Introduction
A young boy, recently invested with the sacred thread (upanayanam), went from house to house seeking alms. At one door he called out ‘bhavathi bhikshan deehi’ (I humble request for alms). The lady of the house was desperately poor; her family was starving and her husband had gone in search of leftover grains after harvest. The lady was anxious and in sorrow unable to find anything desperately searched, came out, and went in multiple times, unable to express her own starvation. The boy noticed, but he waited patiently. Finally, she came out with something in Her hand, the boy opened his hand towards her, and she dropped an old and dried amla fruit (gooseberry) in his hand as tears rolled from her eyes. The boy’s eyes filled with an ocean of silence, He then looked up to the sky, and so it came, the Great Ganga Herself, pure and heavenly, like the day when She followed the Great Bhagiratha. This boy, in a single glance of compassion and confidence captured the undivided attention of Śrī Lakṣmī and Śrī Viṣṇu witnessed this magnificence dhārā (flow).
This page presents the verses with concise English renderings. Detailed verse-by-verse commentary can be found through the links under each śloka.
One can never comprehend such exceptional literary greatness from a young five-year-old boy, Śrī Śankara Bhagavatpaada (henceforth will be referred to as Śrī Śankara), literature even today baffles scholars. As we are about to get drenched ourselves, let’s wish that our lives became this flow as we journey through Kanakadhara.
Aṅgaṃ hareḥ pulakabhūṣaṇam āśrayantī bhṛṅgāṅganeva mukulābharaṇaṃ tamālam | aṅgīkṛtākhilavibhūtir apāṅgalīlā māṅgalyadāstu mama maṅgaladevatāyāḥ ||
May the sidelong glance of the Goddess of auspiciousness — who rests upon the body of Hari like a bee upon the budding tamāla tree and who has taken all prosperity as her own — grant me auspiciousness.
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.
“Mugdha muhurvidhadhadathi vadhane Murare, Premathrapapranihithani gathagathani,
Mala dhrishotmadhukareeva mahethpale ya, Sa ne sriyam dhisathu sagarasambhavaya“
Oh Divine Mother, He (Śrī Viṣṇu) who slayed the Rakshasa (Evil) Murasura and freed the Prāgjyotiṣa Purá and earned the title “Murare”. May He also free us from our bondages of desire. Oh Devi, You emerged from the Milky Ocean as the daughter of King Samudra (Sagarasambhavaya) to bestow all auspiciousness. Like a bumblebee humming around a garland (Mala) of water lilies (mahethpale), Your eyes secretly gaze (dhrisho) with affection (Premathrapa), admiring His chin, His eyes, His smile and more, but when He takes notice, You blush and lower Your eyes in shyness, and await an opportunity to see His charming beauty again. How can we blame You, oh Devi, as You are childishly and innocently (Mugdha) in love with the Jagannadha. May that divine sight (dhrisho) fall onto me and vanquish my pápa:karmā, bestowing wellbeing (sriyam).
“Vishva-Amarendra-Pada-Vibhrama-Daana-Dakssam Aananda-Hetur-Adhikam Mura-Vidvisso-pi
Iissan-Nissiidatu Mayi Kssannam-Iikssanna-Ardham Indiivaro dara-Sahodaram-Indiraayaah”
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).
“Aamiilita-Akssam-Adhigamya Mudaa Mukundam_Aananda-Kandam-Animessam-Anangga-Tantram
Aakekara-Sthita-Kaniinika-Pakssma-Netram Bhuutyai Bhaven-Mama Bhujangga-Shaya-Angganaayaah”
I seek your grace, oh Divine Mother (Bhuutyai Bhaven-Mama/Śrī Lakṣmī), who secretly watches the precious jewel (Mukunda) of joy and splendor. You watch from the corner of your eyes (Pakssma-Netram), gazing at him (Śrī Viṣṇu) as he reclines on Aadishesha (Bhujangga-Shaya) with partially open eyes (Aamiilita-Akssam) and in a deep transient state (Tantram aka Yoga:nidra) devoid of the notion of oneself (Anangga), he who is the very manifestation of joy (Aananda) and love. Oh Divine Mother, I seek your grace, may your sight fall on me as today I am eligible, with my devotion and Sādhanā.
