January 2026

Mauna Vyakhya

Devotional / January 31, 2026

Mauna Vyakhya

Decorated Lord Venkateswara idol with garlands inside temple shrine.

Ishvaro Guru Atmeti ईश्वरो गुरुरात्मेति मूर्तिभेदविभागिने |व्योमवद् व्याप्तदेहाय दक्षिणामूर्तये नमः ‖ īśvaro gururātmeti mūrtibheda vibhāgine |vyomavad vyāptadehāya dakṣiṇāmūrtaye namaḥ ‖ Salutations to Lord Dakshinamurti, who is all-pervasive like space but who appears (as though) divided as Lord, Guru, and the Self.

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Young Lord Ayyappa seated under tree with sages praying. image

Dakshinamurthy, Stotra

Dakshinamurthy Stotram

Devotional / January 31, 2026

Dakshinamurthy Stotram Dhyānamॐ मौनव्याख्या प्रकटितपरब्रह्मतत्वंयुवानंवर्शिष्ठान्तेवसदृषिगणैरावृतं ब्रह्मनिष्ठैः |आचार्येन्द्रं करकलित चिन्मुद्रमानन्दमूर्तिंस्वात्मरामं मुदितवदनं दक्षिणामूर्तिमीडे ‖ oṃ maunavyākhyā prakaṭita parabrahmatatvaṃ yuvānaṃvarśiṣṭhānte vasad ṛṣigaṇair āvṛtaṃ brahmaniṣṭhaiḥ |ācāryendraṃ karakalita cinmudram ānandamūrtiṃsvātmarāmaṃ muditavadanaṃ dakṣiṇāmūrtimīḍe ‖ I salute Śrī Dakṣiṇāmūrti, the Young Guru, who teaches the knowledge of Brahman through silence, who is surrounded by disciples, who are themselves ṛṣis and scholars in the Vedas. (I worship Śrī Dakṣiṇāmūrti), who is the teacher of teachers, whose hand is held in the sign of knowledge (cin-mudrā), whose nature is fullness, who reveals in himself, and who is ever silent. (1) वटविटपिसमीपे भूमिभागे निषण्णंसकलमुनिजनानां ज्ञानदातारमारात् |त्रिभुवनगुरुमीशं दक्षिणामूर्तिदेवंजननमरणदुःखच्छेद दक्षं नमामि ‖ vaṭaviṭapisamīpe bhūmibhāge niṣaṇṇaṃsakalamunijanānāṃ jñānadātāramārāt |tribhuvana guru mīśaṃ dakṣiṇāmūrtidevaṃjanana maraṇa duḥkha cchedadakṣaṃ namāmi ‖ I bow down to Śrī Dakṣiṇāmūrti, the teacher of the three worlds, the Lord, the destroyer of the miseries of birth and death, who seated on the ground under the banyan tree, grants knowledge to all the ṛṣis, who have assembled near Him.(2) चित्रं वटतरोर्मूले वृद्धाः शिष्याः गुरुर्युवा |गुरोस्तु मौनव्याख्यानं शिष्यास्तुच्छिन्नसंशयाः ‖ citraṃ vaṭatarormūle vṛddhāḥ śiṣyāḥ gururyuvā |gurostu maunavyākhyānaṃ śiṣyās tu chinna saṃśayāḥ ‖ Wonderous indeed! Under the tree are the aged disciples around the youthful Guru. He taught them with silence, but the doubts of the disciples were all dispelled. (3) निधये सर्वविद्यानां भिषजे भवरोगिणाम् |गुरवे सर्वलोकानां दक्षिणामूर्तये नमः ‖ nidhaye sarvavidyānāṃ bhiṣaje bhavarogiṇām |gurave sarvalokānāṃ dakṣiṇāmūrtaye namaḥ ‖ Salutations to Śrī Dakṣiṇāmūrti, the abode of all learning, the healer of all those who suffer from the disease of saṃsāra, and the teacher of the whole world. ॐ नमः प्रणवार्थाय शुद्धज्ञानैकमूर्तये |निर्मलाय प्रशान्ताय दक्षिणामूर्तये नमः ‖ oṃ namaḥ praṇavārthāya śuddhajñānaikamūrtaye |nirmalāya praśāntāya dakṣiṇāmūrtaye namaḥ ‖ Salutations to Śrī Dakṣiṇāmūrti, who is ever pure and ever calm, the embodiment of pure knowledge and who is but the indicative meaning of Praṇava (Om) the Supreme. (5) चिदोघनाय महेशाय वटमूलनिवासिने |सच्चिदानन्द रूपाय दक्षिणामूर्तये नमः ‖ cidoghanāya maheśāya vaṭamūlanivāsine |saccidānanda rūpāya dakṣiṇāmūrtaye namaḥ ‖ Salutations to Sri Dakshinamurthy Who is (as if) Consciousness Solidified, Salutations to the Mahesha (the Great God), Salutations to the One Who dwells at the root (i.e. base) of the Banyan Tree (Vata). Salutations to the embodiment of SatChitAnanda (Existence, Consciousness, Bliss) (6) ईश्वरो गुरुरात्मेति मूर्तिभेदविभागिने |व्योमवद् व्याप्तदेहाय दक्षिणामूर्तये नमः ‖ īśvaro gururātmeti mūrtibheda vibhāgine |vyomavad vyāptadehāya dakṣiṇāmūrtaye namaḥ ‖ There is no difference between the Guru, Self and God. Obeisance to Lord Dakshinamurthy who is the personification of the Supreme Self that permeates through Space Stotramविश्वं दर्पणदृश्यमाननगरी तुल्यं निजान्तर्गतंपश्यन्नात्मनि मायया बहिरिवोद्भूतं यथा निद्रया।यः साक्षात्कुरुते प्रबोधसमये स्वात्मानमेवाद्वयंतस्मै श्रीगुरुमूर्तये नम इदं श्रीदक्षिणामूर्तये ॥ १॥ viśvaṃ darpaṇadṛśyamānanagarītulyaṃ nijāntargataṃpaśyannātmani māyayā bahirivodbhūtaṃ yathā nidrayā.yaḥ sākṣātkurute prabodhasamaye svātmānamevādvayaṃtasmai śrīgurumūrtaye nama idaṃ śrīdakṣiṇāmūrtaye .. 1.. He who experiences at the time of realization his own immutable Self-in which the Self alone plays as the universe of names and forms, like a city seen in a mirror, due to the maya power as though produced outside, as in a dream, to him, the divine teacher, Sri Dakshinamurthy, is this prostration. बीजस्यान्तरिवाङ्कुरो जगदिदं प्रानिर्विकल्पं पुनःमायाकल्पितदेशकालकलनावैचित्र्यचित्रीकृतम् ।मायावीव विजृम्भयत्यपि महायोगीव यः स्वेच्छयातस्मै श्रीगुरुमूर्तये नम इदं श्रीदक्षिणामूर्तये ॥ २॥ bījasyāntarivāṅkuro jagadidaṃ prānirvikalpaṃ punaḥmāyākalpitadeśakālakalanāvaicitryacitrīkṛtam .māyāvīva vijṛmbhayatyapi mahāyogīva yaḥ svecchayātasmai śrīgurumūrtaye nama idaṃ śrīdakṣiṇāmūrtaye .. 2.. He who, like a juggler or a great yogi, unrolls this universe just out of His own free will – the universe, which before creation remained unmanifest like the future tree in a seed and has later on projected Himself out to be the world of endless variety, due to the delusory play of time and space, both the products of maya… to Him, the divine teacher, Sri Dakshinamurthy, is this prostration. यस्यैव स्फुरणं सदात्मकमसत्कल्पार्थकं भासतेसाक्षात्तत्त्वमसीति वेदवचसा यो बोधयत्याश्रितान् ।यत्साक्षात्करणाद्भवेन्न पुनरावृत्तिर्भवाम्भोनिधौतस्मै श्रीगुरुमूर्तये नम इदं श्रीदक्षिणामूर्तये ॥ ३॥ yasyaiva sphuraṇaṃ sadātmakam asat kalpārthakaṃ bhāsatesākṣāt tat-tvam-asīti veda vacasā yo bodhayaty āśritān .yat sākṣāt karaṇād bhaven na punar āvṛttir bhavām bho nidhautasmai śrī gurumūrtaye nama idaṃ śrī dakṣiṇāmūrtaye .. 3.. He whose manifestations- which are themselves nothing but the Reality- appear as the objects of the world; He, who imparts to those who have surrendered to Him, direct enlightenment, through the vedic commandment “That Thou Art”, and after the direct experience of which there is no more any return to the “ocean” of worldly existence…. to Him, the divine teacher, Sri Dakshinamurty, is this prostration. नानाच्छिद्र घटोदरस्थितमहा दीपप्रभाभास्वरंज्ञानं यस्य तु चक्षुरादिकरणद्वारा बहिः स्पन्दते ।जानामीति तमेव भान्तमनुभात्येतत्समस्तं जगत्तस्मै श्रीगुरुमूर्तये नम इदं श्रीदक्षिणामूर्तये ॥ ४॥ nānācchidra ghaṭodara sthitamahā dīpaprabhā bhāsvaraṃjñānaṃ yasya tu cakṣur ādi karaṇa dvārā bahiḥ spandate .jānāmīti tameva bhāntam anubhāty etat samastaṃ jagattasmai śrī gurumūrtaye nama idaṃ śrī dakṣiṇāmūrtaye .. 4.. He, whose intelligence “flashes” outside through the eyes and other sense-organs, just like the bright light of a great lamp placed in a jar having many holes, and after whose shining, this whole universe of “objects” shines… to Him, the divine teacher, Sri Dakshinamurthy, is this prostration. देहं प्राणमपीन्द्रियाण्यपि चलां बुद्धिं च शून्यं विदुःस्त्रीबालान्धजडोपमास्त्वहमिति भ्रान्ता भृशं वादिनः ।मायाशक्ति विलास कल्पितमहा व्यामोहसंहारिणेतस्मै श्रीगुरुमूर्तये नम इदं श्रीदक्षिणामूर्तये ॥ ५॥ dehaṃ prāṇam api-indriyāṇy api calāṃ buddhiṃ ca śūnyaṃ viduḥstrī bāla-andha jaḍo pamāstvaham iti bhrāntā bhṛśaṃ vādinaḥ .māyā śaktivilāsa kalpitamahā vyāmoha saṃhāriṇetasmai śrī gurumūrtaye nama idaṃ śrī dakṣiṇāmūrtaye .. 5.. He who removes all the terrible misconceptions, created by the deluding play of maya- in those, who, intellectually innocent as a woman-child-blind-idiot and consider the reality as their body or their prana or their senses or their ever-changing intellect or as mere void and through error (mis-conceptions)- declare them to be the only reality… to Him, the divine teacher, Sri Dakshinamurthy, is this prostration. राहुग्रस्तदिवाकरेन्दुसदृशो मायासमाच्छादनात्सन्मात्रः करणोपसंहरणतो योऽभूत्सुषुप्तः पुमान् ।प्रागस्वाप्समिति प्रबोधसमये यः प्रत्यभिज्ञायतेतस्मै श्रीगुरुमूर्तये नम इदं श्रीदक्षिणामूर्तये ॥ ६॥ rāhu grasta divākarendu sadṛśo māyā samācchādanātsanmātraḥ karaṇopasaṃharaṇato yo’bhūt suṣuptaḥ pumān .prāgasvāpsamiti prabodhasamaye yaḥ pratyabhijñāyatetasmai śrī gurumūrtaye nama idaṃ śrīd akṣiṇāmūrtaye .. 6.. On folding up all the functions of the senses, He who enters into a state of deep-sleep and there becomes existence veiled in maya, like the sun or the moon during eclipse, and who, on waking, remembers to have slept… to Him, the divine teacher, Sri Dakshinamurthy, is this prostration. बाल्यादिष्वपि जाग्रदादिषु तथा सर्वास्ववस्थास्वपिव्यावृत्तास्वनुवर्तमानमहमित्यन्तः स्फुरन्तं सदा ।स्वात्मानं

