The Annapurna Anushthan — A Householder's Vidhi for a Store That Never Empties

Why should a householder do an Annapurna anushthan?

Because it often happens that money is being earned, yet the household's store of grain never stays full — grain is brought in every month and still the bhandar falls short. Where there is a shortage of anna, dhan and vastra in Kaliyuga, the speaker says the anushthan and sadhana of Bhagavati Parvati's Annapurna form should certainly be done in one's life.

The speaker opens by describing a situation he says befalls any family. We are earning wealth, but circumstances become such that the store of grain in the house never stays full. Every month we are bringing grain in, and still there is a shortfall in the household's storage; the bhandar does not remain plentiful. Along with that, he says, if a shortage of anna, dhan, vastra and the like is being felt in Kaliyuga, then the anushthan and sadhana of the Annapurna form of Bhagavati Parvati should certainly be done in life.

Should Annapurna be worshipped alongside one's kula devi?

The speaker says that so grain and wealth may never fall short in one's kula and vansh, the upasana and sadhana of Bhagavati Annapurna should certainly be done along with that of one's own Kuldevi. And where Annapurna is herself the kula devi, her upasana, sadhana and anushthan should be done continually and from time to time.

So that in our kula and vansh there is never any shortage of grain and wealth, the speaker says, along with one's own kula devi the upasana and sadhana of Bhagavati Annapurna should also certainly be performed. And if someone's Kuldevi is Bhagavati Annapurna herself, then for them her upasana, sadhana and anushthan should be kept up from time to time, continually.

Which shakti grants contentment along with material desires?

If any single Mahashakti is present upon this whole earth who, along with the fulfilment of material desires, also bestows contentment and satisfaction, the speaker says, then she stands in the form of Bhagavati Annapurna.

Along with the fulfilment of material desires, the speaker says, there is one who grants santosh and bestows satisfaction. If any single Mahashakti is present upon this entire earth of that kind, then she is situated in the form of the Annapurna svarup of Bhagavati.

Where does Bhagavati Annapurna sit in Kashi?

In the Kashi kshetra, right beside the temple of Bhagavan Vishwanath, Bhagavati Annapurna remains seated in her own svarup.

In the Kashi kshetra, the speaker says, right next to the temple of Bhagavan Vishwanath, Bhagavati Annapurna is present and remains seated in her own svarup.

How did Bhagavati take the Annapurna form at Kashi?

It is said that after the marriage, when Bhagavati Parvati went to Mount Kailash, she expressed the wish to go and live for some time in the Abhimuktesvar kshetra, that is the Kashi kshetra. What she found there was the Maha Shamshan — Manikarnika ghat — with a famine spread across the whole place, so Jagadamba took on the Annapurna form and became seated there forever with Mahadev Kashi Vishwanath.

It is said, the speaker relates, that after the marriage Bhagavati Parvati went to Mount Kailash, and there she expressed the wish that she wanted to go and stay for some time in the Abhimuktesvar kshetra, that is to say the Kashi kshetra. When she arrived there, the condition of that place was that it was a place of the Maha Shamshan. Manikarnika ghat is held to be the Maha Shamshan, and the whole kshetra of Kashi was a kshetra of the Maha Shamshan. Bhagavati came to that place, and because a complete famine had spread there, Jagadamba took on the svarup of Annapurna and became situated there forever, along with Mahadev Kashi Vishwanath, in the form of Annapurna. And in the entire brahmanda it is said that the kshetra of Annapurna is such a kshetra that no person ever sleeps hungry there. Such is her mahima.

When should the Annapurna sadhana be performed?

For a householder, the speaker calls the Annapurna sadhana an extremely necessary sadhana. In Navratri it should be done from Pratipada up to the Ashtami tithi; and in any other month, if you wish to do this sadhana, it can be begun from the tithi of Poornima.

For a grihasth person, the speaker says, the sadhana of Annapurna is an extremely necessary sadhana. In Navratri, her sadhana should be done from Pratipada up to the Ashtami tithi. And in another month, if you wish to perform this sadhana, then you may begin it from the tithi of Poornima.

