15. Kanakadhara Sloka 7 to 9

KANAKADHARA STOTRAM SLOKA 7

 “प्राप्तं पदं प्रथमतः किल यत्प्रभावान्
माङ्गल्यभाजि मधुमाथिनि मन्मथेन ।
मय्यापतेत्तदिह मन्थरमीक्षणार्धं
मन्दालसं च मकरालयकन्यकायाः ॥”

“Praaptam Padam Prathamatah Kila Yat-Prabhaavaan
Maanggalya-Bhaaji Madhu-Maathini Manmathena |
Mayyaa-Patet-Tad-Iha Mantharam-Iikssanna-Ardham
Manda-Alasam Ca Makaraalaya-Kanyakaayaah ||”

(Green Message Kanakadhara Stotram, n.d.).

Summary:
Oh Divine Mother, it was You who granted (Praaptam) the position (Padam) to Manmadha: The Deva of Adoration. It was your gracious and auspicious eyes (Maanggalya-Bhaaji) who presented the Deva-of-adoration as a Son to the slayer of the evil Madhu (Śrī Viṣṇu). Oh daughter (Kanyakaayaah) of the oceans (Makaraalaya) of kṣīrāsagara, may your gracious sight fall on me and make me reach the ever joyous feet of Śrī Viṣṇu.

Please note, this sloka was not attainable as a part of this pravachanam, however, the essence was a part of our discussion so far. Following is a brief descriptive recapture of that tatva.

Kama_Rati
Kamadeva (Manmadha, Son of Śrī Maha Viṣṇu) & Rati (2009)

As we have discussed, Śrī Lakshmi’s partial glance is what Śrī Śankara has been urging, because it’s Her glance that can give endless joy to Her devotees. In sloka 4, Śrī Śankara has given us the understanding of ‘Anangga Tantram’ Manmada’s spell, and we discussed the significance of Manmada and His role in the preservation of creation being the Deva (God) of adoration and love. In this sloka, Śrī Śankara is recollecting the same essence of Manmadha on how He ‘Praaptam Padam’ meaning obtained such greatness to reach the slayer of the rakshasa Madhu ‘Madhu-Maathini’ (which is Śrī Viṣṇu) through ‘Maanggalya-Bhaaji’ the gracious and auspicious eyes of Śrī Lakshmi.

As children to Iśvara, it’s our destiny to reach and realize Iśvara, and this can only happen by the grace of the Divine Mother. This is the reason we keep revisiting the same topic, which is, to comprehend Iśvara, or to attain devotion, one must urge Iśvara to help us comprehend Him, this is the same essence in Gayatri Mantra. As a part of sloka 5, we have discussed the essence of Motherhood and how the Divine Mother can throw us deep into Her māyā or uplift us and make us walk towards realizing our father, Iśvara. In this sloka, Śrī Śankara says that it these gracious eyes ‘Maanggalya-Bhaaji’ with a partial glance from the corner of Her (Śrī Lakshmi) eyes can take us towards our father. Thought the example of Manmadha, Śrī Śankara is saying that Śrī Lakshmi created Manmadha (sloka 4) to fulfill the desire of Śrī Viṣṇu and made Him reach His father, hence the phrase ‘Madhu-Maathini. As the sloka goes ‘Ātma vai putra-namasi’, meaning one shall walk this creation on behalf of one’s father or One is the replica of one’s father’s Ātman.

Śrī Śankara also explained the greatness of motherhood in sloka 5 and the nature of the Divine Mother to come as a daughter to many of Her devotees by calling Her ‘Bhargava Nandanaya’. In this sloka, Śrī Śankara is using the same reference by addressing Śrī Lakshmi as ‘Makaraalaya Kanyakaayaah’, meaning the ‘Kanyakaayaah’ meaning daughter of the one who is the adobe ‘aalaya’ of ‘Makaram’ oceanic creatures who is the king Sagara (King of Oceans and seas).              (Srichaganti. K.D.S, n.d., p.17)

KANAKADHARA STOTRAM SLOKA 8

 “इष्टा विशिष्टमतयोऽपि यया दयार्द्र
दृष्ट्या त्रिविष्टपपदं सुलभं लभन्ते ।
दृष्टिः प्रहृष्टकमलोदरदीप्तिरिष्टां
पुष्टिं कृषीष्ट मम पुष्करविष्टरायाः”

“Issttaa Vishisstta-Mata-Yo-[A]pi Yayaa Dayaa-[Aa]rdra
Drssttyaa Trivissttapa-Padam Sulabham Labhante |
Drssttih Prahrsstta-Kamalo[a-U]dara-Diipti-Rissttaam
Pussttim Krssiisstta Mama Pusskara-Vissttaraayaah ||”

(Green Message Kanakadhara Stotram, n.d.).