“Kaala-Ambu-Da-Ali-Lalito[a-U]rasi Kaittabha-Arer Dhaaraadhare Sphurati Yaa Taddid-Anggane[a-I]va
Maatuh Samasta-Jagataam Mahaniiya-Muurtir Bhadraanni Me Dishatu Bhaargava-Nandanaayaah”
Salutations to my glorious Divine Mother (Mahaniiya-Muurtir Maatuh) of this entire reality (Samasta-Jagataam). You, the daughter (Nandanaayaah) of Bhārgava, are the consort of He who annihilated Kaitabha, the evil representing the primordial human ego (ahamkara) and rāgas (compulsive attachments). Like the dark heavy clouds (Kalambudali) pervading the sky, filled with humidity and ready to drench the land, He (Śrī Viṣṇu) is all-pervasive, filled with benevolence (lalitorasi). I urge you to shower (Dhaaradhare) your forgiveness and protect (Bhadraanni) me.
“Baahv[u]-Antare Madhu-Jitah Shrita-Kaustubhe Yaa Haaraavali-Iva Hariniilamayii Vibhaati |
Kaama-Pradaa Bhagavāto-[A]pi Kattaakssa-Maalaa Kalyaannam-Aavahatu Me Kamala-[A]alayaayaah ||”
May prosperity and well-being (Kalyaannam) be bestowed (ahatu) onto me, oh Divine Mother, who is seated in a lotus (Kamala-[A]alayaayaah), and whose face blushes upon the sight of Śrī Viṣṇu, like a lotus that blooms in the sunlight. Your eternal abode is the heart (Baahv[u]-Antare) of the one who is victorious over the evil Madhu (Madhu-Jitah). The empathy, grace, love and compassion which make up the heart of Śrī Viṣṇu are none other than You. Your splendid eyes emit a soothing radiance like the bluish dark jewel (Hariniilamayii), adorning him like a necklace of pearls (Haaraavali). The radiance of your sight overwhelms the vibrancy of the jewel (Kaustubhe) which emerged from the ocean (Kṣheerasagara) alongside You and hangs near His heart. You fulfilled (Kattaakssa) the wishes (Kaama-Pradaa) of Śrī Viṣṇu (Bhagavāto) by providing support alongside ([A]pi) Him in the preservation of Creation by creating your child Manmatha (Kaamadeva), who is the cause for the progress of all beings. My salutations oh lotus dwelling Mother.
“Praaptam Padam Prathamatah Kila Yat-Prabhaavaan Maanggalya-Bhaaji Madhu-Maathini Manmathena |
Mayyaa-Patet-Tad-Iha Mantharam-Iikssanna-Ardham Manda-Alasam Ca Makaraalaya-Kanyakaayaah ||”
Oh Divine Mother, it was You who granted (Praaptam) the position (Padam) to Manmatha: The Deva of Adoration. It was Your gracious and auspicious eyes (Maanggalya-Bhaaji) that presented the Deva of Adoration as a son to the slayer of the evil Madhu (Śrī Viṣṇu). Oh daughter (Kanyakaayaah) of the ocean (Makaraalaya) of kṣīrāsagara, may Your gracious sight fall on me and make me reach the ever joyous feet of Śrī Viṣṇu.
“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 ||”
Oh Divine Mother, those who walk the path of Ḍharma are special (Issttaa) and are eligible for the gracious sight (Drssttyaa) to fall on them. Such can easily attain the greatness that is unspoken and beyond the kingship of heavens (Padam Sulabham Labhante), and prosperity that is 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 lotus blossom eyes can forgive our karmā:phala – like Indra, who lost his kingship, but after the kṣīrāsagara manthanam, Your sight bestowed it back. May that sight fall on me, oh Devi.
