The Myth of Grand Feast History and Myth Are Always Controversial to Each Other and Have Deep Rooted in Human Development and Culture

CHAPTER I The Myth of Grand Feast History and myth are always controversial to each other and have deep rooted in human development and culture. According to Aristotle, “History is an account of the unchangeable past.” Hence, History is a narration of the events which have happened among mankind, including an account of the rise and fall of nations, as well as of other great changes which have affected the political and social condition of the human race.1Myths are fabricated collections of general tales which explain the past. It can be define as a traditional story, especially one concerning the early history of people or explaining a natural or social phenomenon, and typically involving supernatural beings or events.2. They are mostly based on a widely alleged but fake believes or ideas or in other words it is a misinterpretation of the truth. Sometimes myths overrule the history and make difficulties to identify the truth. Indian history is always under this superseding of such myths. Consequently, myths always reflected a colourful imaginary world rather than the historical realm. During the emergence of indological studies, many historians have unveiled the myth and history that were rooted in Indian minds.

1 A.M. John . J. Anderson, A Manual of General History, New York : Clark & Maynard Publishers, 1870), 1. 2Oxford Living Dictionaries 2

Sanskrit treatises also possess such kinds of myth and history together, especially the Sanskrit dramas. The epics R¡m¡ya¸a and Mah¡bh¡rata are deeply influenced the culture of Indian society. Not only in literary way but its impact extended in religious and cultural aspects also. Various myths, legends, art, festivals, rituals, regions etc. adapted the elements of these epics with some vernacular variations. Jawaharlal Lal Nehru points out this factor in his book Discovery of India: Everywhere I found a cultural background which had exerted a powerful influence on their lives. This backgroundwas a mixture of popular philosophy, tradition, history, myth, and legend, and it was not possible todraw a line between any of these. Even the entirely uneducated and illiterate shared this background. The old epics of India, the Ramayana and the Mahabharata and other books, in popular translations and paraphrases, were widely known among the masses, and every incident and story and moral in them was engraved on the popular mind and gave a richness and content to it. Illiterate villagers would know hundreds of verses by heart and their conversation would be full of references to them or to some story with a moral, enshrined in some old classic.3

3Jawaharlal Nehru, The Discovery of India, (Delhi: Oxford University Press, 1994,6th impression), 67.

Festivals like „R¡ml¢la‟, „Dasara‟, „Div¡l¢‟; places like KurukÀetra, Ayodhya, Mathura; Dwaraka etc. are some popular examples of this type of epic relations. Even though these epics are mainly focused on its north Indian background, south Indian cultures are also assumed its essence. In the Epic Mah¡bh¡rata, Kera½a-s, Co½a-s, P¡¸·y¡-s and Dr¡vi·a-s were frequently cited. The translation of Mah¡bh¡rata into Tamil („M¡p¡rataÆ Tamil‟)4 was encouraged by a famous ancient P¡¸·ya king „Ne¶uÆ Cezhiyan5‟. Moreover, there are many mythsareconnecting epic Mah¡bh¡ratawith south India. The myth of grand feast by Utiyan C®ral¡tan was also a result of the influence of Mah¡bh¡ratain south Indian culture. In this myth, king Utiyan C®ral¡tan served food for the entire army in the KurukÀetra war without any favouritism. The myths are addressing almost all aspects of common people such as name of a place, folk art, rituals and so on.Among these varied types,the myths about Annad¡na (donation of food) are needs special mention. Because, giving food for those who deserves is

4 Kaviyur Murali. Puran¡n£ru Oru Paddanam, (Kottayam: DC Books, 1999), 27. 5„Ne¶uÆ Cezhiyan‟was frequently praised in the Sangam Literature. He was well known for the war of „Talaiy¡la´k¡naÆ‟ against the combined army of Co½a-s and C®ra-s. This war occurred 150 years after the establishment of C®ra Dynasty. After the victory of this battle he conducted a ritual of „Ka½ave½vi‟ (sacrifice to the goddess with the cooked flesh and blood of enemies prepared in a burner made with the heads of three victims).

4 consider as a great work all over in the world. The donation of food or Annad¡na is considered as the best donation that anyone can perform. 1.1. The concept of Anna in Sanskrit literature The word „Anna‟ or „AnnaÆ‟ ismainly indicates „¡h¡ra‟ or food referring to „what is eaten is Anna‟. According to an Ayurvedic treatise Bh¡vaprak¡¿a, the Anna or food was categorized into six- C£Àya, peya, lehya, bhojya, bhakÀya and carvya.6It is consider as the foundation of life. It purifies both mind and body. The pr¡¸a 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 Anuv¡ka of Taittir¢yopaniÀad7, it is described that the „pr¡¸a‟ is associated with the Anna. ऄन्नं न िनन्ात ् । तदर् तं प्राणो वा ऄन्नम ् । शरीरमन्नादम ् । शरीरे प्राणः प्रितिितः तदते दन्नमन्ने प्रितिितम ् । स य एतदन्नमन्ने प्रितिितं वेद प्रितितिित । ऄन्नवानन्नादो भवित । महान ् भवित प्रजया पशिु भर्ब्रवर्रसेन । महान ् कीर्तयार ।8 Do not despise the Anna. It must be acknowledged as a v¤ta. The soul is Anna. The body eats then. And the body is dedicated to the soul. Pr¡¸a is embodied on the body. So this Anna is placed on

6अहारं षड्िवध祍र्ष्ू यं पेयं लें तथैव र् भो煍यं भक्ष्यं तथा र्र्व्यं ग셁ु िवाथोत्तरम ् ।। 7Taittir¢yopaniÀad is associated with the Taittir¢ya school of the Yajurveda. It is the seventh to ninth chapters of Taittir¢yaËr¡¸yaka- áikÀ¡valli, Ënandavall¢ and the Bh¤guvall¢. 8Commentary bySwami Mridananda, Taittir¢yopaniÀad Malayalam, Bh¤guvalli, (Thrissur: published by the Swami Sakrananda Ramakrishna Math, Puranattukara, 1998), 101.

5 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 Anuv¡ka, Anna is connected with the water and the glory as follows- ऄन्नं न पररर्क्षीत । तदर् तम ् । अपो वा ऄन्नम ् । 煍योितरन्नादम ् । ऄꥍस ु 煍योितः प्रितिितम ् । 煍योितष्यापः प्रितििताः । तदते दन्नमन्ने प्रितिितम ् । स य एतदन्नमन्ने प्रितिितं वेद प्रितितिित । ऄन्नवानन्नादो भवित । महान ् भवित प्रजया पशिु भर्ब्रवर्रसेन । महान ् कीर्तयार । Do not give up Anna. It is a v¤ta. 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 Anuv¡ka, the Anna is described as given below: ऄन्नं बहु कु वीत । तदर् तम ् ।पिृ थवी वा ऄन्नम् । अकाशोऽन्नादः। पिृ थर्व्यामाकाशः प्रितिितः। अकाशे पिृ थवी प्रितििता । तदते दन्नमन्ने प्रितिितम ् ।स य एतदन्नमन्ने प्रितिितम् वेद प्रितितिित । ऄन्नवानन्नादो भवित ।महान ् भवित प्रजया पशिु भर्ब्रवर्रसेन । महान ् कीर्तयार। A lot of rice should be made. It is a V¤ta 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,

6 attains the purification. He becomes the eater and eater of the Anna. He will be great with sons, richness, majesty and glory. ऄहमन्नमहमन्नमहमन्नम ् । ऄहमन्नादोऽहमन्नादोऽहमन्नादः । ऄह ं लोकोककृ दह ं लोकोककृ दह ं लोकोककृ त ् । ऄहमिमम प्रथमजा ऋतामय । पवू ं देवेभ्यो ऄमतृ मय नाभािय । यो मा ददाित स आदवे मावाः । ऄहमन्नमहमन्नमदन्तमाि । ऄह ं िवश्वं भवु नमभ्यभवाम ् । सवु ण र 煍योतीः य एवं वेद । आर्तयपु िनषद ् । 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 UpaniÀad says that he, who knows these facts he will get the result. Moreover, Taittir¢yopaniÀad acclaimed that the Anna is the supreme deity, i.e. „AnnaÆ Brahma‟. ऄन्नाप्रै जाः प्रजायन्ते । याः काश्चपिृ थवीं ििताः ऄथो ऄन्नेनैव जीविन्त । ऄथैनदिपयन्र्तयतः। ऄन्नं िह भतू ानां 煍येिम ् । तममात ् सवौषधम楍ु यते । सवं वै तेऽन्नमाꥍनसु िन्त योऽन्नं र्ब्ोपासते । ऄन्नाूतािन जायन्ते । जातान्यन्नेन वधरन्ते । ऄतेऽित्त र् भतू ािन । तममादन्नं तद楍ु यत आित ।।9 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

9Ibid.,102.

