Entha Matramuna

 

Annamayya sankirthana entha matramuna---

I feel the need to translate the Annamayya's sankirthana on the different forms of God, after failing to find any translation giving the word to word meaning of the sankirthana. I hope my attempt would be useful and helpful.

ఎంత మాత్రమున ఎవ్వరు తలచిన, అంతమాత్రమే నీవు
అంతరాంతరములెంచి చూడ, పిండంతేనిప్పటి అన్నట్లు
eMta maatramuna evvaru talachina, aMtamaatramae neevu
aMtaraaMtaramuleMchi chooDa, piMDaMtaenippaTi annaTlu

ఎంత (entha)=how; మాత్రమున(maatramuna)=ever (much) ; ఎవ్వరు(evvaru)=(whoever)anybody (one); తలచిన(talachina)=(thinks)thought; అంతమాత్రమే (aMtamaatramae)= just so much; నీవు (neevu)= You(God).అంతరాంతరములుantharamthamulu =inner differences; ఎంచిenchi= to reflect in one's mind, by measuring; చూడchooda = (if one)sees; పిండంతpindantha = all the flour ;ఎye= is only; నిప్పటిnippati = a kind of cake; అన్నట్లు annatlu= as said.
Meaning:
However one thinks( visualises) You, You are just that.
By reflecting on the differences one sees that; just as one would say that thdepending on the quantity of flour is the size of the cake.
Discussion:
Annamayya introduces God to be what ever one's mind visualises.As an analogy, Annamayya says that just as the cake is just as much as the flour you started with, with inner perception and discern, one would realise that He is just what one can perceive Him to be.Remember, when Annamayya meant the quantity of flour, he meant the perception of God and doesnot care about the size of the cake. The point is that the the Cake takes the shape and size according to the quantity of the flour. This is a beautiful line where Annamayya inherently indicates His greatness as someone who can change forms according to the perceiver. I believe that he(Annamayya) purposefully picked the words in a way where the meaning is inherent and also stresses on the point that He becomes just what one perceives Him to be by using "antha matrame". There are two important things to understand, the first one is the greatness of God( apparent from the first line) and also the totality in which Annamayya believes that everybody's way of perceiving God is right in its own way. For example, for one who doesnot know that there is something superior than his own perception, his perception is the ONE and ONLY truth.There is completeness in that perception. God does not distinguish people by how much they perceive him to be. For Him, He is happy to be whatever one perceive Him to be :).
In the following lines he describes how people refer to Him with different names.



కొలుతురు మిము వైష్ణవులు, కూరిమితో విష్ణుడని
పలుకుదురు మిము వేదాంతులు, పరబ్రహ్మంబనుచు
తలతురు మిము శైవులు, తగిన భక్తులునూ శివుడనుచు
అలరి పొగడుదురు కాపాలికులు, ఆది భైరవుడనుచు
koluturu mimu vaishNavulu, koorimitO vishNuDani
palukuduru mimu vaedaaMtulu, parabrahmaMbanuchu
talaturu mimu Saivulu, tagina bhaktulunoo SivuDanuchu
alari pogaDuduru kaapaalikulu, aadi bhairavuDanuchu

కొలుతురుkoluthuru= measure, worship; మిముmimu= You; వైష్ణవులుvaishnavulu= Vaishnavas, కూరిమితోkoorumitho= with affection; విష్ణుడనిvishnudani= as Vishnu;
పలుకుదురుpalukuduru= speak, say; మిముmimu= You; వేదాంతులు vedanthulu= the knowledgeable in Vendanthas, పరబ్రహ్మంబనుచుparabrahmambanuchu= the Supreme Personality of Godhead Brahma;
తలతురుtalathuru=think; మిముmimu=You; శైవులుshaivulu= Shaivas; తగినtagina=suitable, deserving; భక్తులునూbhakthulunu=also devotees; శివుడనుచుshivudanuchu= as Shiva
అలరిalari= with pleasure or delight; పొగడుదురుpogaDUduru= praise; కాపాలికులుkaapalikulu=the Kapalikas, ఆది భైరవుడనుచు aadi bhairavudanuchu= The Supreme Bhairava

Meaning:
You are worshipped with affection by the Vaishnavas as Vishnu;
You are spoken by the Knowledged (in Vedanthas) as the Supreme Personality of Godhead, ParaBrahma;
You are thought by Shaivas and other deserving devotees as Shiva;
The Kapalikas praise you with delight as Adi Bhairava.

Discussion:
I enjoy the various verbs Annamayya uses to describe how God is considered by his devotees (Koluthuru,palukuduru, thalathuru,pogaduduru). Each sect has a special feature in considering him and he remarkably points them in his flow/play of words.
I guess most people know the Hindu Trinity and would not have a problem in relating to Vishnu, Shiva and Brahma. I had a little difficulty in finding about Kapalikas as it was a new word and I never heard about it. Luckily, it was listed on wikipedia and helped me a lot.
According to Wikipedia, Kapalika means bearer of the skull-bowl, and has reference to Lord Bhairava's vow to take the kapala vow. As penance for cutting off one of the heads of Brahma, Lord Bhairava became an outcast and a beggar. In this guise, Bhairava frequents waste places and cremation grounds, wearing nothing but a garland of skulls and ash from the pyre, and unable to remove the skull of Brahma fastened to his hand. The Kapalika use a skull as their bowl imitating Bhairava.