“Dadyaad Daya-Anupavano Dravinna-Ambu-Dhaaraam Asminn-Akin.cana-Vihangga-Shishau Vissannnne |
Dusskarmā-Gharmam-Apaniiya Ciraaya Duuram Naaraayanna-Prannayinii-Nayana-Ambu-Vaahah ||”
Oh, beloved (pranayani) of the all-pervasive-embodiment-of-Creation (Nārāyaṇa). Please bestow (Dadya) Your forgiveness (Daya), may You turn (vaaha) Your gracious eyes (nayana) towards me. May Your sight forever throw away (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 drenches 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 .
“Giir-Devate[aa-I]ti Garudda-Dhvaja-Sundarii-[I]ti Shaakambharii-[I]ti Shashi-Shekhara-Vallabhe[a-I]ti |
Srsstti-Sthiti-Pralaya-Kelissu Samsthitaayai Tasmai Namas-Tri-Bhuvanai[a-E]ka-Guros-Tarunnyai ||”
Oh, Divine Mother, You are the Vakdevi/Sarasvatī (Giir-Devate[aa-I]ti ) of knowledge and wisdom, You are the beloved beauty (Sundarii) to the one riding Garuda (Śrī Viṣṇu), You are the ever nourishing Mother (Shaakambhari) to all life, You are the exuberant adoring consort (Vallabhe) of the one who wears a crescent moon (Shashi Shekhara = Pārama:Śiva). Oh Mother, Your playful formation (Samsthitaayai) is Creation (Srsstti), its sustenance (Sthiti), and its dissolution (Pralaya). I offer You (Tasmai) my servitude (Namas) oh youthful Devi to the Guru of all three worlds (Śrī Viṣṇu).
Shrutyai Namo-[A]stu Shubha-karmā-Phala-Prasuutyai Ratyai Namo-[A]stu Ramanniiya-Gunna-Arnnavaayai | Shaktyai Namo-[A]stu Shata-Patra-Niketanaayai Pussttyai Namo-[A]stu Purussottama-Vallabhaayai
Salutations to the voice heard by jñanis and Rśi/Rishis (‘Shruti), which is the very breath of Iśvara, given to us as the Vedā. This Shruti and its literature help us understand the purpose of our existence and the approach to prosperity, based on our sat:karmā (Shubha-karmā) resulting (Prasuutyai) in the fruit of our karmā (karmā:phala/Phala-Prasuutyai). Salutations to the “Rati”, who has a magnificent and sweet nature and endless qualities (Ramanniiya-Gunna). It is Your māyā in which we dwell with our desires. It is these desires that make us move forward towards self-preservation and towards exploring Iśvara. Salutations to the “Śakti” who, in the form of Prakṛti, is depicted as the petals of the lotus, untouched and unblemished by its surroundings. In the same way, our Kundalini should bloom like a lotus because of jñana(m) and devotion (bhakti). Since it is the Divine Mother who has to give us devotion and uplift us toward jñana(m). Salutations to “Pussti”, the mother of Creation and a nourishing abode for us all, supporting the preservation of Creation, and dearest to Puruṣhottama (Puruṣa:Uttama = foremost among the Puruṣa).
Namo-[A]stu Naaliika-Nibha-[A]ananaayai Namo-[A]stu Dugdho[a-U]dadhi-Janma-Bhuutyai |
Namo-[A]stu Soma-Amrta-Sodaraayai Namo-[A]stu Naaraayanna-Vallabhaayai ||
Salutations to our Mother, whose Soundaryam is inexpressible, so we compare it with the beauty of a lotus. Salutations to the Divine Mother who manifests as a daughter to many like the king of the Ocean (Sagara). Salutations to Śrī Lakṣmī who is the ambrosia dripping from the moon and is a sibling of the moon since they both emerged from the ocean (King Samudra) as his children during Kṣīrāsagara Manthan(am). Salutations to the one beloved to Śrīman Nārāyaṇa, who is our father and our preserver and in whom we all reside. His Shakti (Śakti) is our abode and supports the concept of preservation so that we can exist and cherish our lives in this dhara.