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Daily

Daily Shlokams

Devotional / January 31, 2026

Daily Shlokams कराग्रे वसते लक्ष्मिः करमध्ये सरस्वति ।करमूले तु गोविन्दः प्रभाते करदर्शनम् ॥ karāgre vasate lakṣmiḥ karamadhye sarasvati .karamūle tu govindaḥ prabhāte karadarśanam .. At the fore of the hands resides Lakshmi, and at the middle, Saraswathi; at the root is seated Gauri, (so) see the palm of the hand at dawn (first). उत्तिष्ठो उत्तिष्ठ गोविंद उत्तिष्ठ गरुडध्वज ।उत्तिष्ठ कमलाकांत त्रैलोक्यं मंगलंकुरु ॥ uttiṣṭho uttiṣṭha goviṃda uttiṣṭha garuḍadhvaja .uttiṣṭha kamalākāṃta trailokyaṃ maṃgalaṃkuru .. Awake, O Govinda, awake, the one with the Garuda ensign on his flag. Awake, the beloved of Lakshmi, Bless for the welfare of the three worlds. Before you step out of bed in the morningसमुद्रवसने देवि पर्वतस्तनमण्डले ।विष्णुपत्नि नमस्तुभ्यं पादस्पर्शं क्षमस्वमे ॥ samudravasane devi parvatastanamaṇḍale .viṣṇupatni namastubhyaṃ pādasparśaṃ kṣamasvame .. O! Mother Earth, who has the ocean as her clothes, mountains and forests as her body, who is the wife of Lord Krishna (Vishnu) I bow to you. Please, forgive me as my feet are going to touch you. Before Bathगोविंदेति सदा स्नानं गोविंदेति सदाजपं ।गोविंदेति सदा ध्यानं सदा गोविंद कीर्तनम् ॥ goviṃdeti sadā snānaṃ goviṃdeti sadājapaṃ .goviṃdeti sadā dhyānaṃ sadā goviṃda kīrtanam .. Forever shall be bathing with Govinda chant, forever shall be praying with Govinda chant, forever shall be meditating with Govinda chant, forever there shall be Govinda chant. गङ्गे च यमुने चैव गोदावरि सरस्वति ।नर्मदे सिन्धु कावेरि जलेऽस्मिन् संनिधिं कुरु ॥ gaṅge ca yamune caiva godāvari sarasvati .narmade sindhu kāveri jale’smin saṃnidhiṃ kuru .. Ganga, Yamuna, Godavari, Saraswathi, Narmada, Sindhu, Kaveri, May all these have a holy confluence in this water. गंगा सिंधु सरस्वती च यमुना गोदावरी नर्मदाकृष्णा भीमरथी च फल्गु सरयूः श्रीगंडकी गोमती ।कावेरी कपिला प्रयाग विनता नेत्रावतीत्यादयोःनद्यः श्रीहरि पादपंकज भवाः कुर्वतु वो मंगलम् ॥ gaṃgā siṃdhu sarasvatī ca yamunā godāvarī narmadākṛṣṇā bhīmarathī ca phalgu sarayūḥ śrīgaṃḍakī gomatī .kāverī kapilā prayāga vinatā netrāvatītyādayoḥnadyaḥ śrīhari pādapaṃkaja bhavāḥ kurvatu vo maṃgalam .. Ganga, Sindhu, Saraswathi and Yamuna, Godavari, Narmada; Krishna, Bhimarathi and Phalgu; Sarayu, Shree, Gantaki, Gomathi; Kaveri, Kapila, Prayag, Vinata, Netravati and the like, may these rivers, springing from the source of the lotus-feet of Sri Hari, bring welfare to all. Seeing the Sunआधित्य ह्रुधाय पुण्यं सर्व सथृ विनासनंजयावहं जबे नित्यं अक्षयं परमं शिवं|| ādhitya hrudhāya puṇyaṃ sarva sathṛ vināsanaṃjayāvahaṃ jabe nityaṃ akṣayaṃ paramaṃ śivaṃ|| By Chanting the Aditya-Hridayam (the meditation of Sun in the heart ) which is very auspicious and highly beneficial, you will be victorious in battle. This holy hymn dedicated to the Sun-God will result in destroying all enemies and bring you victory and permanent happiness. ॐ भूर् भुवः स्वः तत् सवितुर्वरेण्यंभर्गो देवस्य धीमहि धियो यो नः प्रचोदयात्॥ oṃ bhūr bhuvaḥ svaḥ tat saviturvareṇyaṃbhargo devasya dhīmahi dhiyo yo naḥ pracodayāt.. Om, Pervading the Bhu Loka (Earth – consciousness of the physical plane), Bhuvar Loka (Antariksha – The intermediate space, consciousness of prana) and Swar Loka (Sky – Heaven, consciousness of the divine mind), That Savitur (Savitri, divine essence of the Sun) which is the most Adorable, I meditate on that divine effulgence, May that awaken our Intelligence (Spiritual Consciousness). Morning Prayerशुक्लाम्बरधरं विष्णुं शशिवर्णं चतुर्भुजम् ।प्रसन्नवदनं ध्यायेत् सर्वविघ्नोपशान्तये ॥ śuklāmbaradharaṃ viṣṇuṃ śaśivarṇaṃ caturbhujam .prasannavadanaṃ dhyāyet sarvavighnopaśāntaye For the pacification (and elimination ) of all obstructions pray toVishnu who is clothed in dazzling fashion of purity, possessing the brilliance of the moon, sporting four arms, ever-happy and pleasant-faced त्वमेव माता च पिता त्वमेवत्वमेव बंधुश्च सखा त्वमेव ।त्वमेव विद्या द्रविणम् त्वमेवत्वमेव सर्वं मम देव देव । tvameva mātā ca pitā tvameva .tvameva bandhuśca sakhā tvamevatvameva vidyā draviṇaṃ tvameva .tvameva sarvaṃ mama devadeva .. You are the mother, you are the father, you are the relative, you are the friend, you are education, you are wealth, you are everything for me, O Lord, O Lord. कायेन वाचा मनसेंद्रियैर्वा बुध्यात्मना वा प्रकृतेः स्वभावात् ।करोमि यद्यत् सकलं परस्मै नारायणायेति समर्पयामि ॥ kāyena vācā manaseṃdriyairvā budhyātmanā vā prakṛteḥ svabhāvāt .karomi yadyat sakalaṃ parasmai nārāyaṇāyeti samarpayāmi .. Whatever I do either by body, speech, mind or sensory organs, either with my personal knowledge or natural trait, I surrender and submit all to that to supreme divine Narayana. ॐ असतो मा सद्गमय । तमसो मा ज्योतिर्गमय ।मृत्योर्मा अमृतं गमय । ॐ शान्तिः शान्तिः शान्तिः ॥ asato mā sadgamaya tamasomā jyotir gamayamrityormāamritam gamaya Oṁ śhānti śhānti śhāntiḥ Lead me from the unreal to the real, lead me from darkness to light, lead me from death to immortality. ॐ पूर्णमदः पूर्णमिदम् पूर्णात् पूर्णमुदच्यते |पूर्णस्य पूर्णमादाय पूर्णमेवावशिष्यते ||ॐ शान्तिः शान्तिः शान्तिः || oṃ pūrṇamadaḥ pūrṇamidam pūrṇāt pūrṇamudacyate .pūrṇasya pūrṇamādāya pūrṇamevāvaśiṣyate .oṃ śāntiḥ śāntiḥ śāntiḥ .. That is Whole and this is Whole, the perfect has come out of the perfect; having taken the perfect from the perfect, only the perfect remains. Let there be Peace, Peace, Peace. (This shanti-sloka of the Isavasyopanishad indicates the relation of the individual’s soul to the divine supreme spirit). When lighting the lampशुभं करोति कल्याणमारोग्यं धनसंपदा ।शत्रुबुद्धिविनाशाय दीपज्योतिर्नमोऽस्तुते ॥ śubhaṃ karoti kalyāṇamārogyaṃ dhanasaṃpadā .śatrubuddhivināśāya dīpajyotirnamo’stute .. The grantor of auspices, welfare, health, wealth and prosperity, salutation to you o flame of the lamp, for the destruction of the thought of enmity दीपज्योतिः परब्रह्म दीपज्योतिर्जनार्दनः ।दीपो हरतु मे पापं दीपज्योतिर्नमोऽस्तुते ॥ dīpajyotiḥ parabrahma dīpajyotirjanārdanaḥ .dīpo haratu me pāpaṃ dīpajyotirnamo’stute .. Deepa-Jyothi is the supreme Brahman, Deepa-Jyothi is Janardhana. May the divine lamp eradicate my sins. Salutations to the divine lamp of the evening. After prayer circumambulationयानि कानि च पापानि जन्मान्तरकृतानि च ।तानि सर्वाणि नश्यन्ति प्रदक्षिणपदे पदे ॥ yāni kāni ca pāpāni janmāntarakṛtāni ca .tāni sarvāṇi naśyanti pradakṣiṇapade pade .. Oh god! Whatever sins I have committed all my lives (including previouslives), please destroy them at every step I take around you. When starting any workवक्रतुण्ड महाकाय सूर्यकोटि समप्रभ ।निर्विघ्नं कुरु मे देव सर्वकार्येषु सर्वदा ॥ vakratuṇḍa mahākāya sūryakoṭi samaprabhanirvighnaṃ kuru me deva sarvakāryeṣu sarvadā O god with the twisted trunk, broad-bodied, brilliant as thousand suns, bless me with freedom from obstructions and hindrances in all my works and for all times. ॐ सह नाववतु । सह नौ भुनक्तु । सह वीर्यं करवावहै ।तेजस्वि नावधीतमस्तु मा विद्विषावहै । ॐ शान्तिः शान्तिः शान्तिः ॥ oṃ saha nāvavatu . saha

