Kanakadhara Stotram Sloka 1
“अङ्गं हरेः पुलकभूषणमाश्रयन्ती
भृङ्गाङ्गनेव मुकुलाभरणं तमालम् ।
अङ्गीकृताखिलविभूतिरपाङ्गलीला
माङ्गल्यदास्तु मम मङ्गलदेवतायाः”“Angam hare pulaka bhooshanamasrayanthi,
Bhringanga neva mukula-bharanam thamalam,
Angikrithakhila vibhuthirapanga leela,
Mangalyadasthu mama mangala devathaya.”
(Green Message Kanakadhara Stotram, n.d.).
Summary:
Oh auspicious Divine Mother (mangala devathaya), like a bumblebee (Bhringanga) humming over the flowers of the thamala tree (a dark complexioned tree similar to Śrī Hari’s complexion), Your eyes secretly gaze/rest (asrayanthi) on Śrī Hari (Angam hare) (as He rests reclined on Adi Shesha in yoganidra). He (Śrī Mahā Viṣṇu) knows He is being watched, so feels delight and joy, which are His real jewels (bhooshana). Oh Devi may your divine (devathaya) glance which can bestow (dasthu) all auspiciousness (mangala) fall onto me and vanquish all pápa-karmā.
Detailed Analysis:
In the above stanza, out of many titles for Śrī Mahā Lakshmi (Lakṣmī), Śrī Śankaracharya addresses Her as ‘Mangala Devatayah’. With such exalted talent, he would never make a reference just for rhyming, or for good poetic grammar. There should lie a deeper meaning for us to examine. Upon closer observation, we see that he is asking Śrī Mahā Lakṣmī (‘Mangala Devatayah’) to notice him. It is to be noted that he is not wishing to see Her but rather requests to be seen. Why should he specifically ask that? It must be understood that it is we who have to cultivate the necessary character to be noticed by Her compassionate eyes, those eyes that, as we discussed earlier, bestow all that is auspicious. Please note, we are always in the eyes of the Divine Mother, but in this case, we are seeking Her sight of anugraham (grace). Why? Because we are striving towards knowledge of Ishwara (Iśvara) in the midst of our busy lives; lives where we are constantly trying to fulfill worldly desires with little interest in the contemplation of the self.
Not every sense organ in our body has the ability to communicate as well as the eyes. The mouth can express, but the eyes have their own language. When a gesture, or rather an expression, is made through the eyes, one can expect a gesture back, no matter how minute an expression it might be. So, if we were to express our devotion to Śrī Lakṣmī through our eyes, what expression can we expect in return? Who, with such devotion and wisdom, could get such a response from Her? A five-year-old boy? Standing in front of a house, seeking alms? Now, a very crucial question that we should all ask. Why take the responsibility to help a stranger? Why can’t Śrī Śankara just walk away? We raised a lot of important questions, but we need to understand that tatva (true meaning) is vital, which can’t be comprehended by mere reading of Iśvara’s titles. As superior beings inheriting this Earth, we have a rare opportunity to explore the story behind each such unique title of Iśvara. Such an effort will take us to new levels of consciousness. Sanātana Ḍharma constitutes various vital topics and concepts, and this is one such opportunity for us to comprehend them, so, let’s look at the following sloka:
“आदि-गाथा तत्वाहा सिषययो हितयो जातहा सततम”
“అదిగత తత్వాహ శిష్యయో హితాయో జాతః సతతం”
“Adi-gatha tatvaha sishyayo hithayo jathaha sathatam”
Meaning, the Guru is one who realizes tatva(m) (true meaning or essence) and, through this, reaches a state of contentment. Such a Guru will strive to pass on this knowledge to the students so that they can understand and reach contentment in life. It is an inherent nature of a Guru to make way for generations to understand the concept of existence. In this case, Śrī Śankara is the Guru who understood the tatva (‘Adi-gatha tatvaha’), which makes us ‘sishyayo’, meaning students, seeking this knowledge for ‘hithayo’ meaning our upliftment, for which Śrī Śankara is composing this Stotram to make Sriman Narayana and Śrī Lakṣmī proud.