సరి మిమ్ముదురు సాక్తేయులు, శక్తి రూపు నీవనుచు
దరిశనములు మిము నానా విధులను, తలుపుల కొలదుల భజింతురు
సిరుల మిమునే అల్పబుద్ది, తలచినవారికి అల్పంబగుదవు
దరిమల మిమునే ఘనమని తలచిన, ఘనబుద్ధులకు ఘనుడవు
Sari nammuduru saakteyulu, Shakti roopu neevanuchu

darisanamulu mimu nana vidhulanu, talupula koladula bhajinturu

sirula mimune alpabuddhi , talachina vaariki alpambagudvu

darimala mimune ghanamani talachina, ghana buddhulaku ghanuDavu
సరిsari= rightly; మిమ్ముదురు (I think it is nammuduru)nammuduru= believe; సాక్తేయులుsakhteylu= Shakteyas; శక్తిshakti =Shakti;రూపుroopu= figure, form; నీవనుచుneevanuchu= saying You
దరిశనములు=sights; మిముmimu= You; నానాnana= various; విధులనుvidhulanu= methods, తలుపులtalupula= thoughts, intention; కొలదులkoladula= Power, glory; భజింతురుbhajinthuru= pray
సిరులsirula= riches, wealth; మిమునేmimune= You only; అల్పబుద్దిalpabuddi= narrow minded; తలచినవారికిtalachinavaariki=those who think; అల్పంalpam= little;బగుదవుagudavu(agudavu)= (You) become
దరిమలgarimala= (Garimala) Among Greatness/with dignity   ; మిమునేmimune= You only, ఘనమనిghanamani= noble; తలచినtalachina= if thought, ఘనబుద్ధులకుghanabuddulaku= for noble minded people, ఘనుడవుghanuDavu= You are noble.

Meaning:
Shakteyas rightly believe you to be a form of Shakti.
Your devotees pray seeing you in various methods,thoughts, power.
With riches, if you are thought by the petty-minded, so petty do you become.
With greatness, if you are thought as noble by the noble minded, you are noble.

Discussion:
Annamayya beautifully descibes that God is not only limited to God forms, but also to the abstract non-living methods, thoughts and power. He explains by giving an example that for petty-minded you are petty and for noble minded you are noble. An imporatant thing I observed that Annamayya makes it a point to mention every possible perception of God. So his actual point is God does not care what one perceives Him to be for He is great, and further gives the liberty of perceiving Him to be what ever you want/can. Even if it is petty, He doesnot mind being petty to them.I am stressing this point again that Annamayya stresses the greatness of God and not the means or the perception of someone. I somehow don't see the meaning of the words used at the begining of the last two lines Sirula and garimala.If somebody can help me with that I would be with peace in my quest. Let me quote my question " why does Annamayya say Sirula in the beginning of the sentence. I think even in its absence, the sentence makes complete sense. I strongly believe that Annamayya has a hidden or ostentious meaning to it which I am unable to see. Same is the case with GArimala in the next sentence." Help would be appreciated. An important observation from the last two stanzas is that he(Annamayya) uses different verbs to describe the way He(God) is perceived. For example,Vaishnavas koluthuru(worship/treat),Vedanthulu palukuduru( the Vendantists:)read), Shaivas thalathuru(think),Kapalis pogududuru(praise), Shakyeyas nammuduru(believe). Annamayya never repeats a verb and each of them actually describes the way of worship by that particular sect too. I believe there is more meaning to each verb than what is ostensible and really wish I could get to know that.Well, for now, devour the beauty in this piece of work literally.

నీవలన కొరతే లేదు మరి నీరు కొలది తామరవు
ఆవల భాగీరధి దరి బావుల ఆ జలమే ఊరినయట్లు
శ్రీ వేంకటపతి నీవైతే మము చేకొని వున్న దైవ(ము)మని
ఈవలనే నీ శరణనిఎదను, ఇదియే పరతత్వము నాకు
nee valana koratae laedu mari neeru koladi taamaravu

