॥ दोहा ॥
विश्वेश्वर पदपदम की रज निज शीश लगाय।
अन्नपूर्णे, तव सुयश बरनौं कवि मतिलाय॥
॥ चौपाई ॥
नित्य आनंद करिणी माता, वर अरु अभय भाव प्रख्याता॥
जय! सौंदर्य सिंधु जग जननी, अखिल पाप हर भव-भय-हरनी॥
श्वेत बदन पर श्वेत बसन पुनि, संतन तुव पद सेवत ऋषिमुनि॥
काशी पुराधीश्वरी माता, माहेश्वरी सकल जग त्राता॥
वृषभारुढ़ नाम रुद्राणी, विश्व विहारिणि जय! कल्याणी॥
पतिदेवता सुतीत शिरोमणि, पदवी प्राप्त कीन्ह गिरी नंदिनि॥
पति विछोह दुःख सहि नहिं पावा, योग अग्नि तब बदन जरावा॥
देह तजत शिव चरण सनेहू, राखेहु जात हिमगिरि गेहू॥
प्रकटी गिरिजा नाम धरायो, अति आनंद भवन मँह छायो॥
नारद ने तब तोहिं भरमायहु, ब्याह करन हित पाठ पढ़ायहु॥
ब्रहमा वरुण कुबेर गनाये, देवराज आदिक कहि गाये॥
सब देवन को सुजस बखानी, मति पलटन की मन मँह ठानी॥
अचल रहीं तुम प्रण पर धन्या, कीहनी सिद्ध हिमाचल कन्या॥
निज कौ तब नारद घबराये, तब प्रण पूरण मंत्र पढ़ाये॥
करन हेतु तप तोहिं उपदेशेउ, संत बचन तुम सत्य परेखेहु॥
गगनगिरा सुनि टरी न टारे, ब्रहां तब तुव पास पधारे॥
कहेउ पुत्रि वर माँगु अनूपा, देहुँ आज तुव मति अनुरुपा॥
तुम तप कीन्ह अलौकिक भारी, कष्ट उठायहु अति सुकुमारी॥
अब संदेह छाँड़ि कछु मोसों, है सौगंध नहीं छल तोसों॥
करत वेद विद ब्रहमा जानहु, वचन मोर यह सांचा मानहु॥
तजि संकोच कहहु निज इच्छा, देहौं मैं मनमानी भिक्षा॥
सुनि ब्रहमा की मधुरी बानी, मुख सों कछु मुसुकाय भवानी॥
बोली तुम का कहहु विधाता, तुम तो जगके स्रष्टाधाता॥
मम कामना गुप्त नहिं तोंसों, कहवावा चाहहु का मोंसों॥
दक्ष यज्ञ महँ मरती बारा, शंभुनाथ पुनि होहिं हमारा॥
सो अब मिलहिं मोहिं मनभाये, कहि तथास्तु विधि धाम सिधाये॥
तब गिरिजा शंकर तव भयऊ, फल कामना संशयो गयऊ॥
चन्द्रकोटि रवि कोटि प्रकाशा, तब आनन महँ करत निवासा॥
माला पुस्तक अंकुश सोहै, कर मँह अपर पाश मन मोहै॥
अन्नपूर्णे! सदापूर्णे, अज अनवघ अनंत पूर्णे॥
कृपा सागरी क्षेमंकरि माँ, भव विभूति आनंद भरी माँ॥
कमल विलोचन विलसित भाले, देवि कालिके चण्डि कराले॥
तुम कैलास मांहि है गिरिजा, विलसी आनंद साथ सिंधुजा॥
स्वर्ग महालक्ष्मी कहलायी, मर्त्य लोक लक्ष्मी पदपायी॥
विलसी सब मँह सर्व सरुपा, सेवत तोहिं अमर पुर भूपा॥
जो पढ़िहहिं यह तव चालीसा, फल पाइंहहि शुभ साखी ईसा॥
प्रात समय जो जन मन लायो, पढ़िहहिं भक्ति सुरुचि अघिकायो॥
स्त्री कलत्र पति मित्र पुत्र युत, परमैश्रवर्य लाभ लहि अद्भुत॥
राज विमुख को राज दिवावै, जस तेरो जन सुजस बढ़ावै॥
पाठ महा मुद मंगल दाता, भक्त मनोवांछित निधि पाता॥
॥ दोहा ॥
जो यह चालीसा सुभग, पढ़ि नावैंगे माथ।
तिनके कारज सिद्ध सब, साखी काशी नाथ॥
|| Doha ||
Vishweshvar Padpadam Ki Raj Nij Shish Lagay.