Summary:
Oh Divine Mother, those who walk the path of Ḍharma, are special (Issttaa) and are eligible to fall in the gracious sight (‘Drssttyaa’). Such can easily attain the greatness that is unspoken and beyond the kingship of heavens (Padam Sulabham Labhante), and prosperity that’s considered unattainable. You are radiant and seated on the lotus that bloomed under the sight of Śrī Viṣṇu (‘Kamalo[a-U]dara-Diipti-Rissttaam’). The ‘tadi’ in your beautiful blossomed lotus eyes can forgive our karmā:phala. Like Indra who lost his kingship, but after the kṣīrāsagara Madanam, Your sight bestowed it back. May that sight falls on me oh Devi.

Please note, this sloka was not attainable as a part of this pravachanam, however, the essence was a part of our discussion so far. Following is a brief descriptive recapture of that tatva.

As a part of our discussion in sloka 3, we visited sloka from Arya Satakam, composed by Mooka Śankara.

 “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).

Pashupatinath_Mandsaur
Pashupatinath Lingam (Mandsaur Temple, Madhya Pradesh India)(2006)

‘Jantho’ meaning animals (livestock), which are tied up (not free like in the wild), in reference to us humans who are bound and trapped in our desires. This is the reason why we are also considered as ‘Pashu’ meaning animals who need to be steered by Iśvara, and so the title ‘Pashupathi’, meaning the lord or steer of animals. Hence He (Iśvara) is the only pathi ‘lord’ and we (irrespective of human gender) are all who have to attain Him and Him alone. Coming back, when wholeheartedly with joy (under no force or fear) when Devi Kamakshi is worshiped, for them, if at all, they happen to attain another life after this life, that new life will be ‘sindhorambhasu babrameethi shilaa’ meaning their prosperity is indefinable and unbelievable like a huge bolder when dropped in ocean happens to float. So, is the possibility of such people to attain another life to even begin with, without unifying with Iśvara. This is the giving ability of Pāra:śakti.

This same essence is what Śrī Shankar is sharing with us by saying ‘Issttaa Vishisstta’ meaning those who are devoted and walk the path of Ḍharma, are special and so are eligible to fall in the ‘Drssttyaa’ the gracious sight of Śrī 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. It’s She ‘Kamalo[a-U]dara-Diipti-Rissttaam’ meaning the one who is radiant and seated on the lotus that bloomed under the sight of Śrī Viṣṇu. The ‘tadi’ in Her beautiful blossomed lotus eyes can forgive our mistakes and karmā:phala. This is exactly what happened when Indra lost his kingship but after the kṣīrāsagara Madan(am), Śrī Lakshmi’s sight bestowed it back.              (Srichaganti. K.D.S, n.d., p.17)

KANAKADHARA STOTRAM SLOKA 9

“दद्याद् दयानुपवनो द्रविणाम्बुधाराम्
अस्मिन्नकिञ्चनविहङ्गशिशौ विषण्णे ।
दुष्कर्मघर्ममपनीय चिराय दूरं
नारायणप्रणयिनीनयनाम्बुवाहः ॥”

“Dadyaad Daya-Anupavano Dravinna-Ambu-Dhaaraam
Asminn-Akin.cana-Vihangga-Shishau Vissannnne |
Dusskarmā-Gharmam-Apaniiya Ciraaya Duuram
Naaraayanna-Prannayinii-Nayana-Ambu-Vaahah ||”

(Green Message Kanakadhara Stotram, n.d.).