aavala bhaagiradhi dari baavula aa jalamae oorinayatlu

Sree Vaenkatapati neevaithae mamu chaekoni vunna daivamani

eevalanae nee saraNani aedanu idiyae paratatvamu naaku
నీవలనneevalana= Because of You; కొరతేkorathey= Insufficiency; లేదుledu= (is) not there; మరిmari= as; నీరుneeru=water; కొలదిkoladi= in propotion; తామరవుtaamaravu= Lotus
ఆవలaavala= beyond,on that side; భాగీరధిbhagirathi= the source of GAnges; దరిdari=shore, banks; బావులbaavula=wells; ఆaa=that; జలమేjalame=water only; ఊరినయట్లుoorinayatlu= to spring with water, wetted by the water;
శ్రీ వేంకటపతిSri venkatapati= Sri Venkatapati; నీవైతేneevaithey=If you are; మముmamu=me,us; చేకొనిcheekoni=receive, accept; వున్నunna= there; దైవ(ము)మనిdaivamu=God you are;
ఈee=this;వలనేvalaneee= because of; నీnee=Your; శరణనిsaraNani=Protection;ఎదనుedunu=wish,in heart; ఇదిidi=this;యేye =only is; పరతత్వముparatatvamu= Supreme Truth; నాకుnaaku=to me.
Meaning:
There is no deficiency(misery) because of You, as You are the Lotus that grows according to water;
Beyond and near by the Ganges, just as the wells are filled with the same water;
If You are Lord Venkatapathi,You are the one who has to accepted me(us).
Just because of this, I wish you take me to Shelter.This is the only Supreme Truth to me. Discussion: Where He is present, there is no misery. He grows into one's perception just the same way as the Lotus grows according to the quantity of water.Remember that Annamayya's point is not about the quantity of water( the capacity of perception) as most people would mistake it to be. It is about the greatness of God to be whatever/how much ever one perceives him to be. The wells on the shores of Ganga ooze out the same water as Ganga. In this line Annamayya stresses the point that where ever the well can be within the shores limit of Ganga, it is the same water that springs out of them, just as whatever one's perception about God be, whatever sect /religion hone might follow, the fact is that it is the same God. Well, I should say that this last stanza has made me aware of the little facts of nature I did not know. The first analogy is about the growth of lotus in water, the second one is about the geography and underground water resources and their origin.It goes unsaid that poets have to be knowledgeble in many subjects, to spice up their poetry full of flavor :).


I had a little difficulty in connecting the meanings to a sentence. I could not have extracted the actual flavor of Annamayya. I would be really grateful if a knowledgeable person would correct me if I am wrong.

References:
[1] A Telugu-English dictionary By P. Sankaranarayana, google books.
[2] Wikipedia

Kanakadhara Stotram

 

अङ्गं हरेः पुलकभूषणमाश्रयन्ती

भृङ्गाङ्गनेव मुकुलाभरणं तमालम् ।

अङ्गीकृताखिलविभूतिरपाङ्गलीला

माङ्गल्यदास्तु मम मङ्गळदेवतायाः ॥ १॥

aṅgaṃ hareḥ pulakabhūṣaṇamāśrayantī

bhṛṅgāṅganeva mukulābharaṇaṃ tamālam .

aṅgīkṛtākhilavibhūtirapāṅgalīlā

māṅgalyadāstu mama maṅgal̤adevatāyāḥ .. 1..

To the Hari who wears supreme happiness as ornament,the goddess Lakshmi is attracted like the black bees getting attracted to the unopened buds of black Tamala tree, let her who is the goddess of all good things, grant me a glance that will bring prosperity.

 

मुग्धा मुहुर्विदधती वदने मुरारेः

प्रेमत्रपाप्रणिहितानि गतागतानि ।

माला दृशोर्मधुकरीव महोत्पले या

सा मे श्रियं दिशतु सागरसम्भवायाः ॥ २॥

mugdhā muhurvidadhatī vadane murāreḥ

prematrapāpraṇihitāni gatāgatāni .

mālā dṛśormadhukarīva mahotpale yā

sā me śriyaṃ diśatu sāgarasambhavāyāḥ .. 2..

The shy glances filled with hesitation and love of her who is born to the ocean of milk, again and again return to the face of Murari, like the honey bees return to the pretty blue lotus. Let those glances shower me with wealth.

 

आमीलिताक्षमधिगम्य मुदा मुकुन्दं

आनन्दकन्दमनिमेषमनङ्गतन्त्रम् ।

आकेकरस्थितकनीनिकपक्ष्मनेत्रं

भूत्यै भवेन्मम भुजङ्गशयाङ्गनायाः ॥ ३॥

āmīlitākṣamadhigamya mudā mukundaṃ

ānandakandamanimeṣamanaṅgatantram .

ākekarasthitakanīnikapakṣmanetraṃ

bhūtyai bhavenmama bhujaṅgaśayāṅganāyāḥ .. 3..

Goddess Lakshmi with happiness, shyness, love has her gaze fixed on her lord who has his eyes closed in ecstasy. Let her, who is the wife of Him who sleeps on the snake, shower me with wealth.

 

बाह्वन्तरे मधुजितः श्रितकौस्तुभे या

हारावलीव हरिनीलमयी विभाति ।

कामप्रदा भगवतोऽपि कटाक्षमाला

कल्याणमावहतु मे कमलालयायाः ॥ ४॥

bāhvantare madhujitaḥ śritakaustubhe yā

hārāvalīva harinīlamayī vibhāti .

kāmapradā bhagavato’pi kaṭākṣamālā

kalyāṇamāvahatu me kamalālayāyāḥ .. 4..

