Kanakadhara Stotram Sloka 3
“विश्वामरेन्द्रपदविभ्रमदानदक्षम्
आनन्दहेतुरधिकं मुरविद्विषोऽपि ।
ईषन्निषीदतु मयि क्षणमीक्षणार्धम्
इन्दीवरोदरसहोदरमिन्दिरायाः”“Vishva-Amarendra-Pada-Vibhrama-Daana-Dakssam
Aananda-Hetur-Adhikam Mura-Vidvisso-pi
Iissan-Nissiidatu Mayi Kssannam-Iikssanna-Ardham
Indiivaro dara-Sahodaram-Indiraayaah”
(Green Message Kanakadhara Stotram, n.d.).
Summary:
Your benevolent sight granted kingship (Daana) of Swarga:loka back to Indra (Amarendra), for his service and devotion when You emerged from the Kshirasagara. Your secret gaze is the reason (Hetu) for eternal joy (Aananda) to the One (Vishnu as Murare) who freed the Prāgjyotiṣa Purá from the evil Murasura. May that benevolent partial glance (partially closed eyes) fall on us, even for a moment (Kssannam); it would be enough to bestow meaning to our lives. These eyes have the soothing coolness of the dark stigma in a water lily (Indiivaro) and the soothing coolness of the moon who, as your brother (Sahodaram), emerged from Kshirasagara along with You. May that soothing sight fall on us and bestow all prosperity and release us from our bonds (Karma:phala).
Detailed Analysis:
Vocabulary
Jagat: “jayathe gachate ithi jagat” meaning that which comes and goes, and that which exists and ceases to exist. This refers to our reality, which is nothing but a fabric of illusions of thought and perception (name and form). This illusion is known as Maya.
In the previous Sloka Śrī Shankara reminds Śrī Mahā Lakṣmī about the event of Kshirasagara (Kṣīrāsagara) by calling her “Sagarasambhavaya”. In this Sloka he continues by stating how She restored Indra’s kingship and asks for the same divine sight of forgiveness upon the poor family, and also upon all those exploring Kanakadhara. So, let us explore his justification.
Peace
When one realizes that this creation and its phenomena are not in our control, and that Ishwara (Iśvara) is both the giver and the taker, who punishes (as our karmaphala) and also provides, who not only punishes but also forgives, and that He is not an entity to be feared, but an entity to be realized (as we are His extension); when such confidence is rooted in one’s mind, humility, gratitude and content naturally fosters within us. Such a state is called peace. It is in this state that a human being focuses on their actions and the process rather than the result. Whatever we possess, if we consider it an anugraham (grace in the form of Prasad) of Iśvara, and what we don’t possess, we are confident that it is His intention, such an understanding is peace. Kindly recollect our prior discussion in Sloka-2 that Iśvara doesn’t punish us, it is we who reap the results of our own Karma and Iśvara is the “karma-a:karma:phala:pradatha” (the bestower of the fruit of our Karma). Through the construct of Karma and its Karmaphala, Iśvara gains no joy or sorrow. He will always try to uplift us and bring us closer to understanding Him (and, in turn, understanding ourselves) by presenting more and more opportunities for us to evolve in our consciousness. This innate nature of seeking the ultimate (Iśvara) is our Eternal Dharma (Sanatana Dharma).
So, the obvious question, how can one reach the state of confidence in Iśvara so as to attain that state of peace? This can be done by exploring and practicing Shastra (Śāstra) and Guru Siddhānta. Please note, not every person dressed in orange (saffron) is a Guru, not every person self-proclaimed as Guru is a Guru. One who practices Śāstra and abides by the dharma of the respective ashram(am) is an Aacharya. When such a being takes up sisya (students) he/she becomes their Guru. One who sheds the skin of desire and dwells in the state of enlightenment is gyani (jnani). Followers inspired by such a being consider that gyani as Guru, hence a Guru is an embodiment of Śāstra and its essence (tatva). Sadhguru Jaggi Vasudev once said, to know if one is a Guru, see what He says has actually worked for him, if it did, then listen to him, else don’t.
Śāstra has shared the way of living for human beings, from the time we wake up in the morning and perform dental hygiene (using Uttareni plant stick) till the point we go back to sleep. It is to be noted that Śāstra has not forced its message upon man. Śāstra has only shared the lifestyle for man in an attempt to provide the best living. Since we understand the significance of dental hygiene we might accept such a statements. However, all that we don’t understand, will that automatically fall under the category of not important or not true? If so, the Earth rotates and revolves around the Sun, but can we see the Earth rotating? Just because we can’t see something doesn’t mean it doesn’t exist. Śāstra has been compiled by various selfless Rishis who sought no fame or wealth. When we realize Śāstra is like a mother who looks after her children’s well-being, such confidence will result in practicing it with trust, hence one needs to explore it with an open and unconditional mind and with a desire to learn.
