SRI MAHALAKSHMI
I start this blog with Saint Purandara Dasa's excellent composition on Sri:
Meaning of the song:
Bhagyada Lakshmi baaramma
(O Goddess of prosperity, Lakshmi, come into my house)
Nammamma nee sowbhagyaada Lakshmi baaramma
(our mother, you are the Goddess of good fortune, Lakshmi, please come in)
Hejjeya mele hejjeya nikkutha
Bhagyada Lakshmi baaramma
(O Goddess of prosperity, Lakshmi, come into my house)
Nammamma nee sowbhagyaada Lakshmi baaramma
(our mother, you are the Goddess of good fortune, Lakshmi, please come in)
Hejjeya mele hejjeya nikkutha
(stepping one step over another)
Gejje kaalgala dhwaniya toruta
(making jingling sounds of your anklets)
Sajjana sadhu poojeya velege
(on time for your worship by the good and saintly)
Majjige yolagina benne yanthe
(show up like the butter comes out in the buttermilk, slowly but surely)
Kanaka vrushtiya kareyuta baare
(come, showering gold and wealth)
Manaka maanava siddhiya tore
(and fulfilling all our desires)
Dinakara koti tejadi holeyuava
(shining like million Suns)
Janaka rayana kumaari bega
(O, daughter of Janaka, come fast)
Atthitthagalade bhaktara maneyali
(without moving away from us, stay forever, in your devotee's house)
Nitya mahotsava nitya sumangala
(receiving daily services and worship)
Satyavatoruva saadhu sajjanara
Chittade holeyuva putthali bombe
(o golden doll, shining in the hearts of good and saintly)
Sankhya illadaa bhaagyava kottu
(giving countless amounts of prosperity)
Kankana kaiyya tiruvuta baare
(with your hands adorned with sparkling bangles, come in, O Mother)
Kumkumankita pankaja lochane
(o, Lakshmi, lotus-eyed one, with a face adorned with kumkum)
Venkata ramanana binkada raani
(The lovely queen of Venkata ramana, please come in)
Sakkare tuppada kaaluve harisi
(let sugar and ghee flow continuously in our houses)
Shukra vaarada poojeya velege
(on time for worship on auspicious Friday)
Akkara yandali alagiri rangana
Chokka purandara vithalana raani
(The queen of Alagiri Ranga, please come to our house)
Preface to Kanaga Dhara Stotram
The essence of Kanakadhara Stotram can be spelt as follows:
"karma Akarma Phalaprasudhyai"- Lalitha Sahasranama.
Ishwara like a parent cannot grant every wish of ours. Ishwara is the granter of the result of Karma and a:karma. We ourselves as a parent don’t grant every single wish of our children. We always put the well-being of our children as a priority in both agreeing and disagreeing to their wishes. Hence, it’s unfair to blame Ishwara just because our wishes are not granted. We need to understand that our Karma from many lives is in play, yet with devotion and faith, Ishwara can help mitigate the ill effects of that Karma,how? That is what we are here to understand from Kanakadhara.
The concept of Karma is one such concept in the creation of Ishwara that is self-executing and self-evaluating without the involvement of Ishwara; however, Ishwara can help us to mitigate its effects. He, like a parent, shares our suffering so that we suffer less. He acts as a shield, covering us from the adverse effect of the result of karma. Time and again He has come in different avatars to re-establish morality in human, and save us from our own pride and misdoings.
The least we can do is explore and recognize His efforts and His teachings, which are for our own benefit and not that He has anything personal to gain. Man dwells in so many desires and tends to memorize so many things yet many lack the conscience and resolve to learn and relish at least few delightful slokas passed on to us by great personalities.
So, it’s Ishwara to whom we must reach out for knowledge and guidance and make Him a part of our family and lives.
Before we jump into the depths of this unique sloka, it will be helpful if I narrate few incidents and connected stories from mythologies.
Story 1: Sankara and the poor woman:
This sets the context of this entire sloka. Sri Sankara, an incarnation of Lord Shiva, born in Kaladi in Kerala State, was just 8 year old brahmachari boy who used to seek alms as per his sampradaya. It was the Divine Will that one day he reached a poor brahmin's house and sought alms by praying : "Bhavathi biksham dehi". The prayer was aimed at the lady of the house to give him some grains, which he will bring home and give it to his mother to cook for the day.
The lady of the house came out and saw this bright young boy full of thejus seeking alms and became nervous. She went in, came out and went in again, showing her anxiety in more ways than one. It was Ekadasi day and both the husband and wife were fasting in that house. That apart, they were so poor that they had hardly anything to offer. It was considered adharma not to offer anything to the brahmachari boy. But they had literally nothing to offer. The lady could finally get hold of one slightly rotten amla fruit ("nelly kai", or gooseberry) and offered it to the boy with all guilt, afraid that she is committing a big sin, not being able to offer anything worth for a meal.
Sankara upon receiving it and upon seeing the tears in the lady's eyes, was moved so much that he started praying extempore to Sri Mahalakshmi to relieve them of their sufferings. The story goes that Sankara was advised by Sri Lakshmi that the poor brahmin is suffering due to the past karma and need to undergo their full karmic effects in many more such Janmas before anything could be done. But Sankara was not relenting and went on to praise the Goddess, reminding Her of various instances where She has pardoned others in the past and argued on behalf of the poor brahmins that She may be pleased to support them now, especially when the brahmin family has been adhering always to Dharmic life.
Upon hearing Sankara's pleadings and prayers, Lakshmi was pleased and to their surprise, the house was filled with a continuous flow of golden Amlas from the heavens above.
It is said that to this day, the brahmin's descendants, known by the name, "Swarna Maliya" family, are rich and are enjoying the divine blessings. The house is called Swarnath Mana in Pazhamthottam, Pattimottam, Kerala.
It is said that to this day, the brahmin's descendants, known by the name, "Swarna Maliya" family, are rich and are enjoying the divine blessings. The house is called Swarnath Mana in Pazhamthottam, Pattimottam, Kerala.
What is more surprising is that Sankara, a boy of just 8 years of age, could recite such powerful and poetic sloka, containing so many difficult words and phrases, which a 8 year old could never have learnt at that tender age. It stands even today as a testimony to his credit, giving us a path to follow if we ever wish to secure Sri Mahalakshmi's grace.
More than sharing this context, it is my intention to share with you the basic requirements for a peaceful living as dictated in our Sanatana Dharma. This sloka is not only meant to alleviate the suffering of that poor brahmin family but gifted to all of us by Sankara, for us to follow certain guidelines in order to enjoy prosperity. More on this, as we progress through the following texts.
Story 2: God Indra loosing his powers
Sage Durvasa, while wandering the earth in a state of ecstasy due to a vow he was observing, came by a Vidyadhari (a nymph of the air) and demanded of her a heavenly wreath of flowers she was wearing. The nymph respectfully gave the garland to the sage, whereupon he wore it on his brow. Resuming his wanderings, the sage came across Indra riding his elephant, Airavata, attended by the gods. Durvasa, still in his state of frenzy, threw the garland at Indra, who caught it and placed it on Airavata's head. The elephant was irritated by the fragrance of the nectar in the flowers, so it threw the garland to the ground with its trunk. Durvasa was enraged to see his gift treated so callously and cursed Indra that he would be cast down from his position of dominion over the three worlds, just as the garland was cast down. Indra immediately begged Durvasa's forgiveness, but the sage refused to retract or even soften his curse and went on his way.