He who has won over Madhu (Lord Vishnu), wears the Kousthuba as ornament. He also wears the garland of goddess Lakshmi’s glances which are like the blue Indraneela, filled with love to protect and are capable of fulfilling all the wishes

of the lord himself. May these also fall on me and grant me all that is good.

 

कालाम्बुदाळिललितोरसि कैटभारेः

धाराधरे स्फुरति या तडिदङ्गनेव ।

मातुस्समस्तजगतां महनीयमूर्तिः

भद्राणि मे दिशतु भार्गवनन्दनायाः ॥ ५॥

kālāmbudāl̤ilalitorasi kaiṭabhāreḥ

dhārādhare sphurati yā taḍidaṅganeva .

mātussamastajagatāṃ mahanīyamūrtiḥ

bhadrāṇi me diśatu bhārgavanandanāyāḥ .. 5..

Like the streak of lightning illuminating the dark black clouds, Mahalakshmi is shining on the dark , broad chest of Vishnu – the one who killed Kaidaba. Let the eyes of this great mother of the entire universe, the daughter of Sage Bharghava, fall on me and bring me prosperity.

 

प्राप्तं पदं प्रथमतः खलु यत्प्रभावान्-

माङ्गल्यभाजि मधुमाथिनि मन्मथेन ।

मय्यापतेत्तदिह मन्थरमीक्षणार्धं

मन्दालसं च मकरालयकन्यकायाः ॥ ६॥

prāptaṃ padaṃ prathamataḥ khalu yatprabhāvān-

māṅgalyabhāji madhumāthini manmathena .

mayyāpatettadiha mantharamīkṣaṇārdhaṃ

mandālasaṃ ca makarālayakanyakāyāḥ .. 6..

The god of love Manmatha could reach Madhusudana the killer of demon Madhu only because of Her kind glances loaded with love and blessing. Let that auspicious and indolent side glance fall on me.

 

विश्वामरेन्द्रपदविभ्रमदानदक्षं

आनन्दहेतुरधिकं मुरविद्विषोऽपि ।

ईषन्निषीदतु मयि क्षणमीक्षणार्ध-

मिन्दीवरोदरसहोदरमिन्दिरायाः ॥ ७॥

viśvāmarendrapadavibhramadānadakṣaṃ

ānandaheturadhikaṃ muravidviṣo’pi .

īṣanniṣīdatu mayi kṣaṇamīkṣaṇārdha-

mindīvarodarasahodaramindirāyāḥ .. 7..

A momentary glance from the goddess is enough to make one as king of Devas in this world. It made Indra regain his kingdom. It has made Madhusudana supremely happy. May her blue lotus eyes glance at me for a moment.

 

इष्टा विशिष्टमतयोऽपि यया दयार्द्र

दृष्ट्या त्रिविष्टपपदं सुलभं लभन्ते ।

दृष्टिः प्रहृष्टकमलोदरदीप्तिरिष्टां

पुष्टिं कृषीष्ट मम पुष्करविष्टरायाः ॥ ८॥

iṣṭā viśiṣṭamatayo’pi yayā dayārdra

dṛṣṭyā triviṣṭapapadaṃ sulabhaṃ labhante .

dṛṣṭiḥ prahṛṣṭakamalodaradīptiriṣṭāṃ

puṣṭiṃ kṛṣīṣṭa mama puṣkaraviṣṭarāyāḥ .. 8..

To her devotees and those who are great, grants she a place in heaven which is difficult to attain, just by a compassion filled look. Let her sparkling eyes which are like the fully opened lotus fall on me and grant me all my desires.

 

दद्याद्दयानुपवनो द्रविणाम्बुधारां

अस्मिन्नकिञ्चनविहङ्गशिशौ विषण्णे ।

दुष्कर्मघर्ममपनीय चिराय दूरं

नारायणप्रणयिनीनयनाम्बुवाहः ॥ ९॥

dadyāddayānupavano draviṇāmbudhārāṃ

asminnakiñcanavihaṅgaśiśau viṣaṇṇe .

duṣkarmagharmamapanīya cirāya dūraṃ

nārāyaṇapraṇayinīnayanāmbuvāhaḥ .. 9..

Like how the wind helps release the rain on the parched land and quench thirst of the Chataka bird, like that drive away my load of sins Oh, darling of Narayana by the glance from your cloud like dark eyes.

 

धीर्देवतेति गरुडध्वजसुन्दरीति

शाकम्भरीति शशिशेखरवल्लभेति ।

सृष्टिस्थितिप्रलयकेलिषु संस्थितायै

तस्यै नमस्त्रिभुवनैकगुरोस्तरुण्यै ॥ १०॥

dhīrdevateti garuḍadhvajasundarīti

śākambharīti śaśiśekharavallabheti .

sṛṣṭisthitipralayakeliṣu saṃsthitāyai

tasyai namastribhuvanaikagurostaruṇyai .. 10..