7 primary creature in this world. That‟s why it is famous in the name „SarvauÀadhi‟ (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 Taittir¢yopaniÀad starts the discussion of Brahma vidya by the narration of how Brahman created this universe- तममाा एतममादार्तमन अकाशः संभतू ः । अकशाायःु । वायोरि्नः । ऄ्नेरापः । ऄदभ्् यः पिृ थवी । पिृ थर्व्या ओषधयः । ओषधीभ्योऽन्नम ् । ऄन्नार्तप셁ु षः ।10 The Ëk¡¿a (sky) was born from that Brahman who was in the form of Ëtma. From Ëk¡sa the V¡yu (winds) was originated. The agni (fire) was born from the V¡yu. Agni was origin of the ËpaÅ (water). From ËpaÅ the oÀadhi-s (vegetation) was created. Then from this oÀadhi-s, the Anna was born. Finally the PuruÀa (the man) was born from the Anna. According to Ch¡ndogyopaniÀad11, the mind is fundamentally created of food. ऄन्नमयं िह सोम्य मन अपोमयः प्राणमतेजोमयी वािगित भयू एव मा भगवािन्वज्ञापयिर्तवित तथा सोम्येित होवार् ।12

10 Ibid.,102. 11The Ch¡ndogyopaniÀad is belongs to the S¡maveda. It is one of the largest UpaniÀad and has eight Prapa¶hakas. 12Ed. By Srininvas Sarma, Ch¡ndogyopaniÀad, (Varanasi: BharatiyaVidya Sansthan, 2014),392.

The mind is fundamentally created of food, the pr¡¸a is basically formed of water and the speech is actually formed of fire. Not only that, the Anna purifies both the body and mind. अहारशद्धु ौ सर्तवशिु द्धः सर्तवशद्धु ौ ध्रवु ा ममिृ तः । Purity of food leads to purity of internal organs. From purification of internal organs comes consistent memory. 1.2. Importance of Annad¡na in Sanskrit literature Even though there is many other d¡na-s (donation),the Annad¡na is always considered as the greatest donation. Because any other article does not make satisfaction for human being like the food. The best devotion in this world is none other than the donation of food to the deserved ones. It equally gives happiness to both the donor and receiver. There are many references about the greatness of Annad¡na in Sanskrit literature and some of them are mentioned here. 1.2.1 Annad¡na in the Veda-s The Veda-s are the available oldest scriptures and the earliest layer of Sanskrit literature. It consists of a collection of four works the Îgveda, the S¡maveda, the Yajurveda and the Atharvaveda. It discusses a variety of subjects relating the cultural and religious aspects of the ancient society. Naturally, the first references about the concept of Annad¡na can also identify from these Veda-s, particularly from the Îgveda and Atharvaveda.

 स आद ् भोजो यो गहृ वे ददाित ।13 (He is the real donor who donates food to his guests)  आन्र क्षध्ु यदभ्् यो वय असिु तं दाः ।14(Oh God Indra, kindly grants food and water to the hungry ones).  ऄह ं पर्ाꥍयह ं ददािम ।15(I cook and donate to others)  िहरण्यं 煍योितः पर्तो बभवू ।16(The person who organizes food for donation gets wealth and become prosperous).  स पर्ािम स ददािम स सजे । 17 (I cook, donate and also perform sacrifices) 1.2.2. Annad¡na in Sm¤¶i Literature The word Sm¤ti literally indicates remembrance stands for the literature which was continued for traditionally. Manu Sm¤ti, Y¡jµavalkya Sm¤ti, N¡rada Sm¤ti and Par¡¿araSm¤ti are the major texts included in the category of Sm¤ti literature. However, it is synonymous with the Dharma¿¡stras as illustrated by Manu (धमरशास्त्रं त ु वै ममिृ तः). The Dharma¿¡stras mainly focused on the Ëc¡r¡dhy¡ya (caste system, saÆsk¡ra-s, donation etc.) Vyavah¡r¡dhy¡ya (duties

13Dr. Balakrishnan Venganoor, The Îgveda (Malayalam translation), (Neyyattinkara, Thiruvananthapuram: Arshasri Publishing Co., December 2014), 992. 14Ibid., 987 15Dr. Balakrishnan Venganoor, Atharvaveda, (Neyyattinkara, Thiruvananthapuram: Arshasri Publishing Co., December 2014), 393. 16Ibid, 394. 17Ibid, 204.

10 and diplomatic activities of a king, different types of Vyavah¡r¡-s and the inheritance) and Pr¡ya¿citt¡dhy¡ya (atonement rites). 1.2.2.1. Annad¡na in the Manusm¤ti The Manusm¤ti is the most prominent text in the genre of Sm¤ti literature. Its authorship is attributed to sage Manu. According to P.V Kane, the period of Manusm¤ti was in between the first and second centuries Before the Common Era. It contains approximately 2694 verses in 12 chapters. In Manusm¤ti the Anna is described as follows: ऄ्नौ प्रमताहुितमसर्व्यगािदर्तयमपु ितिते । अिदर्तया煍जायते विृ टः वटृ रे न्नं ततः प्रजाः ।।18 When Yajam¡na dedicate the „havya‟ into the fire, it arrives to the Sun. From the sun, it reaches to the Earth in the form of rain and again it reaches to the living beings in the form of their food. 1.2.2.2. Annad¡na in Y¡jµavalkyasm¤ti The Y¡jµavalkya Sm¤ti is one among the prominent sm¤ti texts. It is dated between the third to fifth centuries of Common Era. The text is composed in verse style with three parts, namely Ëc¡ra K¡¸da (customs), Vyavah¡ra k¡¸·a (judicial process) and Pr¡ya¿citta k¡¸·a (crime and punishment, penance). This text also referred about the importance of Annad¡na.

18Ed. By Pt. Gopala Sastri Nene,The Manusm¤ti with Manu¡rtha Mukt¡vali commentary of Kalluka Bha¶¶a, (Varanasi: Chaukhamba Sanskrit Sansthan, 2006), verse No 3/ 76, 118.

ऄन्नं िपतमृ नष्ु येभ्यो दये मꥍयन्वह ं जलम ् । मवाध्यायं र्ान्वह ं कु यारन्न पर्ेदन्नमार्तमने ।।19 One should daily offer food to ancestors and human beings and if it is not possible, to be offered water daily. He should daily study Veda-s and should not cook only for himself. सर्तकृ र्तय िभक्षवे िभक्षा दातर्व्या सरु ताय र् । भोजये楍र्ापतान्काले सखसम्बिन्धबान्धवान ् ।।20 One should give food donation to the beggars and Brahmac¡r¢-s with honour. If the friends, siblings or relatives arrive at home, should be give food with possible resources and esteem. 1.2.3. Annad¡na in The Mah¡bh¡rata The Mah¡bh¡rata,is one of epic work in Sanskrit and its authorship is attributed to Vy¡sa. Even though, the text mainly deals with the disorders between the Kaurava-s and P¡¸·ava-s, it also includes many other narratives based on various myths through eighteen parva-s (chapters). The Mah¡bh¡rata also gives some aspects about the donation of food as mentioned below. प्राणान ् ददाित भतू ानां तेजश्च भरतषरभ । गहृ मभ्यागतायाश ु यो दादन्नमिथरने ।।21

19The Y¡jµavalkyasm¤ti with the commentary B¡lakr¢·a of Vi¿var£p¡ch¡rya, Edited by Mahamahopadhyaya T. Ganapati Sastri, New Delhi: Munshiram Manoharlal Publishers, Pvt. Ltd, 1982 (2nd Edition), 47. 20Ibid., 45. 21 The Mah¡bh¡rata, Anu¿¡sana parva, Translated into English from Original Sanskrit text MN Dutt, Ishvar Chandra, (Delhi : Parimal Publications, 2006), 68.