Sage Durvasa, while wandering the earth in a state of ecstasy due to a vow he was observing, came by a Vidyadhari (a nymph of the air) and demanded of her a heavenly wreath of flowers she was wearing. The nymph respectfully gave the garland to the sage, whereupon he wore it on his brow. Resuming his wanderings, the sage came across Indra riding his elephant, Airavata, attended by the gods. Durvasa, still in his state of frenzy, threw the garland at Indra, who caught it and placed it on Airavata's head. The elephant was irritated by the fragrance of the nectar in the flowers, so it threw the garland to the ground with its trunk. Durvasa was enraged to see his gift treated so callously and cursed Indra that he would be cast down from his position of dominion over the three worlds, just as the garland was cast down. Indra immediately begged Durvasa's forgiveness, but the sage refused to retract or even soften his curse and went on his way.
Because of the curse, Indra and the devas were diminished in strength and shorn of their lustre. Seizing this opportunity, the asuras waged war against the gods. The gods were routed and turned to Brahma for help. Brahma directed them to seek refuge with Vishnu. Vishnu in turn, advised them to call a truce with the asuras and work together with them to churn the ocean of milk and obtain the Amrita (nectar of immortality), on the pretext of sharing it with them. Vishnu promised that he would ensure only the devas drank the Nectar and reobtain their former power so they could once again defeat the asuras. The devas took Vishnu's advice and called their truce with the asuras and thus did the gods and demons begin planning their great enterprise.
Story 3: Samudra Manthan:
This is the story of the only event in the history of the Puranas, wherein both Asuras and Devas came together to unitedly perform a task. The task was to find Amrith, the elixir of life, which would render them live for ever, without fear of death. Both could not achieve it alone, as it required the strength of asuras and the divine intelligence of the Devas. Both the sides agreed to the terms set out by their respective leaders. The plan was to churn the mighty Milky Ocean and when the Amrith comes out it shall be shared equally by both the sides. This massive task required the Mount Manthara as the churning stick, with the Snake Vasuki, who resides on Shiva's neck, as its rope to churn the mountain. Lord Maha Vishnu took the kurma avatar as a tortoise and offered to be the fulcrum point and support the mountain from sinking. Thus started the Samudra Mandan.
Both the sides started to churn the Milky Way and after a tiresome effort when they were about to give up, the snake Vasuki could not withstand the strain.The Samudra Manthana process released a number of things from the Ocean of Milk. One of them was the lethal poison known as Halahala. However, in some versions of the story, the poison escaped from the mouth of the serpent king as the demons and gods churned. This terrified the gods and demons because the poison was so powerful that it could destroy all of creation. The Devas then approached Shiva for protection. Shiva consumed the poison to protect the three worlds and which in the process gave a blue hue to his throat. Parvathi helped Shiva in retaining the poison in his neck, thus making Him Neelaghanta.
This is the story of the only event in the history of the Puranas, wherein both Asuras and Devas came together to unitedly perform a task. The task was to find Amrith, the elixir of life, which would render them live for ever, without fear of death. Both could not achieve it alone, as it required the strength of asuras and the divine intelligence of the Devas. Both the sides agreed to the terms set out by their respective leaders. The plan was to churn the mighty Milky Ocean and when the Amrith comes out it shall be shared equally by both the sides. This massive task required the Mount Manthara as the churning stick, with the Snake Vasuki, who resides on Shiva's neck, as its rope to churn the mountain. Lord Maha Vishnu took the kurma avatar as a tortoise and offered to be the fulcrum point and support the mountain from sinking. Thus started the Samudra Mandan.
Both the sides started to churn the Milky Way and after a tiresome effort when they were about to give up, the snake Vasuki could not withstand the strain.The Samudra Manthana process released a number of things from the Ocean of Milk. One of them was the lethal poison known as Halahala. However, in some versions of the story, the poison escaped from the mouth of the serpent king as the demons and gods churned. This terrified the gods and demons because the poison was so powerful that it could destroy all of creation. The Devas then approached Shiva for protection. Shiva consumed the poison to protect the three worlds and which in the process gave a blue hue to his throat. Parvathi helped Shiva in retaining the poison in his neck, thus making Him Neelaghanta.
There were three categories of Goddesses which emerged from the ocean; most lists include:
Maha Lakshmi: the Devi of Fortune and Wealth, who accepted Vishnu as Her eternal consort.
Maha Lakshmi: the Devi of Fortune and Wealth, who accepted Vishnu as Her eternal consort.
- Apsaras: various divine nymphs like Rambha, Menaka, Punjisthala etc., who chose the Gandharvas as their companions.
- Varuni: taken somewhat reluctantly (she appeared dishevelled and argumentative) by the Asuras.
- Chandra, the moon, is also said to have come out of the churned waters. Hence Chandra is considered the brother of Mahalakshmi.
Likewise, three types of supernatural animals appeared:
- Kamadhenu or Surabhi, the wish-granting cow, taken by Brahma and given to the sages so that the ghee from her milk could be used for Yajna and similar rituals.
- Airavata, the white elephant with multiple heads, taken by Indra.
- Uchhaishravas: the divine seven-headed horse, given to Asura king, Bali.
Three valuables were also produced:
- Kaustubha: the most valuable ratnam (divine jewel) in the world, worn by Vishnu.
- Parijata: the divine flowering tree with blossoms that never fade or wilt, taken to Indraloka by the Devas.
- Sharanga: a powerful bow, given to Lord Vishnu.
Additionally produced were;
- Chandra: the moon which adorned Shiva's head.
- Dhanvantari: the "Vaidya of the Devas" with Amrita, the nectar of immortality. (At times, considered as two separate Ratna)
- Halahala: the poison swallowed by Shiva.
List is completed by adding the following:
- Shankha: Vishnu's conch
- Jyestha(Alaxmi): the goddess of misfortune
- The umbrella taken by Varuna
- The earrings given to Aditi, by her son Indra
- Kalpavriksha: a divine wish-fulfilling tree, taken by Indra.
- Nidra or sloth, taken by Asuras.
The story goes that the Amruth was shared only between the Devas, as Vishnu tricked the Asuras with His Mohini Avatar. Lord Aiyappa was born to Lord Shiva and Mohini. Mahishi, a demon, was killed by Lord Aiyappa. The story ends with Indra regaining his lost kingdom, with the blessings of Mahalakshmi and Vishnu.
Mahabali is described in early Hindu mythologies as a benevolent and generous king, but violent and surrounded by asura associates who abused power (He is the grandson of Prahlada, who was in turn the son of Hiranyakasipu, who was killed by Sri Vishnu in his avatar as Lord Narasimha). They particularly persecuted the suras and the Brahmins. Mahabali also temporarily possessed the amrita (nectar for eternal life) obtained by the asuras by trickery. The amrita allowed his associates to bring him back to life after his death in one of the wars between suras and asuras. Mahabali was, thus, immune from death. After many wars, the invincible Bali had won the heaven and earth and dethroned God Indra. The suras (Devas) approach Vishnu to save them. Vishnu refused to join the war or kill his own devotee Mahabali. He used a tactical approach instead and incarnated as the dwarf Brahmin avatar, Vamana. While Mahabali was performing Ashvamedha Vedic sacrifices to celebrate his victories and giving away gifts to everyone, Vamana approached him and asked for "three steps of land". Mahabali granted him the gift. Vamana then metamorphosed into Vishnu's giant Trivikrama form, taking all of heaven in one step and earth in second. Mahabali realized that the Vamana was none other than Vishnu and offered his own head for the third step. Some Hindu texts state that Mahabali became the king of Sutala (a world more beautiful than Swarga, where Vishnu himself attended to Mahabali), some state he entered heaven with the touch of Vishnu, while another version states he became chiranjivi (immortal).