She is the preceptor of all three worlds. She is variously known the goddess of Knowledge, the consort of Vishnu who has Garuda as flag, the power that causes death at time of deluge and she is the wife of Him who has the crescent. She does the creation, upkeep and destruction. My salutations to her.

 

श्रुत्यै नमोऽस्तु शुभकर्मफलप्रसूत्यै

रत्यै नमोऽस्तु रमणीयगुणार्णवायै ।

शक्त्यै नमोऽस्तु शतपत्रनिकेतनायै

पुष्ट्यै नमोऽस्तु पुरुषोत्तमवल्लभायै ॥ ११॥

śrutyai namo’stu śubhakarmaphalaprasūtyai

ratyai namo’stu ramaṇīyaguṇārṇavāyai .

śaktyai namo’stu śatapatraniketanāyai

puṣṭyai namo’stu puruṣottamavallabhāyai .. 11..

Salutations to you, the very manifestation of the Vedas which gives rise to good actions. Beautiful like Rathi you are the ocean of the most beautiful qualities. Salutation to you as Shakthi ,who lives in the hundred petalled lotus. Salutations to you who is goddess of plenty and is the consort of Purushottama.

 

नमोऽस्तु नालीकनिभाननायै

नमोऽस्तु दुग्धोदधिजन्मभूम्यै ।

नमोऽस्तु सोमामृतसोदरायै

नमोऽस्तु नारायणवल्लभायै ॥ १२॥

namo’stu nālīkanibhānanāyai

namo’stu dugdhodadhijanmabhūmyai .

namo’stu somāmṛtasodarāyai

namo’stu nārāyaṇavallabhāyai .. 12..

Salutations to her who is as pretty as the lotus in full bloom. Salutations to her who is born from ocean of milk. Salutations to the sister of nectar and the moon. Salutations to the consort of Narayana.

 

नमोऽस्तु हेमाम्बुजपीठिकायै

नमोऽस्तु भूमण्डलनायिकायै ।

नमोऽस्तु देवादिदयापरायै

नमोऽस्तु शार्ङ्गायुधवल्लभायै ॥ १३॥

namo’stu hemāmbujapīṭhikāyai

namo’stu bhūmaṇḍalanāyikāyai .

namo’stu devādidayāparāyai

namo’stu śārṅgāyudhavallabhāyai .. 13..

Salutations to her who has the golden lotus as seat. Salutations to her who is the leader of the universe. Salutations to her who showers mercy on devas. And salutations to the consort of Him who has the bow called Saranga.

 

नमोऽस्तु देव्यै भृगुनन्दनायै

नमोऽस्तु विष्णोरुरसि स्थितायै ।

नमोऽस्तु लक्ष्म्यै कमलालयायै

नमोऽस्तु दामोदरवल्लभायै ॥ १४॥

namo’stu devyai bhṛgunandanāyai

namo’stu viṣṇorurasi sthitāyai .

namo’stu lakṣmyai kamalālayāyai

namo’stu dāmodaravallabhāyai .. 14..

Salutations to her who is daughter of Bhrigu, who adorns the broad chest of Vishnu. Salutations to Goddess Lakshmi who lives in a lotus and saluations to her who is the consort of Damodhara.

 

नमोऽस्तु कान्त्यै कमलेक्षणायै

नमोऽस्तु भूत्यै भुवनप्रसूत्यै ।

नमोऽस्तु देवादिभिरर्चितायै

नमोऽस्तु नन्दात्मजवल्लभायै ॥ १५॥

namo’stu kāntyai kamalekṣaṇāyai

namo’stu bhūtyai bhuvanaprasūtyai .

namo’stu devādibhirarcitāyai

namo’stu nandātmajavallabhāyai .. 15..

Salutations to her who is light living in lotus flower. Salutations to her who is the earth and also mother of earth. Salutations to her who is worshipped by devas. And salutations to her who is the consort of the son of Nanda.

 

सम्पत्कराणि सकलेन्द्रियनन्दनानि

साम्राज्यदानविभवानि सरोरुहाक्षि ।

त्वद्वन्दनानि दुरिताहरणोद्यतानि

मामेव मातरनिशं कलयन्तु मान्ये ॥ १६॥

sampatkarāṇi sakalendriyanandanāni

sāmrājyadānavibhavāni saroruhākṣi .

tvadvandanāni duritāharaṇodyatāni

māmeva mātaraniśaṃ kalayantu mānye .. 16..

Giver of wealth, giver of pleasures to all senses, giver of the right to rule kingdoms. Worshipping you lotus eyed goddess who removes all miseries My salutations to you mother.