Let us understand this through a different analogy. Nothing in this jagat (reality) belongs to us or is created by us. It belongs to the Pāramatma (supreme singular awareness) or Iśvara. Then, what is ours to be jealous or be proud of? Like a bank cashier who brings cash from the vault for customers to withdraw and later returns the money to the vault. The cashier doesn’t feel jealous when a customer withdraws, nor feels happy when a customer deposits it, because the cashier knows that this money belongs to the bank. Similarly, this creation belongs to Iśvara. Even if we are yet to understand Iśvara, this creation is not ours to own or take with us for eternity. At the end of the day, if we realize the owner is Iśvara and feel grateful, that itself is the final summary of Śāstra. Sadhguru Jaggi Vasudev profoundly said that we have come into this world with nothing and there is no container service when we leave this body, so no matter what we experince here we are always on the profit side. Sri Shankara, as the Jagat Guru, gave humanity the same message at such a young age.
“विश्वामरेन्द्रपदविभ्रमदानदक्षम्
आनन्दहेतुरधिकं मुरविद्विषोऽपि ।
ईषन्निषीदतु मयि क्षणमीक्षणार्धम्
इन्दीवरोदरसहोदरमिन्दिरायाः”“Vishva-Amarendra-Pada-Vibhrama-Daana-Dakssam
Aananda-Hetur-Adhikam Mura-Vidvisso-pi
Iissan-Nissiidatu Mayi Kssannam-Iikssanna-Ardham
Indiivaro dara-Sahodaram-Indiraayaah”
(Green Message Kanakadhara Stotram, n.d.).
“Vishva-Amarendra-Pada-Vibhrama-Daana-Dakssam” – meaning the ability to grant kingship of Swargaloka back to Indra. If Indra himself was capable of retaining his kingship, he would have never lost it. So, someone decided to grant this kingship for a period of time (kalpa) and later to replace Him with a new Indra. That entity is Iśvara. Our trivial materialistic desires, wealth, health, and finally a painless death – all will, and have to, come from Iśvara. In Soundarya Lahari, Sloka Number 89, composed by the prodigy Sri Shankara, explains the glory of Devi as:
“नखै-र्नाकस्त्रीणां करकमल-संकोच-शशिभिः तरूणां दिव्यानां हसत इव ते चंडि चरणौ ।
फलानि स्वःस्थेभ्यः किसलय-कराग्रेण ददतां दरिद्रेभ्यो भद्रां श्रियमनिश-मह्नाय ददतौ”“Nakhairnaakasreenaam Karakamalasankochashashibhihi
Tharoonaam Divyaanaam Hasatha Iva They Chandi Charanau!
Phalaani Swahstheybhyaha Kisalayakaraagrena Dadathaam
Daridreybhyo Bhadraam Shriyamanishamahnaaya Dadathau”
(Hindu Literature. S.L.L. n.d., Ramachander P.R. n.d.).
Meaning, Shachi Devi, consort of Indra, Queen of Devatas, resides in immense riches in the heavens, yet Her fingers fold while trying to touch the feet of Parashakti. Why? The petals of a lotus flower fold under the moonlight; similarly, Shachi Devi’s fingers fold in the radiance of Pāraśakti’s feet. The reason we need to bow and fold our hands at the feet of the Divine Mother is that it is the same feet that provide, restore and also diminish, since we don’t have two separate entities in Sanatana Dharma, one to grant and one to diminish. It is one Iśvara swarupa. It is to be noted that the Divine Mother is not cruel to diminish one’s prosperity, as She holds no grudge or ego. Our demise and suffering are our own karma:phala. As a mother, She always tries to give us a way out of our mistakes. When we realize our pride, decimate our ego, and stand in Her presence with gratitude, like Indra, the kingship of Swargaloka will be bestowed. Our pride and ego (Ahamkara) itself results in our demise by making us reject the teachings of Śāstra. (Srichaganti. K.D.S, n.d., p.8)
Vocabulary
Students of Pāraśakti: Though many, twelve are considered most prominent. Manu, Chandra, Kubera, Lopamudra, Manmatha, Agastya, Agni, Surya, Indra, Skanda, Thadaivacha and Krodha-Bhattaraka are the Dwadash upasaka (12 disciples).
Upanishad: Upanishads, like Veda and Purana, are part of the vedic literature of Sanatana Dharma. Unlike other literature, Upanishads are more like a dialog and a discussion between a student and a Guru, or a learned one explaining to an eager disciple.