According to Hindu mythologies, Vishnu granted Bali a boon whereby he could return to earth every year. The harvest festivals of Balipratipada and Onam are celebrated to mark his yearly homecoming. Literature and inscriptions in Hindu temples suggest that these festivals, featuring colorful decorations, lighted lamps, gift giving, feasts and community events, have been popular in India for more than a millennium.
Vishnu then restored the lost kingdom of god Indra.
Story 5: Murasura and Maha Vishnu:
Murasura was a five headed asura king, who had acquired special powers through his aggressive tapas. Accordingly anyone whom he touches will die instantly. He started troubling the Devas and all Demigods. He took all the Puranas and hid them in patala Loka. He even dethroned Lord Indra and captured Heaven. When he reached god Yama and invited him for a fight, Yama asked him to reach out to Vishnu who is more powerful than Mura. Upon reaching Vishnu's abode in Kshirsagar, Mura found Vishnu lying on the snake bed and resting. Mura invited Hari for a fight. Vishnu, however, could not hear him since He was in divine trance.Suddenly, a lustrous woman appeared from the body of Hari and started fighting with Mura. After a stiff fight, Mura was decapitated and defeated by her. When Hari woke up he found out what has happened and was pleased to bless her. He named her as Ekadasi and said that those who undergo fasting on Ekadasi day will become blessed by Hari and relieved of their bad karmic effects. From that day the practice of fasting on Ekadasi day was strictly followed by many devotees of Hari. Hari was thereafter known as Murari.The Puranas which were hidden by Mura were recovered by Hari thus.
With these few stories, I feel we are now ready to explore into the main subject.
Murasura was a five headed asura king, who had acquired special powers through his aggressive tapas. Accordingly anyone whom he touches will die instantly. He started troubling the Devas and all Demigods. He took all the Puranas and hid them in patala Loka. He even dethroned Lord Indra and captured Heaven. When he reached god Yama and invited him for a fight, Yama asked him to reach out to Vishnu who is more powerful than Mura. Upon reaching Vishnu's abode in Kshirsagar, Mura found Vishnu lying on the snake bed and resting. Mura invited Hari for a fight. Vishnu, however, could not hear him since He was in divine trance.Suddenly, a lustrous woman appeared from the body of Hari and started fighting with Mura. After a stiff fight, Mura was decapitated and defeated by her. When Hari woke up he found out what has happened and was pleased to bless her. He named her as Ekadasi and said that those who undergo fasting on Ekadasi day will become blessed by Hari and relieved of their bad karmic effects. From that day the practice of fasting on Ekadasi day was strictly followed by many devotees of Hari. Hari was thereafter known as Murari.The Puranas which were hidden by Mura were recovered by Hari thus.
With these few stories, I feel we are now ready to explore into the main subject.
Kanaga Dhara Stotram
Following are two versions of this Stotram:
This powerful sloka consists of 21 stanzas in the form of pleadings from Adi Shankara for uplifting the poor brahmin family and granting them solace. It may be noted that Shankara never asked for riches to be bestowed upon them. Such is Her grace to have showered golden Amlas.
Sri Lakshmi always accompanied Lord Vishnu in all His avatars, such as Sita Mata, daughter of King Janaka for Lord Rama, to Bhishmaka as Rukmini for Lord Krishna, to Akasaraja as Padmavati for Lord Venkateswara, to Katyana Maharśi as Katyayani, to Bhrughu as Bhargavi and so on, but She always seeks to unite as the consort of Ishwara (Iśvara) (Viṣṇu in case of Lakṣmī and Shiva (Śiva) in case of Pārvatī and Brahmā in case of Sarasvati). All feminine forms are considered as avatars of the same Sakthi, as found in the following shlokas.
I am presenting this Stotram in two parts; one part covers upto sloka 10, wherein Sri Sankara repeatedly pleads for mercy from Sri Lakshmi, despite Her observation that the poor family has to suffer their karma for many more births. But after hearing Sankara's arguments on why this family deserves mercy, She relents and showers Her blessings in the form of Kanaga Dhara, a rain of gold.
The second part starts from Sloka 11, just after the Golden showers, till sloka 21, wherein Shankara thanks Lakshmi for Her mercy and praises Her using various precious names and words. Thus, the second part from Sloka 10, is pure thanks giving and praise.
Kanaga Dhara - Part 1
(Pleadings for eradication of dush-karma)
Sloka 1:Angam hare pulaka bhooshanam asrayanthi,
Bhringanga neva mukulabharanam thamalam,
Angikrithakhila vibhuthirapanga leela,
Mangalyadasthu mama mangala devathaya.
Seated by the side of Vishnu (Hare), Sri Mahalakshmi's eyes are always resting on Him like the black Bee is attracted towards the flowers of the black Tamalam tree. The radiance from Her glance forms a jewel around Vishnu's shoulders and this makes Him delighted and joyous. She is the abode of all riches and prosperity in this Akilam. May Her auspicious divine glance fall upon this poor family too to save them from their papa karma. Here Sankara prays for all of us too.
Sankara compares Vishnu's dark complexion to that of the back Tamalam tree. As we know He is "Neela Megha Shyama", meaning a heavily water laden dark cloud. 'Bhringanga Neva’ are the bumblebees that fly around the Thamala tree and ‘mukula-bharanam thamalam’ refers to the flowers which are its jewels.
Sloka 2:
Mugdha muhurvidhadhadathi vadhane Murare,
Premathrapapranihithani gathagathani,
Mala dhrishotmadhukareeva maheth pale ya,
Sa ne sriyam dhisathu sagarasambhavaya.
Sri Mahalakshmi, who came out from the ocean waters of the Milky Way (sagara sambhavaya), always throws Her loving and innocent (Mugdha) glance (dhrisho) at Lord Murari, which looks like a garland around the Lord, just like the bumble bees fly around the lilies. Let Her grace (sriram) fall on the poor people as well, as they suffer from their previous dush-karma.
Sri Shankara calls Sri Maha Vishnu as ‘Murare’ so that He can release this brahmin family from their bondage (papam). Because today, they haven’t deviated from their dharma in performing Ekadashi fasting even under such sorrow and poverty and gave the only food in their house to Sri Shankara since they treated him as a guest.
Sri Vishnu’s is also compared to a water lily, which fully blooms under the moonlight. Sri Lakshmi’s sight is compared to this moonlight which when falls on Sri Vishnu, His face blooms in joy like the water lily.
Vishva amarendra pada vibhrama daana dakssam
Aananda hetur adhikam Mura vidvisso pi
Iissan nissiidatu mayi kshannam Iikssanna ardham
Indiivaro dara sahodaram Indiraayaah.