The one who gives food to the deserved peoples actually gives life and shine to them. ऄन्नमेव मनष्ु याणां प्राणानाहुमरनीिषणः । त楍र् सवं नरर्व्याघ्र पानीयार्तसम्प्रवतरते ।। तममार्तपानीयदानाै न परं िवधते क्विर्त ् । त楍र् दान्नरो िनर्तयं य आ楍छेूितमार्तमनः ।।22 Food is the life of all living organisms. Hence, there is nothing greater than the donation of food and drinks. The one who gives food and drinks to others will achieve his desires. In the Anu¿¡sana parva, Bh¢Àma explains the greatness of Annad¡na and jalad¡na to YudhiÀ¶hira as follows- न तममार्तपरमं दानं िकि祍र्दमतीित मे मनः । ऄन्नार्तप्राणभतृ मतात प्रवधरन्ते िह सवरशः ।। तममादन्नं परं लोके सवरलोके ष ु कथ्यते । ऄन्नालं र् तेजश्च प्रािणनां वधरते सदा ।।23 I believe that there are no other donations greater than Annad¡na because all living beings are born from the Anna and they sustains because of Anna. So, Annad¡na is considering as the biggest d¡na in this world. The „bala‟ (strength) and „tejas‟ (the vitality) of living beings always depends upon Anna. 1.2.4. Annad¡na inPur¡¸a-s The Pur¡¸a-s are a vast genre of literature which deals with a different range of topics, especially many legends and symbolised

22Idem. 23Idem.

13 narrations. There are prominently eighteen Mah¡pur¡¸a-s and Upapur¡¸a-s in this branch. Each Pur¡¸a is composed with five major characteristics – Sarga (Creation), Pratisarga (destruction), VaÆ¿a (different clans of saints and gods), Manvantara (time) and VaÆ¿¡nucarita (genealogy of different sages and kings). 24 Also, the Pur¡¸a-s deals with many other subjects like myths, biographies, art, architecture, medicines, geography, pilgrimage, charities, rituals and many more. Amongst these subjects the d¡na (donation) is a prominent subject of almost all Pur¡¸a-s. They discussed about different d¡na-s as a part of any rituals, duty of a householder or expiation. Here, some references about Annad¡na in different Pur¡¸a-s are discussed below. 1.2.4.1.Annad¡na in Agnipur¡¸a The Agnipur¡¸a is one among the major eighteen pur¡¸as. It contains about 381 chapters and 16000 verses. It can be consider as an encyclopaedic Pur¡¸a work discussing different topics such as narration about rivers, forests, towns, Ayurveda, herbs, education, duties of a king and ministers, law, taxation and stories from the R¡m¡ya¸a and Mah¡bh¡rata. When the discussion about various donations, the text referrers about the importance of Annad¡na.

24सगरश्च प्रितसगरश्च वंशो मन्वन्तरािण र् । वंशानर्ु ररतं र्ैव परु ाण ं प祍र्लक्षणम ् ।।

ऄन्नदानार्तपरं नािमत न भतू ं न भिवष्यित । हमर्तयश्वरथदानािन दासीदासगहृ ािण र् ।। ऄन्नदानमय सवारिण कलां नाहिर न्त षोडशीम ् । कृ र्तवािप समु हर्तपापं यः पश्चादन्नदो भवेत ् ।। सवरपापिविनमरक्तु ो लोकानाꥍनोित र्ाक्षयान ् । पानीयं र् प्रपां दर्तवा भिु क्तं मिु क्तमवाꥍनयु ात ् ।।25 None of the other donations can go above food donation. The donations like elephant, horse, chariot, male and female servants and houses are not equal to food donation. If a sinful man performs Annad¡na he will free from his guiltiness and attains immortal worlds after his death. The donation of drinking water and water containers to travelers helps to get all type of enjoyment in his life and after death it assists to attain salvation in the eternal world. तममादन्नं सदा देिह िद्धया नपृ सत्तम । र्ब्हर्तयािदकं पापं ऄन्नदमय प्रणश्यित ।। ऄन्नदानार्तपरं दानं न भतू ं न भिवष्यित । पण्ु यं यशमयमायष्ु यं बलपिु टिववधरनम ् ।। सवरमन्नमय दानेन भवतीित िविनश्चयः ।26 Oh king! So always give food carefully. One who gives food will free from his all sins, even his „brahmahatya‟ (the murder of a brahmin) sin also. There is no donation greater than Annad¡na in the past and future. There is no doubt that a person can enhance his virtue, fame, strength by performing Annad¡na.

25Agni Pur¡¸a, with Hindi translation by Acharya Sivaprasad Dwivedi, (Delhi: Chaukhamba Samskritha Pratishthan, April 2009), 428. 26Ibid, p

1.2.5. Annad¡na in Brahm¡¸·apur¡¸a The Brahm¡¸·apur¡¸a contains 156 chapters and 12000 verses. It provides a detailed description about the entire universe (Brahm¡¸·a) and thus the text became famous in the name Brahm¡¸·apur¡¸a. The text is also notable for its variety of subjects like philosophy, áaivism, áaktism, VaiÀ¸avism, geography and description of dynasties. This work also gives references about the annad¡na. ऄन्नाूतािन जायन्ते जीविन्त प्रभविन्त र्। जीवदानार्तपरं दानं नान्यिर्तक祍र्न िवते ।। ऄन्ना쥍लोकाः प्रितििन्त लोकदानमय तर्तफलम ् । ऄन्नं प्रजापितः साक्षात्तेन सवरिमद ं ततम ् ।। तममादन्नसमं दानं न भतू ं न भिवष्यित ।।27 The organisms were originated from the food and their existence also depends on food. For this reason, none of the donations can go beyond the donation of life (food). The base of this world is Anna itself. The Praj¡pati is none other than Anna and this world‟s existence is caused by Anna. That‟s why there is no other donation equal to food donation in the past and never will be in the future also.

27The Brahm¡¸·amah¡pur¡¸aÆ of Maharshi Vyasa with Nirmala Hindi commentary (Vol I.& II.) by Prof. Dalvir Singh Chauhan, (Varanasi : Chaukhamba Sanskrit Series Office, 2016). 543.

1.2.6. Annad¡na in Matsyapur¡¸a The Matsyapur¡¸a is one among the oldest pura¸a-s with 291 chapters and 14000 verses. It is notable for the subjects like áaiva and VaiÀ¸ava related narrations, religious festivals and customs, duties of a king and government, different architectural references related to rituals. It refers about the donation of food while discussing about various donations. ऄन्नदान ं यथाशक्र्तया कत्तरर्व्यं भिू तिम楍छता । ऄन्नहीनः कृ तो यममात ् दिु भरक्षफलदो भवेत ् ।।28 If somebody wants luxury he should perform food donation according to his capability. The sacrifices becomeworthless without food donation. ऄन्नहीनो दहरे ाट ं मन्रहीनमत ु ऋिर्तवजः । यटारं दिक्षणाहीनं नािमत यज्ञसमो ररपःु ।।29 The nation will perish without food donation. Without Mantra-s the Îtvik-s will be destroyed. Similarly, if a sacrifice performs without donation, there is no other enemy like it. ऄन्न ं र्ब् यतः प्रोक्तमन्ने प्राणाः प्रितििताः । ऄन्नाविन्त भतू ािन जगदन्नेन वत्तरते ।। ऄन्नमेव ततो लक्ष्मीरन्नमेवजनादरनः ।30

28 ár¢matsyapu¤¡¸¡Æ, (vol. II), Hindi Translation by Dr. Sraddha Shukla, (Delhi: Nag Publishers, 2004), 574. 29 idem 30Ibid, 837.