Summary:
Oh, beloved (pranayani) to The all-pervasive-embodiment-of-creation (Nārāyaṇa). I urge (Dadya) for your forgiveness (Daya), may you turn (vaaha) your gracious eyes (nayana) towards me.  May your sight forever throwaway (Ciraaya Duuram) my misfortunes (Dusskarmā), as I am helpless like a baby (Shishau) bird (Vihangga) yet to learn to fly. Like the wind (pavano) which brings (apaniiya) and drench the lands with rainfall (Gharma), may your sight protect (pavano) me and bring prosperity (Dravinna) like a flow (Dhara). My Vandanam Devi, oh Naaraayanna-Prannayinii .

Dadya’ means to request or to plead, but plead for what? For this Śrī Śankara is saying ‘Daya’ meaning mercy, but why ask for Daya? Śrī Lakshmi is the concept or śakti of wealth and prosperity, and since this family is in poverty, why not ask for riches, wouldn’t that make more sense? This is the very reason why at the beginning of this stotram we have discussed that Kanakadhara is not a stotram of riches, which is a wide misinterpretation, even Śrī Lakshmi is not just the śakti of riches, She is the one who supports the preservation through prosperity, wealth and joy, and in this stotram, we have noticed that She is nonother than the Divine Mother Herself, who with endless qualities can nourish us and uplift our conscience bringing us closer to our father Śrī Viṣṇu (Iśvara). When one is eligible to receive something, then one can ask and demand with confidence, but when one is not eligible and in need, then, it’s they who have to plea for their request to be granted. Śrī Śankara knows that this brahmin family is reaping their karmā:phala, and there is no karmā to support their happiness. This is the reason for Him requesting ‘Daya’. We also discussed earlier that, if by any other means Śrī Śankara does help them by providing riches, there is no guarantee that they will actually be happy since karmā will always catch up, why? Because Śāstra(m) states:

कर्मा तथ जादम”
“karmā tat jadam”

karmā
karmā represented by an endless knot. Tibetan endless knot. (Oct 2005).

Meaning karmā and its results are tightly bound to the Jīva no matter how many lives the Jīva hops. The only way for it to leave is by exhausting its result either in the form of happiness or in the form of pain or sorrow. The topic of pápa(m) and puńya(m) is where we have discussed this in detail and how Iśvara can help mitigate the results of karmā.

How and when will this daya be shown to the brahmin family? Obviously when Śrī Lakshmi turns Her gracious sight upon them. Through daya what exactly will happen? For this Śrī Śankara says in His sloka ‘Dhravinambhu Dhara’, meaning to be drench in the flow of aishwarya(m) (wealth and prosperity). This very phrase became the title as Kanakadhara, in other words, this phrase itself is Kanakadhara. So, now we know the reason for such a title.

दद्याद् दयानुपवनो द्रविणाम्बुधाराम्
अस्मिन्नकिञ्चनविहङ्गशिशौ विषण्णे ।
दुष्कर्मघर्ममपनीय चिराय दूरं
नारायणप्रणयिनीनयनाम्बुवाहः ॥

Dadyaad Daya-Anupavano Dravinna-Ambu-Dhaaraam
Asminn-Akin.cana-Vihangga-Shishau Vissannnne |
Dusskarmā-Gharmam-Apaniiya Ciraaya Duuram
Naaraayanna-Prannayinii-Nayana-Ambu-Vaahah ||

(Green Message Kanakadhara Stotram, n.d.).

Pavano’ meaning wind, Śrī Śankara is referring to the wind that brings us those dark clouds which drench Prakṛti with its rain, in the same way, Śrī Lakshmi’s sight will drench us with daya, hence the phrase ‘Dhravinambhu Dhara’. Śrī Śankara on our behalf is asking Śrī 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. Otherwise, for those who are already eligible, why would they urge for daya? Actually, they have to, because it’s the Divine Mother who has to bring us closer and closer to Iśvara, which can only happen when we with our eligibility and availability of resources cherish it and express our gratitude for having received such an opportunity, why? Because karmā can only take us to a certain level, it’s a devotion along with sat:karmā that allows us to move towards gyana(m), which is nothing but moving closer to Iśvara.

दद्याद् दयानुपवनो द्रविणाम्बुधाराम्
अस्मिन्नकिञ्चनविहङ्गशिशौ विषण्णे ।
दुष्कर्मघर्ममपनीय चिराय दूरं
नारायणप्रणयिनीनयनाम्बुवाहः ॥

Dadyaad Daya-Anupavano Dravinna-Ambu-Dhaaraam
Asminn-Akin.cana-Vihangga-Shishau Vissannnne |
Dusskarmā-Gharmam-Apaniiya Ciraaya Duuram
Naaraayanna-Prannayinii-Nayana-Ambu-Vaahah ||

(Green Message Kanakadhara Stotram, n.d.).