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Ayyappa

Ayyappa Pancharatnam

Devotional / January 31, 2026

Ayyappa Pancharatnam लोकवीरं महापूज्यं सर्वरक्षाकरं विभुम् ।पार्वती हृदयानन्दं शास्तारं प्रणमाम्यहम् ॥ १॥ lokavīraṃ mahāpūjyaṃ sarvarakṣākaraṃ vibhum .pārvatī hṛdayānandaṃ śāstāraṃ praṇamāmyaham .. 1.. One who is the best warrior in the world, Who is greatly worshipped, the Lord who protects everybody, and who gives happiness to Parvathy’s heart – I salute that Saastha. विप्रपूज्यं विश्ववन्द्यं विष्णुशम्भोः प्रियं सुतम् ।क्षिप्रप्रसादनिरतं शास्तारं प्रणमाम्यहम् ॥ २॥ viprapūjyaṃ viśvavandyaṃ viṣṇuśambhoḥ priyaṃ sutam .kṣipraprasādanirataṃ śāstāraṃ praṇamāmyaham .. 2.. One who is worshipped by Vedic scholars, Who is saluted by the universe, Who is the dear son of Vishnu and Shiva, and who is gets pleased easily (and gives his blessings immediately) – I salute that Saastha. मत्तमातङ्गगमनं कारुण्यामृतपूरितम् ।सर्वविघ्नहरं देवं शास्तारं प्रणमाम्यहम् ॥ ३॥ mattamātaṅgagamanaṃ kāruṇyāmṛtapūritam .sarvavighnaharaṃ devaṃ śāstāraṃ praṇamāmyaham .. 3.. One who walks like furious elephant, Who is filled with the nectar of mercy, and who destroyes all the obstacles – I salute that Saastha. अस्मत्कुलेश्वरं देवमस्मच्छत्रु विनाशनम् ।अस्मदिष्टप्रदातारं शास्तारं प्रणमाम्यहम् ॥ ४॥ asmatkuleśvaraṃ devamasmacchatru vināśanam .asmadiṣṭapradātāraṃ śāstāraṃ praṇamāmyaham .. 4.. One who is master of my lineage (family), Who destroys my enemies, and who grants all my desires – I salute that Saastha. पाण्ड्येशवंशतिलकं केरले केलिविग्रहम् ।आर्तत्राणपरं देवं शास्तारं प्रणमाम्यहम् ॥ ५॥ pāṇḍyeśavaṃśatilakaṃ kerale kelivigraham .ārtatrāṇaparaṃ devaṃ śāstāraṃ praṇamāmyaham .. 5.. One who is like a thilaka (foremost) in the pandya dynasty, Who had a playful form in Kerala, and who is the only refuge to protect the distressed – I salute that Saastha. पञ्चरत्नाख्यमेतद्यो नित्यं शुद्धः पठेन्नरः ।तस्य प्रसन्नो भगवान् शास्ता वसति मानसे ॥ pañcaratnākhyametadyo nityaṃ śuddhaḥ paṭhennaraḥ .tasya prasanno bhagavān śāstā vasati mānase .. One who chants these five gems daily, with purity – Lord Saastha will be pleased with him and always live in his mind. Description Lord Ayyappa or Sastha is the son of Lord Shiva and Mohini – Lord Vishnu in the form of his only female avatar. Whereas, in Skanda Purana, it is written that goddess Durga herself was born as Sastha to demolish the demon Mahishi. Lord Ayyappa is said to have two wives and they are Poorna devi and Pushkala devi.Lord Ayyappa is believed to be the boon-giver of Kali yuga as all your wishes put forth to him with utmost devotion will be fulfilled. The Sastha Pancharatnam helps one attain peace and divine life. Reciting this also helps one to be released from bondage and whatever sin one has done.

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Bodhisattva seated on lotus with halo in peaceful landscape. image