Coming back to the word ‘Mangala Devata’, it means the Divine Goddess who could grant us all that is auspicious, which has many synonyms and one of them is sukha. So what is the meaning of Sukha? (Srichaganti. K.D.S, n.d., p.5)
[The topics of Sukha and Dukha are results or experiences of pápa and puńya, which are the fundamental topics of Sanātana Ḍharma Siddhanta. So, please explore these vital topics by clicking their respective titles (links) or find them under topics of this portal.]
In the case of this poor brahmin family, Ishwara (Iśvara) is devouring their pápa(m) and hence their suffering, so, Śrī Śankara’s goal is Iśvara/Viṣṇu’s forgiveness; this would happen when Śrī Lakṣmī’s gracious eyes fall upon us (in this case on the brahmin’s family). We need to ask another important question, How is this possible? So, Śrī Lakṣmī asks Śrī Śankara the same question. Śrī Śankara shows the amla fruit (Indian gooseberry) in his hand that was given by the brahmin’s wife. Śrī Lakṣmī replies that their gesture of donating an amla fruit would transform to puńya(m) in their coming lives. But, Śrī Śankara requests their pápa-karmā to be forgiven now, rather than later. For this, he recites the magnificent Kanakadhara and commends Śrī Lakṣmī in each sloka urging for exemption/forgiveness. A good analogy would be the government forgiving the loan (debt) of farmers in times of drought and other calamities. Or the President who pardons some convicts or reduces their sentence. Similarly, why not the same forgiveness be shown in this instance? This is Śrī Śankara’s request and claim. Śrī Śankara knows Sri Lakṣmī and Śrī Vishnu (Viṣṇu) are capable of this forgiveness (hence the title Hari, meaning Supreme and Absolute authority). Like an attorney presents defense for his client, in an agreeable and delightful way, Śrī Śankara advocates on behalf of this brahmin family. It’s not just for this brahmin family, but for all who are inheriting this stotram from Śrī Śankara. This is where Kanakadhara stands apart because this stotram is a plea on our behalf to Iśvara. This was done through various extraordinary references and stories so that we can drench ourselves in its magnificent flow (dhara). This is the significance of a child prodigy, A Jagath Guru to whom we are forever grateful.
In another sloka, ‘dush:karmā gharma mapaneya keraya:duram’, the one who can extinguish our dush:karmā (negative karmā = wrongful actions) is Śrī Viṣṇu, because Śrī Lakṣmī is the one who has won his heart by being a ‘Nityayana Payani’. So, what is the secret of how Śrī Lakṣmī is ONE with Viṣṇu? The secret is in the word ‘asrayanthi’.
“अङ्गं हरेः पुलकभूषणमाश्रयन्ती
भृङ्गाङ्गनेव मुकुलाभरणं तमालम् ।
अङ्गीकृताखिलविभूतिरपाङ्गलीला
माङ्गल्यदास्तु मम मङ्गलदेवतायाः”“Angam hare pulaka bhooshanamasrayanthi,
Bhringanga neva mukula-bharanam thamalam,
Angikrithakhila vibhuthirapanga leela,
Mangalyadasthu mama mangala devathaya.”
(Green Message Kanakadhara Stotram, n.d.).
‘Asrayanthi’ means to rely upon. For example, my voice relies upon me, making me and my voice one. Similarly, my energy and I are both one. Similarly, both Devi Parvathi (Pṛthivī) and Pārama Shiva (Śiva) are one as Śiva-śakti. Similarly, Śrī Lakṣmī is said to reside (Asrayanthi) in Śrī Viṣṇu’s hrudaya(m), making Śrī Viṣṇu and His heart as one. This is why compassion and sympathy are referred to as qualities of the heart and not the brain; so Śrī Viṣṇu’s compassion is Śrī Lakṣmī and it is through this Shakti (śakti) that He operates.
So ‘Angam hare pulaka bhooshanamasrayanthi’ means when the sight of Śrī Lakṣmī falls upon Śrī Viṣṇu, He feels delighted and joyous, His delight and joy are his real jewels (ornaments).
