungent, sour, dry and cause burning sensation are called as stimulating or raajasa foods. Those who eat stimulating food will immediately get sorrowful, unhappy and sick.

Hence people desiring prosperity should avoid such food. Food that is half-cooked, over cooked, foul smelling, left over of others, cooked days before, includes meat etc. is called stale or taamasika food. For people desiring prosperity taamasa food becomes avoidable. Here in threefold division of food, the group of nuitritious substances is saatvika, the group of pungent substances is rajasa and the group of half-cooked substances is tamasa. Those desiring prosperity should avoid rajasa and tamasa foods, and take saatvika food only to increase vitality.

The way of taking food is explained in Charakasamhita. It is said – hot food should be taken. Food containing oils makes the limbs strong and increases the strength. Hence food containing milk, curd, ghee etc. should be taken. When food taken earlier is digested, then only one should take food again. If one eats food while the food taken earlier is not yet digested, he gets all types of diseases. One should take food that gives strength. One should eat at a desired place food that is accompanied by the desired supplements. One should not eat too quickly. Nor should take too slowly. A slow eater is not satisfied, and eats much. One should eat without speaking, laughing or getting mind diverted. One should eat after considering well “this suits me, this does not suit me”. It means that one should eat keeping in mind his strength and ability.

The subject of food is well dealt with in the Veda and others. The attitude of the Indians towards food can be clearly seen in the Taittiriya Upanishad. Even though the Upanishad is intended for preaching the knowledge of the Brahman, there are some vows regarding food embedded in it. They are : “Censuring food should not be done. One should not abandon food. Food should be made plenty. If any guest comes home, hospitality should be extended to him. He should not be allowed to leave without taking food. This should be vow of life. For the sake of distribution, one should collect food by any means. ‘Please partake of food,’ thus the guest must be requested. Whoever distributes food with devotion, will get more food in the coming times. Those who distribute less, will receive less. The food obtained by a person, who does not distribute it, is wasteful. He, who eats without offering food to the gods, manes and guests, does not eat food, but partakes of his sins only.

The whole world, animate and inanimate gets energy from food only. Because of food only the world is sustained. All beings are born of food only. They live by food. They perish by food alone. It means that food is the cause of creation, sustenance and destruction. Moreover, a man gets a mind in accordance with the food he takes.

AP Inter 1st Year Sanskrit Study Material उपवाचकम् Chapter 2 अन्नं बहु कुर्वीत

There is no doubt that the mind and speech of a man develop in accordance with the food and water he consumes.

All the traditions praise charity. The greatness of distribution of food is realized well by sayings such as, ‘event though there are thousands of things to be given in charity, there is nothing that equals offering food. There may be or may not be satisfaction to the recipients of gold etc., given in charity, but the fered. The Puranas say that offering food is like offering life. Hence it is said, life is created by food, so one who offers food becomes giver of life.

This is the idea in the saying that food should be made plenty. By any means one should collect plenty of food, and offer it to those who seek food. By this, there will be universal peace. The donor also receives great joy.

अन्नं बहु कुर्वीत Translation in English

अद भक्षणे इत्यस्मात् धातोः अन्नशब्दः निष्पन्नः। अद्यते इति व्युत्पत्त्या अन्नम् इति रुपसिद्धिर्भवति। सर्वेषां प्राणिनां प्राणधारणम् अन्नाधीनं वर्तते। तच्चान्नम् आश्यखाद्य-पेयरुपेण त्रिधा वर्तते। सुलभतया भोक्तुं योग्यमन्नम् आश्यमिति, अधिकदन्तप्रयत्नेन। भोक्तं साध्यमन्नं खाद्यमिति, सुलभतया ग्रसितुं, पातुं च योग्यमन्नं पेयमिति भावः। भगवद्गीतायां अस्यान्नस्य भक्ष्य-भोज्य-लेह्या-चोष्यरुपेण चातुर्विध्यमुक्तम्। गीतायामपि उक्तम्-प्राणापानसमायुक्तः पचाम्यन्नं चतुर्विधम् इति।

The word Annam is derived from the root ‘adbakshane’. The form Annam is get etymologically as it is eaten it is called food. Sustenance of life is dependent on food for all beings. This food has three forms, eatable, chewable and drinkable. That which can be easily devoured is eatable, that which needs a lot of effort from the teeth is chewable, and that which can be easily swallowed or drunk is drinkable. In the Bhagavadgita four forms of food namely eaten, chewed, licked and sucked are mentioned. In Gita also it was also said – I digest the four varieties off food, getting associated with Prana, and Apana.