Anna is the Brahma itself. The life paved in the Anna. The organisms are originates from the Anna and the world sustains because of the Anna. Therefore, Anna is the goddess LakÀm¢ and the lord ViÀ¸u is none other than Anna. ऄन्नेन िविधना यमत ु दाद ् धान्यमयं िगररम ् । मन्वन्तरशतं साग्रं देवलोके महीयते ।। ऄꥍसरोगण-गन्धवैराकीणेन िवरादता । िवमानेन िदवः पिृ मायाित मम िनषेिवतः । धम्मरक्षये राजरा煍यमाꥍनोतीह न संशयः ।।31 One who donates a mountain of food, i.e. huge amount of food; he will stay at the heaven for a hundred of Manvantara-s. He can travel anywhere in the celestial world in a divine aeroplane surrounded by the Apsar¡-s, Ga¸a-s and Gandharva-s. When his sanctity becomes weak, he will take rebirth in a noblest royal clan. 1.2.7. Annad¡na in Padmapur¡¸a The Padmapur¡¸a is the second largest Pur¡¸a after the Skandapur¡¸a. It contains approximately 55000 verses and notable for its composition and subjects like cosmology, mythology, genealogy, rivers and seasons, pilgrimage, festivals, discussion on ethics and guest hospitality. It discusses about the Annad¡na as given below. गजतरु गसहस्रं गोकु लं कोििदानं कनकरिर्तपारं मेिदनी सागरान्तम ् ।

31idem

उभयकु लिवशद्धु ं कोििकन्याप्रदानं निह निह बहुदानं ऄन्नदानमसमानम ् ।। None of the following donations like thousands of elephants and horses, one Crores of cows, golden vessels, land up to the sea and Crores of aristocratic maidens are equal to the donation of food (Annad¡na). क्षिु धते यः प्रय楍छेत ऄन्नं िद्धासमिन्वतः । र्ब्णो भवने सो वै र्ब्णा सहमोदते ।।32 He, who gives food to the hungry one with all care and respect will reach the Brahmaloka and enjoys with Brahma. 1.2.8. Annad¡na in V¡yu Pur¡¸a The V¡yu pur¡¸a approximately contains 24000 verses in 112 chapters. It contains four divisions Prakriya p¡da, AnuÀa´ga p¡da, Upodgh¡ta p¡da and UpasÆh¡ra p¡da. It is noteworthy for the discussions about the m¡h¡tyamas like Gay¡m¡h¡tyma, caste systems, penance, dharma and customs. िक्षप्रमर्तयष्ु णमिक्लट ं दादन्नं बभु िु क्षते । सर्व्य祍जनं सदा िमन्धं भक्ष्या सर्तकृ र्तय यर्तनतः ।।33 Hot and well-cooked food may rapidly offer to the starving one. After honouring them properly, the vegetables or condiments should be offered with devotion and with efforts. ऄन्नदानार्तपरं दानं िवते नेह िकं र्न ।

32Ibid., 33Vayupur¡¸aÆ with Hindi translation, Ramapratap Tripathi Sastri, Prayag: Hindi Sahitya Sammelan, 1987, 132.

ऄन्नाूतािन जायन्ते जीविन्त र् न संशयः ।।34 A donation beyond food donation does not exist in this world. There is no doubt that, living beings take birth from food and sustain by it. 1.2.9. Annad¡na in Var¡hapur¡¸a TheVar¡hapur¡¸a contains 24000 verses and 218 chapters. It includes mythology, particularly the Var¡ha incarnation of ViÀ¸u to save the earth (P¤thv¢) at the time of flood. It also referred Annad¡na when Var¡ha described the story of king áv®ta to Dhara¸¢ (Earth) as an answer to her question about v¤ta-s. ऄन्नदानं ददद ् राजन ् सवरकालसखु ावहम ् । ऄन्नेन र्ैव दत्तेन िकं न दत्तं महीतले ।। सवेषामेव दानानां ऄन्नदानं िविशष्यते । ऄन्नाविन्त भतू ािन ऄन्नेनैव र् वद्धरते ।। तममात ् सवरप्रयर्तनेन ऄन्नं ददमव भपू ते ।।35 Oh king! Always giving food makes sure all comforts. Annad¡na is excellent amongst all donations. Living beings are originated from Anna and they increases due to Anna. So donate food always. रर्तनहमे प्रदानेन भोगवान ् जायते नरः । ऄन्नदानप्रदानेन सवरकामैमत ु तिपरतः ।36

34Idem. 35Varahapur¡¸a with Hindi Translation, tr. Chaudhari Sreenarayan singh, (Varanasi: Sarvabharatiya Kashirajanyas, 1904), 346. 36Idem.

The donation of jewels and gold to someone makes hima materialist. But the food donation gives complete satisfaction to the receiver. 1.2.10. Annad¡na in ViÀ¸£dharmottarapur¡¸a The ViÀ¸udharmottarapur¡¸a is a prominent pur¡¸a works deals with different subjects.In additionto the usual myths and stories, it mentioned the subjects like architecture, sculpture, painting, anatomy, medicines, music, grammar, lexicography and so on. The period of ViÀ¸udharmottarapur¡¸a can be place between CE 400 and CE 50037. The work also proclaims the greatness of Anna¡na and it asked to perform Annad¡na for any deserved one without any special criterion. सवेषामेव दानानामन्नदानं िविशष्यते । ऄन्नदानार्तपरं दानं न भतू ं न भिवष्यित ।। नार पारपरीक्षा मयान्न कालिनयममतथा । न र् देशपरीक्ष्योर दये मन्नं सदवै तत ् ।। श्वभ्यश्च श्वपर्ेभ्येश्च पिततेभ्यमतथैव र्। िििमकीिपत्ङानां दये मन्नं सदवै त ु ।। 38 The donation of food is excellent among the entire donations. There is no other donation greater than the Annad¡na does not exist

37Dr. Shah Priyabala, The ViÀ¸udharmottara Pur¡¸a, (Ahemadabad: The New Order Book Co., 1990), 440. 38 idem.

21 before and will not happen in future. Always give food without considering the eligibility, time, rules and country of the receiver. The Anna is the life of the world and the soul also connected with it. The donor of food is the donor of life and thus he becomes the donor of everything. भक्ष्यदः मवगरमाꥍनोित शिलोकन्त ु भो煍यदः ।। 7 लेदोꥍसरसां लोकं वसनू ामिप र्ोष्यदः । वा셁णं लोकमाꥍनोित तदा पानप्रदो नरः ।। 8 पानकािन सगु न्धीिन शीतलािन प्रय楍छतः । These verses are about the donation of different types of food. One who gives cooked food will reach heaven and one who gives edible provision will reach the Indra loka (heaven). The giver of lehya (the food for lick up) will reach the world of Apsar¡-s (celestial ladies) and the donor of c£Àya (juice like drinks) will reach the world of Vasu-s.39 The donor of p¡naka (sweaty drinks) will attain the world of Varu¸a. They should give the cool drinks with good flavours. सवरकामसमद्धृ ः मयान्नार कायो िवर्ारणा ।।9 परमान्नप्रदानेन तिृ िभरवित शाश्वती । िपपासमानो िियते गवां लोके महीयते ।। 10 यो दादपररिक्लटमन्नमध्विन वतरते । िान्तायादृटपवू ारया तमय पण्ु यफलं महत ् ।। 11 सहस्रपररवेष्यन्त ु नरकं न ग楍छित । िवमानेनाकरवणेन मवगरलोके महीयते ।। 12

39धरो ध्रवु श्च सोमश्च िवष्णश्चु ैवािनलोऽनलः प्रर्तयषू श्च प्रभासश्च वसवोऽटौ िमात ् ममतृ ाः ।।

The donation of food will give everlasting satisfaction to the donor. The one who gives food and drinks for the thirsty people will reach the „goloka‟(गोलोकः)40 after death. The donor of food for a tired one becomes free from his thousands of sins and will not fall in hell. He will reach the heaven in sunshine like celestial aircraft. ऄपहन्यात्तथाि वप्रा एकमयात्तरमय यर्तक्षधु ा । तेनासौ कमरणा प्रेर्तय महर्तफलमपु ानुततु े ।। यिदटतमं लोके यश्चामय दियतं गहृ े । तत्तद्गणु वते दये ं तदवे ाक्षय्यिम楍छता ।। ऄन्नदानेन कतरर्व्यं पारावेक्षणमण्विप । ऄन्नं सवर दातर्व्यं धमरकामेन वै िजाः । सदोषोिप त ु िनदोषं सगणु ेितगणु ावहम ् ।। तममार्तसवरप्रयर्तनेन दये मन्नं सदवै त ु । िवाध्ययनसक्तानामन्नदानं महाफलं ।। शभु ानामꥍयथान्येषां कमरणां िजपङु ्गवाः । यमयान्नमपु य祍ु जानो नरः कमारिण साधयेत ् ।। कमरः साधयतः पण्ु यमन्नदाता तथानुततु े ।41 Moreover- बाले िीडनकं दत्त्वािमटमन्नं तथैव र् । फलं मनोहरं वािप ऄि्नटोमफलं लभेत ् ।। आटान्नं मानवो दत्त्वािमटान्नािन त ु कांक्षताम ् । ऄक्षयं फलमाꥍनोित मवगरलोकं र् ग楍छित ।।42 If anybody donates toys and favourite food and fruits to children he will attain the benefits of an „AgniÀ¶oma‟ sacrifice. If a

