Harmonizing Divine Revelation and Eternal Wisdom
Exploring Kanakadhara Stotram and SrI Suktam
In the pursuit of understanding the profound nature of SrI mahA lakshmi, we embark on a spiritual journey that seeks to bridge the wisdom found in two sacred texts: Kanakadhara Stotram and Sri Suktam. While this endeavor may appear challenging, we approach it with unwavering faith and the blessings of Lord Ganesha, the remover of obstacles and bestower of wisdom. With each step, we aim to transform the impossible into the achievable, guided by the divine grace of SrI mahA lakshmi herself. As we begin this transformative journey, may our efforts be a mere instrument (nimitta matra), and may our pursuit lead us from the realm of sankalpa (intent) to the realm of siddhi (accomplishment).
Daridrya Nasana Stotram: Unveiling the Divine Abundance
In the profound verses of the Daridrya Nasana Stotram, we embark on a journey that transcends the limitations of mere material wealth. Here, daridrya is not confined to the absence of material riches (abhUti) but extends to the realm of spiritual insufficiency (asamvriddhi). It is a holistic portrayal of the human condition, reflecting both material and spiritual poverty, and it is within this nuanced understanding that we encounter the benevolence of SrI mahA lakshmi.
Divine Play of Abundance: SrI mahA lakshmi’s Lila
SrI mahA lakshmi, the eternal goddess of abundance, possesses unparalleled power. She orchestrates her divine play (lIlA) not only to bestow material riches but also to guide the spiritual fulfillment of her devotees. Her divine lIlA encompasses the effortless manifestation and control of all forms of wealth and prosperity, both material and spiritual. Through her benevolent grace, she not only purifies the receiver of wealth but also bestows riches and guides their use for the future abundance and growth of dharma.
Durita HaraNa: Liberation from Misdeeds
Within these sacred verses, we discover a profound truth — that praising and worshiping SrI mahA lakshmi has the remarkable power to uplift and liberate individuals from the clutches of their misdeeds and sins. It is a testament to the transformative power of devotion and prayer directed towards the goddess. As we invoke her name and seek her blessings, she not only absolves us of the burdens of our past misdeeds but also guides our actions toward spiritual growth and liberation (moksha).
The Karmic Connection: Daridrya as a Result of Misdeeds
In our journey to comprehend daridrya, we must recognize it as a consequence of the negative karmas or “duritas” that permeate an individual’s life. These negative actions disrupt the natural harmony and balance within the creation of the divine mother (prakriti). In essence, daridrya is often seen as the result of one’s own misdeeds and their impact on the flow of divine blessings from SrI mahA lakshmi. It serves as a reminder that our actions have consequences, both in the material and spiritual realms, and that seeking the goddess’s grace is a means of purifying ourselves, receiving her abundant blessings, and utilizing them for the greater good.
The Compassion of Adi Shankara: The Birth of Kanakadhara Stotram
To illustrate the transformative power of compassion and devotion, we turn to the remarkable story of Jagadguru Adi Shankara. As a young brahmachari seeking alms, he encountered an impoverished Brahmani, who was seen as daridra (poor). Despite his own meager possessions, Adi Shankara’s heart overflowed with compassion for her. It was in this moment of selflessness that he invoked the divine grace of SrI mahA lakshmi, resulting in the miraculous revelation of SrI suktam in the form of Kanakadhara Stotram.
This poignant narrative serves as a testament to the interconnectedness of all beings and the boundless compassion of the goddess. It reminds us that genuine acts of kindness and selfless prayer can lead to profound spiritual experiences and revelations, ultimately transforming daridrya into an abundance of both material and spiritual blessings.
Invoking Divine Grace: The Essence of Vandana
In the sacred practice of vandana, we embark on a profound journey of surrender and devotion. Vandana is not merely the physical act of bowing down but a tantra of complete surrender to the divine. This surrender begins in the deepest recesses of the mind, where our ego and individuality yield to the boundless grace of SrI mahA lakshmi. It is here, within the sanctum of our consciousness, that the seeds of vandana are sown.
The Power of Mindful Surrender: Vandanam of mAnasa
The mind is the vanguard of our spiritual journey. It is the first to bow down in humility and surrender to the divine. In the realm of vandanam, mAnasa vandana, or the worship of the mind, holds immense significance. It is the practice of subduing the restless fluctuations of the mind and directing its attention toward the divine mother. This mental surrender is the catalyst that ignites the sacred fire of vandana, setting ablaze our innermost desires for spiritual transformation.
