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Copyright © 2025 Foodies Only
Copyright © 2025 Foodies Only
5 min
30/09/2025
One of the most visually stunning and feat-laden festivals of the Hindu calendar, Govardhan Puja is celebrated right after Diwali. It sees devotees across India preparing Chhappan Bhog, a 56-dish spread symbolising devotion, gratitude, and the divine rescue of a village by Lord Krishna. At the heart of this ritual lies Annakut, where food becomes offering, and abundance becomes worship.
Every year, just as the final Diwali lamps flicker out, temples and Hindu homes come alive with a spectacle unlike any other – a ‘mountain of food’, dotted with sweets and savouries, arranged in devotional grandeur. This is Annakut, the offering of a feast to appease Lord Krishna, as gratitude. Rooted in the Bhagavata Purana, the festival commemorates Krishna’s act of lifting Govardhan Hill to shield Vrindavan from stormy wrath, but its resonance today extends far beyond myth.
The term Annakut (or Annakoot) literally means ‘mountain of food’, but its deeper resonance lies in how it knits together devotion and communal celebration. On Govardhan Puja, devotees build a symbolic mound of food – rice, sweets, vegetables, and fruits, quite often representing Govardhan Hill itself. What distinguishes Annakut from a mere banquet is its structure – the food is first offered to Krishna (or Govardhan) and only then shared as prasad.
The tale of Govardhan Puja is tied to Vrindavan, and Lord Krishna was the voice of logic when it came to the village. He recommended that the villagers should worship Govardhan Hill, which sustained the local cattle and nature, instead of worshipping Indra (rain god). Angered at the villagers’ shifting devotion, Indra unleashed torrential rains. To protect the villagers, Krishna lifted the Govardhan Hill on his little finger and held it for seven days, shielding all underneath until Indra relented.
During these seven days, Lord Krishna did not eat a single meal. in gratitude, the villagers came up with Chhappan Bhog (meaning 56 food items). Since Lord Krishna was accustomed to eating eight meals a day. To make up for what was lost, they offered him 56 dishes–eight meals (the meals he took in a day) for each of the seven days (the number of days he abstained from eating).
But there is more beneath the arithmetic – the number 56 represents completeness and balance, incorporating sweets, vegetables, grains, dals, dairy, fruits, and cooling dishes. It is seen that in many homes, especially temples, the offerings are changed every ‘peher’ (a three‑hour period), which comes to about eight offerings a day.
In temples like Nathdwara, kitchens maintain strict purity in preparation; every dish – be it sweet, savoury, or dairy-based – is chosen to balance flavours and appeal to all senses. The offerings include rice and grain arrangements (like sadha anna, kanika, khichdi), multiple kinds of lentils and vegetable curries, and breads such as puris and parathas.
Sweets form an integral layer for this feat too – laddoos, barfi, jalebi, ghevar, and milk-based desserts like kheer or rasgulla are added. Then come the beverages – cooling drinks of panchamrit, lassi, chaas, or badam milk. There are also mild or spicy chutneys and pickles that accompany the main dishes.
There are, of course, regional differences; what is offered in Puri (in its Jagannath tradition) may include local breads and sweets native to Odisha, while Brij or Vrindavan might emphasise dairy and milk‑derived items. Some homes also adapt the menu based on availability, climate, and local tastes, yet rigorously maintain the structure of the feast.
During Annakut, food is artfully arranged – often in tiers or pyramid form – and placed before the deity or a symbolic ‘mountain’ representing Govardhan. After worship (aartis, prayers), the offerings are sanctified as prasad and distributed among devotees. Many large temples go beyond the usual, and the scale of their display is monumental, with hundreds or thousands of dishes laid out.
Offering bhog is an act of devotion, surrender, and gratitude – to present one’s best to the divine before allowing oneself to partake. In the case of Annakut, it’s a communal acknowledgement of Krishna’s protection, human dependence on nature, and reciprocal love between deity and devotee. The ritual also reinforces humility – even the most sumptuous feast becomes prasad once sanctified and shared.
Today, Annakut is celebrated on a grand scale not just in Vrindavan or Mathura, but in major temples globally too. The Indian diaspora prepares massive Annakut displays, sometimes spanning dozens of tiers and hundreds of dishes. Temples maintain traditional methods – earthen pots, wood fire, age-old recipes – to preserve the authenticity.
Annakut transcends the act of cooking or dining – it is a living tradition woven with myth, community, symbolism, and spirituality. The ritual of assembling, worshipping, and partaking in 56 dishes reaffirms linkages between nature, nourishment, and devotion – so that the mountain of food becomes a mountain of faith.