40The Goloka is an eternal world of the deities K¤À¸a and R¡dh¡. 41idem 42 Ibid, III Kha¸·, 396

23 man donates favourite food items for one who wants it, the donor will attain everlasting virtues and can reach the heaven after his demise. 1.2.12.Annad¡na in Subh¡Àita-s Apart from the religious works there are some verses referring Annad¡na are also famous as subh¡Àita-s. Some of them are given below. ऄन्नदानार्तपरं दानं न भतू ं न भिवष्यित । ऄन्नेन धायरते सवं जगदते 楍र्रार्रम ् ।। There is nothing greater than the donation of food in the past and will not be in the future. The whole movable and unmovable creatures of this world is sustains because of the Anna. ऄन्नदाता भयराता कन्यादाता तथैव र् । जिनता र्ोपनेता र् प祍र्ैते िपतरः ममतृ ः ।। The following are considered to be the five fathers of a person: the donor of food, the protector from fear, the donor of young girl in marriage, the biological father and the preceptor. ऄन्नदानं महादानं िवादानं महत्तरम ् । ऄन्नेन क्षिणका तिृ िः याव煍जीवं त ु िवया ।। The giving of food is great, but the donation of education is greater than Annad¡na. Because the Annad¡na gives a short time satisfaction but the education gives a lifelong satisfaction. ऄन्न ं िवधारा िविहतं मर्तयारनां जीवधारणम ् । तदनादृर्तय मितमान ् प्राथरयेन्न त ु िक祍र्न ।।

The food is proclaimed by the creator to sustain all the living beings. A man should not disrespectful to the food and seek for anything else. मटृ ान्नदाता शरणाि्नहोरी वेदान्तिव楍र्न्रसहस्रजीवी । मासोपवासी र् पितरता र् षड्जीवलोके मम वन्दनीया ।। I salute the six persons in this living world - the person who gives delicious food, the one who perform Agnihotra, the one who is Vedanta scholar, the one who sees a thousand of full moons, the one who fasts every month and the woman with chastity. वस्त्रदानफलं रा煍यं पादकु ाभ्यां र् वाहनम ् । ताम्बलू ाोगमाꥍनोित ऄन्नदानार्तफलरयम ् ।। The donation of dress will give the kingdom, as a result of donating foot wares one can attain the vehicle, the donation of t¡mb£la gives the luxury. But as result of food donation one can attain all these three things. 1.3. Popular Stories on Annad¡na The epics and pur¡¸¡-s are describes many stories regarding the importance of food. The stories about the service of food such as emperor áibi, Rantideva, King áveta and AkÀayap¡tra story of P¡¸·ava-s are some popular legends about Annad¡na. They were always careful that to fulfill the necessity of the needs. Two or three are briefed below.

1.3.1 Donation of emperor áibi áibi was the son of U¿in¡ra, an emperor of the lunar dynasty. He was well known for his charity and selflessness. There is a popular tale about the qualities of him. Once when áibi was enthroned in his assembly hall, a frightened dove came into his lap and asked for shelter from an eagle. The king agreed to save the dove from the eagle. Meanwhile, the eagle also came to the assembly hall and asked the king to give up the dove, but the king rejected it. The eagle reminded the king that the dove is his „Anna‟ and the king should not interfere in the matter of his food. áibi offered another food for the eagle, but not this dove. The eagle asked the flesh equal to the weight of the dove. The king offered his own flesh to the eagle. He put the dove in a side of the balance and he put a piece of his flesh from the thigh on the other side. But it was not equal to the dove‟s weight and he repeated the process several time. Finally, áibi himself sat on the balance. At that time the dove and eagle were disappeared and the deities Agni and Indra were appeared in that place. They tried to examine the charity of áibi and they pleased and blessed him. 1.3.2.Story of Rantideva Rantideva was a successor of Bharadv¡ja clan. Even though he was a king, he led a simple life and spent all his wealth in donation. Once, after fourty seven days of fasting he and family started to break the fast with some milk made food and drinking water. When they

26 ready to eat it, a guest came and requested some food. He gave a share of the food. After the departure of the guest, Rantideva and family again started to break their fast. Meanwhile, anotherstarving guest came there and asked some food and they gave a share to him. When they again started to eat a man with four dogs came there and requested food for him and his dogs. Rantideva gave the remaining food for him and his dogs. Finally, Rantideva decided to break the fast with the remaining drinking water. When he took it for drinking, he heard a thirsty man‟s cry and he gave the water to that man. Thus, Rantideva donated the entire food for the requiring people. Suddenly those guests were changed into the form of trinity- Brahma,ViÀ¸u and áiva and they blessed him. Here also, this story proclaims the greatness of donating food for the required ones. 1.3.3. Story of King áveta áveta was a ruler of Ilav¤tavarÀa43. He was such a generous ruler and because of his good deeds he attained heaven after his demise. King áveta enjoyed many heavenly bliss and delicious food in the heaven except the rice. He wished to eat the rice and so he returned place where his funeral occurred. The ashes were still in the place and áveta started to lick the ashes to satisfy his desire to eat rice. Many days áveta repeated this process and one day sage

43 Ilav¤tavarÀa was a part of Jambudv¢pa. King Ilav¤tavarÀa was the first king of that region. Later, the country became famous in his name.

VasiÀ¶ha saw the soul of áveta licking remain of his own dead body. áveta asked VasiÀtha the reason behind this bad luck. VasiÀ¶ha replied that when the king was alive he donated everything except the Anna on the day of Dv¡da¿i after performing the Ek¡da¿¢ vrata. After some atonements the soul of áveta free from the bad luck of eating his own dead body. Similarly there is another mythical story about Kar¸a that he was forced to fall in the Naraka (hell), because Kar¸a neither performed the donation food in life. 1.3.4. The legend of AkÀayap¡tra The AkÀayap¡tra (never-ending vessel) is given to YudhiÀ¶hira by S£rya which helps to get a limitless supply of food to P¡¸·ava-s every day. On the exile days of P¡¸·ava-s, many visitors came to forest to meet them and it became difficult to arrange food for them due lack of provisions. As a solution for this, YudhiÀ¶hira prayed to S£rya and achieved a never-ending vessel from him. With the help of this vessel, they were enabled to continue their distribution of food without any obstacles. These stories are proclaims the importance of Annad¡na. The heroes of all these stories made sacrifices to arrange food for the satisfaction of the receivers and to complete their individual dharma as a householder.

1.4. The role of Annad¡na in Indian culture In Indian culture, Annad¡na has always considered as sacred duty for a long period. Though the donation of food has to be performed by everyone based on their capacity, it is especially considered as one among the „g¤hasthadharma‟ (Responsibility of a householder). Not only that, the important duty of a king is to protect his people, not just by power, but also by fulfil their needs especially by food donation. Moreover, Anna is worshipped as a deity and the goddesses like „Annap£r¸¡‟44and „Dh¡nyalakÀm¢‟45concepts are also asserts the relevance of Annad¡na in Indian society and culture. Almost all the rituals, festivals and celebrations of India include the distribution of food as a part of it. None of the rituals or celebration is complete without it. The myth of grand feast or PeruÆco¼¼u may be influenced by these concepts about Annad¡na and it beautifully applied to this myth. 1.5. The Grand feast in Sangam Literature The word Sangam or Ca´kaÆ is the Tamil form of a Sanskrit word „Sa´ghaÆ‟, which means „association‟. In the case of literature, the „Sangam‟ was an academy of literary activists such as poets and scholars, existed in the ancient Tami½akam. It flourished in the last

44Annap£r¸¡ is a goddess concept of food and nourishment who is the form of P¡rvat¢, the consort of áiva. 45Dh¡nyalakÀm¢ is one of the eight forms (AÀ¶alakÀm¢) of Mah¡lakÀm¢. She has been worshiped as the goddess of Agricultural wealth.