Brahmacharya first of all, the seat facing east or north and never west or south, with yellow or red cloth and asana.

For the sadhana of Bhagavati Annapurna, the speaker says Brahmacharya must first of all be observed by any sadhak. The direction is always to be kept towards the east or the north, and not towards the west or the south. The cloth is to be yellow or rakta, that is red, and the asana likewise yellow or red.

For the sadhana of Bhagavati Annapurna, the speaker says, the very first thing that is extremely necessary for any sadhak is the observance of BrahmacharyaStrict celibacy required through an extended ritual observance.. Brahmacharya will certainly be observed. In this sadhana the direction is always to be kept towards the east or towards the north. It is not to be kept towards the west or the south. The cloth in it will be yellow or rakta, that is to say of red colour. The asana too will be yellow or red.

Which mala is used for the Annapurna mantra japa?

For the japa of the mantra, the speaker says the very best is a mala of eight-mukhi Rudraksha. If that is not available then a panchmukhi rudraksha mala will serve — and with that panchmukhi, he says, the japa of every mantra can in fact be done.

As for the japa mantra in this — for the japa of the mantra, the speaker says, what is the very best in this is the mala of eight-mukhi RudrakshaA sacred seed strung into rosaries and worn during shiva worship.. That is the finest. And if that is not available, then a panchmukhi rudraksha mala will do. With that panchmukhi rudraksha, indeed, the japa of every mantra can be done.

At what hours may the Annapurna mantra be japed?

If the japa of this mantra is done between the evening and the Mahanishitha kaal, the speaker says, it becomes the giver of infinite punya. Its recitation at the time of sunrise or in the Brahma muhurta is likewise the giver of infinite punya. Its japa should not be done in the midday period — he asks that this be particularly kept in mind.

If the japa of this mantra is done from the evening time up to the middle of the Mahanishitha kaal, the speaker says, then it becomes the giver of endless punya. Along with that, if you do its recitation at the time of sunrise or in the Brahma muhurta, then too it is the giver of endless punya. In the midday period its japa should not be done. Keep this point in mind in a special way.

From the close of Brahma muhurta until evening Bhagavati is said to be at her devotees' homes, so japa belongs to daybreak or after twilight.

It is said that from the completion of the morning Brahma muhurta up to the evening, Bhagavati goes to the homes of her devotees and resolves whatever difficulty they have relating to grain and wealth. The speaker calls this a devotee's bhava, and one manner of explaining it that has been given, on account of which it is said that japa of the mantra and the like should not be done at that time — so do it either at daybreak, or after the twilight period, in the night and so on.

It is said, the speaker relates, that from after the completion of the morning's Brahma muhurta up to the evening, Bhagavati goes to the homes of her devotees and carries out the removal of whatever problem they have relating to grain and wealth. This, he says, is a devotee's bhava. This is one way of putting it that has been given, on account of which it has been said that at this time the japa of the mantra and so on should not be done. So either do it at the time of daybreak, or do it after the twilight period, in the night time and so on.

Who needs diksha for the Annapurna mantra?

For the japa of this mantra, the speaker says, Diksha and the like are needed by those persons who wish to do her sadhana by the krama vidhan and to obtain the special siddhis. Asked how siddhi comes about, he says that certain sadhus, sants and mahatmas make siddh the yoginis of Bhagavati Annapurna.

For the japa of this mantra, Diksha and so on is required by those sorts of persons who want to do her sadhana by the krama vidhan and who want to obtain the special siddhis, the speaker says. How does the attainment of siddhi happen? Look, he says: some sadhus, sants and mahatmas perform the siddhi of the Yoginis of Bhagavati Annapurna.

What is obtained by making Annapurna's yoginis siddh?

Of Jagadamba, the speaker says, only kripa and blessing can be obtained — but her yoginis are the ones who become siddh. Only after their becoming siddh does some particular jhola or vessel come to that sadhu, sant, mahatma or siddha yogi, in which there is never any shortage of grain and wealth; and through that very thing they both carry on their own livelihood and do the work of jan kalyan.