Namosthu hemambhuja peetikayai, Namosthu bhoo mandala nayikayai, Namosthu devathi dhaya prayai, Namosthu Sarngayudha vallabhayai.
Salutations to the one seated on “hemambhuja” – where “Hema” means Suvarna (glittering like gold) lotus that blooms and shines in the light of the Sun. Similarly, She blooms in joy when the sight of Śrī Viṣṇu falls on Her. Salutations to the one whose Śakti manifests as Prakṛti and as pure energy that moves this Creation through various phenomena. It is this Prakṛti and its energy that constitutes Bhumi (Earth) and She, the Divine Mother as Vasundara, is the source of all the riches, making Her the queen (nayika) of Bhumi.Salutations to the one who bestows daya (forgiveness) with Her Tadi to all Devatas. Salutations to the consort of the one who holds the Saranga (bow forged by Vishwa:karmā and presented to Śrī Viṣṇu).
Namosthu devyai bhrugu nandanayai, Namosthu vishnorurasi sthithayai, Namosthu lakshmyai kamalalayai,
Namosthu dhamodhra vallabhayai.
Salutations to the Divine Mother who comes as a daughter to many, like Bhargavi to Maharśi Bhrigu. Salutations to the one who has taken abode in the Hrudayam of Śrī Mahā Viṣṇu, becoming His very compassion, under which we prosper. Salutations to the one who resides in the lotus (one of many places where Śrī Lakṣmī resides, others being the head of an elephant, the rear of a cow, the temple of a woman wearing sindoor, and the Bilva leaf). Salutations to the consort of the one who allowed Himself to be bound by a simple rustic gopika (Yashoda) and attained the title Damodara, who still retains the marks and bruises around His waist to tell us that He was tied by those ropes of love, devotion, and innocence.
Namosthu Kanthyai kamalekshanayai, Namosthu bhoothyai bhuvanaprasoothyai, Namosthu devadhibhir archithayai, Namosthu nandhathmaja vallabhayai.
Salutations to the one who is radiant (Kanthyai) and has the soothing hue of a lotus flower. Salutations to the one who, as the phenomena of Bhumi (Earth) and as Vasundhara, is the Mother to us all, and abode to all riches. Salutations to Her, who is “archithayai” (worshiped by reciting various titles) with the flowers of Kalpavruksham (divine tree that emerged during the Kṣīrāsagara Manthanam) by Devatas (devadhibhir = beings of Swarga:loka). Salutations to the dear consort of the one who came and served as a son to Nanda and hence gained the title Nandanaya.
Sampat-Karaanni Sakale[a-I]ndriya-Nandanaani Saamraajya-Daana-Vibhavaani Saroruha-Akssi |
Tvad-Vandanaani Duritaa-Haranno[a-U]dyataani Maam-Eva Maatar-Anisham Kalayantu Maanye ||
Salutations to the lotus-like eyes filled with Tadi, bestowing forgiveness, joy, and happiness that we enjoy through all our senses (Sakale[a-I]ndriya) because it is these senses through which we understand this physical creation (Prapañcha). Here Śrī Śankaracharya again addressed Sri Lakshmi as “Nandanaani” – similar to the previous sloka – and so he (Śrī Śankaracharya) is not letting go of his approach to keep addressing her through Śrī Viṣṇu.