Though Indra (amarendra) churned the ocean for the elixir of immortality, upon seeing Sri Lakshmi come out of the ocean, His heart filled with joy and got Her a beautiful throne made of Jewels, so did others presented gifts (daana) upon seeing Sri Lakshmi. Samudra, with pride of being a father, got Her clothes made of silk. Bhudevi gifted Her Pallavas, Ganga gave Her the water of River Ganga in poorna kalasham (round vessel), clouds played musical instruments in joy and many Maharishis and Sages recited Veda Suktam in Her admiration and performing abhishekam. Parvathi was curious to know more about Sri Lakshmi and enquired with Her consort Lord Shiva about who Lakshmi is. Lord Shiva explained in the form of Sri Suktham about Lakshmi's grandeur and glory. You can listen to Sri Suktam veda parayanam in the following link:
Sri Lakshmi walked to Vishnu, looked at His hrudayam knowing well that this heart is what preserves creation, protects Ḍharma, punishes the evil, uplifts those who are grateful and diminishes those who are not and chose it to be Her true abode, hence the title ‘Nija Pradesham’ (‘Nija’ meaning true, ‘pradesham’ meaning space). Sri Lakshmi's secret glances are always aimed towards Hari and those who want Her favour will have to wait till She suddenly takes Her glance off Hari in shyness when Hari starts noticing Her eye movements, only to wait for an opportunity to glance at Him again. It is at this very momentary period (Kshanam) that Her glance will be available to others like us to receive Her grace. This would suffice to remove all dush-karma from our lives. These eyes have the soothing coolness of the dark stigma in a water lily (Indiivaro) and the soothing coolness of a moon, who as Her brother (Sahodaram) emerged from Ksherasagara along with Her.
Sankara prays so that Her mighty glance could fall on the poor family, just as it fell on Lord Indra, with which he could regain his lost kingdom and as also on Lord Hari, which makes him joyful always. Through this analogy Sri Shankara is stating his defense that this Brahmin family also might have rejected Iśvara’s anugraham (grace) in the past but now have realized it and have not given up on their Dharma, so are now eligible to fall in the eyes of the Divine Mother.
Aamiilita akssam adhigamya Mudaa Mukundam
Aananda kandam animessam ananga tantram
Aakekara sthita kaninika pakshma netram
Bhutyai bhaven mama bhujanga shaya anganaayaah.
‘Aamilita akssam adhigamya’ meaning, Sri Lakshmi is acquiring the attention of the one whose eyes are partially open. So, who is this person who is in this partially conscious state? ‘Mudaa Mukundam’ it’s none other than Mukunda or Sri Vishnu.
'Aananda kandam animessam ananga tantram’ wherein ‘Aananda’ meaning Joy, and the origin or source of all joy manifested under ‘Ananga tantram’. Wherein ‘tantra’ meaning state under trance or under spell, and ‘Ananga’ is an alternate name for Manmatha. Since Manmatha was burnt down by Lord Shiva, he is considered a person without body and limbs i.e, Ananga.
‘Aakekara sthita kaninika pakssma netram’; here Shankara says, Sri Vishnu in His sleeping posture is in a deep blissful trance. Sri Lakshmi is secretly gazing Sri Vishnu’s partially closed eyes, His smile, who is a manifestation of Joy, from the corner of Her eyes.
'Bhuutyai bhaven mama bhujanga shaya anganaayaah’; whereas the word ‘Bhujangga shayana’ meaning to lie down on His shoulders in a reclining position on the Aadhi Shesha. It’s to be noted that Sri Vishnu is not actually asleep. Sri Lakshmi is sitting at His feet, gently pressing them. The Image of Sri Vishnu in a reclined posture, with Sri Lakshmi’s gentle hands pressing His feet, is described by Sri Shankara as Sri Vishnu being under the trance of ‘Ananga’.
This is the scenario Sri Shankara wants us to visualize wherein Sri Lakshmi is pressing the feet of Sri Vishnu, admiring His excellence and seeing through His thoughts, Who intern in His sleeping posture (Yoga Nidra) is watching those who are in their Upasana. Hence during dhyanam, when we start to reach Ishwara and visualize Him, it’s to conclude that He is watching us in His Yoga Nidra, and Sri Lakshmi in turn is watching Sri Vishnu’s thoughts, which also means She is watching us too. This is the potential of visualizing Kanakadhara.
By addressing the greatness, kindness, and beauty of the Divine Mother’s sight, Sri Shankara has now made His argument on behalf of this brahmin family that they have not deviated from the path of dharma even under such sorrow and poverty. He revealed her (brahmin’s wife's) resolve in dharma while offering the last dried gooseberry to the Brahmachari (young boy, Sri Shankara) who came asking for alms. Hence Sri Shankara claims, the brahmin family to have gained the eligibility for that Divine sight to fall upon them.
Sloka 5:
Kaala ambu daali lalitorasi kaitabhaarer
Dhaaraadhare sphurati yaa tadid anganeiva
Maatuh samastha jagataam mahaniiya murtir
Bhadraani me dishatu Bhaargava nandanaayaah.
'Kaala ambu daali' means black, rain bearing, clouds which refers to Sri Vishnu as He is of dark complexion but filled with abundance of mercy and forgiveness ready to pour His grace upon us. Sri Shankara subtly reminds Ishwara that like this dark heavy cloud, Ishwara, filled with endless compassion and love towards us, should shower His forgiveness and anugraham (grace) upon this brahmin family. Because their karma has deprived them of riches and hence they are now suffering. Yet, in their misery, they haven’t deviated from the path of dharma. They stood firm in faith towards Ishwara by performing Ekadasi fasting, not only that, this brahmin’s wife has made sure she doesn’t let this boy (Sri Shankara) leave in hunger, and so gave the only edible item in the house.
'Lalitorasi’ refers to the tender and a sensitive bhavana, a poetic expression pertaining to an emotion. it’s Sri Vishnu’s lalitorasi towards us, to help us from our self-deluded ego and pride.
Sri Shankara referred Sri Vishnu as Murare and Hari in the earlier slokas, now He is referring Him as ‘Kaitabhari’. As per an account in Devi Bhagavata Puranam, there were two Rakshashas known as Madhu and Kaitabha, who were killed by Sri Vishnu. Hence, Vishnu is called Madhusudhana and Kaitabhari.
The phrase ‘Daharadhare’ signifies the pouring of rain from those dark clouds and not a drizzle. So is the ‘Anugraham’ (grace) of Sri Lakshmi and Sri Vishnu). It’s thought Sri Lakshmi’s luminescence that one can experience Sri Vishnu and His anugraham, who like this dark cloud is filled with kindness and compassion. His kindness and forgiveness is what we need most during our tough times.
'Maatuh samastha jagataam mahaniya murtir' - meaning, Sri Lakshmi is the mother of all creation whose manifestations and their characteristics are immeasurable and also splendid.
Bhadraanni Me’- wherein bhadram meaning safety and protection against all misfortunes. He is reminding Her of Her inherent nature to safeguard Her children by addressing Her as ‘Maatuh samasta jagataam’ meaning She is the Mother to all Jagath because She is the embodiment of love and affection and it’s She who must shine light towards the path of realizing Sri Vishnu.