Atmabodha Verse

Devotional / January 31, 2026

Atmabodha Verse ।।श्रीः।।।।आत्मबोधः।।तपोभिः क्षीणपापानां शान्तानां वीतरागिणाम्।मुमुक्षूणामपेक्ष्योऽयमात्मबोधो विधीयते।।1।। ..Śrīḥ….Ātmabodhaḥ..Tapobhiḥ kṣīṇapāpānāṃ śāntānāṃ vītarāgiṇām.Mumukṣūṇāmapekṣyo’yamātmabodho vidhīyate..1.. 1. I am composing the ATMA-BODHA, this treatise of the Knowledge of the Self, for those who have purified themselves by austerities and are peaceful in heart and calm, who are free from cravings and are desirous of liberation. Self-Knowledgeबोधोऽन्यसाधनेभ्यो हि साक्षान्मोक्षैकसाधनम्।पाकस्य वह्निवज्ज्ञानं विना मोक्षो न सिध्यति।।2।। Bodho’nyasādhanebhyo hi sākṣānmokṣaikasādhanam.Pākasya vahnivajjñānaṃ vinā mokṣo na sidhyati..2.. 2. Just as the fire is the direct cause for cooking, so without Knowledge no emancipation can be had. Compared with all other forms of discipline Knowledge of the Self is the one direct means for liberation. अविरोधितया कर्म नाविद्यां विनिवर्तयेत्।विद्याविद्यां निहन्त्येव तेजस्तिमिरसंघवत्।।3।। Avirodhitayā karma nāvidyāṃ vinivartayet.Vidyāvidyāṃ nihantyeva tejastimirasaṃghavat..3.. 3. Action cannot destroy ignorance, for it is not in conflict with or opposed to ignorance. Knowledge does verily destroy ignorance as light destroys deep darkness. अवच्छिन्न इवाज्ञानात्तन्नाशे सति केवलः।स्वयं प्रकाशते ह्यात्मा मेघापायेंऽशुमानिव।।4।। Avacchinna ivājñānāttannāśe sati kevalaḥ.Svayaṃ prakāśate hyātmā meghāpāyeṃ’śumāniva..4.. 4. The Soul appears to be finite because of ignorance. When ignorance is destroyed the Self which does not admit of any multiplicity truly reveals itself by itself: like the Sun when the clouds pass away. अज्ञानकलुषं जीवं ज्ञानाभ्यासाद्विनिर्मलम्।कृत्वा ज्ञानं स्वयं नश्येज्जलं कतकरेणुवत्।।5।। Ajñānakaluṣaṃ jīvaṃ jñānābhyāsādvinirmalam.Kṛtvā jñānaṃ svayaṃ naśyejjalaṃ katakareṇuvat..5.. 5. Constant practice of knowledge purifies the Self (‘Jivatman’), stained by ignorance and then disappears itself – as the powder of the’Kataka-nut’ settles down after it has cleansed the muddy water. The Worldसंसारः स्वप्नतुल्यो हि रागद्वेषादिसंकुलः।स्वकाले सत्यवद्भाति प्रबोधे सत्यसद्भवेत्।।6।। Saṃsāraḥ svapnatulyo hi rāgadveṣādisaṃkulaḥ.Svakāle satyavadbhāti prabodhe satyasadbhavet..6.. 6. The world which is full of attachments, aversions, etc., is like a dream. It appears to be real, as long as it continues but appears to be unreal when one is awake (i.e., when true wisdom dawns). तावत्सत्यं जगद्भाति शुक्तिकारजतं यथा।यावन्न ज्ञायते ब्रह्म सर्वाधिष्ठानमद्वयम्।।7।। Tāvatsatyaṃ jagadbhāti śuktikārajataṃ yathā.Yāvanna jñāyate brahma sarvādhiṣṭhānamadvayam..7.. 7. The Jagat appears to be true (Satyam) so long as Brahman, the substratum, the basis of all this creation, is not realised. It is like the illusion of silver in the mother-of pearl. उपादानेऽखिलाधारे जगन्ति परमेश्वरे।सर्गस्थितिलयान्यान्ति बुद्बुदानीव वारिणि।।8।। Upādāne’khilādhāre jaganti parameśvare.Sargasthitilayānyānti budbudānīva vāriṇi..8.. 8. Like bubbles in the water, the worlds rise, exist and dissolve in the Supreme Self, which is the material cause and the prop of everything. सच्चिदात्मन्यनुस्यूते नित्ये विष्णौ प्रकल्पिताः।व्यक्तयो विविधाः सर्वा हाटके कटकादिवत्।।9।। Saccidātmanyanusyūte nitye viṣṇau prakalpitāḥ.Vyaktayo vividhāḥ sarvā hāṭake kaṭakādivat..9.. 9. All the manifested world of things and beings are projected by imagination upon the substratum which is the Eternal All-pervading Vishnu, whose nature is Existence-Intelligence; just as the different ornaments are all made out of the same gold. The Upadhisयथाकाशो हृषीकेशो नानोपाधिगतो विभुः।तद्भेदाद्भिन्नवद्भाति तन्नाशे केवलो भवेत्।।10।। Yathākāśo hṛṣīkeśo nānopādhigato vibhuḥ.Tadbhedādbhinnavadbhāti tannāśe kevalo bhavet..10.. 10. The All-pervading Akasa appears to be diverse on account of its association with various conditionings (Upadhis) which are different from each other. Space becomes one on the destruction of these limiting adjuncts: So also the Omnipresent Truth appears to be diverse on account of Its association with the various Upadhis and becomes one on the destruction of these Upadhis. नानोपाधिवशादेव जातिनामाश्रमादयः।आत्मन्यारोपितास्तोये रसवर्णादिभेदवत्।।11।। Nānopādhivaśādeva jātināmāśramādayaḥ.Ātmanyāropitāstoye rasavarṇādibhedavat..11.. 11. Because of Its association with different conditionings (Upadhis) such ideas as caste, colour and position are super-imposed upon the Atman, as flavour, colour, etc., are super-imposed on water. पञ्चीकृतमहाभूतसंभवं कर्मसंचितम्।शरीरं सुखदुःखानां भोगायतनमुच्यते।।12।। Pañcīkṛtamahābhūtasaṃbhavaṃ karmasaṃcitam.Śarīraṃ sukhaduḥkhānāṃ bhogāyatanamucyate..12.. 12. Determined for each individual by his own past actions and made up of the Five elements – that have gone through the process of “five-fold self-division and mutual combination” (Pancheekarana) – are born the gross-body, the medium through which pleasure and pain are experienced, the tent-of-experiences. पञ्चप्राणमनोबुद्धिदशेन्द्रियसमन्वितम्।अपञ्चीकृतभूतोत्थं सूक्ष्माङ्गं भोगसाधनम्।।13।। Pañcaprāṇamanobuddhidaśendriyasamanvitam.Apañcīkṛtabhūtotthaṃ sūkṣmāṅgaṃ bhogasādhanam..13.. 13. The five Pranas, the ten organs and the Manas and the Buddhi, formed from the rudimentary elements (Tanmatras) before their “five-fold division and mutual combination with one another” (Pancheekarana) and this is the subtle body, the instruments-of-experience (of the individual). अनाद्यविद्यानिर्वाच्या कारणोपाधिरुच्यते।उपाधित्रितयादन्यमात्मानमवधारयेत्।।14।। Anādyavidyānirvācyā kāraṇopādhirucyate.Upādhitritayādanyamātmānamavadhārayet..14.. 