Annapurne, Tav Suyash Baranaun Kavi Matilay.
|| Chaupai ||
Nity Anand Karini Mata, Var Aru Abhay Bhav Prakhyata.
Jai! Saundarya Sindhu Jag Janani, Akhil Pap Har Bhav-Bhay-Harani.
Shwet Badan Par Shwet Basan Puni, Santan Tuv Pad Sevat Rishimuni.
Kashi Puradhishvari Mata, Maheshwari Sakal Jag Trata.
Vrishabharudh Naam Rudrani, Vishwa Viharini Jai! Kalyani.
Patidevta Sutit Shiromani, Padavi Prapt Kinh Giri Nandini.
Pati Vichhoh Duhkh Sahi Nahin Pava, Yog Agni Tab Badan Jarava.
Deh Tajat Shiv Charan Sanehu, Rakhehu Jat Himagiri Gehu.
Prakati Girija Nam Dharyo, Ati Anand Bhavan Manh Chhayo.
Narad Ne Tab Tohin Bharamayahu, Byah Karan Hit Path Padhayahu.
Brahma Varun Kuber Ganaye, Devraj Adik Kahi Gaye.
Sab Devan Ko Sujas Bakhani, Mati Paltan Ki Man Manh Thani.
Achal Rahin Tum Pran Par Dhanya, Kihani Siddh Himachal Kanya.
Nij Kau Tab Narad Ghabraye, Tab Pran Pooran Mantra Padhaye.
Karan Hetu Tap Tohin Updesheu, Sant Bachan Tum Satya Parekhehu.
Gagnagira Suni Tari Na Tare, Brahan Tab Tuv Pas Padhare.
Kaheu Putri Var Mangu Anoopa, Dehun Aj Tuv Mati Anurupa.
Tum Tap Kinh Alaukik Bhari, Kasht Uthayahu Ati Sukumari.
Ab Sandeh Chhandi Kachhu Moson, Hai Saugandh Nahin Chhal Toson.
Karat Ved Vid Brahma Janahu, Vachan Mor Yah Sancha Manahu.
Taji Sankoch Kahahu Nij Ichchha, Dehaun Main Manmani Bhiksha.
Suni Brahma Ki Madhuri Bani, Mukh Son Kachhu Musukay Bhavani.
Boli Tum Ka Kahahu Vidhata, Tum To Jagke Srashtadhata.
Mam Kamna Gupt Nahin Tonson, Kahavava Chahahu Ka Monson.
Daksh Yagya Mahan Marati Bara, Shambhunath Puni Hohin Hamara.
So Ab Milahin Mohin Manabhaye, Kahi Tathastu Vidhi Dham Sidhaye.
Tab Girija Shankar Tav Bhayu, Phal Kamna Sanshayo Gayu.
Chandrakoti Ravi Koti Prakasha, Tab Anan Mahan Karat Nivasa.
Mala Pustak Ankush Sohai, Kar Manh Apar Pash Man Mohai.
Annpurne! Sadapurne, Aj Anavagh Anant Purne.
Kripa Sagari Kshemankari Maan, Bhav Vibhooti Anand Bhari Maan.
Kamal Vilochan Vilasit Bhale, Devi Kalike Chandi Karale.
Tum Kailas Manhi Hai Girija, Vilasi Anand Sath Sindhuja.
Svarg Mahalakshmi Kahalayi, Marty Lok Lakshmi Padapayi.
Vilasi Sab Manh Sarv Sarupa, Sevat Tohin Amar Pur Bhoopa.
Jo Padhihahin Yah Tav Chalisa, Phal Painhahi Shubh Sakhi Isa.
Prat Samay Jo Jan Man Layo, Padhihahin Bhakti Suruchi Aghikayo.
Stri Kalatr Pati Mitr Putr Yut, Paramaishravary Labh Lahi Adbhut.
Raj Vimukh Ko Raj Divavai, Jas Tero Jan Sujas Badhavai.
Path Maha Mud Mangal Data, Bhakt Manovanchhit Nidhi Pata.
|| Doha ||
Jo Yah Chalisa Subhag, Padhi Navainge Math.
Tinke Karaj Siddh Sab, Sakhi Kashi Nath.