“अङ्गं हरेः पुलकभूषणमाश्रयन्ती
भृङ्गाङ्गनेव मुकुलाभरणं तमालम् ।
अङ्गीकृताखिलविभूतिरपाङ्गलीला
माङ्गल्यदास्तु मम मङ्गलदेवतायाः”
“Angam hare pulaka bhooshanamasrayanthi,
Bhringanga neva mukula-bharanam thamalam,
Angikrithakhila vibhuthirapanga leela,
Mangalyadasthu mama mangala devathaya.”
(Green Message Kanakadhara Stotram, n.d.).
Let’s look at the word ‘Thamalam’, which is the name of a dark complexioned tree (in Telugu this tree is called Chikati Maanu) that grows near ocean shores. By saying ‘aṅgaṃ hare’ Śrī Śankara is comparing the attributes of this tree and its dark complexion with Śrī Viṣṇu’s body. In other literature, Śrī Viṣṇu is referred to as ‘Neela Megha Shama’, meaning the one who looks like a heavy dark cloud. Even Maharśi Vālmīki has given a reference to this tree in the Ramayana, where Tara (wife of Sugriva, king of vanaras/monkeys) says that Rama is like a tree, because anyone who goes to His feet will receive His shelter and protection. Standing away from the tree and praising it will not get one the shade, hence Sanātana Ḍharma is signified as the Ḍharma (not religion) that one needs to implement in life rather than reading or preaching.
‘Bhringanga Neva’ are the bumblebees that fly around the Thamala tree and ‘mukula-bharanam thamalam’ refers to the flowers which are its jewels. Similarly, Śrī Viṣṇu is referenced as the thamala tree, and the bumblebees which fly around the tree for its flowers, are compared with Śrī Lakṣmī’s eyes secretly gazing at Śrī Viṣṇu. Śrī Viṣṇu knows He is being watched and for this, He feels joy. This joy is his true jewel or ornament. During Dhyāna (Meditation), one should attain bliss visualizing this relation between Śrī Lakṣmī and Śrī Viṣṇu like the relation between the bumblebee and the flowers. Śrī Śankara is asking Śrī Lakṣmī’s sight to fall upon us, so that Śrī Viṣṇu, in His joy, would bestow forgiveness upon the brahmin family – and also on us for reading and experiencing this stotram during Dhyāna (meditation).
There also lies a hidden meaning in addressing Śrī Viṣṇu as ‘Hare’. Let’s ask a question, Can anyone stay without performing karmā (action)? It’s not possible. Then will all who perform karmā get the same result? Say, if ten people perform Satyanarayana pūjā (Ratham), do all ten get the same result? What about those who perform the pūjā with devotion, ignoring all distractions? Will Iśvara feel happy for the karmā alone, or the devotion and Shradha (dedication) involved in performing it? If performing karmā with Shraddha and devotion becomes a habit – and it may – we will become conditioned not to act with pride and for self-gain. If this brahmin family had performed the right karmā with devotion and Shraddha, they wouldn’t be in such a dire situation, unable to offer to such a great personality (Śrī Śankara) standing at their door for alms. Again, in contradiction, if not for their dush:karmā, would there be a need for Śrī Śankara to pray to Iśvara for His anugraham? Knowing this and understanding this situation, can we say that Śrī Śankara went to this brahmin family for alms randomly or did he choose that day to drench all humanity with such a stotram. Therefore, Śrī Lakṣmī and Śrī Viṣṇu waited for such a great stotram before they could shower their blessings.
One needs to admire the exploration of Śrī Śankara to have observed so many things in the woods during his journeys in such a short lifetime and use them as such exemplary references in many of his compositions. Like the Ankula tree, or a bird called the Chataka bird, which is a very rare bird only mentioned in Sanātana Ḍharma literature; but Śrī Śankara has seen them and so uses them in his reference. Similarly, he noticed a snake giving shade to a frog on a hot summer day. In his surprise he suspended into Dhyāna (meditation) to realize that this place was once the meditating ground of the great rishi/Maharśi (sage) Rushaya-Shrunga. Realizing this significance and it’s potential to be an ideal meditating ground, Śrī Śankara established Srungagiri Peetham (his first school). Similarly, there are many such things to learn from Śrī Śankara.