Sri Shankara addresses Sri Lakshmi as ‘Bhargava nandanaya’, as She was also born as a daughter to Rishi Bhrigu or Bhargava and so got the name Bhargavi.
Knowing dharma is not sufficient, of course it’s a great step towards evolving, but the significance is in its aacharana (implementation) and upasana, otherwise with such knowledge one might try to misuse it to cheat people or foster pride. Dharma is to be adopted in both earnings and in our spendings.
Even with Sri Vishnu having the power and generosity, the question is, are we eligible, and what ability of ours makes us eligible to receive His anugraham (grace)? Let us fall in line with the first principles of Dharma, to become qualified for Hari's grace.
Sloka 6:'Kaala ambu daali' means black, rain bearing, clouds which refers to Sri Vishnu as He is of dark complexion but filled with abundance of mercy and forgiveness ready to pour His grace upon us. Sri Shankara subtly reminds Ishwara that like this dark heavy cloud, Ishwara, filled with endless compassion and love towards us, should shower His forgiveness and anugraham (grace) upon this brahmin family. Because their karma has deprived them of riches and hence they are now suffering. Yet, in their misery, they haven’t deviated from the path of dharma. They stood firm in faith towards Ishwara by performing Ekadasi fasting, not only that, this brahmin’s wife has made sure she doesn’t let this boy (Sri Shankara) leave in hunger, and so gave the only edible item in the house.
'Lalitorasi’ refers to the tender and a sensitive bhavana, a poetic expression pertaining to an emotion. it’s Sri Vishnu’s lalitorasi towards us, to help us from our self-deluded ego and pride.
Sri Shankara referred Sri Vishnu as Murare and Hari in the earlier slokas, now He is referring Him as ‘Kaitabhari’. As per an account in Devi Bhagavata Puranam, there were two Rakshashas known as Madhu and Kaitabha, who were killed by Sri Vishnu. Hence, Vishnu is called Madhusudhana and Kaitabhari.
The phrase ‘Daharadhare’ signifies the pouring of rain from those dark clouds and not a drizzle. So is the ‘Anugraham’ (grace) of Sri Lakshmi and Sri Vishnu). It’s thought Sri Lakshmi’s luminescence that one can experience Sri Vishnu and His anugraham, who like this dark cloud is filled with kindness and compassion. His kindness and forgiveness is what we need most during our tough times.
'Maatuh samastha jagataam mahaniya murtir' - meaning, Sri Lakshmi is the mother of all creation whose manifestations and their characteristics are immeasurable and also splendid.
Bhadraanni Me’- wherein bhadram meaning safety and protection against all misfortunes. He is reminding Her of Her inherent nature to safeguard Her children by addressing Her as ‘Maatuh samasta jagataam’ meaning She is the Mother to all Jagath because She is the embodiment of love and affection and it’s She who must shine light towards the path of realizing Sri Vishnu.
Sri Shankara addresses Sri Lakshmi as ‘Bhargava nandanaya’, as She was also born as a daughter to Rishi Bhrigu or Bhargava and so got the name Bhargavi.
Knowing dharma is not sufficient, of course it’s a great step towards evolving, but the significance is in its aacharana (implementation) and upasana, otherwise with such knowledge one might try to misuse it to cheat people or foster pride. Dharma is to be adopted in both earnings and in our spendings.
Even with Sri Vishnu having the power and generosity, the question is, are we eligible, and what ability of ours makes us eligible to receive His anugraham (grace)? Let us fall in line with the first principles of Dharma, to become qualified for Hari's grace.
Baahvu antare madhu jitah shrita kaustubhe Yaa
Haaraavali iva Harinilamayi vibhaati |
Kaama pradaa bhagavato api kataaksha maalaa
Kalyaannam aavahatu me kamala aalayaayaah ||
'Baahvu antare’, refers to the area between the shoulders of Sri Vishnu also known as His Vakshasthala(m), the Heart region, where Sri Lakshmi resides.‘Kaustubhaya’ refers to a jewel around Sri Vishnu’s neck resting exactly at his Vakshasthalam. This jewel also emerged from the ocean where Sri Lakshmi emerged during Ksherasagara Madanam. It has a vibrant and astonishing glow that makes Sri Vishnu’s Vakshasthalam glow. This jewel is a representation of all the Shakthi that supports creation and especially preservation of Bhudevi.
Sri Lakshmi’s eyes constantly watch Sri Vishnu and His splendid form, proclaiming that His hrudaya to be Her residence. She, with Her splendid eyes, emit radiance that covers Sri Vishnu’s Vakshasthalam like a garland around His neck overwhelming the vibrancy of the jewel, hence the word ‘Haaraavali-Iva’ where in ‘avali’ meaning a row, as in Deepavali.
Another similar jewel is known as ‘Harinilamayi’ which has a property to emit a soothing and pleasant bluish glow providing coolness to hearts, giving us peace and comfort. Sri Shankara is comparing the soothing coolness of this jewel to the radiance emitted by Sri Lakshmi’s eyes which provide a cool and peaceful feeling. Her radiance always covers Sri Vishnu, making it a source of His joy. This is the reason why Shankara wishes Her sight to fall upon this brahmin family so that they can also receive the ‘badhram’ (safety) from their misfortunes.
The word ‘Kaama Pradaa’ is used by Shankara since Sri Vishnu preserves and protects dharma and fosters those who follow the path of dharma, by becoming their savior and guide. The Shakthi with which He does this is through the radiance of Sri Lakshmi. Sri Shankara is inferring that, She (Sri Lakshmi) does more than just being His Shakthi; She also granted ‘Kattaakssa' to support the concept to preservation by “Bhagavato” (Sri Vishnu).
Mangalam (auspiciousness), badram (protection), shrayam (comfort and safety) and shobhanam (prosperous and good will) are all analogy to the word 'kalyanam'. Using this word, Sri Shankara says that the eyes of the Divine Mother that can bestow the desires of Sri Vishnu can also bestow us with kalyanam. Sri Shankara calls the Divine Mother as ‘Kamalaalayaayaah’, which means the Divine Mother who bestows kalyanam is seated on a lotus flower. Sri Lakshmi is seated in a lotus blooms to grant the wishes, when the eyes of Sri Vishnu fall upon Her to support the preservation of this creation.
In the following lines, Sri Shankara like an attorney is referring to so many accounts from Purana and Shastra in an attempt to convince Sri Lakshmi.
Praaptam padam prathamatah kila yat prabhaavaan
Maanggalya bhaaji madhu-maathini manmathena |
Mayyaa patet tadiha mantharam likssanna ardham
Manda alasam cha makaraalaya kanyakaayaah ||
In this sloka, Sri Shankara contends that Manmadha obtained ‘Praaptam Padam’ meaning obtained such greatness to reach the slayer of the rakshasa Madhu, ‘Madhu Maathini’ (which is Sri Vishnu) only through ‘Maanggalya-Bhaaji’ the gracious and auspicious eyes of Sri Lakshmi.
As children of Ishwara, its our destiny to reach and realize Ishwara, and this can only happen by the grace of the Divine Mother. Sri Shankara says that with these gracious eyes of ‘Maanggalya-Bhaaji’ with a partial glance from the corner of Her eyes, Sri Lakshmi can take us towards our father, Sri Vishnu.
