Annapurna
Every question on the site tagged Annapurna, each answered from a timestamped source rather than a summary written from memory.
The Goddess of nourishment and food, a form of Parvati, worshipped for household abundance.
34 notes from our sourcesNotes from our sources
Are the Annapurna and Vishalakshi temples at Kashi the same?
No, the two are different, the speaker says. The Annapurna temple is in the precincts of Kashi Vishwanath ji, right beside it. And the Vishalakshi temple is behind, among the Shakti Peeths of Bhagavati: Kashi Vishalakshi is one of the eighteen principal Mahashakti Peeths, and falls a little outside, at a distance of five minutes. The two are separate.
A sweet that gladdens one's own heart, with bilva and tulsi patra set in it, and water circled five times around the naivedya.
When the shringar of Bhagwan is done, naivedya is offered: a beautiful sweet, whichever sweet brings a feeling of gladness to your own heart. Both fruit and sweets may be offered, and you may put both bilva patra and tulsi patra into the sweet. Placing it before Bhagwan Datta, water is then circled five times around the naivedya and poured. If the mantra is known — Prana Swaha, Vyana Swaha — that may be used; otherwise, plainly, taking Bhagwan's name and remembering Bhagavati Annapurna. Then the aarti of Bhagwan is taken.
What bhog should a diabetic offer in sadhana?
In our house, the speaker says, entirely satvik food is made, and the food that is made here we do not even eat without offering bhog to Bhagavati Vindhyavasini. So offer as bhog whatever you eat: offer the pure satvik food that you eat as bhog, and then eat it. It is to her in the form of Annapurna that the bhog is offered.
Why a householder should take up the Annapurna sadhana
The speaker says it often happens that a family is earning money, yet the store of grain in the house never stays full: grain is brought in every month and the bhandar still falls short. Where anna, dhan and vastra are running short in Kali Yuga, he says the anushthan and sadhana of Bhagavati Parvati's Annapurna form should certainly be done in one's life. It should be done alongside the upasana of one's own Kuldevi so that grain and wealth never fall short in the kula and vansh; and if Annapurna is herself the kula devi, her sadhana is to be kept up continually. He calls her the one Mahashakti on earth who gives contentment along with the fulfilment of material desires, and says her sadhana is extremely necessary for a Grihastha.
How Parvati became Annapurna at Kashi
The speaker says that in the Kashi kshetra Bhagavati Annapurna sits right beside the temple of Bhagavan Vishwanath. It is said that after her marriage Parvati went to Kailash and wished to live for a while in the Abhimuktesvar kshetra, that is Kashi; when she came, the place was the Maha Shamshan (Manikarnika ghat) and a famine had spread over it, so Jagadamba took the Annapurna form and became seated there forever with Mahadev Kashi Vishwanath. Her kshetra, he says, is the one place in the whole brahmand where nobody ever sleeps hungry.
When the Annapurna anushthan is performed
The speaker says the Annapurna sadhana is done in Navratri from Pratipada up to the Ashtami tithi. In any other month it can be begun from the Poornima tithi; anticipating the question of how long it then runs, he says eight days only, so the sadhana is complete on Saptami and the havan is done on Ashtami.
Rules of the Annapurna sadhana: brahmacharya, direction, colour and mala
For the Annapurna sadhana, the speaker says, Brahmacharya must first of all be observed by every sadhak. The direction is always east or north, never west or south; cloth and asana are yellow or red. For the japa the best mala is one of eight-mukhi Rudraksha; if that is not available a panchmukhi rudraksha mala will do, since every mantra can be japed on a panchmukhi.
Hours of the day for Annapurna mantra japa
The speaker says japa of the Annapurna mantra done between evening and the Mahanishitha kaal gives infinite Punya, as does its recitation at sunrise or in the Brahma Muhurta; it must not be done at midday. The reason given is a devotee's bhava: from the end of the Brahma muhurta until evening Bhagavati is said to be visiting her devotees' homes, resolving their troubles of grain and wealth. In clock terms, he says, japa runs in the early morning up to about 7:00, or from after 6:00 in the evening until the Nisha kaal; both sittings may be used.