The Art of Spoken Devotion: Vachana Vandana
With the mind firmly established in surrender, we move to the second layer of vandanam — vachana vandana, or the worship of words. Here, our spoken devotion becomes a potent channel for invoking the grace of SrI mahA lakshmi. The words we utter are not mere sounds but carriers of our intentions and emotions. In vachana vandana, our words resonate with truthfulness and sincerity as we express our reverence and gratitude to the divine mother. These spoken prayers are like fragrant flowers offered at the feet of the goddess, filling the sacred space with their divine aroma.
Physical Surrender: Anga Vandana
The culmination of vandanam manifests in anga vandana, the worship of limbs. It is the physical expression of our devotion, where our entire being becomes an instrument of divine worship. Every action, every gesture, and every movement is an offering to the goddess. In this state of complete surrender, we view the entire manifestation, prakriti, as an extension of the divine mother herself. Every interaction with the world becomes an act of divine service, and every step we take is a step closer to the divine grace of SrI mahA lakshmi.
Remaining Established in Divine Grace
As we progress through these layers of vandanam, we not only invoke and worship the divine grace but also strive to remain firmly established in it. It is a continuous practice, a way of life where every moment is infused with the awareness of the goddess’s presence. This state of unwavering devotion is the key to unlocking the transformative power of vandanam, ensuring that we are not just seekers of divine blessings but vessels through which those blessings flow into the world.
In our exploration of Kanakadhara Stotram and SrI suktam, vandanam serves as the sacred bridge that connects our souls with the divine grace of SrI mahA lakshmi. It is through this practice of surrender, devotion, and service that we embark on a journey of abundance, purification, and liberation, guided by the eternal wisdom of these sacred texts.
Structure and Secret of Kanakadhara
The Kanakadhara Stotram, a sacred hymn, commences with an invocation that underscores the inseparable connection between Sri mahA lakshmi and Lord Vishnu. Each verse addresses Lord Vishnu by a different name, emphasizing Sri mahA lakshmi as His eternal consort. This establishes a sacred bond between the divine couple, setting the stage for blessings to flow.
Embedded within the stotram are 21 vandanas or namaskaras, expressions of reverence, gratitude, and surrender to Sri mahA lakshmi. This mystical number signifies a complete and harmonious connection with the divine. These salutations are heartfelt offerings that deepen the seeker’s connection with the divine mother.
The stotram concludes with the revelation of the mantra rahasyam of Kamalatmika Vidya. This portion imparts the vachana vandanam aspect, highlighting the potency of sound vibrations to invoke and surrender to Sri mahA lakshmi as the bestower of wealth and abundance. It serves as a powerful tool for seekers to connect with the divine grace of Sri mahA lakshmi.
In essence, the Kanakadhara Stotram encapsulates the practice of invoking, worshiping, and surrendering to Sri mahA lakshmi. It opens the door to abundance, purification, and liberation, guided by the timeless wisdom within its verses. Delving into its mystical layers, one can unlock the transformative power of vandanam, bridging the gap between the material and spiritual realms, and inviting the benevolence of the divine mother into one’s life.
The Potent Elixir of SrI Suktam: Unveiling its Divine Mysteries
Devatas and Rishis: At the heart of SrI Suktam, a sacred Vedic hymn, stand two divine entities: Agni and SrI, the presiding deities. Revered sages Ananda, Kardama, and Chiklita, often referred to as the sons of the illustrious goddess Mahalakshmi, are the Rishis who unveiled the profound truths enshrined within this hymn.
Chandas (Meters): The rhythmic structure of SrI Suktam is a testament to its poetic beauty and spiritual depth. Its verses are composed in various chandas, or meters, each bestowing a unique resonance upon the hymn. The first three mantras grace the Anushtup meter, while the fourth adopts Bruhati. Trishtup meter finds expression in the fifth and sixth mantras, and from the seventh to the fifteenth, Anushtup once again holds sway. The final mantra, a resounding culmination, takes on the Prasthana Pankti chandas, leaving an indelible mark on the hearts of those who invoke it.
Independent Potency of Each Rk: Beyond its poetic allure, SrI Suktam holds a profound secret. According to Agama sastras, each Rk within the suktam possesses an independent potency. When practiced with unwavering devotion and adherence to Agama guidelines, these mantras have the power to bestow specific blessings and transformative experiences upon the practitioner.
Swami Vidyaranya, in his extensive commentary, delves into the intricacies of this divine hymn. His elucidation offers seekers a comprehensive understanding of how the practice of SrI Suktam can bring forth tangible spiritual and material benefits.
As we unravel the layers of SrI Suktam, we discover not merely a set of verses, but a potent elixir that has the potential to transform lives and align individuals with the divine grace of SrI, the goddess of wealth and abundance. This profound hymn stands as a testament to the age-old wisdom preserved in the Vedic tradition, offering solace, prosperity, and spiritual realization to those who tread the path of devotion and contemplation.