 

यत्कटाक्षसमुपासनाविधिः

सेवकस्य सकलार्थसम्पदः ।

सन्तनोति वचनाङ्गमानसैः

त्वां मुरारिहृदयेश्वरीं भजे ॥ १७॥

yatkaṭākṣasamupāsanāvidhiḥ

sevakasya sakalārthasampadaḥ .

santanoti vacanāṅgamānasaiḥ

tvāṃ murārihṛdayeśvarīṃ bhaje .. 17..

He who worships your sidelong glances is blessed with wealth and prosperity. My salutations through word, thought and deed to the queen of the heart of my Lord Murari.

 

सरसिजनिलये सरोजहस्ते

धवळतमांशुकगन्धमाल्यशोभे ।

भगवति हरिवल्लभे मनोज्ञे

त्रिभुवनभूतिकरि प्रसीद मह्यम् ॥ १८॥

sarasijanilaye sarojahaste

dhaval̤atamāṃśukagandhamālyaśobhe .

bhagavati harivallabhe manojñe

tribhuvanabhūtikari prasīda mahyam .. 18..

She who sits on the lotus with a lotus in her hands, dressed in dazzling white, adorned with garlands and sandal paste, the goddess who is the consort of Hari, gladdens our mind. She who confers prosperity on the three worlds, please show compassion towards me.

 

दिग्घस्तिभिः कनककुम्भमुखावसृष्ट

स्वर्वाहिनी विमलचारुजलप्लुताङ्गीम् ।

प्रातर्नमामि जगतां जननीमशेष

लोकाधिनाथगृहिणीममृताब्धिपुत्रीम् ॥ १९॥

digghastibhiḥ kanakakumbhamukhāvasṛṣṭa

svarvāhinī vimalacārujalaplutāṅgīm .

prātarnamāmi jagatāṃ jananīmaśeṣa

lokādhināthagṛhiṇīmamṛtābdhiputrīm .. 19..

The eight celestial elephants guarding various directions bathe you everyday with waters of the holy Ganga poured out from golden vessels.

My salutations to you, the mother of all worlds, consort of the lord of worlds and daughter of the ocean which gave nectar.

 

कमले कमलाक्षवल्लभे त्वं

करुणापूरतरङ्गितैरपाङ्गैः ।

अवलोकय मामकिञ्चनानां

प्रथमं पात्रमकृत्रिमं दयायाः ॥ २०॥

kamale kamalākṣavallabhe tvaṃ

karuṇāpūrataraṅgitairapāṅgaiḥ .

avalokaya māmakiñcanānāṃ

prathamaṃ pātramakṛtrimaṃ dayāyāḥ .. 20..

She who is the lotus and is the consort of the lord with lotus like eyes, direct your gaze filled with mercy at me who is the poorest of the poor. First make me the vessel to receive your pity and compassion.

 

देवि प्रसीद जगदीश्वरि लोकमातः

कल्यानगात्रि कमलेक्षणजीवनाथे ।

दारिद्र्यभीतिहृदयं शरणागतं मां

आलोकय प्रतिदिनं सदयैरपाङ्गैः ॥ २१॥

devi prasīda jagadīśvari lokamātaḥ

kalyānagātri kamalekṣaṇajīvanāthe .

dāridryabhītihṛdayaṃ śaraṇāgataṃ māṃ

ālokaya pratidinaṃ sadayairapāṅgaiḥ .. 21..

She who is the controller of the universe and protector of people, bless me with your lotus eyed gazes and your limbs. My heart is filled with fear of poverty. O compassionate one, forgive me and watch over me everyday.

 

स्तुवन्ति ये स्तुतिभिरमूभिरन्वहं

त्रयीमयीं त्रिभुवनमातरं रमाम् ।

गुणाधिका गुरुतरभाग्यभागिनो

भवन्ति ते भुवि बुधभाविताशयाः ॥ २२॥

stuvanti ye stutibhiramūbhiranvahaṃ

trayīmayīṃ tribhuvanamātaraṃ ramām .

guṇādhikā gurutarabhāgyabhāgino

bhavanti te bhuvi budhabhāvitāśayāḥ .. 22..

The one who offers these prayers daily to her who is the personification of the Vedas, who is the mother of all the three worlds, who is goddess Rema (Lakshmi), will undoubtedly be blessed with good qualities, with great fortunes and he would live in this world with great recognition even from the wise.

 

॥ इति श्रीमद् शङ्कराचार्यकृत

श्री कनकधारास्तोत्रं सम्पूर्णम् ॥

.. iti śrīmad śaṅkarācāryakṛta

śrī kanakadhārāstotraṃ sampūrṇam ..

Lakshmi

Description

Kanakadhara Stotram is a hymn (Stotra) composed in Sanskrit by Sri Adi Sankaracharya. Kanakadhārā means “stream” (dhārā) of “gold” (kanaka), and the hymn is called by this name since legend has it that when Adi Sankara recited it, Goddess Lakshmi appeared in front of him and unleashed a stream of gold. The hymn contains a description of the beauty, personality, power and graciousness of Goddess Lakshmi.

