Annapurna Stotram Meaning

The Annapurna Stotram is a hymn composed by Adi Shankaracharya in praise of Goddess Annapurna, the bestower of food, nourishment, and prosperity, who is a manifestation of Goddess Parvati. The name Annapurna combines Anna (food, grains) and Purna (full, complete, perfect), meaning “she who is full and complete in food and grains”. The stotram is not merely a prayer for material abundance; it is a profound invocation of the Divine Mother who nourishes on every level—physical, mental, and spiritual. She blesses the seeker with perfection in wisdom and renunciation, teaching the art of giving wholeheartedly. In one line: The Annapurna Stotram is a hymn of gratitude and surrender to the Goddess of nourishment, who feeds the body and liberates the soul.

The Goddess Annapurna: Who She Is

The Divine Mother of Kashi

Annapurna is the presiding deity of Kashi (Varanasi), one of the oldest living cities in the world. Her temple stands near the Kashi Vishwanath temple, and tradition holds that no one in Kashi ever goes hungry. She is depicted enthroned, feeding a child from a full ladle, a symbol of her role as the universal provider.

The Consort of Shiva

Annapurna is a manifestation of Goddess Parvati, the consort of Lord Shiva. In her iconography, Lord Shiva himself is sometimes shown standing to her right with a begging bowl, begging her for alms—a striking image that teaches the importance of food and nourishment even for the Lord of Destruction.

The Legend of Annapurna

The Skanda Purana and Shiva Purana narrate the origin of Annapurna. One day, Lord Shiva remarked that the material world is an illusion and that even food is part of maya. Hearing this, Goddess Parvati was displeased. To teach Shiva the true importance of food, she withdrew all grains and food from the world, causing a severe famine.

Humans, animals, and all living beings suffered. Even Lord Shiva, who had dismissed food as illusion, felt the pangs of hunger. He approached Parvati with humility and apologized. It was then that Goddess Parvati manifested as Maa Annapurna, the giver of food, in Kashi. She offered food to the people, and from that moment, Margashirsha Purnima began to be celebrated as Annapurna Jayanti.

The Meaning of the Annapurna Stotram

Verse 1: The Ocean of Compassion

नित्यानन्दकरी वराभयकरी सौन्दर्यरत्नाकरी,
निर्धूताखिलघोरपावनकरी प्रत्यक्षमाहेश्वरी।
प्रालेयाचलवंशपावनकरी काशीपुराधीश्वरी,
भिक्षां देहि कृपावलम्बनकरी मातान्नपूर्णेश्वरी॥१॥

Translation: “O Mother Annapurna, you are the giver of eternal bliss, the bestower of boons and fearlessness. You are the mine of the jewels of beauty. You destroy all terrible sins and purify your devotees. You are the visible form of Maheshwari. You purify the lineage of the Himalaya mountains. You are the mistress of the city of Kashi. O Mother Annapurna, who is the support of compassion, give me alms”.

Meaning: The opening verse establishes the Goddess’s identity and her relationship with the seeker. She is Nityanandakari—the giver of eternal bliss. Her hands are in vara (boon-giving) and abhaya (fearlessness) mudras. She is Sundarya Ratnakari—a mine of the jewels of beauty. She is Pratyaksha Maheshwari—the visible form of the Great Goddess. And she is Kashi Pura Adhishwari—the mistress of Kashi. The refrain Bhiksham Dehi—”give me alms”—is the heart of the hymn. It is not a request for food but for grace.

Verse 2: The Adorned Goddess

नानारत्न विचित्रभूषणकरी हेमाम्बराडम्बरी,
मुक्ताहार विलम्ब मान विलसत् वक्षोजकुम्भान्तरी।
काश्मीराऽगरुवासिता रुचिकरी काशीपुराधीश्वरी,
भिक्षां देहि कृपावलम्बनकरी माताऽन्नपूर्णेश्वरी॥२॥

Translation: “O Mother Annapurna, you are adorned with various kinds of strange jewels. You are clothed in golden garments. Your breasts are adorned with pearl necklaces. You are fragrant with Kashmir saffron and agaru. You are the mistress of Kashi. O Mother Annapurna, give me alms”.