As we move ahead with exploring Śrī Śankara’s message, we should recall one vital aspect, which is not just to admire or reward the poetic beauty, but rather explore this as a student to grasp its tatva(m) (essence) and incorporate its message in our lives. An attempt to translate this stotram word-to-word might not necessarily give us the opportunity to explore the essence.
“अङ्गं हरेः पुलकभूषणमाश्रयन्ती
भृङ्गाङ्गनेव मुकुलाभरणं तमालम् ।
अङ्गीकृताखिलविभूतिरपाङ्गलीला
माङ्गल्यदास्तु मम मङ्गलदेवतायाः”“Angam hare pulaka bhooshanamasrayanthi,
Bhringanga neva mukula-bharanam thamalam,
Angikrithakhila vibhuthirapanga leela,
Mangalyadasthu mama mangala devathaya.”
(Green Message Kanakadhara Stotram, n.d.).
Meaning, you are the abode of riches and prosperity. Śrī Śankara is referring to Śrī Lakṣmī (Iśvara in general) from whom we receive prosperity. When this is understood for a fact, the way we worship will change. If tomorrow we need something, whom will we ask or tell? Where does our confidence lie? It will be in Iśvara, but if Iśvara Himself can’t fulfill our needs and uplift us from our sufferings and sorrows, then who can? It’s either Him directly or through someone sent by Him to help us. To convey our requests and to show our gratitude, we perform Namaskara with Shraddha (dedication), we bow down and share our sorrows with Him, share our needs with Him, and this sharing will become Nivedana (offering) to Him. It is this nature that prevents us from doing wrong. If not, how will we face him and share our wrongdoings in the future? This is the change that should happen within us. It is the shraddha that matters while performing karmā; hence, as we learned earlier in Vivekachudamani, Sloka 25, Śrī Śankara says:
“शास्त्रस्य गुरुवाक्यस्य सत्यबुद्ध्यवधारणम्। सत्यबुद्ध्यावधारणा सा श्रद्धा कथिता सद्भिर्यया वस्तूपलभ्यते”
“Śāstrasya guruvakyasya satyabuddhyavadharanam
sa sraddha kathita sadbhiryaya vastupalabhyate”
(Sanskrit Documents. V.C. 2017)
Once Śrī Krishna Avadhanulu (renowned scholar, devotee, and teacher of Śrī Chaganti) attended Satyanarayana Pooja (pūjā) performed by a brahmin in a small village. The host was in and out of his cell phone conversations during thepūjā. On this, Śrī Krishna Avadhanulu said in private that this pūjā is for people with faith and shraddha, even if it is done by a woodcutter with limited samagri (items used during pūjā) but with shraddha, rather than by a brahmin who talks on cell phones during the ceremony and then expects anugraham (grace). This is what is meant to have shraddha dissolved into our Vedic Anustanam (practice or implementation) because such people feel grateful and consider themselves a tool for Iśvara to provide support for others.
The main scenario (the request for anugraham (grace) on behalf of the brahmin family) keeps resonating in each sloka of Śrī Śankara, as he doesn’t deviate from this context. This stotram is addressed to Śrī Lakṣmī who is known and praised by many titles. Śrī Śankara’s literary greatness lies in the way She is referred to by names that fit the context, and as a student, we must rejoice in each sloka. This will sow the seeds for our future upliftment, to the point where we ourselves become the personification of the joy and shine like gold (kanaka). A good analogy is, a piece of iron, when rubbed against a magnet, gains magnetic properties and becomes a magnet itself. This quality in Kanakadhara can uplift humanity from its slavery (slavery to desires) to reach Aham Bramhāsmi (the state of final reality and truth). Our struggle towards exploring and implementing the essence of Kanakadhara should not stop until our final breath. (Srichaganti. K.D.S, n.d., p.6)
Sanatana Dhara 