‘dush:karmā ‘ means a:karmā or karmā that is a result of a:Ḍharma, ‘Duuram’ means far away and ‘Nayana’ meaning eyes. Śrī Śankara is referring to the sight of Śrī Lakshmi wherein Her sight of daya will throw the ‘dush:karmā’  far away. In this case, far away doesn’t refer to distance but refers to kālá(am) (time) so that the showered happiness is not momentary but will last for a long time to come. With this, the brahmin family can walk the path of Ḍharma and move closer to Iśvara retaining their happiness. Now the important question, just by removing dush:karmā, will prosperity come automatically? No, it won’t, Śrī Lakshmi should also shower prosperity, for this Śrī Śankara is showing that dried amla fruit in His hand.

दद्याद् दयानुपवनो द्रविणाम्बुधाराम्
अस्मिन्नकिञ्चनविहङ्गशिशौ विषण्णे 
दुष्कर्मघर्ममपनीय चिराय दूरं
नारायणप्रणयिनीनयनाम्बुवाहः ॥

Dadyaad Daya-Anupavano Dravinna-Ambu-Dhaaraam
Asminn-Akincana-Vihangga-Shishau Vissannnne |
Dusskarmā-Gharmam-Apaniiya Ciraaya Duuram
Naaraayanna-Prannayinii-Nayana-Ambu-Vaahah ||

(Green Message Kanakadhara Stotram, n.d.)

If we recall, very early in our discussion, we asked, why to show the daya to even begin with, for which Śrī Śankara made so many references, but now He is particularly stating it.

Vihanga’ meaning bird and ‘sishunu’ meaning a baby, when this phrase is read as one, Śrī Śankara is comparing this brahmin’s wife as a ‘Vihangga-Shishau’ (a baby bird), so why a baby bird? Because a baby bird is fragile, week and yet to learn to fly and so is this brahmin’s wife in Her weakness and poverty is struggling to follow Ḍharma. It’s natural for us to be more sympathetic to a baby or a child compared to an adult, hence the reference to a baby bird rather than a bird was used by Śrī Śankara. Also, we will always be children to the Divine Mother no matter how old we grow or how much knowledge we accumulate, this is the reason Śrī Śankara is explicit in this sloka in urging Śrī 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, She (Śrī Lakshmi) has to teach us and bring us closer to Iśvara. Then an obvious question, why a baby bird, why not any other animal? This again goes back to our very early discussion where we praised Śrī Shankara’s references and His exploration of various rare trees and wildlife at such a young age as He walked Bharatha Bhumi (the land of King Bharata today called as India) north to south on foot. As a part of His explorations, we discussed a rare bird known as Sadaka pakshi (pakshi meaning bird). 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 rain so that it can lift its head allowing water to fall in that opening directly. How is this reference related? Meaning even if Śrī Shankara somehow gives them riches, this brahmin family because of their karmā will be unable to uplift themselves because their dush:karmā 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:karmā be eradicated and the prosperity is bestowed.

Please note that Iśvara is devoid of human emotions, but He/She comprehends all of them, and though Śrī Śankara is the incarnation of Kailash Śankara, He now in His human manifestation is asking with the means and the limitation as a human. If He behaves or composes extraordinarily then how can we mere humans do the same? We are all a part of the Divine Mother’s creation and hence are limited by its constraints.

दद्याद् दयानुपवनो द्रविणाम्बुधाराम्_
अस्मिन्नकिञ्चनविहङ्गशिशौ विषण्णे ।
दुष्कर्मघर्ममपनीय चिराय दूरं
नारायणप्रणयिनीनयनाम्बुवाहः 

Dadyaad Daya-Anupavano Dravinna-Ambu-Dhaaraam
Asminn-Akin.cana-Vihangga-Shishau Vissannnne |
Dusskarmā-Gharmam-Apaniiya Ciraaya Duuram
Naaraayanna-Prannayinii-Nayana-Ambu-Vaahah ||

(Green Message Kanakadhara Stotram, n.d.).