29 centuries of BCE and extended up to the first three centuries of the Common Era. The Sangam poets were headquartered at Sundare¿vara temple in Madurai and was patronized by the P¡¸·ya, C®ra and Co½a rulers.46 Scholars opine that Sangam can be divided into three categories viz. „Mutal Ca´kaÆ‟ (First Sangam), „I¶ai Ca´kaÆ‟(Middle/Second Sangam) and „Ka¶ai Ca´kaÆ‟ (Final/Third Sangam), but there is no any strong evidences or historical references to prove it.47 Even today, the reckoning of the chronology of the Sangam period is not confirmed and historians have different opinions about it. Some of the opinions are discussing below. According to K. A. Neelakantha Sastri, the date of Sangam literature may be identified by synchronizing historical references of Gajab¡hu-I of Ceylon 48and C®ran Ce´ku¶¶uvan49. The date of Gajab¡hu‟s reign has been fixed at about 173-95 CE, and this may the time when C®ran Ce´ku¶¶uvan also flourished. On this basis, the Sangam age may fix from 100 CE-250 CE.50 Another historian H.A.N

46 Kaviyoor Murali, Puran¡nooru Oru Paddanam, (Kottayam: DC Books,1999), 17. 47Idem. 48 Gajab¡hu-I (173-195 CE) was a Ceylon King. The Buddhist treatise Mah¡vaÆ¿a referred him as a contemporary of C®ran Ce´ku¶¶£van. 49 C®ran Ce´ku¶¶uvan (Ka¶al Pirako¶¶iya C®ran) was a prominent C®ra king. The Tamil Epic poem Cilappatik¡ram referred him. 50 K.A Neelakantha Sastri, History of South India, (Madras: Oxford University Press, 1966), 112.

Sastri also declared the age of Sangam literature was in between the100th CE- 250th CE. In the introduction of Kalittokai51 published from Kerala Sahitya Academy, the Sangam period is denoted as 498 CE to 817 CE. He came to this declaration by referring H¡l¡syam¡h¡tmyaÆ52, several myths and citations from earlier poems. G. Vaidyanatha Aiyyer, a commentator of Pati¼¼upatt53 states that first to fourth centuries of Common Era can be considered as the Sangam period of Tamil literature54. V. R. Paramesvaran Pillai, translator of Puran¡n£rualso assigned that first few centuries of the Common Era might be the Sangam period55. According to the observations of Prof. Elamkulam P. N. Kunjan Pillai, the Sangam age can be placed between the 5th and 6th centuries of Common Era56. He points out his views on the following way:

51Kalittokai included as the 6th text of „E¶¶utokai (collection of 8 texts)‟ division of Sangam literature. The word „Kali‟ means beautiful poem and „Tokai‟ means collection. It is an „Akam‟ type poem which contains 149 songs in 5 divisions namely P¡laikkali, Kuriµcikkali, Mullaikkali, Marutam kali and Neytal Kali. 52H¡lasyam¡h¡tmyam is the text deals with the praise of Lord Sundare¿vra (áiva) of the Madhurai temple. 53Pati¼¼upatt is the 4th text of E¶¶utokai. Ten poets made per ten poems for ten kings of the C®ra dynasty, totally 100 poems. The first and last „ten‟ poems (patikaÆ) were lost permanently and now there is only 80 poems left in this text. 54 Kaviyoor Murali, Puran¡nooru-Oru Paddanam,(Kottayam: DC Books,1999), 20. 55Idem. 56 Sivasankaran Nair K., Prachinakeralathinte Charithram, (Kottayam: DC Books, July 2017), 7

31 apart from the „M£v®nta-s‟57, the Sangam literature mentions different reigns such as „Ka¶aÆba-s‟, „Ka´ka-s‟, „P¡¸a-s‟ and „Moriya-s‟. He refers these dynasties as the ‘KadaÆba-s’, the ‘Ga´ga- s’, the ‘B¡¸a-s’58 and the ‘Mauryans’ respectively. By analyzing the references of these dynasties in the Sangam literature, he calculated the chronology of the Sangam age. But another historian K. Sivsankaran Nair declined this observation of Prof. Elamkulam P. N. Kunjan Pillai on the basis of some findings about these dynasties. According to his opinion, the reference of Ka¶aÆba-s in the Sangam works denotes the „Nanna‟ clan of Tu½un¡¶u. K. Sivasankaran Nair opines that the Nanna clan had another name „Ka¶aÆba-s‟ because the „Ka¶ambu‟ tree was their official tree. So that, it is clear that they were not the „KadaÆba-s of Vanav¡si‟(C.E 350)59as Prof. Elamkulam Kunjan Pillai assumes. K. Sivasankaran Nair again pointed out that the Ka´ka dynasty was migrated from the banks of

57 The trinity of C®ra, Cola and P¡¸·yas were referred by the term „M£v®nta-s‟ in Sangam works. The word „V®nta‟ means „Indra‟and the term M£v®nta-s represents the three superpowers of C®ra, Co½a and P¡¸·ya reigns. 58The B¡¸¡-s (4th Century CE) was a native Kannada kingdom of South India. They claimed their heritage from the Asura King Mah¡bali and accepted its name from B¡¸a, the son of Mah¡bali. They had their capital city at different places according to different periods, such as Kolar and Gudimallam. 59The KadaÆba Dynasty (345 CE- 525 CE) was a prominent reign of Karnataka that ruled the area of Vaijayanti or Banav¡si in the present Uttara Kannada district. This dynasty was founded by Maurya áarman in 345 CE. The KadaÆba Dynasty was a notable one because it was the first traditional empire to use Kannada language at an administrative level.

32 the Ganges to Karnataka who were originally the M¡gadha-s, by heritage. But, Prof. Elamkulam Kunjan Pillai misinterpreted them as the „Ga´ga‟60 clan of south India, similarly he misapprehended the word P¡¸a-s (the singers) also to the „B¡¸a-s‟. Prof. Elamkulam Kunjan Pillai assumed the term Moriyar-s from the „C¡l£kya‟ dictums and he noted their epoch after the first centuries of Common Era. However, in the opinion of K Sivasankaran Nair the Moriyar-s were alreadyoccupied the Maharashtra and Karnataka regions since 2ndcentury BCE.61 Thus K. Sivasankaran Nair discards the opinions of Elamkulam Kunjan Pillai about the Sangam epoch and accepted the opinion that the Sangam Era was between the 1st and 3rd centuries of BCE.62 Another renowned historian A. Sridharamenon fixed the first five centuries of the Common Era as the Sangam period.63While analyzing these diverse opinions, the majority of historians

60Western Ga´ga dynasty was a major kingdom of ancient Karnataka in south India (350 CE- 1000 CE). They are denoted as 'Western Ga´ga-s' to identify them from the „Eastern Ga´gas‟ who ruled over Kali´ga (modern Odisha) in later centuries. The Ga´ga kings showered generous consideration to all religions but are most famous for their patronage towards Jainism . They constructed the famous Jain monuments in the places such as ár¡va¸abelago½a and KaÆbadahalli. They encouraged fine arts and literature in both Kannada and Sanskrit. 61 K. Sivasankaran Nair, Prachina Keralathinte Charitram, (Kottayam: DC Books, July 2017), 7. 62Idem. 63 A. Sreedhara Menon, Kerala Charithram,(Kottayam: DC Books, December 2011), 75.

33 commented that the period of Sangam era might be in the 1st– 3rd centuries of the Common Era. The Sangam reflects two types of myths, the Religious myth and Epic related myths64. The myths related to gods like Muruka, áiva etc. included in the religious type and story of Perumco¼¼u is an example of epic related myth.The poets like Muraµciy£r Mu¶in¡kar¡yar in Puran¡n£ru, M¡m£lan¡r and Ko¶¶aÆpalattuµciya C®ram¡n M¡kkotai in Akan¡n£ru were depicted the generosity of Utiyaµ C®ral¡tan in the Sangam works. The great feeding story is mentioned in the Tamil mah¡kavya Cilappatik¡raÆ also. These works praised Utiyan as a great feeder. 1.6. The Grand Feast or PeruÆco¼¼£ The cooked rice (co¼u) is an important food item of Indians, especially for the south Indians since the ancient times. Many Sangam literary sources praised the merits of hot, well cooked rice with ghee. „Co¼u‟ was the cooked rice flavoured with spices. The term „PeruÆco¼u‟ was an offering, made in the memorial of a fallen hero in a battle. The grand feast held before a battle was also referred by the term PeruÆco¼¼u.