Salutations to those lotus-like eyes (Saroruha-Akssi) that can bestow (Saamraajya-Daana) heaven and its kingship. If we recall, it is Her very sight that bestowed the kingship of heaven to Indra during Kṣīrāsagara Manthana. Salutations “Vandanaan”(salutations) to Ganesha and to the Divine Mother Gauri. Śrī Śankaracharya is now performing his Vandanam to Śrī Lakṣmī asking Her to remove our “Duritam” (difficulties and misfortunes), which are a result of our dush:karmā, with her dyataani meaning daya (compassion) which is Her tadi as we are Her children yet to learn and walk towards devotion and jñana(m). May we always seek this Divine Mother’s forgiveness and become eligible for Her sight to fall on us by reciting and exploring Her glories. To do this we must be channeled by the Divine Mother Herself so that we can walk towards Iśvara. To gain devotion we have to ask the Divine Mother and this happens through the realization that this reality is not ours to create or control, and with our limited comprehension and time, we cannot perceive the karmā:phala that is going to catch up.
Yat-Kattaakssa-Samupaasanaa-Vidhih Sevakasya Sakala-Artha-Sampadah |
Samtanoti Vacana-Angga-Maanasais Tvaam Muraari-Hrdaye[a-I]shvariim Bhaje ||
Namostu to the Divine Mother’s partially opened eyes filled with compassion, who is the beloved queen (Hrdaye[a-I]shvariim) of “Muraari” (Sri Hari, who abolished Murasura and freed Prāgjyotiṣa Purá city from his bondage). Serving Her (Sevakasya), one can be bestowed (Kattaakssa) with purpose and meaning in one’s life (Sakala-Artha), as well as prosperity (Sampadah). It is to Her sight and lotus-like eyes to whom I chant and sing (Bhajan) and express my gratitude through words (Vacana), my emotions and thoughts (Maanasais), and through upacharas (Sevakasya) with these hands (Angga). It is through these services that all meaning (Artha) can be earned, hence the word “Sampadah”.
Sarasija-Nilaye Saroja-Haste Dhavalatama-Amshuka-Gandha-Maalya-Shobhe |
Bhagavati Hari-Vallabhe Manojnye Tri-Bhuvana-Bhuuti-Kari Prasiida Mahyam
Dig-[G]hastibhih Kanaka-Kumbha-Mukha-Avasrsstta Svar-Vaahinii-Vimala-Caaru-Jala-Pluta-Anggiim |
Praatar-Namaami Jagataam Jananiim-Ashessa_ Loka-Adhinaatha-Grhinniim-Amrta-Abdhi-Putriim ||
Śrī Śankaracharya incorporated this mantra from Śrī Sūktam where Śrī Lakṣmī is addressed as “Sarasija-Nilaye”, meaning the one who is seated on a lotus, and “Saroja-Haste”, holding a lotus flower in the hand. In our earlier reading, we discussed the significance of a lotus and why most of Iśvara’s manifestations are depicted and admired using a lotus. In the next phrase, Śrī Lakṣmī is called “Dhavalatama-Amshuka-Gandha-Maalya-Shobhe”, the one whose radiance is soothing and fragrance is like Gandha (sandalwood). This is similar to our discussion in sloka 6 on how Śrī Lakṣmī’s soothing radiance covers Śrī Viṣṇu like a garland and overwhelms the radiance of the jewel “Kaustubha”. It is Her radiance in which we can realize our father (the preserver of Creation) because She is the dear consort of Śrī Viṣṇu (Hari-Vallabhe) and the mother of the three lokas (Tri-Bhuvana), with whose grace all lokas attain happiness and prosperity.
Śrī Śankaracharya then refers to the second sloka from Śrī Sūktam where abhisheka(m) (ritual holy bath) is performed by “Dig-ghast” (also known as diggaja(m), which are elephants holding the world on their forehead and preventing it from submerging into the abyss of the ever-expanding universe). These diggaja(m) are pouring holy water using golden pots (Kanaka-Kumbha) causing Her magnificent beauty to appear even more splendid. If we recall, we discussed a similar reference when Śrī Lakṣmī emerged from the ocean (Samudra) during Kṣīrāsagara Manthan(am) and abhisheka(m) (ritual holy bath) was performed, where Ganga (the innate controller or Śakti of river Ganga) gave water in “Purna Kalasha” (Kalasha = vessel).