14. Avidya which is indescribable and beginningless is the Causal Body. Know for certain that the Atman is other than these three conditioning bodies (Upadhis). Error of misapprehensionपञ्चकोशादियोगेन तत्तन्मय इव स्थितः।शुद्धात्मा नीलवस्त्रादियोगेन स्फटिको यथा।।15।। Pañcakośādiyogena tattanmaya iva sthitaḥ.Śuddhātmā nīlavastrādiyogena sphaṭiko yathā..15.. 15. In its identification with the five-sheaths the Immaculate Atman appears to have borrowed their qualities upon Itself; as in the case of a crystal which appears to gather unto itself colour of its vicinity (blue cloth, etc.,). वपुस्तुषादिभिः कोशैर्युक्तं युक्त्यवघाततः।आत्मानमान्तरं शुद्धं विविञ्च्यात्तण्डुलं यथा।।16।। Vapustuṣādibhiḥ kośairyuktaṃ yuktyavaghātataḥ.Ātmānamāntaraṃ śuddhaṃ viviñcyāttaṇḍulaṃ yathā..16.. 16. Through discriminative self-analysis and logical thinking one should separate the Pure self within from the sheaths as one separates the rice from the husk, bran, etc., that are covering it. सदा सर्वगतोऽप्यात्मा न सर्वत्रावभासते।बुद्धावेवावभासेत स्वच्छेषु प्रतिबिम्बवत्।।17।। Sadā sarvagato’pyātmā na sarvatrāvabhāsate.Buddhāvevāvabhāseta svaccheṣu pratibimbavat..17.. 17. The Atman does not shine in everything although He is All-pervading. He is manifest only in the inner equipment, the intellect (Buddhi): just as the reflection in a clean mirror. देहेन्द्रियमनोबुद्धिप्रकृतिभ्यो विलक्षणम्।तद्वृत्तिसाक्षिणं विद्यादात्मानं राजवत्सदा।।18।। Dehendriyamanobuddhiprakṛtibhyo vilakṣaṇam.Tadvṛttisākṣiṇaṃ vidyādātmānaṃ rājavatsadā..18.. 18. One should understand that the Atman is always like the King, distinct from the body, senses, mind and intellect, all of which constitute the matter (Prakriti); and is the witness of their functions. व्यापृतेष्विन्द्रियेष्वात्मा व्यापारीवाविवेकिनाम्।दृश्यतेऽभ्रेषु धावत्सु धावन्निव यथा शशी।।19।। Vyāpṛteṣvindriyeṣvātmā vyāpārīvāvivekinām.Dṛśyate’bhreṣu dhāvatsu dhāvanniva yathā śaśī..19.. 19. The moon appears to be running when the clouds move in the sky. Likewise to the non-discriminating person the Atman appears to be active when It is observed through the functions of the sense-organs. आत्मचैतन्यमाश्रित्य देहेन्द्रियमनोधियः।स्वकीयार्थेषु वर्तन्ते सूर्यालोकं यथा जनाः।।20।। Ātmacaitanyamāśritya dehendriyamanodhiyaḥ.Svakīyārtheṣu vartante sūryālokaṃ yathā janāḥ..20.. 20. Depending upon the energy of vitality of Consciousness (Atma Chaitanya) the body, senses, mind and intellect engage themselves in their respective activities, just as men work depending upon the light of the Sun. देहेन्द्रियगुणान्कर्माण्यमले सच्चिदात्मनि।अध्यस्यन्त्यविवेकेन गगने नीलतादिवत्।।21।। Dehendriyaguṇānkarmāṇyamale saccidātmani.Adhyasyantyavivekena gagane nīlatādivat..21.. 21. Fools, because they lack in their powers of discrimination superimpose on the Atman, the Absolute-Existence-Knowledge (Sat-Chit), all the varied functions of the body and the senses, just as they attribute blue colour and the like to the sky. अज्ञानान्मानसोपाधेः कर्तृत्वादीनि चात्मनि।कल्प्यन्तेऽम्बुगते चन्द्रे चलनादि यथाम्भसः।।22।। Ajñānānmānasopādheḥ

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Goddess Lakshmi standing on lotus showering gold coins image

Annapurna

Brahmarpanam Brahma Havih

Devotional / January 31, 2026

Brahmarpanam Brahma Havih ब्रह्मार्पणं ब्रह्म हविः ब्रह्माग्नौ ब्रह्मणा हुतम् ।ब्रह्मैव तेन गंतव्यं ब्रह्मकर्म समाधिना ।। brahmārpaṇaṃ brahma haviḥ brahmāgnau brahmaṇā hutam .brahmaiva tena gaṃtavyaṃ brahmakarma samādhinā .. Any means of offering is Brahman, the oblation is Brahman, the fire in which the offering is made is Brahman, and the one who offers is Brahman. Such a person who abides in Brahman indeed gains Brahman. ब्रह्मार्पणम् (brahmārpaṇaṃ) – the offering is Brahman; ब्रह्म हविः (brahma haviḥ) – the oblation is Brahman; ब्रह्माग्नौ (brahmāgnau) – into the fire of Brahman; ब्रह्मण (brahmaṇa) – by Brahman; हुतम् (hutam) – it is offered; ब्रह्मैव (brahmaiva) – Brahman alone; तेन (tena) – by that; गन्तव्यं (gaṃtavyaṃ) – is to be attained; ब्रह्मकर्म (brahmakarma) – action pertaining to Brahman; समाधिना (samādhinā) – by the one who is absorbed. Description Invocation before food. We should partake food with a sathvic (pure, serene) mind. Our ancestors recommended the offering of food to God before partaking. Food so partaken becomes prasad (consecrated offering). Prayer cleanses the food of the three impurities caused by the absence of cleanliness of the vessel, cleanliness of the food stuff, and cleanliness in the process of cooking. It is necessary to get rid of these three impurities to purify the food, for pure food goes into the making of a pure mind. It is not possible to ensure the purity of the cooking process because we do not know what thoughts rage in the mind of the man who prepares the food. Similarly, we cannot ensure the cleanliness of the food ingredients because we do not know whether it was acquired in a righteous way by the person who sold it to us. Hence, it is essential on our part to offer food to God in the form of prayer so that these three impurities do not afflict our mind.This verse from the Bhagavad Gita (Chapter 4, verse 24) and is traditionally chanted before meals. Brahman is the name of the Lord, the cause of the whole creation. Looking at the whole creation as an effect, Brahman is seen as the cause of everything. The effect does not exist separate from its cause. This verse likens food that is eaten to an oblation poured into the fire during ritual. By chanting this prayer before meals, the food that is eaten is offered to Brahman, the Lord.