64. M. E. Manickavasagam Pillai, Culture of the ancient Cheras (A Study in Cultural Reconstruction),186.

1.6.1. The Grand Feast in Puran¡n£ru Puran¡n£ru included as the 8th text of E¶¶utokai. The PuraÆ poems refer the sagas of the kings, warriors and wars. It contains 400 songs in 4 divisions. But the 267 and 268 songs of the text were already lost and now the text contains only 398 songs. In Puran¡n£ru, the second song after the prayer is about Utiyan C®ral¡tan. In this song, Muraµciy£r Mu¶in¡kar¡yar directly praised the king that Utiyan was the great feeder of the KurukÀetra war. He denoted the Kauravas with the term „¢raiÆpatimm¡r‟ and P¡¸·ava-s with the term „Aivar‟. Ala´ku½aippuraviyaivaro¶u cinai ¢ Nilantalaiko¸¶apolaÆp£ttuÆpai ÌraraiÆpatimm¡ruÆ porutuka½attozhiyap PeriµcottumikupataÆ varaiyatu ko¶uttoy65 Translation- Majestic monarch! When the ten times ten Kauravas, crowned with golden tumbai wreaths, Wrathful in battle against the heroes five- Lords of the fiery steeds with tossing mane- Their patrimony lusting after, fought, Thou didst unstinted savoury food supply To either host, till all the Kurus fell.66

65 . Puran¡n£ru, PuraÆ 2

Great king with horses tossing their waving manes! When hundred under Duryodhana bedecked in necklaces of gold fashioned in the shape of „Thumpai‟ flowers, quarrelled with the five having grabbed all their lands, you served unending quantities of the best cooked rice to both armies.67 1.6.2. The Grand feast in Akan¡n£ru Akan¡n£ru or Ne¶uÆtokai is included as the 7th text of E¶¶utokai. It is a collection of 400 poems divided in three parts namely Ka½i¼¼iy¡nainirai, Ma¸imi¶ai Pava½aÆ and Nittilikkovai. In the Akam.168 Ko¶¶aÆpalatt£µciya M¡kkotai gave reference about the kitchen of Utiyan C®ral¡tan. He compared the sound of waterfalls is similar to the sound of vessels from the kitchen of Utiyan. It obviously indicates the fact that King Utiyan was very generous to provide food to common people. But the poet did not refer the myth of great feeding in the battle of KurukÀetra. Pall¡n kuntir pa¶unizharu c®rnta nall¡n parappi¼u kuzhum£r¡´ka¶u kotaikka¶a n®n¼a kot¡ neµci- nutiya na¶¶ilupola voliyezhu- ntaruvi y¡rkkuÆ pruvarai ccilaÆpin (AkaÆ, 168)

66. K.G Sesha Aiyar, Cera Kings of Sangam Period, (London: Luzac & Co., 1937), 6. 67 T. Madhava Menon, The Puranaanuru (Tamil Sangam Classic), Tr. and interpretation.

Translation- And there are waterfalls with roaring sound Like the sounds in the kitchen of King Uthiyan Cheraalthan who undertake charitable work Without discord in Kulum£r, where herds of Cows are spread in the shade of Pallankundram Mountain.68 (Akam 168, Ko¶¶aÆpalatt£µciya C®ram¡n) In the Akan¡n£ru, M¡m£lan¡r praised the great feeding in a P¡lai song what the heroines friend said to her. He referred a great feeding conducted by the king to please his ancestors. The poet did not clarify that the grand feast was occurred in the battle of KurukÀetra. Marappa¶ai kkutirai m¡r¡ maintin Turakkam eytiya toyy¡ nallicai Mutiyar pp®¸iya Utiyaµ c®ral pruµcoru ko¶utta µ¡ntai iruÆpal Ku½i ccu¼¼´ k£zh¢ iyiru nt¡´ku- Kkuriyavum ne¶iyavu´ kunrutalai ma¸anta Curanira ntakan¼na r¡yinuÆ ….

68 Herbert Vaidehi, Aknanuru -Translation with English meaning, (Chennai: Digital Maxim LLC, 2013).

Translation- He has gone with an unbending mind, confused Through the wasteland hugged by mountains Short and tall, like ghouls and their relatives When king Uthiyanc®ral gave offerings to his Very brave ancestors with unspoiled fame, …who have gone to the upper …world with their horse brigades, In summer, when clouds move away from the huge, Proud forest that is burned, surrounded by fire, and Elephants have lost their flesh and are sad.69 1.6.3. Grand feast in Cilappatik¡raÆ Cilappatik¡raÆ is a Tamil classic poem by I½aÆko A¶ikal. It depicts the story of Ka¸¸aki, her husband Kovala and M¡dhav¢, a courtesan. This work refers the prominent C®ra King C®ran Ce´ku¶¶uvan, the grandson of Utiyan C®ral¡tan and his capital Vaµci. The king established a temple in the name of Ka¸¸aki at Ko¶u´gall£r included in the Vaµci region. This incident was portrayed in the in the 26th K¡tai70, namely „Vaµcik¡¸·aÆ‟of the work. Perumco¼¼u story is also referred as the „£calvari‟ (£µµ¡lp¡¶¶u) of Vaµcik¡¸·aÆ as given below:

69Ibid. 70 The term „K¡tai‟ is the vernacular form of the word „G¡tha‟.

Oraivar¢raiÆpatinmaru¶in¼azhunta Porir PeruÆco¼u porar¡tu t¡na½itta C®ran poraiyan malaiyan¼iraÆ p¡¶i kk¡rcey kuzhal¡¶av¡¶amo v£cal We should enjoy the swinging by praising the merits of that C®ran who generously provide food in the tremendous war between the P¡¸·ava-s and Kaurava-s. Here the term „Oraivar‟ denotes the five P¡¸·ava-s and „ÌraiÆpat‟ (double of fifty) referred the hundred Kaurava-s. Here also depicted the grand feeding in the KurukÀetra war. 1.7. The Grand feast in Sanskrit Literature There are only a few Sanskrit works also referred the myth of grand feast. Most prominent of them are Keralodaya of K.N Ezhuthachan and Annad¡t¤carita of K Balarama Panicker. Whereas M£ÀikavaÆ¿a did not mentioned this popular myth. 1.7.1. Grand feast in Keralodaya Kera½odaya is a prominent Mah¡k¡vya written by Dr. K. Narayanan Ezhuthachan. It describes the history of Kerala from ancient period to the modern scenario. The work has 21 chapters, which divided into five parts known as Svapnamaµjari, Sm¤timaµjari, Aitihyamaµjari, Bodhamaµjari and Caritramaµjari. Obviously, K.N Ezhuthachan portrays Utiyan C®ral¡tan as a great donor of food to everyone. But he avoided the popular myth

39 about Utiyan C®ral¡tan, i.e. serving food in the KurukÀetra war. Even if the author not forget the fact that, Utiyan was a generous contributor of food for common people. In the words of the poet,the king always pleased people by giving food in the eatery located in Kuzhum£r. महान्नसरेƒमय सदान्नदाियनःसमागतानां कु षमु रू वेश्मिन । जगाम तिृ िं जनस祍र्यािर्तथरतान तमय सौजन्यमयी िहतार्तथरता ।।71 He always pleased everyone by generously serving the grand feeding conducted in Kuzhum£r. िवमिु क्त셂पिश्चरबन्धनिमथतम ् धनार्तमकः सर्तकिवमन्नगो जनम ् । जगाम सवर कु तहू लािदव िक्षतीशतोषो बहु셂पधारकः ।। After the birth of his son ImayavaraÆban, Utiyan C®ral¡tan‟s happiness reflected in different dimensions such as freedom to prisoners, prizes to poets and food to common people. Here also his generous feeding is mentioned. Dr. K.N. Ezhuthachan does not mention the myth of grand feast held by Utiyan C®ral¡tan in the KurukÀetra war. But, author stated that Utiyan C®ral¡tan‟s ancestors participated in the KurukÀetra war in support of P¡¸·ava-s. 1.8. The South Indian representation in KurukÀetra war Many dynasties in India have claimed their heredity with epics or any other divine background. In the north the King Udayana72 of

71Dr. K.N Ezhuthachan, Keralodaya- Sm¤timaµjari, (Thiruvananthapuram : Kerala Govt. Cultural Department and publication, 1992), 83.