We should visualize this ritual of abhisheka(m) during our Dhyāna and convey our gratitude by performing Namaskar, especially during the auspicious time of the day which is Praata:kālá(am) (Prata = early hours before sunrise, kālá(am) = time/period), hence the phrase “Praatar-Namaami”. In this sloka, Sri Lakshmi is addressed as “Jagataam Jananiim”, meaning Mother to all realities. She is also addressed as “Grhinniim”, meaning the homemaker of the Preserver-of-Creation and lord of all lokas – hence the phrase “Loka-Adinaatha-Grhinniim”. Finally, She is addressed as the daughter of King Sagara (Amrta-Abdhi-Putriim), from whom arose the ambrosia of immortality (Amrta).
WHAT IS KANAKADHARA STOTRAM AND HOW IS IT DIFFERENT?
Shastra(m), Purana(m) and other literature passed on to us by many legendary personalities are an immeasurable wealth, especially the slokas and stotrams, which are like capsules filled with rich essence. Kanakadhara is one among them, but what makes it any different from others?
Many devotees and rishis expressed their love and admiration towards Iśvara (Ishwara) with hidden meaning and purpose through slokas, pattikas, poems, dandakams, and stotrams. Such literature concentrates on admiring the attributes and greatness of Ishwara, and yes they are undoubtedly exceptional. Some, on the other hand, was composed of listing Ishwara’s titles, and qualities like Astotrams or Sahastra Namavali. Some are to admire the beauty (Soundaryam, not physical beauty) and features of Ishwara, one such extraordinary composition by Sri Muka Shankarendra Saraswathi was Muka Pancha Shati, which describes Devi Kamakshi’s delightful Soundaryam. There are those that depict or narrate the accounts of Ishwara in various incarnations. Finally, there are those which are composed of addressing a specific need of devotees like stotrams dedicated towards prosperity, health, knowledge, holy matrimony, children and more. From all the above, Kanakadhara stands apart, how?
As we steer through this stotram, we will see that it was not composed in leisure but was an extempore (done without preparation). It was also not to list or to convey one’s devotion or admiration. It was not specific to wealth, which is a widely false notion that got propagated. In short, it was a flow, like the Ganga that gushed out of a five-year-old boy who was moved seeing someone’s sorrow. With this flow that gushing out of Him, He stood there, head raised high in confidence, compassion, and with belief, looked towards Ishwara and advocated on behalf of those in sorrow. That boy, that day, like an attorney defending his clients exhibiting evidence and references of Ishwara, for which Sri Lakshmi with the very first sloka was overwhelmed and was ready to shower Her anugraham (grace), however, She waited and watched. Let’s see why.
Om Ganeshaya Namaha
“Guru Brahma, Guru Vishnur, Guru Devo:maheswara:ha,Guru Shakshat Para:brahma, tasmay Sri Guravay Namaha”
“Guru is the lamp in whose light one can see Ishwar(a), may that light shine upon our darkness and bring us into the ever joyous state of Brahm:anandam”Maatru Devo:bhava Pitru Devo:bhava Aacharya Devo:bhava, Athiti Devo:bhava ~Taittiriya Upanishad
Dheena Devo:bhava ~ Swamy Vivekanandha
The Kanakadhārā Stotram is traditionally attributed to the young Ādi Śaṅkara. Different recensions contain between 18 and 22 verses; the selection presented here follows the sequence used in the detailed commentaries on this site. Each verse is an independent invocation of Lakṣmī’s compassionate glance (kaṭākṣa). The full flow of meaning unfolds when the verses are read together and contemplated one by one.