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Goddess Lakshmi seated on lotus with lamps and glowing lights. image

Annapurna

Annapurne Sadapurne

Devotional / January 31, 2026

Annapurne Sadapurne अन्नपूर्णे सदापूर्णेशंकर प्राणवल्लभे ।ज्ञान वैराग्य सिध्यर्थंभिक्षां देहिच पार्वति ॥ माता च पार्वती देवीपिता देवो महेश्वरः ।बान्धवाः शिवभक्ताश्चस्वदेशो भुवनत्रयम् ॥ annapūrṇe sadāpūrṇeśaṃkara prāṇavallabhejñāna vairāgya sidhyarthaṃbhikṣāṃ dehica pārvati mātā ca pārvatī devīpitā devo maheśvaraḥbāndhavāḥ śivabhaktāścasvadeśo bhuvanatrayam Salutations to Mother Annapoorna: O Mother Annapoorna, You who are always full (with the gift of Food and Blessings), You who are the beloved of Shankara (Shiva),O Mother Parvati, Please grant me the alms of your Grace, to awaken within me Spiritual Knowledge (Jnana) and detachment, freedom from all worldly desires (Vairagya). Salutations to Mother Annapoorna, my Mother Devi Parvati, and my Father, Deva Maheswara (Shiva). My friends are the devotees of Lord Shiva, and my residence is all the Three Worlds (whose Lord is none other than Shiva-Parvati). अन्नपूर्णे (annapūrṇe) – O Annapūrṇa, the goddess of nourishment and food, representing the divine provider of sustenance. सदापूर्णे (sadāpūrṇe) – Ever full, symbolizing Annapūrṇa’s limitless capacity to provide and nourish all beings without end. शंकर (śaṃkara) – Refers to Lord Shankara (Shiva), the consort of Goddess Annapūrṇa, representing auspiciousness and protection. प्राणवल्लभे (prāṇavallabhe) – Beloved of Śaṃkara, signifying the deep and eternal love between Shiva and Parvati, where Annapūrṇa is adored as Shiva’s beloved. ज्ञान (jñāna) – Knowledge, referring to spiritual knowledge and wisdom, the highest form of understanding. वैराग्य (vairāgya) – Detachment, or renunciation of worldly attachments, an essential quality for spiritual progress. सिद्ध्यर्थम् (sidhyarthaṃ) – For the accomplishment of, indicating the purpose of the prayer, which is the fulfillment of spiritual goals. भिक्षां (bhikṣāṃ) – Alms, symbolizing the humble request for spiritual sustenance and divine grace. देहि (dehi) – Give, a plea for receiving the blessings and alms. पार्वति (pārvati) – O Pārvatī, invoking Goddess Parvati, the mother goddess, as Annapūrṇa who grants food and spiritual nourishment. माता (mātā) – Mother. The verse starts by acknowledging Pārvatī, the divine mother, symbolizing nurturing love and protection. च (ca) – And. This connects Pārvatī as the mother, and Shiva as the father. पार्वती देवी (pārvatī devī) – Goddess Pārvatī. Refers to Goddess Pārvatī, the consort of Shiva, embodying compassion, strength, and maternal care. पिता (pitā) – Father. Here, Lord Shiva is recognized as the father, representing the supreme protector and transformer of the universe. देवो महेश्वरः (devo maheśvaraḥ) – Lord Maheshvara (Shiva). Shiva, the god of destruction and regeneration, is portrayed as the fatherly figure, offering guidance and divine authority. बान्धवाः (bāndhavāḥ) – Relatives. This word refers to one’s kin, but here it expands to include spiritual family, those connected by devotion to Shiva. शिवभक्ताः च (śivabhaktāḥ ca) – And the devotees of Shiva. The devotee acknowledges that their true family consists of those who worship Shiva, placing spiritual connections above worldly relations. स्वदेशः (svadeśaḥ) – My homeland. The word means “homeland,” but in this context, it refers to a spiritual home. भुवनत्रयम् (bhuvanatrayam) – The three worlds. Refers to the three realms—heaven, earth, and the underworld—suggesting that the entire cosmos is the devotee’s homeland, beyond physical boundaries. Description Food is considered sacred in Hinduism, and prayers are offered before consuming it. Hence this prayer is chanted before we consume food. It is important to note that even here, food is considered only a means towards the ultimate goal of human birth, which is Moksha, Jnana or Liberation attained through Vairagya, detachment. The person who identifies the importance of Annam (food) within the five layers of the body helps carry life in the worldly process and subsequently seeks to identify Brahman, the ultimate Reality, God or Self. This Shloka is part of the Sri Annapurna Stotram composed by Sri Adi Sankaracharya. Annapurna (Annapoorna, Annapurneshwari or Annada ) is the goddess of food and nourishment. She is a form of Parvati, the inseparable shakti of Lord Shiva. Anna is translated as “food” and “grains” and Purna means “full” or “complete”. Annapoorna literally means filled with food. Annapurna devi holds in one hand a jeweled bowl full of grains and in the other a golden ladle, symbolizing the abundant nourishment she gives to all. She is the Mother Goddess, the sustainer of all life. Annapurna is an aspect of Devi Adishakti and is known as the Hindu Goddess of food and nourishment. Worship and offering of food are highly praised in Hinduism, and therefore, the Goddess Annapurna is regarded as a popular deity. A few temples exist that are dedicated to her, the most prominent being the Annapurna Devi Mandir in Varanasi. LegendOne day, Lord Shiva and his consort Parvati got into an argument about the material world. Shiva said that everything materialistic was just an illusion, including the food that the humans ate. This infuriated Parvati, who governs materialistic aspects. To show Shiva and the world her importance, she disappeared, saying that she wanted to see how the world would survive without her. With Parvati’s disappearance, the world was deprived of food, and there occurred a famine. Shiva’s followers begged him for food; even the Gods were forced to beg for food, but could not find any food. Finally, Shiva and his followers came to know that there was only one kitchen on earth, in the city of Varanasi (Kashi), where food was still available. Shiva went to Kashi to beg for food. To his surprise, the kitchen was owned by his wife Parvati, but in the form of Annapurna. She wore celestial purple and brown garments, which were lightly adorned with ornaments. She was seated on a throne, serving and distributed food to the starving gods and hungry inhabitants of the earth. Annapurna offered her food as alms to Shiva and made him realize that as Brahman, Shiva might have outgrown hunger; but his followers had not. There is also another legend from the southern Indian states that the Shiva was cured of a curse of bharamahatidosha (for removing one head of Lord Bhrama’s five heads) after getting food from the hands of Devis (Saraswathi, Lakshmi, Parvathi). The skull of Bhrama deva stuck to the hands of lord Shiva, hence the name Kapalieshwara. It fell from his hands after he was offered food from Annapurani Devis hand. Hence all tri-devi goddesses are called Annapurani devis.