Sri Shankara also explained the greatness of motherhood in sloka 5 and the nature of the Divine Mother to take birth as daughter to many of Her devotees by calling Her ‘Bhargava Nandanaya’. In this sloka Sri Shankara is using the reference by addressing Sri Lakshmi as ‘Makaraalaya Kanyakaayaah’, meaning daughter of the one who is the adobe ‘aalaya’ of ‘Makaram’ - oceanic creatures who is the King of Oceans (Milky Way).
Let the power of her kind glances, loaded with love and blessing, and which is auspicious, fall on us.
Issttaa vishisstta mata yo api yayaa dayaa aardra
Drshttyaa trivissttapa padam sulabham labhante |
Drshttih prahrshtta kamalo udara dipthi rishttaam
Pushttim Krshiishtta mama pushkara vishttaraayaah ||
Sri Shankara is saying ‘Ishttaa Vishishtta’ meaning those who are devoted and walk the path of dharma, are special and so are eligible to fall in the ‘Drssttyaa’ the gracious sight of Sri Lakshmi. These people can ‘Padam Sulabham Labhante’ meaning, easily attain greatness and prosperity that is unspoken and beyond the kingship to heavens, and prosperity which is considered unattainable.
She is ‘Kamalo udara dipthi rishttaam’, meaning, the one who is radiant and seated on the lotus that bloomed under the sight of Sri Vishnu. The ‘tadi’ or Karunya in Her beautiful blossomed lotus eyes can forgive our mistakes and karma:phala. This is exactly what happened when Indra lost his kingship but after the Kshera sagara Madanam, Sri Lakshmi’s sight bestowed it back. Let Her grace fall on us too.
Dadyaad Dayaanu pavano dravinna ambu dhaaraam
Asminn akinchana vihanga shishau vishanne |
Dushkarma gharmam apaniya chiraaya duram
Narayana pranayini nayana ambu vaahah ||
Sri Shankara is now pleading for mercy (Dadyaad daya) to be shown to the poor family so that She will rain prosperity on them (Dravinnaambu Dhaaraam).
'Pavano’ meaning wind, Sri Shankara is referring to the wind that brings us those dark clouds which drench prakruti with its rain, in the same way, Sri Lakshmi’s sight will drench us with daya. Sri Shankara on our behalf is asking Sri Lakshmi, that as a Divine Mother filled with compassion to forgive us because we have now realized our mistakes and are ready to repent of them.
‘Dush karma‘ means 'akarma' or karma that is a result of adharma. ‘Duuram’ means far away and ‘Nayana’ meaning eyes. Sri Shankara is referring to the sight of Sri Lakshmi where in Her sight of daya will throw the ‘dush karma’ far away. In this case, far away doesn’t refer to distance but refers to kaalam (time) so that the showered happiness is not momentary but will last for a long time to come.
'Vihanga’ meaning bird and ‘sishunu’ meaning a baby, when this phrase is read as one, Sri Shankara is comparing the poor brahmin’s wife as a ‘Vihangga-Shishau’ (a baby bird). Because, a baby bird is fragile, weak and yet to learn to fly and so is this brahmin’s wife in Her weakness and poverty is struggling to follow dharma.
Sri Shankara is explicit in this sloka in urging Sri Lakshmi that, as the Divine Mother, She has to forgive us, for we are Her children and are prone to make mistakes. As our mother, the Goddess has to teach us and bring us closer to Ishwara.
Shankara refers to a rare bird known as 'Sadaka pakshi. The peculiarity of this bird is that it has a hole or an opening under its beak on its throat, making it very difficult to consume food. Even if it does, most of it falls right through that opening, especially water. The only good opportunity for this bird is during a rain so that it can lift its head allowing water to fall in that opening directly. How is this reference related? Meaning even if Sri Shankara somehow gives them riches, this brahmin family because of their karma will be unable to uplift themselves because their dush karma will override any such riches, like providing water to the Sadaka pakshi which results in the water falling right out of its opening. Hence it’s only through a shower of anugraham (grace) (like the rain) this family’s dush karma can be eradicated and the prosperity bestowed.
'Narayana Prannayinii’ meaning dear to Sriman Narayanna. She is the Mother to us all, and so, it is through Her eyes ‘Nayana’ that Sri Shankara is asking daya and prosperity, since there is no other way to vanquish this brahmin’s dush karma.
At this stage Sri Mahalakshmi is filled with Karuna and showers gold on the poor family, fulfilling Sri Shankara's request:
Sloka 10:
Geer devataithi garudadhvaja sundarithi
Shakambharithi shashi shekhara vallabheithi
Srishti sthithi pralaya Kelishu samsthitaayai
Tasmai Namas tribhuvanaieka guros tarunyai
‘Geer Devateati’ also addressed in many other versions of Kanakadhara as ‘Vaag Devateati’ refers to Vakdevi or Devi Saraswati, the consort and the Shakthi of the Creator Brahma.
‘Garudda dhvaja sundariiti’ wherein Garudadvaja means the one who rides the great Garuda, referring to Sri Maha Vishnu and Sundari meaning the embodiment of beauty, love, and compassion which is Sri Lakshmi.
Shakambari is yet another name of Sakthi, which Sankara brings out here. "Sashi Sekara Vallabethi" refers actually to Sri Parvathi Devi, consort of Lord Shiva (Chandrasekara), used here by Shankara, to bring out the fact that all three Sakthi forms, Parvathi, Lakshmi and Saraswathi are one and the same, which he reinforces by addressing Sri Lakshmi as "Srishti sthithi pralaya Kelishu samsthitaayai", the performer of all three functions of creation, preservation and destruction.
In this phrase ‘Tribhuvanaika guros tarunnyai’ Sri Shankara is addressing the Shakthi of the Divine Mother as a dharma pathni of the Guru of triloka (meaning three lokas or three worlds). Since this sloka is primarily addressed to Sri Lakshmi as the Shakti, makes Sri Vishnu as the Guru of triloka.
Listen to a Carnatic music on Varalakshmi:
https://youtu.be/b-pks4g6-Qc
Kanaga Dhara Part -2
(Sri Shankara Praising Devi after Golden shower)
In all the slokas moving forward, Sankara expresses his gratitude (Vandanam), with folded hands, submitting the credit to Sri Lakshmi and nothing for Himself.
Sloka 11:
Shrutyai Namoasthu Shubha karma phala prasuutyai
Rathyai namoasthu ramanniya gunna arnnavaayai
Shakthyai namoasthu shata patra niketanaayai
Pushtyai namoasthu Purushottama vallabhaayai
‘Shrutyai Namoasthu Shubha karma phala prasuutyai’ - Namosthu or Namaha to the ‘Shruti’ (the voice that is heard by gyani and rishis), which is the very breath of Ishwara, given to us as Vedas. Sri Lakshmi is addressed here as Shruthi.
Rathyai namoasthu ramanniya gunna arnnavaayai’ - Namosthu to the ‘Rati’, who has the “Ramanniya gunna” meaning the magnificent and sweet nature and endless qualities of the Divine Mother.
Shakthyai Namoasthu shata patra niketanaayai’ - Namosthu to the ‘Shakthi’ who in the form of Prakruti is depicted as the petals of the lotus, untouched and unblemished by its surrounding water, as is its nature.
