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The hymn is based on the legend of Annapurna, a form of the goddess Parvati who represents nourishment and sustenance. Her consort, Shiva, is regarded to have begged for food from her to save the inhabitants of earth from starvation after she withdrew all sources of food from living beings.
The Annapurna Sahasranam is dedicated to the goddess and praises her one thousand names, while the Annapurna Shatanama Stotram is dedicated to her 108 names. A few temples exist that are dedicated to her, some of the most prominent being the Annapoorneshwari Temple established by Agastya at Horanadu and Annapurna Devi Mandir in Varanasi.
The conventions associated with the ashtakam have evolved over its literary history of more than 2500 years. One of the best known ashtakam writers was Adi Sankaracharya, who created an ashtakam cycle with a group of ashtakams, arranged to address a particular deity, and designed to be read both as a collection of fully realized individual poems and as a single poetic work comprising all the ...
It is the only poem in the medieval Mangalkavya tradition that does not create a separate subgenre, as no other poet ever ventured to praise Annapurna in their works. [ 2 ] Annada Mangal is divided into three Books: Annada Mangal or Annada Mahatmya , Bidya Sundar or Kalika Mangal and Mansingh or Annapurna Mangal . [ 3 ]
Shiva gratified by Annapurna's food, establishes Varanasi and appoints her as its presiding goddess. [5] The goddess Vishalakshi of the Varanasi temple may have been identified with Annapurna in early times, however over time became a distinct goddess, resulting in the two separate goddess temples. [5]
Also, in this regard, Vimala is also considered as Annapurna, the consort of Shiva. [158] Conversely, Tantrics consider Jagannath as Shiva-Bhairava, rather than a form of Vishnu. [ 159 ] While Lakshmi is the traditional (orthodox tradition) consort of Jagannath, Vimala is the Tantric (heterodox) consort. [ 160 ]
The Annapurna Upanishad asserts, in verses 1.13 to 1.15, that delusions are of five kinds. [16] [17] [18] The first is believing in the distinction between Jiva (living being) and god as if they have different forms. [16] The second delusion, asserts the text, is equating agency (actor-capacity, person-ego) as Self.
The text is as follows: [3] I am not mind, nor intellect, nor ego, nor the reflections of inner self (citta). I am not the five senses, nor am I the five elements.