Pooja: An act of performing upa:charas (services like presenting flowers, sandalwood, incense, deep, satvika food, and more) to Ishwara in an attempt to express gratitude for various comforts and pleasures that we enjoy through our sense organs, like eyes to see the anugraham (grace) of Ishwara, ears to listen to His glory, mouth to speak of Him, and so on.
one of the Upanishads, Kena Upanishad, tells the story of Indra and the Devatas who, after a victorious return from a battle against evil, immersed in pride, encountered a huge pillar of fire. Astonished, they assumed it to be a Yakshini (Yakshas are the staff of Kubera, Deva of wealth). This pillar of fire asked Indra and the Devatas to introduce themselves. Agni, the Deva of Fire, spoke complementing His ability to burn anything in His path. The pillar of fire showed a straw of dry grass and asked Him to demonstrate His power. Agni tried, but couldn’t burn it. Vaayu, Deva of wind, tried next, but couldn’t move the straw of grass. Indra quickly realized it to be no ordinary pillar, but Pāraśakti Herself, from whom all the existence receives its energy. He then bowed down with humility, asking for forgiveness. Shakti (śakti), seeing Indra’s humility, spoke and gave Indra much knowledge, hence becoming his Guru – making Indra one of Her twelve prime students. This is the reason Śrī Shankara took such an approach in this sloka by explaining the significance of Indra. 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 have the sight of the Divine Mother fall on them.
In Lalita Sahasranamam, sloka number 111:
“पुण्यकीर्तिः पुण्यलभ्या पुण्यश्रवण -कीर्तना ।
पुलोमजार्चिता बन्ध-मोचनी बन्धुरालका ॥”“Punyakirtih punyalabhya punyashravana kirtana
Pulomajarchita bandhamochani bandhuralaka”
(Hindu Temple of Hong Kong. S.L.S.S. n.d., Sanskrit Documents. S.L.S. 2013)
Pāraśakti is referred by a unique title called “Pulomajarchita”, meaning constantly worshiped by the daughter of Puloma (that is, Shachi Devi, wife of Indra) because of which Indra attained the kingship of heavens.
Females in heaven believe the wish-fulfilling tree (Kalpa Vriksham), with leaf tips like fingers, grants their wishes. Because of this wish-fulfilling property, the Kalpa Vrukshma feels pride for being in heaven. There is a saying in the Telugu language “Sthana bhalimi kaani, thana bhalimi kaadaiya”, meaning, it’s the significance of the place that adds value to a certain position and not just the position itself. Some designations in specific locations have higher significance compared to the same designation in a different location. The radiance emanating from the feet of Pāraśakti teases and mocks the Kalpa Vriksham’s ability. This statement should not be taken literally, one needs to understand the poetic heart of the poet and the delight with which the poet admires the beauty and anugraham (grace) of Pāraśakti. In Arya Satakam, composed by Mooka Shankara, Sloka number 45 says
“जंतोस्तव पदपूजनसंतोषतरंगितस्य कामाक्षि ।
वंधो यदि भवति पुनः सिंधोरंभस्सु बंभ्रमीति शिला”“jantostava padapūjanasanto atara gitasya kāmāk-i |
vandho yadi bhavati puna sindhorambhassu bambhramīti śilā”
(Vaidika Vignanam. M.P.S. 2013).
Here “Janto” means animals (livestock) which are tied up (not free like in the wild), in reference to us humans who are bound and trapped by our desires. Those who wholeheartedly, with joy (under no force or fear), perform pooja to Devi Kamakshi, if at all they happen to attain another life, that life will be “sindhorambhassu bambhrameeti shilaa” – meaning, their prosperity is as indefinable and unbelievable as a huge boulder that happens to float when dropped into the ocean.
“विश्वामरेन्द्रपदविभ्रमदानदक्षम्
आनन्दहेतुरधिकं मुरविद्विषोऽपि ।
ईषन्निषीदतु मयि क्षणमीक्षणार्धम्
इन्दीवरोदरसहोदरमिन्दिरायाः”“Vishva-Amarendra-Pada-Vibhrama-Daana-Dakssam
Aananda-Hetur-Adhikam Mura-Vidvisso-pi
Iissan-Nissiidatu Mayi Kssannam-Iikssanna-Ardham
Indiivaro dara-Sahodaram-Indiraayaah”
(Green Message Kanakadhara Stotram, n.d.).
“ānanda hetu radhikaṃ mura vidviṣopi” means She is also the reason behind Vishnu’s joy. Śrī Mahā Viṣṇu himself is the very manifestation of joy or a bundle of eternal joy and the reason for His joy is the Divine Mother. Then, where does it account for Śrī Mahā Viṣṇu to have received such anugraham (grace) from Pāraśakti, similar to Indra who received glory and kingship? It is to be noted again and always that Viṣṇu or Śrī Lakshmi (Lakṣmī) or Shakti (śakti) or Shiva (Śiva) are all one – Narayana who manifests as the concept of creation, preservation and dissolution. (Srichaganti. K.D.S, n.d., p.6)
Sanatana Dhara 