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Annapurna, Stotra

Annapurna Stotram

Devotional / January 31, 2026

Annapurna Stotram नित्यानन्दकरी वराभयकरी सौन्दर्यरत्नाकरीनिर्धूताखिलघोरपावनकरी प्रत्यक्षमाहेश्वरी ।प्रालेयाचलवंशपावनकरी काशीपुराधीश्वरीभिक्षां देहि कृपावलम्बनकरी माताऽन्नपूर्णेश्वरी ॥ १॥ nityānandakarī varābhayakarī saundaryaratnākarīnirdhūtākhilaghorapāvanakarī pratyakṣamāheśvarī .prāleyācalavaṃśapāvanakarī kāśīpurādhīśvarībhikṣāṃ dehi kṛpāvalambanakarī mātā’nnapūrṇeśvarī .. 1.. Oh! Mother Annapurna! renderer of the support of compassion, the bestower of eternal happiness, the donor of gifts and protection, the ocean of beauty, the destroyer of all sins and purifier, the great goddess, the purifier of the family of Himavan, and the great deity of Kasi, (thou) grant us alms. नानारत्नविचित्रभूषणकरी हेमाम्बराडम्बरीमुक्ताहारविलम्बमान विलसत् वक्षोजकुम्भान्तरी ।काश्मीरागरुवासिता रुचिकरी काशीपुराधीश्वरीभिक्षां देहि कृपावलम्बनकरी माताऽन्नपूर्णेश्वरी ॥ २॥ nānāratnavicitrabhūṣaṇakarī hemāmbarāḍambarīmuktāhāravilambamāna vilasat vakṣojakumbhāntarī .kāśmīrāgaruvāsitā rucikarī kāśīpurādhīśvarībhikṣāṃ dehi kṛpāvalambanakarī mātā’nnapūrṇeśvarī .. 2.. Oh! Mother Annapurna! renderer of the support of compassion, one who is adorned with ornaments made up of different kinds of gems, wearer of golden-laced dress, the space, in between whose breasts shines with the pendant garland of pearls, the beautiful – bodied, rendered and the presiding deity of Kasi, (thou) grant us alms. योगानन्दकरी रिपुक्षयकरी धर्मार्थनिष्ठाकरीचन्द्रार्कानलभासमानलहरी त्रैलोक्यरक्षाकरी ।सर्वैश्वर्यसमस्तवाञ्छितकरी काशीपुराधीश्वरीभिक्षां देहि कृपावलम्बनकरी माताऽन्नपूर्णेश्वरी ॥ ३॥ yogānandakarī ripukṣayakarī dharmārthaniṣṭhākarīcandrārkānalabhāsamānalaharī trailokyarakṣākarī .sarvaiśvaryasamastavāñchitakarī kāśīpurādhīśvarībhikṣāṃ dehi kṛpāvalambanakarī mātā’nnapūrṇeśvarī .. 3.. Oh! Mother Annapurna! the renderer of the support of compassion, the giver of happiness obtainable through yoga, the destroyer of the enemies, the cause of (men) getting deep-rooted in righteousness, the possessor of the waves of splendour of the three worlds, the donors of all riches, the bestower of the fruits of penance, and the presiding deity of Kasi, (thou) grant us alms. कैलासाचलकन्दरालयकरी गौरी उमा शङ्करीकौमारी निगमार्थगोचरकरी ओङ्कारबीजाक्षरी ।मोक्षद्वारकपाटपाटनकरी काशीपुराधीश्वरीभिक्षां देहि कृपावलम्बनकरी माताऽन्नपूर्णेश्वरी ॥ ४॥ kailāsācalakandarālayakarī gaurī umā śaṅkarīkaumārī nigamārthagocarakarī oṅkārabījākṣarī .mokṣadvārakapāṭapāṭanakarī kāśīpurādhīśvarībhikṣāṃ dehi kṛpāvalambanakarī mātā’nnapūrṇeśvarī .. 4.. Oh! Mother Annapurna! the renderer of the support of compassion, the resident of the caves of the Kailasa mountains, golden-complexioned, Oh! Uma! the consort of Sankara, endowed always with maidenhood, the cause of our comprehension of the purport of the Vedas, whose basic syllable is the syllable `Om’, the opener of the doors of emancipation and the presiding deity of Kasi, (thou) grant us alms. दृश्यादृश्य विभूतिवाहनकरी ब्रह्माण्डभाण्डोदरीलीलानाटकसूत्रभेदनकरी विज्ञानदीपाङ्कुरी ।श्रीविश्वेशमनः प्रसादनकरी काशीपुराधीश्वरीभिक्षां देहि कृपावलम्बनकरी माताऽन्नपूर्णेश्वरी ॥ ५॥ dṛśyādṛśya vibhūtivāhanakarī brahmāṇḍabhāṇḍodarīlīlānāṭakasūtrabhedanakarī vijñānadīpāṅkurī .śrīviśveśamanaḥ prasādanakarī kāśīpurādhīśvarībhikṣāṃ dehi kṛpāvalambanakarī mātā’nnapūrṇeśvarī .. 5.. Oh! Mother Annapurna! the renderer of the support of compassion, the conveyor of the visible and invisible prosperity, the container of the primordial egg, the directress of the sportive drama (of the world), the flame of the lamp of true knowledge, the source of the mental happiness of Sri Visvanatha, and the presiding deity of Kasi, (thou) grant us alms. उर्वी सर्वजनेश्वरी भगवती माताऽन्नपूर्णेश्वरीवेणीनीलसमानकुन्तलधरी नित्यान्नदानेश्वरी ।सर्वानन्दकरी सदाशुभकरी काशीपुराधीश्वरीभिक्षां देहि कृपावलम्बनकरी माताऽन्नपूर्णेश्वरी ॥ ६॥ urvī sarvajaneśvarī bhagavatī mātā’nnapūrṇeśvarīveṇīnīlasamānakuntaladharī nityānnadāneśvarī .sarvānandakarī sadāśubhakarī kāśīpurādhīśvarībhikṣāṃ dehi kṛpāvalambanakarī mātā’nnapūrṇeśvarī .. 6.. Oh! Mother Annapurna! the renderer of the support of compassion, the form of the earth, the governess of all men, the cause of victory, the mother, the ocean of compassion, the possessor of beautiful and dark braid of hari resembling the flower of the indigo plant, the giver of food daily, the direct bestower of emancipation and eternal welfare, and the presiding deity of Kasi, (thou) grant us alms. आदिक्षान्तसमस्तवर्णनकरी शम्भोस्त्रिभावाकरीकाश्मीरा त्रिजलेश्वरी त्रिलहरी नित्याङ्कुरा शर्वरी ।कामाकाङ्क्षकरी जनोदयकरी काशीपुराधीश्वरीभिक्षां देहि कृपावलम्बनकरी माताऽन्नपूर्णेश्वरी ॥ ७॥ ādikṣāntasamastavarṇanakarī śambhostribhāvākarīkāśmīrā trijaleśvarī trilaharī nityāṅkurā śarvarī .kāmākāṅkṣakarī janodayakarī kāśīpurādhīśvarībhikṣāṃ dehi kṛpāvalambanakarī mātā’nnapūrṇeśvarī .. 7.. Oh! Mother Annapurna! the renderer of the support of compassion, the maker of the letters ‘a’ (‚) to ‘ksha’ (®¸), he cause of the three acts of Sambhu, namely, the creation, protection and destruction, the wearer of saffron, the consort of the destroyer of the three cities, the consort of the three-eyed lord, the governess of universe, the form of the goddess of night, the opener of the gates of heavens, and the presiding deity of Kasi, (thou) grant us alms. देवी सर्वविचित्ररत्नरचिता दाक्षायणी सुन्दरीवामे स्वादुपयोधरा प्रियकरी सौभाग्य माहेश्वरी ।भक्ताभीष्टकरी सदाशुभकरी काशीपुराधीश्वरीभिक्षां देहि कृपावलम्बनकरी माताऽन्नपूर्णेश्वरी ॥ ८॥ devī sarvavicitraratnaracitā dākṣāyaṇī sundarīvāme svādupayodharā priyakarī saubhāgya māheśvarī .bhaktābhīṣṭakarī sadāśubhakarī kāśīpurādhīśvarībhikṣāṃ dehi kṛpāvalambanakarī mātā’nnapūrṇeśvarī .. 8.. Oh! Mother Annapurna! the renderer of the support of compassion, Oh! Goddess! adorned with different kinds of gems, the daughter of Daksha, the most beautiful, bearer of benign breasts, doer of good to all, endowed with good fortune, fulfiller of the desires of the devotees, doer of auspicious acts, and the presiding deity of Kasi, (thou) grant us alms. चन्द्रार्कानलकोटिकोटिसदृशा चन्द्रांशुबिम्बाधरीचन्द्रार्काग्निसमानकुण्डलधरी चन्द्रार्कवर्णेश्वरी ।मालापुस्तकपाशसाङ्कुशधरी काशीपुराधीश्वरीभिक्षां देहि कृपावलम्बनकरी माताऽन्नपूर्णेश्वरी ॥ ९॥ candrārkānalakoṭikoṭisadṛśā candrāṃśubimbādharīcandrārkāgnisamānakuṇḍaladharī candrārkavarṇeśvarī .mālāpustakapāśasāṅkuśadharī kāśīpurādhīśvarībhikṣāṃ dehi kṛpāvalambanakarī mātā’nnapūrṇeśvarī .. 9.. Oh! Mother Annapurna! the renderer of the support of compassion, one who resembles crores and crores of suns, moons and fires, endowed with lips resembling the red pearl and the bimba fruit, bearer of ear-ornament resembling the moon, sun and fire (in radiance), having a complexion of the goad, and the presiding deity of Kasi, (thou) grant us alms. क्षत्रत्राणकरी महाऽभयकरी माता कृपासागरीसाक्षान्मोक्षकरी सदा शिवकरी विश्वेश्वरी श्रीधरी ।दक्षाक्रन्दकरी निरामयकरी काशीपुराधीश्वरीभिक्षां देहि कृपावलम्बनकरी माताऽन्नपूर्णेश्वरी ॥ १०॥ kṣatratrāṇakarī mahā’bhayakarī mātā kṛpāsāgarīsākṣānmokṣakarī sadā śivakarī viśveśvarī śrīdharī .dakṣākrandakarī nirāmayakarī kāśīpurādhīśvarībhikṣāṃ dehi kṛpāvalambanakarī mātā’nnapūrṇeśvarī .. 10.. Oh! Mother Annapurna! the renderer of the support of compassion, the protector of the dominion remover of great fear, the mother, the ocean of compassion, the cause of the happiness of all, the eternal doer of good, the consort of Visvesvara, the form of Lakshmi, the destroyer of the sacrifice of Daksha, one who makes us free from diseases, and the presiding deity of Kasi, (thou) grant us alms. अन्नपूर्णे सदापूर्णेशङ्करप्राणवल्लभे ।ज्ञानवैराग्यसिद्ध्यर्थंभिक्षां देहि च पार्वति ॥ ११॥ annapūrṇe sadāpūrṇeśaṅkaraprāṇavallabhe .jñānavairāgyasiddhyarthaṃbhikṣāṃ dehi ca pārvati .. 11.. Oh! Parvati! Annapurna! always full, the dear consort of Sankara, grant us alms for the sake of securing knowledge and detachment. माता च पार्वती देवीपिता देवो महेश्वरः ।बान्धवाः शिवभक्ताश्चस्वदेशो भुवनत्रयम् ॥ १२॥ mātā ca pārvatī devīpitā devo maheśvaraḥ .bāndhavāḥ śivabhaktāścasvadeśo bhuvanatrayam .. 12.. Goddess Parvati is my Mother, Lord Mahesvara is my Father, the devotees of Lord Siva are my relatives; and the three worlds are my own country. Description Sri Annapurna Stotram is composed by Sri Adi Shankaracharya. Annapurna (Annapoorna, Annapurneshwari or Annada ) is the goddess of food and nourishment. She is a form