Of Jagadamba, the speaker says, only kripa and ashirvad can be obtained — but the yoginis who belong to her are the ones who become siddh. Only after their becoming siddh does some jhola, some vessel of a particular kind, come to that sadhu, sant, mahatma or siddha yogi, in which there is never at any time a shortage of grain and of wealth. And it is by means of that very thing that they carry on their own livelihood, and also do the work of jan kalyan.

Special siddhi wants Shakta initiation and the krama vidya, but an ordinary householder can do this sadhana in the ordinary manner.

Those who have to obtain the special siddhi, the speaker says, become initiated in the Shakta and do her sadhana by the krama vidya. But an ordinary grihasth sadhak can do this sadhana in the ordinary manner — a householder can do it.

So those who have to gain the special siddhi, the speaker says, become dikshit in the Shakta and perform her sadhana by the krama vidya. But an ordinary grihasth sadhak may do this sadhana in the ordinary way. A householder can do it.

On the Pratipada, Gauri-Ganapati, then the guru, then the navagraha are worshipped before the dhyan — and a shri vigrah may be kept at home.

On the Pratipada tithi, for the pujan of Bhagavati Annapurna, one will first do Gauri-Ganapati pujan, then the pujan of the guru, then navagraha pujan and the rest. After doing dhyan and so on, one may keep a shri vigrah of Bhagavati Annapurna in the house — it can perfectly well be kept.

On the Pratipada tithi, for the pujan of Bhagavati Annapurna, the speaker says, we will first perform Gauri-Ganapati pujan, then we will do the pujan of the guru ji, then we will complete navagraha pujan and the like. After doing dhyan and so on, either you keep a shri Vigreh of Bhagavati Annapurna in the house — a shri vigrah of Bhagavati Annapurna can absolutely be kept in the house, it may be kept.

What limits apply to the shri vigrah kept at home?

The speaker asks only that this much be kept in mind: the shri vigrah should not be larger than 6 inches, and it should not be hollow from inside.

Or else — and just keep this much in mind, the speaker says — the shri Vigreh should not be bigger than 6 inches, and it should not be hollow from the inside.

Shodashopachara cannot be done upon a photograph: a flower is set before it, the avahan spoken into the flower, and the pujan done on the flower itself.

Snan and the rest of the Shodashopachara can be done if there is a shri vigrah, but they cannot be done upon a photograph. So a flower is placed before the photograph, the avahan mantra is first recited into the flower, and then the shodashopachara pujan and so on is performed upon that same flower in Bhagavati's name. If shodashopachara cannot be done, then at the least do Panchopachara pujan, snan and bhog.

One keeps this photograph of Bhagavati and does her ShodashopacharaThe full sixteen-item worship sequence for a deity, more elaborate than the basic five-item [[panchopachara]] offering. pujan. For the shodashopachara pujan, snan and the like can be done if there is a shri vigrah, but they cannot be done upon a photograph. So, placing one flower before the photograph, one will first recite the avahan mantra into the flower. And after that, having placed the flower, upon that very flower you will perform the shodashopachara pujan and the rest in the name of Bhagavati. If the shodashopachara pujan cannot be done, then at the very least offer PanchopacharaThe basic five-item worship sequence — incense, lamp, fragrance, flower, and food — performed for a deity after the opening rites of a sadhana. pujan, snan and the like, bhog and the like.

The dhyan mantra of Jagadamba comes first, then the viniyoga; the full mantra vidhan is linked as a PDF.

After that, one should read the dhyan mantra of Jagadamba, and after the dhyan mantra do the Viniyoga. The speaker says the whole vidhan of this mantra will be given as a PDF link in the description of the video, which listeners should download and look at.

And after that, read the dhyan mantra of Jagadamba. After the dhyan mantra, do the Viniyoga. The entire vidhan of this mantra, the speaker says, will be given as a link to a PDF in the description of this video. Download it and look through it there.

At least 32000 japa is to be completed between Pratipada and Ashtami.