Pujan sequence on the Pratipada of the Annapurna anushthan
On the Pratipada tithi, the speaker says, one first does Gauri-Ganesha pujan, then pujan of the Guru, then Navagraha pujan, then dhyan, and then the pujan of Bhagavati Annapurna herself with shodashopachara, or at least panchopachara with snan and bhog. After the pujan the dhyan mantra of Jagadamba is read and the Viniyoga done; the full mantra vidhan (dhyan mantra, viniyoga, karanyasa, anganyasa and jap mantra) he does not recite but gives as a PDF linked in the video description.
Vigrah or photograph of Annapurna for the home anushthan
The speaker says a shri vigrah of Bhagavati Annapurna may be kept at home, with one caution: it should be no larger than 6 inches and not hollow inside. Otherwise a photograph is used. Snan and the other upacharas of Shodashopachara can be done on a vigrah but not on a photograph, so a flower is set before the photo, the Avahan mantra recited into the flower, and the pujan then performed on that flower in Bhagavati's name.
Japa count of the Annapurna anushthan
The speaker says the mantra is to be japed at least 32000 times in eight days, completed between Pratipada and Ashtami; that works out to 4000 a day. If 32000 cannot be managed, do at least 3200, and in any case keep to multiples of eight: 8000, 16000, 24000 or 32000, of which 32000 is best for obtaining the mantra's siddhi and Bhagavati's supreme kripa in one go.
Havan, tarpan, marjan and kanya bhoj that close the Annapurna purashcharan
When the japa is complete by Ashtami, the speaker says, a dashansh Havan of the mantra is done on the Navami: for 8000 japa that is 800 Ahutis, eight malas. The ahuti material is Kheer made with Panchmeva and mixed with pure cow's ghee; after the opening ahutis, eight malas of the jap mantra are offered. Then its dashansh, at least one mala, is given as Tarpana, 11 Marjana are done, and at least one unmarried kanya is fed and gifted (nav kanya bhojan is best). With this, he says, one round of the Purashcharana is complete.
Daily Annapurna japa after the purashcharan
Once the anushthan has been done once, the speaker says, one may sit before Bhagavati daily, morning and evening, and jap the mantra to capacity; eight malas a day is best. It is said that on a person who japs for eight years without missing a single day, even one mala a day, Bhagavati bestows an especially particular affection and Kripa, which he says cannot be described; try it and see.
Which jayantis fall on the Margashirsha Purnima?
The speaker says the Margashirsha Purnima, one day after this session, carries the jayanti of three Mahashaktis at once: Bhagavan Dattatreya, Bhagavati Annapurna, and Bhagavati Tripur Bhairavi, who is a Mahavidya. These three jayantis fall together on one day every year.
Why is Bhagavati Annapurna part of this same tithi?
Bhagavati Annapurna, who gives ann to the entire world, appeared on this very Purnima of Margashirsha, the speaker says. Without Annapurna neither you nor we are going to get ann; without guruhood we cannot even be present on the earth, the earth cannot even be protected. All those shaktis are manifesting on this day — every shakti that gives a base, he says, has appeared on the Margashirsha Purnima, so this day becomes extremely special in itself.
How should Bhagavati Annapurna be worshipped on this Purnima?
The pujan of Bhagavati Annapurna is especially to be done on the day of the Purnima, the speaker says: at the very least certainly do her stuti, if you do not wish to do anything extensive. Her kavach is also on the channel, and those whose kuldevi Bhagavati Annapurna is should certainly do her kavach. And if some calamity has come in the home such that there is trouble over food itself, then they too should take the sharanagati of Bhagavati Annapurna.
What does the Kashi Mahatmya say about Annapurna and Kashi?
The speaker says he had written about this in the group: it is written in the Kashi Mahatmya, published separately by Gita Press, which he asks listeners to order and read. In it, among other things, it is said that in this fourth yuga, the Kali kaal, Bhagavan Vishwanath gives the responsibility of the city of Kashi to Bhagavati Annapurna.
What follows from Kashi becoming the city of Annapurna?
When Kashi becomes the city of Bhagavati Annapurna, the speaker says, Bhagavati converts the ugrata of the mahashamshan into saumyata. This is a special reason why, when you do any sadhana anywhere in the Kashi region, Jagadamba does not let a state of disturbance arise — whereas if you go to Tarapith and make some mistake there, forgiveness is not obtained quickly. Even so, one should understand and know ones own adhikara: if a mistake is made deliberately, that becomes a separate matter.