Meaning: This verse describes the Goddess’s physical beauty and adornments. She is decked with jewels, clothed in gold, and anointed with the finest fragrances. The description is not merely aesthetic; it conveys the richness and abundance that flow from her. The seeker asks for alms from this ocean of beauty and grace.

Verse 3: The Giver of Yoga and Dharma

योगानन्दकरी रिपुक्षयकरी धर्मार्थनिष्ठाकरी,
चन्द्रार्कानलभासमानलहरी त्रैलोक्यरक्षाकरी।
सर्वेश्वर्यसमस्तवाञ्छितकरी काशीपुराधीश्वरी,
भिक्षां देहि कृपावलम्बनकरी माताऽन्नपूर्णेश्वरी॥३॥

Translation: “O Mother Annapurna, you give the bliss of Yoga. You destroy enemies. You establish dharma and artha. You shine like the moon, sun, and fire. You protect the three worlds. You give all divine qualities and fulfill all desires. You are the mistress of Kashi. O Mother Annapurna, give me alms”.

Meaning: This verse expands the Goddess’s domain. She is not just the giver of food but the giver of Yoga-ananda—the bliss of spiritual practice. She destroys ripu—the inner enemies of desire, anger, and greed. She establishes dharma (righteousness) and artha (prosperity). She shines like the sun, moon, and fire combined. And she fulfills all righteous desires.

Verse 4: The Opener of Liberation’s Door

कैलासाचलकन्दरालयकरी गौरी उमा शङ्करी,
कौमारी निगमार्थगोचरकरी ओङ्कारबीजाक्षरी।
मोक्षद्वारकपाटपाटनकरी काशीपुराधीश्वरी,
भिक्षां देहि कृपावलम्बनकरी माताऽन्नपूर्णेश्वरी॥४॥

Translation: “O Mother Annapurna, you dwell in the caves of Mount Kailasa. You are Gauri, Uma, and Shankari. You are Kaumari, the revealer of the meaning of the Vedas. You are the seed-syllable Om. You open the doors of liberation. You are the mistress of Kashi. O Mother Annapurna, give me alms”.

Meaning: This verse identifies Annapurna with the great goddesses of the Hindu tradition—Gauri, Uma, Shankari, and Kaumari. She is the Omkara Bija Akshari—the very seed-syllable Om. Most importantly, she is Moksha Dvara Kapata Patana Kari—the one who opens the doors of liberation. The Goddess of food is also the Goddess of freedom.

Verse 5: The Beacon of Light

लीलानाटकसूत्रकेलनकरी विज्ञानदीप्तगुरी,
श्रीविश्वेशमनःप्रसादनकरी काशीपुराधीश्वरी।
भिक्षां देहि कृपावलम्बनकरी माताऽन्नपूर्णेश्वरी॥५॥

Translation: “O Mother Annapurna, you direct the strings of the drama of life. You are the beacon of light for all science. You please the mind of Vishweshwara (Shiva). You are the mistress of Kashi. O Mother Annapurna, give me alms”.

Meaning: The Goddess is the director of the cosmic play (Lila Nataka Sutra Kelana Kari). She is the light of knowledge (Vijnana Dipta). She is the one who pleases the Lord of the Universe. The seeker asks for the alms of wisdom and grace.

Verse 6: The Mother of All

भिक्षां देहि कृपावलम्बनकरी माताऽन्नपूर्णेश्वरी॥६॥

Translation: “O Mother Annapurna, give me alms”.

Meaning: This verse continues the praise, describing the Goddess as the mother of all, the one who nourishes the universe, and the one who is the embodiment of compassion.

Verse 7: The Fulfiller of Desires

कामाकांक्षाकरी जनोदयकरी काशीपुराधीश्वरी,
भिक्षां देहि कृपावलम्बनकरी माताऽन्नपूर्णेश्वरी॥७॥

Translation: “O Mother Annapurna, you fulfill the desires of all. You are the dawn in the life of all. You are the mistress of Kashi. O Mother Annapurna, give me alms”.

Meaning: The Goddess is Kama Kamksha Kari—the fulfiller of righteous desires. She is Janodaya Kari—the dawn in the life of all beings. She is the enemy of all sorrows.