Kau¿¡Æbi73 was assert as from the clan of P¡¸·ava-s particularly Arjuna. According to a popular myth, Udayana belongs to the 25thgeneration from Abhimanyu, the son of Arjuna and Subhadr¡. Similarly every kingdoms of south India acclaimed themselves with their relation with either Solar or lunar clan. The HarivaÆ¿a, a portion of Mah¡bh¡rata gives the genealogy of the South Indian kingdoms which started from Turvasu. From Turvasu, the name of the 6th generation king was Maruttan. His adopted son DuÀyanta‟sdescendants Bharata and Ëndhra were born from his second wife áakuntal¡. The Pa¸·ya, Co½a, Kera½a and Kar¸¡¶a (Kunta½a) were the sons of Ëndhra. These princes established the P¡¸·ya, Co½a, Kerala and Kar¸a¶aka clans respectively.74 Among the south Indian dynasties the C®ra-s was a prominent and ancient one. Historically, the origin of ancient C®ra-s is not yet

72 Udayana, the son of King Sahasr¡n¢ka and M¤g¡vat¢ was popular in ancient folklores and B¤hadkath¡. He was renowned as the most popular king of Vatsar¡jya. His birth was occurred in the place Uday¡dri, consequently he was named as Udyana. Udayana was depicted as a charming personality and expert in the musical instruments, particularly chord (V¢¸a) named„GhoÀavat¢‟. V¡savadatt¡ of Ujjayini and Padm¡vati from Magadha were the prominent consorts of him. The dramas like Svapnav¡savadattam, Pratijµayaugandhar¡ya¸am etc. by Bh¡sa are depicts the story of Udayana and his Queens. Moreover, the Ratn¡val¢ and Priyadar¿ik¡ n¡tikas of Sr¢harÀa are the other famous works depicting the story of Udayana. 73 There were 16 „Janapad¡s‟ or kingdoms occurred in ancient India. The Vatsa Kingdome was one among them. Its capital was Kau¿¡Æbi, in the banks of river Ganges. At present ancient Kau¿¡Æbi identified as located near Allahabad. 74 Gopinatahan R., Keralathanima, (Thiruvananthapuram : Kerala Bhasha Institute, 2013), 76

41 declared undoubtedly. But the most accepted period is last three centuries up to the first centuries of Common Era. Like the P¡¸·ya-s, C®ra-s also asserts the relationship with P¡¸·ava-s with the story of great feeding.According to a popular myth, the C®ra King Utiyan C®ral¡tan provided food for the entire army involved in the KurukÀetra war throughout the eighteen days without any favouritism. Consequently, he became famous in the name „PeruÆco¼¼utiyan‟ which means the „Great feeder‟. The term „PeruÆco¼¼u‟ denotes the food of soldiers at the time of a war.75 It means that the battle of KurukÀetra was well known to ancient C®ra-s even though the epic did not refer about any King who served food in the war. Obviously Mah¡bh¡rata itself had a statement that South Indian kings were participated in the battle of KurukÀetra. The P¡¸·ya king áar´gadhwaja76 who residing near the sea joined with YudhiÀ¶hira with an ample army.77 तथैव पाण्ड्यो राजेन्र सागरानपू वािसिभः । वतृ ो बहुिवधैयोधैयरिु धििरमपु ागत ् ।। तमय सैन्यमतीवासीत्तिममन्बलसमागमे ।

75Melengath Narayanankutti, Samghas¡hitya Caritram, (Thiruvananthapuram :Kerala Bhasha Institute, January 2003),167. 76 The Mah¡bh¡rata’s Socio Cultural Impact In India, An seminar by Michel Domino, Presented at a seminar on The Mah¡bh¡rata: Its Historicity, Antiquity, Evolution & Impact on Civilization, New Delhi, 26 & 27 April 2012 77Vidwan Prakasam K, Vyasamahabharatham (gadyam), Kottayam: Vidyarthi Mithram Press & Book, November 2002, 621,

प्रेषणीयतरं राजन्सवु ेषं बलवत्तदा ।।78 Then, the P¡¸·ya king, who residing near the sea approached YudhiÀ¶hira with different group of warriors. His army will be very strong in the war. Another reference about this P¡¸·ya king by Bh¢Àma, when he analyzed the warriors of P¡¸·ava-s. ऄनरु क्तश्च शरू श्च रथोऽयमपरो महान ् । पाण्ड्यराजो महावीयरः पाण्डवानां धरु न्धरः ।।79 That P¡¸·ya King, the hero of P¡¸·ava side is enough is a good fighter. Analysing from these references, it is clear that there is nothing can identify relating the participation of Utiyan C®ral¡tan in the war and the myth of grand feast in the KurukÀetra war. Actually, this is a beautiful concept about the donation of food in a Warfield. Because, people always interested to praise the bravery of warriors in the wars and no one cares about this type of efforts in a Warfield. Perhaps, this may be reason for the popularity of this myth in the Sangam period. Hence, almost all the renowned historians are discarding this myth of grand feast in kurukÀetra war. According to them, it may have

78Sukthankar S. Vishnu, The Mahabharata Critical Edition (udyogaparva), Poona: Bhandarkar Oriental Research Institute, 1942. 751 79 Idem.

43 moulded from a historic incident linked with the epic story. Some of their opinions are discussed here: K.G Sesha Aiyar opines that, this myth of peruÆco¼¼u can be considered as a memorial offering to Utiyan C®ral¡tan‟s ancestors who might be participated in the KurukÀetra war.80 He also referred that Pandit R.Raghava Iyengar of R¡mn¡d also seems to hold that view. According to A. Sreedhara Menon the reference about the great feeding in Puran¡n£ru may be considered as a addition in later period.81 Elamkulam P.N Kunjan Pillai also have the same opinion about this myth.82Scholars like Srinivasa Iyengar and S. Vayyapuri Pillai have refuted that Utiyan C®ral¡tan was a contemporary to P¡¸·ava-s and Kauravas. M.E. Manickavasagam Pillai includes this story into the group of Epic related Sangam myth. According to Melengath Narayanankutti, this Perumco¼¼u story can interpret in two types. In the first interpretation, the term Perico¼¼u indirectly represents the establishment of goddess Durg¡ in the Chottanikkara temple (C.E. 410)83. The Udayamberur - Trikkakara- Trippunithura region had the name „Kurun¡¶‟in the early

80K.G Sesha Aiyar, C®ra Kings of Sangam Period, (London: Luzac & Co., 1937), 7 81 A. Sreedhara Menon, Keralacharitram, (Kottayam: DC Books, December 2011), 66. 82Elamkulam P.N. Kunjan Pillai, Annathe Keralam, (Published by the author, April 1970), 4. 83 Melengath Narayanankutti, Samghas¡hitya Caritram, (Thiruvananthapuram: Kerala Bhasha Institute, January 2003), 163.

Sangam Period. Chottanikkara village was included in this „Kuru‟region. „Chottu‟ from Chottanikkara, the term „Udaya‟ from Udayamperur and „Kuru‟ of Kurun¡¶ etc. connected with the „Arakkilla‟ story of Thrikkakara in the Sangam period and it transmuted as the story related with the KurukÀetra war84. The second interpretation is related to the clash between Ra¶¶ar and Ganga clan. The Ra¶¶a clan existed in the „U·uva´ka‟85region which was included in the „Ko´´un¡¶‟. They were also well-known as „N£¼¼uvar Kannar‟ (áatakar¸i). They are also referred in the Skandapur¡¸a as „B¡¸a clan‟. They failed in a war with the Ganga clan. These Ganga clans had relationship with ancient C®ra-s. Muraµciy£r Mu¶in¡kar¡yar might have been symbolised this war between the Gangas (P¡¸·ava-s) and Ra¶¶as (Kaurava) with the simile of the KurukÀetra war. Because of this, Mu¶in¡kar¡yar might be created the poem fourty years after the demise of Utiyan C®ral¡tan (C.E 464).86 Thus the great feeding story also made controversies between the history and myth. It also remains the question that why did this story co-related with the epic war and what was its purpose?

84Idem. 85 Present Satyamangalam town. 86 Melengath Narayanankutti, Samghas¡hitya Caritram, (Thiruvananthapuram: Kerala Bhasha Institute, January 2003), 164.

The next chapter discusses about the references from history and literatureabout Utiyan C®ral¡tan, the hero of the myth of the grand feast the first documented C®ra ruler.