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Annapurna

Annabrahma Rasovishnu

Devotional / January 31, 2026

Annabrahma Rasovishnu अन्नब्रह्मा रसोविष्णुःभोक्ता देवो महेश्वरः ।एवम् ज्ञक्त्व तु यो भुन्क्तेअन्न दोषो न लिप्यते॥ annabrahmā rasoviṣṇuḥbhoktā devo maheśvaraḥ .evam jñaktva tu yo bhunkteanna doṣo na lipyate .. Food is Lord Brahmā, the essence is Lord Vishnu, and the one who partakes is the great Lord Shiva. One who eats with this understanding is not tainted by any fault of eating. annabrahmā – Food is Lord Brahmārasoviṣṇuḥ – The essence (taste) is Vishnubhoktā – The partakerdevaḥ – The deity (Lord)maheśvaraḥ – The great Lord Shiva evam – Thusjñaktvā – Knowing, understandingtu – Butyaḥ – Whoeverbhunkte – Eats anna doṣaḥ – Faults of food (negative effects of food)na lipyate – Do not affect, are not tainted Description Translation: Food is Lord Brahmā, the essence is Vishnu, and the one who partakes is the great Lord Shiva. One who eats with this understanding is not tainted by any fault of eating. This verse is a traditional mantra often recited before meals, recognizing the divine presence in the food, the essence of the food, and the one who consumes it. It reflects a holistic understanding of divinity being present in every aspect of nourishment. Meaning and Interpretation: annabrahmā – Food is Lord Brahmā.The verse begins by declaring that Anna (food) is Lord Brahmā, the creator aspect of the divine trinity, emphasizing the creative energy of food. rasoviṣṇuḥ – The essence (taste) is Vishnu.The Rasa or essence of the food is considered to be Vishnu, the preserver of the universe. This suggests that the nourishing quality and essence of food are imbued with Vishnu’s sustaining energy. bhoktā devo maheśvaraḥ – The one who partakes is Lord Shiva.The act of consuming the food is associated with Maheśvara (Lord Shiva), the great God who transforms and absorbs. This points to the role of Shiva as the one who takes in and transforms the energy from the food. evam jñaktvā tu yo bhunkte – Whoever eats with this knowledge.One who eats with the understanding that food is Brahmā, its essence is Vishnu, and the one who consumes is Shiva, approaches the act of eating with mindfulness and reverence. anna doṣo na lipyate – Is not tainted by the faults of eating.When eating is done with this spiritual awareness, it transcends any negative implications or attachments, and the person is not affected by the faults typically associated with consumption. Understanding for Devotees: Sanctity of Food:This verse encourages a devotee to regard food as sacred, treating every meal as an opportunity to connect with the divine. By recognizing Brahmā, Vishnu, and Shiva in the process of eating, a simple act becomes a profound spiritual experience. Mindful Eating:Eating with the awareness that the entire process—from the food itself to its digestion—is part of the divine cosmos helps devotees engage in mindful eating, ensuring that the act is done with gratitude and reverence. Spiritual Purification:Consuming food with such knowledge purifies the individual, as they are not burdened by the negative consequences of overindulgence, attachment, or the potential impurities in food. Unity of the Divine:The verse encapsulates the idea that all aspects of life, including food, its essence, and the act of eating, are intertwined with the divine presence. It reinforces the non-dualistic belief that the divine is present in every element of existence. Meditation on the Verse: When reciting this verse before meals, devotees can meditate on the presence of Brahmā, Vishnu, and Shiva in the food and the act of eating. This reflection can help cultivate a deeper sense of gratitude, reminding one that all nourishment comes from the divine and should be treated with the utmost respect

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