इदं चान्नं सत्त्व-रज-स्तमोभेदेन त्रिविधं वर्तते। तथाहि – चिरजीवनम, उत्साहः, कार्यकरणे शरीरसामर्थ्यम्, अरोगता, चित्तप्रसादः, प्रीति रित्येतेषां गुणानां विवर्धनाः रसयुक्ताः, स्नेहवन्तः, चिरतरशरीरोप कारहेतवः, दृष्टादृष्टदोषशून्याः सात्त्विका आहारासात्त्विकत्वमभिलषद्भिः आदेया भवन्ति।

Again, food is of three types based on the division of sattva (nuitritious), rajas (stimulating) and tamas (state) qualities. Those who desire pure energy should take the saattvik or pure food free from known and unknown defects, nourishing the body for a long time, full of nutrients and digestible, that increases the qualities of longevity, enthusiasm, bodily strength for work, health, happiness etc.

अतिकषायपदार्थः, अतिलवणम्, अत्युष्णपदार्थः अतिक्षारपदार्थः, अत्याम्लपदार्थः, अतिरूक्षातिदाहपदार्थाः राजसान्नवाच्या भवन्ति। ये राजसानं भुजन्ति, ते अनुपदमेव दुःखम्, शोक रोगं च प्राप्नुवन्ति। अतः श्रेयोर्थिभिश्चैव विधमनं परिहरणीयं भवति।

Substances, which are very astringent, salty, hot, pungent, sour, dry and cause burning sensation are called as stimulating or raajasa foods. Those who eat stimulating food will immediately get sorrowful, unhappy and sick. Hence people desiring prosperity should avoid such food.

AP Inter 1st Year Sanskrit Study Material उपवाचकम् Chapter 2 अन्नं बहु कुर्वीत

अर्धपक्वम्, अधिकपक्वम्, दुर्गन्धोपेतम्, अन्यभुक्तशेषम्, दिनान्तर पक्वम्, मांसादिकं चान्नं तामसान्नमिति कथ्यते। श्रेयोर्थिभिः तामसान्नं हेयं भवति।

Food that is half-cooked, over cooked, foul smelling, left over of others cooked days before, includes meat etc. is called stale or taamasika food. For people desiring prosperity taamasa food becomes avoidable.

अत्र रस्यादिवर्ग: सात्त्विकः, कट्टादिवर्गो राजसः अर्धपक्कदि वर्गस्तामस इत्युक्तमाहारवर्गत्रयम्। तत्र श्रेयस्कामै राजसं तामसं च हित्वा सत्त्ववृद्धये सात्त्विकाहार एव सेवनीयः।

Here in threefold division of food, the group of nuitritious substances is saatvika, the group of pungent substances is rajasa and the group of half-cooked substances is tamasa. Those desiring prosperity should avoid rajasa and tamasa foods, and take saatvika food only to increase vitality.

अन्नस्वीकारपद्धतिः चरकसंहितायां प्रतिपादिता। तथाहि – “उष्णमन्नमनीयात्। स्निग्धमाहारम् इन्द्रियाणि द्रढीकरोति। बलाभिवृद्धि मुपजनयति। तस्मात् क्षीर दधिघृतादिपदार्थयुक्तम् अन्नमनीयात्। जीर्णे एव भोजनं कुर्यात्। अजीर्णे भुजानस्य सर्वे रोगाः प्रजायन्ते। बलवर्धकमन्नमनीयात् । इष्टे देशे इष्टसर्वोपकरणमन्नं चाश्नीयात्। नातिद्रुतमनीयात्। नातिविलम्बितमश्नीयात्। अतिविलम्बितमश्नन् न तृप्तिमधिगच्छति। बहु भुते। अजल्पन्, अहसन्, अनन्यमनाश्च भुजीत। इदं ममोपशेत इदं नोपशेत इत्यभिसमीक्ष्य सम्यक् भुञ्जीत” इति। अर्थात् स्वस्य शक्तिं सामर्थ्यं च मनसि निधायआहारसेवनं करणीयम्।

The way of taking food is explained in Charakasamhita. It is said – hot food should be taken. Food containing oils makes the limbs strong and increases the strength. Hence food containing milk, curd, ghee etc. should be taken. When food taken earlier is digested, then only one should take food again. If one eats food while the food taken earlier is not yet digested, he gets all types of diseases. One should take food that gives strength. One should eat at a desired place food that is accompanied by the desired supplements. On should not eat too quickly. Nor should take too slowly. A slow eater is not satisfied, and eats much. One should eat without speaking, laughing or getting mind diverted. One should eat after considering well “this suits me, this does not suit me”. It means that one should eat keeping in mind his strength and ability.