Note To Readers
Pravachanam in Sanatana Dharma is a verbal discourse on Shastra(m) or on a Guru Siddhanta(m) (an approach or discipline taught by a Guru) of Sanatana Dharma and never to be interpreted as preaching. Pravachanam is not a career or profession nor is it a business. It’s when devotees or well-wishers of society, especially elders, reach out to a devoted scholar and urge to help understand a specific topic in Shastra through verbal discourse, including the life and teachings of a Guru. Pravachanams are usually, but not limited to, are performed on auspicious days and on auspicious grounds like temple premises and/or during an auspicious event. Such discourses could last for a few hours or divided across many days. One of the reasons why older temples of Sanatana Dharma were immense in design to encompass not just the visit of the prime deity but also to perform various religious events like schooling of vyakaran(am) (grammar and vocabulary), marriages, cultural events, festivities, pravachanams and more. The topic of discourse is usually an account from Shastra (including Puranas) are chanted or read from its respective text followed by its explanation. The explanation encompasses various references from other texts from Shastra to help viewers and listeners of all backgrounds, to better understand its tatva(m) (essence) and meaning. The primary purpose of pravachanam is to help people of all backgrounds to understand Shastra through Purana(m), or Guru Siddhanta(m) so that it can help uplift human conscience and gratitude so that we can face tough days with confident, and good days with gratitude towards Ishwara.
Readers’ Expectations From This Text
Any topic of Shastra(m) or Guru Siddhanta incorporates the tatva (also called as tatvam) of Ishwara (Ishvar) and each such topic might illustrate a different approach towards comprehending this tatva(m), the topics are a conscience effort to expound such essence with references and citations from various Sanatana Dharma literature. So what is tatva or tatva(m)? It is the core message of literature that is inherent and illustrated with references and examples quintessential towards comprehending the concepts and the underlying meaning. In other words, tatvam is the essence whose comprehension is the true purpose of literature. Vedas are the ultimate literature passed on to humanity making them the foundation of Sanatana Dharma and it’s this very essence that is continual in all Upanishads, replenished as accounts and events in all Puranas and Itihaasa, and through Guru Siddhanta. No matter which literature of Sanatana Dharma we explore, destiny is but the same tatva and the same applies to our quest to explore Kanakadhara as we will savor the same tatva. The examples and analogies described are no different from our day-to-day lives, hence, are meant to help us understand various thoughts and question that dwell within us. Topics like, what is God or Ishwara? What is the difference between Ishwara and Shakthi? Why Ishwara or God does things the way He does? How does one reach out to God or Ishwara? Why so many forms of God or Ishwara? Why does one suffer? How does one solve their suffering? Is there a previous and next life? What is the significance of a temple and Namaskar? What is Dharma (also called as Dharm)? What is the significance of women in Sanatana Dharma? How is Sri Vishnu and Shiva be understood and compared? What is Karma and Dharma? Why is Ishwara represented as masculine and Shakthi as feminine? Who is a Guru and so much more? This is neither an article to browse through, nor should one attempt to finish reading it with a competitive notion. Kindly read this slowly as the topics are vital concepts of Sanatana Dharma and so are vital to comprehending existence and its purpose. The origin of this content is a conscious effort to translate a verbal discourse from one of the great living legends and Guru from Sanatana Dharma, Sri Sri Sri Brahmasri Chaganti Koteshwar Rao (henceforth will be referred as Sri Chaganti garu).
One might find a word-to-word translated meaning of each sloka in Kanakadhara because of many significant efforts made by extraordinary minds. However, the intent of this reading is for us to understand and contemplate the wealth of such profound literature passed on to us by great personalities of this unprecedented Dharma (Not Religion, it’s a Dharma). Each sloka and each word in it are chosen for a reason, encapsulating an inherent message, so that we the inheritors of such legacy could explore and experience the confidence and joy concealed within. Each word has its place and tells us a story. Each title takes us on a journey into various Puranas and its accounts. Each story vitalizes our ancestry and our vocabulary. This reading is not just to understand a stotram, it is to get a glimpse into the core of Sanatana Dharma. It gives comfort, closure, purpose, and meaning to that which was unknown or forgotten. Following such exploration, one during their dhyana(m) (meditation) can and should visualize each of its references in bliss as we journey through many rich stories and examples. One can only hope that the flow of such unprecedented discourse, will illuminate our lives and uplift our conscience.
Sanatana Dhara 