Which Chandika of Kashi is worshipped on Margashirsha Purnima?
Among the nine hundred crore Chandikas established in the Kashi region by Nandi ji, the speaker says, Bhagavati Bhima Chandi is one of the chief Chandikas of Bhagavati Annapurna. Her special pujan too is performed on the day of Margashirsha Purnima itself. It is for this reason that this Purnima becomes extremely special in itself, and he asks listeners to do their sadhana and puja in this parva kaal as far as possible.
Case: the refilled kheer and puris after the old woman vanishes at paran
The speaker says the old woman ate everything, drank the water, and asked for one more puri; told there were none, she asked for a little of the kheer, praising it — what will it cost you, you are young, make more. Grumbling, the sadhak went inside and found the kheer vessel full, puris fried and hot as if just taken from the pan, fresh sabzi, everything filled to the measure of his own meal. When he turned round the field was empty; Mata ji had departed. Only then, the speaker says, did the maya fold back and his mind come to its senses. He searched the open, deserted paths, could not rouse the sleeping baba, and wept, calling on Bhagavati Van Durga — whoever you were, I have committed an offence — refusing to eat or do paran unless he had darshan again.
Is swaha to be said twice in mantras that already contain swaha?
Asked whether swaha has to be added again at the time of ahuti in mantras that have swaha, as in the mantras of Annapurna, the speaker says this depends on the parampara. Many times there are two swahas, swaha swaha; many times they get the swaha done within that same swaha — so it depends upon the parampara. If your diksha has not happened and you are giving ahuti, then do swaha within the one swaha itself. In that too there is completeness.
What sadhana would actually apply to cooking?
If you are entirely serious about it, the speaker says — if you wish to become a master chef or to advance in this line and want to do some such sadhana — then he would have to look into it once, because this question has come for the first time and he cannot say immediately. A Vidyadhar sadhana could be done in this, but which Vidyadhar would have to be looked at; some anga vidya connected with Bhagavati Annapurna would have to be done in this. He would have to see which anga vidya in the mandal pujan of Bhagavati Annapurna can ordinarily be done by anyone, so that taste comes into the very hand.
What are the two means of making a sadhana pushta?
The first thing, he says, is to perform their havan again and again. The second is what we make pushta through the Mahashaktis — those forms of Bhagavati which are themselves pushtikarik, such as Maa Jagadamba's Annapurna form, the Mahalakshmi form, and in the same way the divine shakti Bhagavati Shakambhari.
Who must keep the Shakambhari or Annapurna form in particular?
For those whose kuldevi this form of Jagadamba is, and for whom it is worshipped in the form of the kula swamini, this form is of course extremely necessary. But apart from them too, the speaker says, it is exceedingly necessary that this form be worshipped in the grihastha ashram: one should certainly perform the upasana either of Jagadamba's Annapurna form or of Bhagavati's Shakambhari form.
Which pushtikarak shaktis keep their grace over a lineage?
In a kula, he says, the influence and blessing of certain shaktis always remains — all those shaktis that are pushtikarak. For example Bhagavati Devsena: if her grace is obtained, if the grace of Bhagavati Shashthi is obtained, then hardly ever will any trouble relating to the lineage come into the kula, and hardly will any suffering come to the children, so long as the parents do not knowingly commit some very great offence.
How long does the effect of an Annapurna or Shakambhari sadhana last?
The effect of any sadhana relating to Bhagavati Annapurna or Bhagavati Shakambhari remains for a long time. It may be said, he holds, that they certainly give the blessing of grain, the blessing of grain and wealth, at least from one generation to the second and from the second to the third. And if you have grain then you will have wealth too; both dhan and dhanya are obtained. This is why the sadhana of Bhagavati Shakambhari should be performed.
Dhanvantari is worshipped on Dhanteras for dhan, but it is Bhagavati Annapurna who is worshipped for dhanya.