अन्नविषयः वेदादिषु सम्यक् निरुपितः अस्ति। तैत्तिरीयोपनिषदि आहारस्य विषये भारतीयानां दृष्टि: स्फुटं दृश्यते। ब्रह्मविद्यायाः बोधनाय प्रवृत्तायां तस्यामपि उपनिषदि अन्नविषये कानिचित् व्रतानि विहितानि। यथा – “अन्ननिन्दा न कर्तव्या। अन्नं न परिहरेत्। बहन्नं कुर्वीत। यदि कोऽपि अतिथिः गृहमागच्छति तर्हि तस्मै अवश्यम् आतिथ्यं देयम्। आतिथ्यं विना सः न प्रेषणीयः। एतत् जीवनव्रतं भवेत्। येन केनाप्युपायेन दानार्थ बढ्नं प्राप्नुयात्। कृपया आहारं स्वीकरोतु इति अतिथिः प्रार्थनीयः। ये श्रद्धया आहारदानं कुर्वन्ति ते अग्रेऽपि अधिकम् आहारं प्राप्नुवन्ति। ये अल्पं यच्छन्ति ते अल्पमेव प्राप्नुवन्ति। यः अन्नदानं न करोति तेन लब्धमनं निरर्थकम। यः देवपितृऋषिभ्यः आताभ्यश्च अदत्वा स्वयमेव खादति सः अन्नं न खादति, प्रत्युत स्वस्य पापराशिमेव खादात इति।

The subject of food is well dealt with in the Veda and others. The attitude of the Indians towards food can be clearly seen in the Taittiriya Upanishad. Even though the Upanishad is intended for preaching the knowledge of the Brahman, there are some vows regarding food embedded in it. They are : “Censuring food should not be done. One should not abandon food. Food should be made plenty. If any guest comes home, hospitality should be extended to him. He should not be allowed to leave without taking food.

This should be vow of life. For the sake of distribution, one should collect food by any means. ‘Please partake of food,’ thus the guest must be requested. Whoever distributes food with devotion, will get more food in the coming times. Those who distribute less, will receive less. The food obtained by a person, who does not distribute it, is wasteful. He, who eats without offering food to the gods, manes and guests, does not eat food, but partakes of his hins only.

एतत् चराचरात्मक जगत्सर्वं अन्नादेव शक्तिसञ्चयं प्राप्नोति। अन्नकारणादव जगतः प्राणधारणं भवति। अनेनैव सर्वे प्राणिनः उद्भवन्ति। अन्नेनैव जीवन्ति। अन्ननेव मृत्यु चाप्नुवन्ति। अर्थात् सृष्टि – स्थिति – लयानां त्रयाणामपि अन्नमेव कारणं भवति। एवञ्च मनुष्यः “यादृशम् अन्न सेवते, तादृशमेव सम्पद्यते तस्य मनः। तथाहि”
अन्नं जलं यथा व्यक्तिरुपभुङ्क्ते निरन्तरम्।
तथा तस्य मनो वाणी भवेतां नात्र संशयः।। इति।

The whole world, animate and inanimate gets energy from food only. Because of food only the world is sustained. All beings are born of food only. They life by food. They perish by food alone. It means that food is the cause of creation, sustenance and destruction. Moreover, a man gets a mind in according with the food he takes.

Also –
There is no doubt that the mind and speech of a man develop in accordance with the food and water he consumes.

AP Inter 1st Year Sanskrit Study Material उपवाचकम् Chapter 2 अन्नं बहु कुर्वीत

सर्वे धर्माः दानं प्रशंसन्ति। सत्स्वपि सहस्राधिकेषु दानवस्तुषु नान्नदानसमें दानम् इत्यादिवचनैः अन्नदानस्य महत्त्वं सुविदंतमेव। स्वर्णादिंदानैः प्रतिग्रहीतर तृप्तिः जायते वा न वा। अन्नदानेन तृप्तिः अवश्यंभावी। अन्नदानं प्राणदानसममिति पुराणवचनम् || तथाहि – अन्नात्प्राणः प्रभवति अन्नदः प्राणदो भवेत्। इति।

All the traditions praise charity. The greatness of distribution of food is realized well by sayings such as, ‘event though there are thousands of things to be given in charity, there is nothing that equals offering food. There may be or may not be satisfaction to the recipients of gold etc., given in charity, but there will be satisfaction to those to whom food is offered. The Puranas say that offering food is like offering life. Hence it is said, life is created by food, so one who offers food becomes giver of life.

बह्वन्नम् कुर्वीतत्यस्यापि वचनस्यायमेवाशयः। यया कया च विधया बहन्न प्राप्य ये अन्नार्थिनः भवन्ति दानं कर्तव्यम्। तेन विश्वशान्तिः भवति । दाता च महत्सुखमवाप्नोति।

This is the idea in the saying that food should be made plenty. By any means one should collect plenty of food, and offer it to those who seek food. By this, there will be universal peace. The donor also receives great joy.

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