By this vidhan, the speaker says, the japa of the mantra is to be done at the least 32000 times in eight days — keep this in mind. From Pratipada to Ashtami the 32000 japa should be completed.

How much japa of the mantra are we to do by this vidhan? The speaker answers that the japa of the mantra is to be done at the very least 32000 in eight days. Keep this point in mind. From Pratipada up to Ashtami, the 32000 japa should be completed.

Japa runs in the Brahma muhurta up to about 7:00, or from 6:00 in the evening until the Nisha kaal — both times if one wishes.

The japa too is to be done either in the Brahma muhurta, in the early morning up to roughly 7:00, or else beginning after 6:00 in the evening and running until the Nisha kaal. The speaker says you may do japa at both times as well.

And the japa too, the speaker says, we are to do either in the Brahma muhurta, in the morning at daybreak, finishing by roughly 7:00 o'clock; or else beginning after 6:00 o'clock in the evening and going up to the Nisha kaal. You can also do japa at both the times.

The PDF carries the dhyan mantra, viniyoga, karanyasa, anganyasa and jap mantra; 32000 across eight days works out to 4000 a day.

Whenever the puja of Bhagavati Annapurna is done and however much japa is done, the whole method of her mantra will be found in the PDF — her dhyan mantra, her viniyoga, karanyasa, anganyasa, and then her jap mantra. As for the daily count, the speaker takes the example that if we are doing 4000 japa each day, that is because 32000 has to be done in eight days, so 4000 japa will have to be done.

Whenever you perform the puja of Bhagavati Annapurna, however much japa you do, the complete vidhi of her mantra will be found by you in the PDF, the speaker says. It contains her dhyan mantra, her Viniyoga, karanyasa, anganyasa, and then her jap mantra. Taking an example of the daily count: suppose each day we are doing 4000 japa. That is because in eight days we have to do 32000 — so 4000 japa will have to be done.

The count must fall in multiples of eight — 3200, 8000, 16000, 24000 — with 32000 the best of them.

If you want to obtain the siddhi of this mantra and Bhagavati's supreme kripa in one go but suppose you will not be able to do 32000 japa in eight days, then do at the least 3200. That is, it has to be done in multiples of eight: do 8000, do 16000, do 24000, or do 32000. In this manner 32000 is the very best.

If you wish to obtain the siddhi of this mantra in one go, and the supreme kripa of Bhagavati, then suppose you take it that you will not manage 32000 japa in eight days — in that case, the speaker says, do at least 3200. That is, it is to be done in the multiple of eight. Do 8000, do 16000, do 24000, or else do 32000. In this way, 32000 is the finest.

A dashansh japa of Kashi Vishwanath accompanies it, the Om prefixed only by one who wears the yajnopavita.

However much japa you do, the speaker says, you will do a dashansh japa of Bhagavan Kashi Vishwanath. The mantra is kept plain — "Kashi Vishwanathaya Namah" or "Vishwanathaya Namah". If you wear the Yajnopavita you may prefix Om; if you do not wear it, Om is not to be prefixed. If you are doing 1000 japa, then 100 japa, that is one mala, will be of Kashi Vishwanath.

However much japa you perform, its dashansh japa is to be done of Bhagavan Kashi Vishwanath, the speaker says. What then will the mantra of Kashi Vishwanath be? It is kept plain in this: 'Kashi Vishwanathaya Namah' or 'Vishwanathaya Namah'. That much only — this same mantra will be kept. If you wear the YajnopavitaThe sacred thread ceremony marking initiation into Vedic rites (Janeu) — if lapsed across generations, expiation (Prayashchitta) for each known generation is required before it can be resumed. then you may attach Om. If you do not wear the yajnopavita then Om is not to be attached; the japa of 'Kashi Vishwanathaya Namah' is to be done. If you are doing 1000 japa, then 100 japa, that is to say one mala of japa, will be of Kashi Vishwanath. In this manner you will complete the japa.

On the Navami the dashansh havan is given — 800 ahutis, eight malas, on 8000 japa.