‘Pushtyai namoastu purushottama vallabhaayai’ - Namostu to ‘Pushti’, who is the mother of creation and a nourishing adobe for us all, supporting the preservation, making Her the dearest to Purushottama.
Namoasthu naalika nibhaa ananaayai
Namoasthu dugdhoaudadhi janma bhuuthyai
Namoasthu soma amrtha sodaraayai
Namoasthu Narayana vallabhaayai
Namoasthu naalika nibhaa ananaayai - Namosthu to our Mother whose Soundaryam is inexpressible, so we compare it with the beauty of a lotus.
Namoasthu dugdhoau dadhi janma bhuutyai - Namosthu to the Divine Mother who manifests as a daughter to many like the king of the ocean.
Namoasthu soma amrtha sodaraayai - Namostu to Sri Lakshmi who is the ambrosia dripping from the moon and is the sibling to the moon since they both emerged from the ocean during Kshera sagara Madanam.
Namoasthu Narayana vallabhaayai - Namostu to the one beloved to the Sriman Narayana.
Sloka 13:
Sloka 13:
Namosthu hemambhuja peetikayai,
Namosthu bhoo mandala nayikayai,
Namosthu devathi dhaya prayai,
Namosthu Sarngayudha vallabhayai.
Namosthu bhoo mandala nayikayai,
Namosthu devathi dhaya prayai,
Namosthu Sarngayudha vallabhayai.
‘Namosthu hemambhuja peetikayai’ - Namostu to the Divine Mother who is seated on “hemambhuja” where-in ‘Hema’ means Suvarna (gold) lotus that blooms and shines in the light of the Sun, similarly She blooms in joy when the sight of Sri Vishnu falls on Her.
‘Namosthu bhoo mandala nayikayai’ - Namostu to the one, whose Shakthi manifests as prakruti and as pure energy that moves this creation through various phenomenon. Its this prakruti and its energy that constitutes as Bhumi (Earth) and She the Divine Mother as Vasundara is the source for all the riches making Her the queen of Bhumi.
Namosthu devathi dhaya prayai’ - Namostu to the one who bestows daya (forgiveness) to all Devatas.
‘Namosthu Sarngayudha vallabhayai’ - Namostu to the consort of the One who holds the Saranga (bow made by Vishwakarma and presented to Sri Vishnu).
Sloka 14:
Namosthu vishnorurasi sthithayai,
Namosthu lakshmyai kamalalayai,
Namosthu dhamodhra vallabhayai.
‘Namosthu devyai bhrugu nandanayai’ - Namosthu to the Divine Mother who is the daughter to many like Rishi Bhrigu as Bhargavi.
‘Namosthu vishnorurasi sthithayai’- Namosthu to the one who has taken adobe in the Hrudyam of Sri Maha Vishnu.
‘Namosthu lakshmyai kamalalayai’ - Namosthu to the one who resides in the lotus (one of many places where Sri Lakshmi resides, others being, the head of Elephant, the rear of a cow, the temple of a woman wearing sindoor and Bliva leaf).
‘Namosthu dhamodhra vallabhayai’ - Namosthu to the consort of the one who allowed Himself to be bound by a simple rustic gopika (Yashoda) and attained the title Dhamodara, who still retains the marks and bruises around His waist to tell us that He likes to tied by those ropes of love, devotion, and innocence.
Sloka 15:
Namosthu Kanthyai kamalekshanayai,
Namosthu bhoothyai bhuvanaprasoothyai,
Namosthu devadhibhir archithayai,
Namosthu nandhathmaja vallabhayai.
‘Namosthu Kanthyai kamalekshanayai’ Namosthu to the one who is like the ‘Kanthyai’ meaning luminescence and soothing hue of a lotus flower.
‘Namosthu bhoothyai bhuvanaprasoothyai’ - Namosthu to the one who is as the phenomena of Bhumi (Earth) and as Vasundhara is the Mother to us all.
‘Namosthu devadhibhir archithayai’ - Namosthu to Her, who is worshiped using the flower of the Kalpavruksham by Devatas.
‘Namosthu nandhathmaja vallabhayai’ - Namosthu to the dear consort of the One who is the son of Nandagopan, the foster father of Lord Krishna.
Sloka 16:
Sampath karaanni sakala indriya nandanaani
Saamraajya dhaana vibhavaani saroruha akshi
Thvad vandanaani duritaa harannou dhyathani
Maam eva maathar anisham kalayanthu maanye
Sampath karaanni sakala indriya nandanaani - Namostu to the bestower of happiness that we enjoy through all our senses. Because its these senses through which we understand this physical creation. Here Sri Shankara again addressed Sir Lakshmi has ‘Nandanaani’ similar to the above sloka, and so He continues approach to keep addressing Her through Sri Vishnu.
Saamraajya dhaana vibhavaani saroruha akshi- Namostu to those lotus like eyes that can bestow the heavens and its kingship. If we can recall, it’s Her very sight that bestowed the kingship of heaves to Indra during Ksherasagara.
Thvad vandanaani duritaa harannou dhyathani - Namasthe to Sri Lakshmi who can remove our difficulties and misfortunes, showing us compassion.
Maam eva maathar anisham kalayanthu maanye - it’s to this Divine Mother that we may always seek Her forgiveness and become eligible to fall in Her eyes by reciting and exploring Her glory and accounts. To do this we must be channeled by the Divine Mother Herself so that we can walk towards Ishwara. Because, to gain devotion we have to urge the Divine Mother for devotion and this happens through faith and the realization that this reality is not ours to have been created or controlled, and we with our limited comprehension can’t perceive the karmaphala that is going to catch up in time.
Sloka 17:
Yath kataaksha samupaasanaa vidhih
Sevakasya sakala artha sampadah
Samtanothi vachana anga maanasais_
Thvaam Muraari hrdayeishvarim Bhaje
Let us pray to Divine Mother whose kataksham (side glance) is beneficial to all, and who is ‘Hrdayeshvarim’ meaning beloved to the ‘Hrdaye’ (heart) of ‘Murari’.
‘Sevakasya’- by serving Her, we wii be bestowed with ‘Sakala-Artha’ and ‘Sampadah’ meaning all types of wealth and prosperity.
Sri Shankara says he performs ‘Bhajan’ and expresses his gratitude through ‘Vacana’ (words), ‘Maanasa’ (thoughts) and ‘Sevakasya’ (serve through various upacharas) through this physical existence using our ‘Angga’ meaning body and limbs. Let us follow Sankara in this prayer.
Sloka 18:
Sarasija nilaye saroja haste
Dhavalatama amshuka gandha maalya shobhe
Bhagavati Hari vallabhe manojnye
Tri-bhuvana bhuti kari prasiida mahyam
Sri Shankara incorporated these words in Sri Suktam also where Sri Lakshmi is addressed as ‘Sarasija-Nilaye’ meaning the one who is seated in a lotus, and ‘Saroja-Haste’ means to hold a lotus flower in hand.
Sri Lakshmi is called as ‘Dhavalatama amshuka gandha maalya shobhe’, meaning the one whose radiance is soothing and fragrance of sandalwood is delightful.
She is the dear concert of Sri Vishnu ‘Hari-Vallabhe’ and the mother of ‘Tri-Bhuvana’ the three lokas, from whose grace all lokas attains happiness and prosperity.