The Annapurna Chalisa is a forty-verse devotional hymn to Goddess Annapurna, the bestower of food, nourishment, and all forms of material and spiritual sustenance. The chalisa opens with the poet touching the dust of Lord Shiva's (Vishweshwara's) feet before praising his consort — affirming that Annapurna and Parvati are one and the same Goddess in her most nourishing aspect. The verses trace the entire arc of the Goddess's sacred biography: the immolation of Sati, her rebirth as Girija on the Himalayas, her extraordinary tapas, Brahma's visit to grant her a boon, and her ultimate union with Shiva as his beloved consort. The chalisa places Annapurna at the heart of Kashi (Varanasi) — where she is enshrined in the famous Annapurna Devi Mandir beside the Kashi Vishwanath temple — and affirms that even Lord Shiva himself begs food from her, acknowledging that the entire universe subsists by her grace. The closing doha invokes Lord Kashinth (Shiva) as witness to the devotee's sincere recitation.
Goddess Annapurna — whose name means "she who is full of food" or "the giver of complete nourishment" — is a form of Goddess Parvati revered as the queen of Kashi (Varanasi). Her iconic image depicts her holding a golden ladle overflowing with food in one hand and a jewelled vessel in the other, symbolising inexhaustible abundance. According to the Skanda Purana and the Annapoorna Stotram attributed to Adi Shankaracharya, it is Annapurna who feeds the entire cosmos, and even Lord Shiva approaches her as a beggar for sustenance, acknowledging that material existence cannot be sustained without her grace. She is the presiding deity of the kitchen, cooking, and agricultural abundance, and her temple in Varanasi is one of the most important Shakti shrines in North India. The chalisa celebrates her not merely as a provider of physical food but as the giver of the four purushartha — dharma, artha, kama, and moksha.
Friday and Monday are the most auspicious weekdays for reciting the Annapurna Chalisa. The pre-meal morning hours are ideal for daily practice. Annapurna Jayanti — observed on Margashirsha Purnima (full moon of November–December) — is the most sacred single day in the year for this worship and is celebrated with the distribution of food to all. Annakuta (the day after Diwali), Akshaya Tritiya, and the ninth day of Navratri (Navami) are also deeply propitious. During the month of Kartika, when Varanasi observes its most sacred calendar, reciting this chalisa is considered especially meritorious.
Varanasi is considered Annapurna's eternal city, where she resides as its divine queen alongside Lord Vishweshwara (Shiva). According to the Skanda Purana, when food once vanished from the universe due to Shiva's philosophical assertion that the material world is illusory, it was Annapurna who restored nourishment by appearing in Kashi with her golden ladle. A chastened Shiva came to her as a beggar, accepted her food, and acknowledged her sovereignty over the material world. This story is the theological foundation of her worship in Varanasi and the reason the chalisa's closing doha invokes Kashinth as the divine witness.
Yes. Annapurna is regarded as a specific manifestation of Goddess Parvati — her nurturing, food-giving aspect. The Annapurna Chalisa makes this identity explicit by recounting Parvati's biography (immolation as Sati, rebirth as Girija, tapas, marriage to Shiva) within the framework of Annapurna's praise. All of Parvati's forms — Gauri, Kali, Durga, Annapurna, and others — are understood in Shakta theology as expressions of one Adi-Shakti.
Absolutely. In the Vedic tradition, prayers and chalisa recitations performed with sincere intention for another person's welfare — for a family member's health, a child's nourishment, or the feeding of the poor — carry full spiritual merit. The Goddess who feeds the entire universe is naturally responsive to prayers that seek to extend her gift of nourishment to others. Reciting this chalisa as part of a food-distribution seva or community meal greatly amplifies its spiritual power.
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The goddess who feeds all worlds: approaching Annapurna in verse
The Annapurna Chalisa addresses the supreme aspect of the Divine Mother as the eternal provider — she without whom not a grain of rice, not a breath of life, would sustain itself. Annapurna Devi's great shrine is at Kashi (Varanasi), where she stands near the Vishwanatha temple: tradition holds that even Shiva himself, who represents complete renunciation, came to her for food, acknowledging that moksha and sustenance are not opposites but complementary dimensions of the one divine reality. The Chalisa explores this profound theology through devotional verse, honouring Annapurna's golden form, the ladle and the pot of nectar she holds, and her motherly accessibility to all who come hungry in body or in spirit.
The most auspicious time for reciting the Annapurna Chalisa is Annapurna Jayanti, observed on Margashirsha Purnima according to many regional traditions, when the Goddess is believed to be most immediately responsive to the prayers of devotees seeking relief from scarcity, anxiety about sustenance, or gratitude for abundance. In Varanasi, the Annapurna temple draws steady streams of worshippers who bring offerings of food and receive prasad as the embodiment of her blessing. Beyond this occasion, the Chalisa is recited in kitchens and at dining spaces as a way of consecrating the act of cooking and eating as a sacred offering — a recognition that every meal, received with gratitude, is a form of the goddess's grace flowing through the world.