Taking the example of one who did 8000 japa, 1000 each day: when the 8000 japa is completed by Ashtami, then on the Navami tithi you have to do the dashansh Havan of this mantra of Bhagavati, that is 800 Ahutis — eight malas of ahuti.

When your japa is fully done — suppose, the speaker says, that you did the japa of only 8000, doing 1000 japa each day. Then when the 8000 japa is completed by Ashtami, on the Navami tithi you have to perform the dashansh Havan of this mantra of Bhagavati, that is to say 800 Ahutis. That means the ahuti of eight malas.

The ahutis are of kheer made with panchmeva and pure gau ghrit.

With what will the ahuti be given? To perform the ahuti, the speaker says, you have to make kheer with panchmeva in it and mix pure gau ghrit into it, and it is with that that you have to do the ahuti. After giving the opening ahutis, you will give eight malas of ahuti of the jap mantra.

With what thing will the Ahuti be given? To perform the ahuti, the speaker says, you have to prepare kheer containing panchmeva, and mix pure gau ghrit into it. It is with that very thing that you have to do the ahuti. After giving the opening ahutis, you will give the ahuti of eight malas of the jap mantra.

One mala of tarpan, eleven marjan, and the bhoj of at least one unmarried kanya — nav kanya bhojan being the most excellent.

Then its dashansh, that is at least one mala, will be offered as Tarpana; 11 Marjana will be done; and the bhoj of one unmarried kanya will be arranged, at the very least. Nav kanya bhojan is anyway done in Navratri, and if nav kanya bhojan can be had it is the most excellent; otherwise at least one kanya bhoj will certainly be arranged, their blessings taken and gifts and the like given to them.

Then its dashansh, that is at the least one mala, will be given as TarpanaA libation offering of water or other substances made to a deity or ancestor, typically performed alongside Havan and Marjan., and 11 Marjana will be performed, the speaker says. And the bhoj of one unmarried kanya will be arranged, at the very least. Nav kanya bhojan is in any case arranged in Navratri. If nav kanya bhojan takes place it is most excellent; otherwise at the least one kanya bhoj too will certainly be arranged, their blessings and so on will be taken, and gifts and the like will be given to them.

That completes one round of the purashcharan; thereafter one sits daily before Bhagavati, morning and evening, to capacity.

That, the speaker says, is one round of its Purashcharana anushthan done. Once you have performed this anushthan once, thereafter you may sit daily before Bhagavati and do the japa of this mantra to the best of your capacity, at the times of morning and evening.

This, the speaker says, was one round of its PurashcharanaA ritualistic repetition of a mantra to prescribed rules — required in Tantra Sadhana. anushthan. Once you have done its anushthan a single time, then after that you may sit before Bhagavati every day and do the japa of this mantra as far as your capacity allows, at the times of morning and of evening.

Eight malas daily is best, and eight unbroken years — even a single mala a day — is said to draw her particular kripa.

The best, the speaker says, is if you do eight malas of japa of this mantra daily. It is said that Bhagavati bestows extremely particular affection and kripa upon the person who japes continuously for eight years without letting even a single day fall in between — even if he japes only a single mala. When her kripa is obtained, he says, it simply cannot be described; try it and see.

But the very best, the speaker says, is if you do eight malas of japa of this mantra daily. It is said of Bhagavati that the person who japes continuously for eight years without letting even one day pass in between — even though he may japa only a single mala — upon him Bhagavati bestows an extremely particular affection and kripa. When her kripa is obtained, that simply cannot be described. Do it and see this thing, he says.

Begun from Purnima it runs eight days, the sadhana closing on Saptami with the havan on Ashtami.

Anticipating the question of how many days it runs if performed in some other month beginning from Purnima, the speaker says that beginning from Poornima it is to be done for eight days only — that is, your sadhana will be complete on Saptami, and on Ashtami you will do the havan. In this manner you can perform this sadhana.

One question you may have, the speaker says, is this: if we do it in some other month beginning from Purnima, then for how many days will we do it? Beginning from Poornima it is to be done for eight days only. That is to say, on Saptami your sadhana will be completed, and on Ashtami you will perform the Havan. In this manner you can carry out this sadhana.