On the day of Dhanteras the sadhana of Bhagavati Annapurna is performed. He asks how many people do her Annapurna sadhana on Dhanteras: unless it is said, unless it is told, mostly only people of the Kashi region who go for darshan know of it. Otherwise on that day only Bhagwan Dhanvantari is worshipped, vessels are bought, brooms and rope are brought for the sake of money. Everyone is worshipping Dhanvantari for wealth and for the body — but for grain, whom are you worshipping? You will not stay alive eating gold coins.
What should someone do who gets no support from their own kin?
Praise Bhagavati Annapurna through the Annapurna Stotra and worship her — take refuge in the Ishwari and Puradhishwari of Kashi, reciting Kashi Puradhishwari Annapurna Ishwari Bhiksham Dehi at the evening Sandhya. And read the Bhavani Ashtakam once with feeling, so that the truth of that loneliness becomes known to you.
How long after the daily pujan should the bhog be taken up?
Having finished the pujan, do the whole of "pranaya, vyanaya, udanaya, samanaya svaha"; and if you cannot do that, then do the path of this mantra once — "अन्नपूर्णे सदापूर्णे शंकर प्राण वल्लभे". Drop water there five times, and after that take up the bhog prasad. That is, after completing the puja.
What is the method if the bhog is offered in a single vessel?
If you offer in one place, do not put in the tulsi leaf first. Set the bhog down and begin the pujan. When the pujan is done, before the aarti, or even after the aarti: you will certainly be keeping water beside the bhog vessel — take water out with the achamani and circle it five times around the bhog. Leave the Vedic mantras aside; you may say the Annapurne Sadapurne mantra or "श्री अन्नपूर्णाय नमः", remembering Bhagavati Annapurna: O Bhagavati Annapurna, serve food to all the devatas and all the devis, let all obtain their share of the food, let the naivedya reach all. Pour the water five times there. Then put in one tulsi leaf and, with folded hands, pray that all the devatas accept the bhog — Narayan too will accept it, and the remaining shaktis as well.
Who is Bhagavati Shakambhari?
The speaker describes Shakambhari as the form of Bhagavati Durga that is world-famous by that name. When famine fell on the whole world because of Durgamasura, Jagadamba took the Shatakshi form, manifesting a hundred eyes in her body, and through those eyes flowed water, that is tears; from those tears the world's water was replenished and every shaak and vegetable sprang up again, and the form she held after that is counted as the Shakambhari swaroop. He adds that the swaroop of Shakambhari and of Bhagavati Annapurna, and especially a great many of their tantra-related mantras and vidhans, are almost one and the same.
Shakambhari or Annapurna anushthan for a householder: purpose and who may do it
The speaker says that in daily life, and a grihastha sadhak especially, one should keep performing an Anushthana of either Bhagavati Annapurna or Bhagavati Shakambhari from time to time, because by their kripa prasad there is never any shortage of anna, dhan, vastra and the like in the house and family. On eligibility he is explicit: any person at all can do this sadhana, initiated or uninitiated, woman or man.
A Shakambhari sadhak must never leave anyone hungry or thirsty, and why this pleases Bhagavati
The speaker says the sadhak of this mantra must, in any circumstance, help any person afflicted by hunger or by greatly risen thirst, even an enemy; one is never to see anyone hungry, and must help with anna to the limit of one's capacity, even a hungry animal, to whatever extent one's buddhi, body and finances allow. It is said that doing this pleases Bhagavati quickly, and he explains why: in the sadhana of Annapurna and Shakambhari Durga she takes the sadhak's examination through this very form, and when you satisfy someone's hunger it is Bhagavati herself who, satisfied, bestows Kripa.
One-day Purnima form of the Shakambhari or Annapurna sadhana, and Paush Purnima as her avataran day
Apart from Navratri, the speaker says the Poornima of the month of Paush in particular has been called Bhagavati's avataran divas, the day Jagadamba took this swaroop, and on that day a one-day sadhana may be done in a special way. If short of time, the Annapurna or Shakambhari sadhana may also be done as a one-day sadhana on the Purnima tithi of any month: japa to one's capacity in that day, 5,000 japa with its dashansh Havan, Tarpana and Marjana, and a bhoj of one kanya, or one kanya's food, clothing and shringar articles, which may also be donated at a temple.
No notes match "".