Chanting the powerful Stotram can help eliminate poverty and brings happiness. Chanting the Stotram with full devotion can elevate people to a higher level of spiritual consciousness and shift one’s perspective on life. The Stotram helps push away negative energy and allows people to use spiritual teachings in their daily lives.

Signficance of Kanakadhara Stotram

One day, as a young boy, the little Shankara was on bhiksha for alms to prepare his lunch and happened upon the doorstep of a very poor Brahmin lady. Having nothing edible in her home, the lady frantically searched her house, only to find a single amla (Amalak, gooseberry) fruit which she then hesitantly offered to Sankara. Sankara was so moved by the incredible kindness and selflessness of this woman that he burst forth into poetry and sang 22 stanzas in praise of Goddess Lakshmi. Pleased by the beauty and power of the hymn, the Goddess appeared before him and asked him why he had remembered her. Sankara pleaded with the Goddess to reverse the fortunes of this lady’s family by granting her riches. At first, Goddess Lakshmi refused to do so, saying that the lady had not been charitable in her previous birth and was bound by the laws of karma to have a fate bound to poverty in her current birth. Sankara implored the Goddess that the lady’s act of absolute selflessness should absolve her of her sins of the past and that Lakshmi was the only one capable of changing the fate of someone by erasing or changing the writings of the future made by Lord Brahma. Goddess Lakshmi was so pleased that she instantly showered the lady’s house with goose berries (amla) made of pure gold.

The stanza that contains the purport of Śaṅkara’s imploration to Goddess Lakshmi is among the most important ones in this hymn:

दद्याद् दयानुपवनो द्रविणाम्बुधाराम्

dadyād dayānupavano draviṇāmbudhārām

अस्मिन्नकिञ्चनविहङ्गशिशौ विषण्णे ।

asminnakiñcanavihaṅgaśiśau viṣaṇṇe

दुष्कर्मघर्ममपनीय चिराय दूरं

duṣkarmagharmamapanīya cirāya dūraṃ

नारायणप्रणयिनीनयनाम्बुवाहः ॥

nārāyaṇapraṇayinīnayanāmbuvāhaḥ

May She (Goddess Lakshmi) bestow (upon us) a stream of wealth through the wind of her mercy,

For I, utterly destitute and downcast by poverty, am as helpless as the newborn child of a bird,

May She (Goddess Lakshmi) remove forever the heat I suffer due to the sins of my past,

O, beloved of Narayana, may your eyes rain upon me (the shower of your mercy.)

The 21 stanzas of kanakadhārā stotram then became famous and are read by all devout Hindus for wellbeing.

Ramaya Ramabhadraya

रामाय रामभद्राय रामचंद्राय वेधसे ।
रघुनाथाय नाथाय सीतायाः पतये नमः ॥

rāmāya rāmabhadrāya rāmacaṃdrāya vedhase .
raghunāthāya nāthāya sītāyāḥ pataye namaḥ ..

Salutations to Rama who is also known as Ramabhadra and Ramachandra, who is mentioned in Vedas as the greatest lord of Raghuvansha and the whole world, and who is the consort of Sita.
(or)
I salute that Rama who is benevolent (good and protecting) and peaceful as the moon, and who is the lord of Sita and the master guardian of all.

Description

This verse in praise of Lord Rama is found in the Sri Rama Raksha Stotram. The significance of this shloka is as follows:

Raamaaya = to Rama, Raamabhadraaya = one known as Ramabhadra (Rama stayed at a hill known as Bhadrachala. Hence he is known as Ramabhadra), Raamachandraaya = Rama shines like the moon. So he is known as Ramachandra. Vedhase = in the Vedas,                                                       Raghu naathaaya = among all the Raghu vansha (dynasty) kings, naathaaya = he is the Lord, seethaayaa pataye = husband of Sita,                                     namaha = salutations.

So the meaning is: Salutations to Rama who is also known as Ramabhadra and Ramachandra,
who is mentioned in Vedas as the greatest lord of Raghuvansha and the whole world, and who is the consort of Sita.

Another interpretation is: I salute that Rama who is benevolent (good and protecting) and peaceful as the moon, 

and who is the lord of Sita and the master guardian of all.

This verse in praise of Lord Rama is found in the Sri Rama Raksha Stotram

Jagadaananda kaarakaa

 Song: jagadaananda kaaraka 

---

jagadaananda kaarakaa
raagam: naaTTai

36 calanaaTTai janya
Aa: S R3 G3 M1 P D3 N3 S
Av: S N3 P M1 R3 S

taaLam: aadi
Composer: Tyaagaraaja
Language: Sanskrit

pallavi

jagadAnanda kAraka jaya jAnaki prANa nAyaka

anupallavi

gaganAdhipa satkulaja rAja rAjEshvara suguNAkara surasEvya bhavya dAyaka sadA sakala
(jagadAnanda)

caraNam 1

amara tAraka nicaya kumuda hita paripUrNA naga sura surabhUja
dadhi payOdhi vAsa haraNa sundaratara vadana sudhAmaya vacO
brnda gOvinda sAnanda mA varAjarApta shubhakar A nEka