Verse 8: The Goddess of All

वामस्वादुपयोधरप्रियकरी सौभाग्यमाहेश्वरी,
भक्ताभीष्टकरी सदा शुभकरी काशीपुराधीश्वरी।
भिक्षां देहि कृपावलम्बनकरी माताऽन्नपूर्णेश्वरी॥८॥

Translation: “O Mother Annapurna, you are the goddess of good fortune. You fulfill the wishes of devotees. You always do good. You are the mistress of Kashi. O Mother Annapurna, give me alms”.

Meaning: The Goddess is Saubhagya Maheshwari—the great goddess of auspiciousness. She is Bhakta Abhishta Kari—the fulfiller of the devotees’ desires. She is Sada Shubha Kari—always doing good.

Verse 9: The Final Plea

चन्द्रकानलकोटिकोटिसदृशा चन्द्रांशुभिम्बान्धरी,
चन्द्रकाग्निसमानकुन्तलधरी चन्द्रार्कवर्णेश्वरी।
मालापुस्तकपाशसाङ्कुशधरी काशीपुराधीश्वरी,
भिक्षां देहि कृपावलम्बनकरी माताऽन्नपूर्णेश्वरी॥९॥

Translation: “O Mother Annapurna, you are like millions of moons, suns, and fires. Your smile is like the rays of the moon. Your hair has the luster of the moon, sun, and fire. You are colored like the moon and the sun. You hold a rosary, a book, a noose, and a goad. You are the mistress of Kashi. O Mother Annapurna, give me alms”.

Meaning: The final verse describes the Goddess’s cosmic radiance. She is Chandrakagni Koti Koti Sadrisha—like millions of moons and fires. She holds the mala (rosary), pustaka (book), pasha (noose), and ankusha (goad)—symbols of spiritual discipline, knowledge, control, and guidance.

The Concluding Verse: The Sannyasi’s Declaration

The Annapurna Stotram traditionally concludes with a verse that reveals Shankaracharya’s own identity as a renunciate:

माता च पार्वती देवी पिता देवो महेश्वरः।
बान्धवाः शिवभक्ताश्च स्वदेशो भुवनत्रयम्॥

Translation: “My mother is Goddess Parvati, my father is Lord Maheshwara. My relatives are the devotees of Shiva, and my country is the entire universe”.

Meaning: As a sannyasi, Shankaracharya had renounced family, home, and nation. In this verse, he declares his true family—the Divine Mother and Father, the community of devotees, and the whole world as his home. He asks for the alms of knowledge and renunciation.

Benefits of Reciting the Annapurna Stotram

The Annapurna Stotram is recited for both material and spiritual benefits:

• Freedom from scarcity: It is believed that the household where this stotram is recited never faces a shortage of food or wealth.
• Prosperity and abundance: Regular recitation brings dhana-dhanya (wealth and grains) and ensures that the storehouse is always full.
• Spiritual nourishment: The stotram bestows perfection in wisdom and renunciation.
• The art of giving: It teaches the devotee to give wholeheartedly, transforming the act of feeding others into a spiritual practice.
• Gratitude for food: It cultivates reverence for food as prasad—a blessed gift from God.

How and When to Recite

The Annapurna Stotram is traditionally recited:

• On Annapurna Jayanti, the full moon day of Margashirsha month, which commemorates the day Parvati manifested as Annapurna.
• During daily meals, as a grace before eating, to honor the Goddess who provides.
• In the kitchen, before cooking, to transform the act of preparing food into a sacred ritual.
• On Fridays and Mondays, which are considered auspicious for the worship of the Divine Mother.

The recitation is simple: light a lamp, offer food or grains before the Goddess, and chant the stotram with devotion. The key is bhava—the feeling of gratitude and surrender.

Summary

The Annapurna Stotram is Adi Shankaracharya’s hymn to the Goddess of food and nourishment, who is a manifestation of Parvati and the presiding deity of Kashi. Each verse praises her beauty, compassion, power, and grace, and ends with the plea Bhiksham Dehi—”give me alms.” The stotram teaches that true nourishment is not merely physical but spiritual—the Goddess feeds the body and liberates the soul. Reciting it with devotion removes scarcity, bestows prosperity, and cultivates the spirit of giving. That realization—that the hand that feeds you is the hand of the Divine Mother—is the gift of the Annapurna Stotram.