Viṣṇu_Lakshmi
Lakshminārāyaṇa at Shaivism Temple Karnataka (2017)

It’s Śrī Lakshmi who has conquered the hrudaya(m) of Sir Viṣṇu and is His very compassion which is why Śrī Śankara is addressing Śrī Lakshmi not with Her titles but as ‘Naaraayanna-Prannayinii’ meaning dear to Śrīman Nārāyaṇa. In one of our early reading we discussed that She always loves to be addressed by Her concert and from Her in-law’s side, but let’s not forget, apart from being ‘Naaraayanna-Prannayinii’, She is the Mother to us all, and so, it through Her eyes ‘Nayana’ that Śrī Śankarais asking daya and prosperity since there is no other way to vanquish this brahmin’s dush:karmā, why? Because karmā is ‘karmā tat jadam’, so no matter what we try it will fall right out of their reach, like the sadaka pakshi.

We can now understand the severity of dush:karmā and how it will overwrite other events. No matter how much charity we perform, will only help to full fill the bodily needs (which is very important as this will present the opportunity to focus on Iśvara and Śāstra, now that their primal necessities are addressed), but what about gyana(m), what about the eradication of dhush:karmā? A temple is one such vital institution in Sanatana Ḍharma that can help both the physical needs by performing events like anna:danam (in the form of Prasada), and also helps uplift the morality in a human by presenting various means to understand, share and discuss our problems and limitations with Iśvara and perform various karmā like upācharas to gain sat:karmā.

KanakadharaStotram
Adi Śankaracharya requesting arms after upanayanam. (2013)

From the day that brahmin’s wife gave that dried amla fruit to Śrī Śankara, and was blessed with the Divine Mother’s daya, till today and for generations to come are fortunate to have received Kanakadhara to support all mothers and their children so that they never should worry or suffer. Śrī Śankara treated all women as His mother and saw a flavor of the Divine Mother in them all. This accomplishment by a five-year-old is an unplayable upakara (closest work is help or favor) to humanity and hence took the title as a Jagad Guru.

With this very tatva(m), with this very essence, with all His references reiterating the accounts of Iśvara in such a small stotram, a young five-year-old boy, that day saw anunayana(m) in a stranger (poor brahmin’s wife). He held that dried amla fruit in his hand and sang, sang wherein His voice reached Vaikuntam, sang where His voice took the undivided attention of Śrī Lakshmi and Śrī Maha Viṣṇu, sang till His voice took the undivided attention of the Preserver of Creation itself, sang where the chains of karmā shattered, and it’s on that day with His arms raised in vandam looking up with un-shattered confidence and devotion after presenting His defense. While the boy looked, and while the brahmin lady stared in surprise, and while the creation itself witnessed the very manifestation of the Kailasha Śankara blossom, and as the bhavisha kaal(am) (future) of Sanatana Ḍharma waited, so it come, the ‘Dharavinambhu Dhara’ like the gush of the Pure Ganga Herself, the sight of Śrī Lakshmi, Her smile filled with anunayana(m), the joy on the face of Śrī Viṣṇu’s who was reclined on His Aadishesha, filled the sky in shining gold, showed and drenched this brahmin’s house with golden amla fruits. Not one, not few, but like the very shower of those dark clouds, filling the sky and the ground in gold for an hour and a half (a fact derived from Śrī Śankara Vijayam literature).

With utmost poverty, but with resolve in Ḍharma and devotion, that brahmin’s wife, that day, walked on gold and fell in the sight of the Divine Mother Herself. Even to this day, the successors of that family flourish in their riches under the family name Swarna Malia (Swarna meaning gold and Malia meaning residence).

So, what happened next, was Śrī Śankara done, did He walk away? He did not, He stood still, asked for no credit, no appreciation, no reward, and not a single piece of gold was touched by Him, then why did He remain? Because He was not done with His dhara, why, is the question one should most definitely ask? Now, let’s take a moment to understand what was accomplished till now. Śrī Śankara asked for the dush:karmā to be eradicated and prosperity be bestowed, did that not happen? It did, then what is left? What is left to ask for that brahmin family or for all of us who are reading this, and for those who are yet to read and explore the Kanakadhara? There is one very important aspect that is still left for every man to cultivate in life, and so Śrī Śankara continues.

(Srichaganti. K.D.S, n.d., p.18)

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