caraNam 2

nigama nirajAmrutaja pOSakA nimiSavairi vArida samIraNa
khaga turanga satkavi hrdAlayA gaNita vAnarAdhipa natAnghri yuga

caraNam 3

indra nIlamaNi sannibhApa ghana candra sUrya nayanApramEya vA-
gIndra janaka sakalEsha subhra nAgEndra shayana shamana vairi sannuta

caraNam 4

pAda vijita mauni shApa sava paripAla vara mantra grahaNa lOla
parama shAnta citta janakajAdhipa sarOjabhava varadAkhila

caraNam 5

shrSTi sthityantakAra kAmita kAmita phaladA samAna gAtra sha-
cIpati nutAbdhi mada harAnurA garAga rAjita kathA sArahita

caraNam 6

sajjana mAnasAbdhi sudhAkara kusuma vimAna surasAripu karAbja
lAlita caranAva guNA suragaNa mada haraNa sanAtanA januta

caraNam 7

OmkAra panjara kIra pura hara sarOja bhava kEshavAdi rUpa vAsavaripu janakAntaka kalA
dharApta karuNAkara sharaNAgata janapAlana sumanO ramaNa nirvikAra nigama sAratara

caraNam 8

karadhrta sharajAlA sura madApa haraNa vanIsura surAvana
kavIna bilaja mauni krta caritra sannuta shrI tyAgarAjanuta

caraNam 9

purANa puruSa nrvarAtmajA shrita parAdhIna kara virAdha rAvaNa
virAvaNA nagha parAshara manOharA vikrta tyAgarAja sannuta

caraNam 10

agaNita guNa kanaka cEla sAla viDalanAruNAbha samAna caraNApAra
mahimAdbhuta su-kavijana hrtsadana sura munigaNa vihita kalasha nIra
nidhijA ramaNa pApa gaja nrsimha vara tyAgarAjAdhinuta
(jagadAnanda)

---

Meaning:
pallavi: The creator of happiness throughout the world ! The beloved of Sita ! Victory be yours !
anupallavi : The inheritor of Suryavamsa ! King of Kings ! You are worshipped by the Devas ! You bestow good things !

caraNam 1: Amidst the Devas, you are like the moon amidst the stars. You are flawless, like the Karpaga Vriksha for the Devas. You steal the pots filled with curd and milk. You have a beautiful face. You say sweet words. You take care of the cows. You are the Lord of Goddesses Lakshmi. You are filled with happiness. You are ever youthful and you help your beloved.

caraNam 2: You were brought up by the amrtham from the lotus flowers which are the Vedas. You are like forceful wind that dispells the clouds, while you dispell the enemies of the Devas. Garudavahanan. You reside in the hearts of poets. Your feet is worshipped by innumerable kings of the Vanaras (monkeys).

caraNam 3: You have a body that is as bright as Lord Indra's blue gem. You have the Sun and the Moon as your eyes. You are the father of the great Brahma whose greatness cannot even be imagined. You are all powerful. You rest on the Adisesha. You are worshipped by Lord Siva who humbled Yama.

caraNam 4: You removed the curse of Gowthama Rishi by the greatness of your feet. You guard the rituals of your devotees. You have learnt the two great mantras of Pala and Athipala. You granted boon to Brahma.

caraNam 5: You do the three jobs of creation, protection and destruction. You fulfill numerous desires of your devotees. You are handsome . There can be none equal to you. You are worshipped by Indra. You humbled the pride of the ocean king. You are the essence of the Ramayana which shines through its musical & bhakthi content.

caraNam 6: You reside in the hearts of good people like the moon that rises in the sea. You have the Pushpaka Vimanam. Your feet is being touched by Hanuman's lotus hands that won over the demon Surasai. You control the bad tempered demons. You are eternal. You are worshipped by the four faced Brahma.

caraNam 7: You assume the form of Lord Siva who resides inside the Omkara form, Lord Brahma and Vishnu. You killed Ravana, the father of Indrajith. Lord Siva with the crescent shaped moon on his head likes you. You show mercy. You protect those who take refuge in you. You create happiness to good people. You are impartial. You are the essence of Vedas.

caraNam 8: You have arrow in your hand. You control the anger of the demons. You protect the Devas and brahmins. You have been praised by Valmiki, who is like a sun among other poets. You are worshipped by Tyagaraja.

caraNam 9: You are the first person, son of the great king. You become slave to those who worship you. You killed Karan, Viradhan and Ravanan. You are sinless. You stole the heart of Parasaran. You are worshipped by Tyagaraja.

caraNam 10: You have good qualities. You wear Pithambaram. You split trees. You have red feet. You have innumerable greatness. You reside in the hearts of great poets. You are the friend of Devas and saints. You are the Lord of Lakshmi who came from the Paarkadal. you are the Narasimha who kills the elephants of sin. You are worshipped by bakthas like Tyagaraja.