Sarasija nilaye saroja haste
Dhavalatama amshuka gandha maalya shobhe
Bhagavati Hari vallabhe manojnye
Tri-bhuvana bhuti kari prasiida mahyam
Sri Shankara incorporated these words in Sri Suktam also where Sri Lakshmi is addressed as ‘Sarasija-Nilaye’ meaning the one who is seated in a lotus, and ‘Saroja-Haste’ means to hold a lotus flower in hand.
Sri Lakshmi is called as ‘Dhavalatama amshuka gandha maalya shobhe’, meaning the one whose radiance is soothing and fragrance of sandalwood is delightful.
She is the dear concert of Sri Vishnu ‘Hari-Vallabhe’ and the mother of ‘Tri-Bhuvana’ the three lokas, from whose grace all lokas attains happiness and prosperity.
Sloka 19:
Digghastibhih kanaka khumbha mukha avasrshta_
Svar vaahini vimala Chaaru jala plutha angim
Praatar mamaami jagataam jananim ashesha_
Loka adhinatha grhinim amrtha abdhi putriim
Sri Shankara now refers another sloka from Sri Suktam where in abhishekam is performed by ‘Dig-ghast’, also known as "dhig gajam", which are elephants holding the world on their forehead from submerging into the abyss of the ever-expanding universe). These dhig gajam are pouring holy water using ‘Kanaka-Kumbha’ meaning golden pots, drenching Sri Lakshmi’s body and limbs enhancing Her magnificent beauty to be even more splendid.
This ritual of abhishekam should be visualized by us during our dhyanam and convey our gratitude by performing Namaskar, especially during the auspicious time of the day which is the Praathahkaalam (early hours before sunrise), hence the phrase ‘Praatar-Namaami’.
Sir Lakshmi in this sloka is addressed as ‘Jagataam Jananim’ meaning the Mother of all creations. She is also addressed as ‘Grhinim’ meaning the homemaker, in other words, the dear concert of the Preserver of creation and lord to all lokas hence the phrase ‘Loka adhinaatha grhinim’. Finally, She is addressed from Her father’s side as ‘Amrta abdhi putriim’ meaning the daughter of Sagara (King of Ocean) from whom ‘Amrta’ (the ambrosia of immortality) arouse.
Sloka 20:
Kamale Kamala Aksha vallabhe
Thvam Karuna puura Tarangitair apaangaih
Avalokaya maam akinchanaanaam
Prathamam paatram akrtrimam dayaayaah
Sri Lakshmi, the Mother, is like a majestic lotus, hence the word ‘Kamale’ . ‘Vallabhe’ refers to Her consort, Sri Vishnu, who also has ‘Kamala-Akssa’ meaning eyes like the lotus petal.
Sloka 21:Prathamam paatram akrtrimam dayaayaah
Sri Lakshmi, the Mother, is like a majestic lotus, hence the word ‘Kamale’ . ‘Vallabhe’ refers to Her consort, Sri Vishnu, who also has ‘Kamala-Akssa’ meaning eyes like the lotus petal.
‘Karunnaa-Puura-Taranggitair-Apaanggaih’ - Her eyes are filled with ‘compassion, mercy, and empathy and may that glance fall on us as we are suffering from misfortune out of our own Karma. But before that Sri Shankara asks Sri Lakshmi to make us eligible to be worthy to drench in Your (Sri Lakshmi’s) glance. Making us worthy is by giving us devotion and giving us the strength to walk the path of Dharma.
Sri Shankara is saying, that it’s to the Divine Mother that we all should urge, to make us eligible to fall in Her gracious and compassionate eyes, because it’s we who are in Her maya and who needs Her glances more than anyone. It’s at this point that we should realize that this creation is not ours to own. With our buddhi (intelligence) we can try to interpret the phenomenon and try to use it, however, we must understand the existence of higher conscience, so that, we with our humility, can ask for knowledge to understand the purpose rather than to use it seeking more comforts.
Stuvanti ye sthuthibhir amuubhir anvaham
Trayimayim tri-bhuvana maataram ramaam
Gunna adhikaa gurutara bhaagya bhaagino
Bhavanti te bhuvi budhabBhaavithaa shayaah.
Elders say that one who makes ‘Stuti’ (recite) and dwells in Kanakadhara each day, will gradually evolve in both prosperity and gyanam reaching peace, and all this without explicitly asking Ishwara for our desires to be fulfilled (desire in line with dharma).
Because the She is the Mother of the three worlds, Sri Lakshmi is addressed as ‘Tri-Bhuvana-Maataram’. We would be ‘Bhaagya-Bhaagino’ (meaning fortunate) to fall in Her eyes, and purge all our dush karma.
She is the One with endless virtues and characters, hence the phrase ‘Gunna-Adhikaa’ wherein ‘Gunna’ meaning characters and ‘Adhikaa’ meaning abundance or endless. It’s these endless gunas, like Her compassion and anunayanam, She is called ‘Trayimayi’ meaning the essence of the Veda which is the very breath of Ishwara.
It’s with such constant exploration towards comprehending Ishwara, that our buddhi can awaken and help us walk towards our own upliftment, this is the meaning of the last stance ‘Budha-Bhaavitaa-Shayaah’.
This last stance is very similar to the Gayatri mantra wherein we request Ishwara to help us awaken that buddhi so that we can comprehend His glory and His creation.
At this point, Sri Shankara with His hands held together performing vandanam stood still in the midst of Sri Lakshmi’s Kanakadhara. At the end of this dhara He just walked away, not a single golden amla was touched by Him.
The world thereafter witnessed a Jagath Guru blossom that day and pass on a legacy for generations to come, so that we can uplift ourselves from karma and be eligible to fall in the eyes of Ishwara.
Another version of Bhagyadha Lakshmi Bharamma:
Concluding Remarks:
I have tried in this blog not to merely translate the Sanskrit sloka into English language for your surface understanding, but explore in depth the real purpose of Sankara's delivering such a splendid explanation of karma and dharma.
Many great personalities and elders investigated Kanakadhara from various angles to understand the source and inspiration behind Sir Shankara’s composition apart from the obvious fact of Him being a Jagath Guru.
https://www.youtube.com/watch?v=O-PWCqBEuRs
Man, dwells in so many desires and tends to memorize so many things yet many lack the conscience and resolve to learn and relish at least few delightful slokas passed on to us by great personalities.
There is nothing we can give to Ishwara that’s not already His, all we can do is evolve in conscience and foster the nectar of devotion for which Ishwara like the hummingbird will come to us to enjoy this nectar.
Through constant exploration of Kanakadhara, we can be sure that Ishwara will accompany us and support us in every step during our tough times.
My above submissions are from the reference material on Sanatana Dharma and Kanakadhara Stotram by Guru Sri Chaganti Koteswara Rao, apart from other web sources.
I hope you enjoyed this blog. Like me, you must be wondering how a boy of just 8 years could deliver extempore such a powerful Sloka, which made even the great Goddess to come to the rescue of the poor family. If at this tender age he could relate to many mythological incidents and natural resources it could only be due to the fact that he is the avatar of Lord Parameshwara.
I conclude this blog with the Mangala Harati to Sri Venkateswara Swami of Tirupaathi.
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