Prerequisites for Practitioners and Seekers: Before engaging in the practice of SrI Suktam, it is essential to cultivate a pure heart free from negative emotions and ego. A deep and unwavering faith in its divine potency is crucial, along with sincere dedication and guidance from a qualified guru. Upholding moral conduct, nurturing a calm mind, and adhering to prescribed rituals are essential. Regular and disciplined practice, alignment with divine intent, and a pure, sanctified practice space are prerequisites. Seekers must also adopt a positive lifestyle that supports their spiritual growth, all of which paves the way for the transformative power of SrI Suktam to manifest. As the ancient verse states: “na krodho na ca matsaryam na lObho na asubhA matiH bhajanti kRta puNyAnAm bhaktAnam sri suktam japet sada.”
The first Rk
“Hiraṇya-varṇāṁ hariṇīṁ suvarṇa-rajata-srajaṁ Candraṁ hiraṇmayīṁ lakṣmīṁ jātavedo ma āvaha”
In this verse, “Hiraṇya-varṇāṁ” signifies the radiant and golden form of SrI mahA lakshmi. This radiant golden hue is symbolic, representing the resplendent glow found in three profound aspects of existence: yajna agni (the fire of sacrificial offerings), Sun, and chidagni (the fire of consciousness), collectively known as jātaveda, the knower of birth or origin.
The radiance born from these three forms of agni is the divine mother herself, who embodies both “hitam” (benevolence) and “ramyam” (charming). “Hitam” signifies her benevolent nature, bringing auspiciousness and blessings, while “ramyam” portrays her delightful aspect, emphasizing that her divine radiance is to be embraced with love and reverence.
The term “hariṇīṁ” carries multiple layers of symbolism. It represents gentleness and grace, like a doe moving gracefully through the forest, signifying SrI mahA lakshmi’s nurturing presence. It also relates to the greenery of the Earth, symbolizing growth, prosperity, and abundance. Furthermore, “hariṇīṁ” signifies one who guides devotees toward the Supreme, emphasizing her role as a spiritual guide.
In “suvarṇa-rajata-srajaṁ,” the symbolism extends beyond gold and silver. It represents the divine mother’s adornment with the brilliance of Vedic mantras, signifying the radiant splendor of Vedic hymns.
The word “chandram” goes beyond the physical moon, symbolizing the fifteen kalas of Chandra (the Moon) and the sixteenth kala known as “shoḍaśī,” representing the transforming and non-transforming aspects of time. This allusion to time signifies the eternal and ever-changing nature of existence.
The term “hiranmayIm” signifies SrI mahA lakshmi’s dual nature. She radiates blessings to the righteous while swiftly dispelling unrighteousness, akin to lightning illuminating darkness.
“Lakshmi” represents her role as the “lakshana shakti,” defining and distinguishing individuals within a context. She imparts distinctiveness, making unique qualities apparent.
In this verse, “jātavedo” refers to the divine entity born of the Vedas and known through the Vedas, intimately present as Agni, the sacred fire. The verse is an invocation to this divine source, associated with the Vedas and Agni, to bring forth the blessings, abundance, and auspiciousness represented by SrI mahA lakshmi. It reflects the devotee’s deep yearning for the divine mother’s presence and her benevolent qualities in their life, aligning with divine principles found in the Vedas.
The second Rk:
Tām mā āvaha jātavedo lakṣmīm-anapagāminīm | Yasyāṁ hiraṇyaṁ vindeyaṁ gāmaśvam puruṣāṇaham ||
In the second Rk of SrI Suktam, the seeker invokes SrI mahA lakshmi, who is described as “lakṣmīm-anapagāminīm,” signifying her undiminishing nature. This term emphasizes that SrI mahA lakshmi is eternally united with Lord Hari (Vishnu) and never separates from him, regardless of the form he assumes, be it as Rama or Krishna. It conveys the profound idea that the divine mother is always present and ready to bestow her blessings upon those who seek her with devotion.
The verse continues with the seeker expressing a profound aspiration, symbolized through the words “hiranyaṁ,” “gām,” “aśvam,” and “puruṣan.” While these terms are often associated with material wealth, cows, horses, and supporters, they carry deeper spiritual significance in this context.
“Hiranyaṁ” represents the life force or prana, signifying the vital energy that sustains all living beings. “Gām” symbolizes the power of speech (vak), allowing individuals to communicate and express themselves effectively. “Aśvam” signifies the indriya shakti, encompassing both the organs of action (karma indriyas) and the organs of perception (jnana indriyas).
In essence, the seeker’s aspiration goes beyond mere material wealth and encompasses a holistic and lasting prosperity. This includes physical well-being (“hiranyaṁ”), effective communication and expression (“gām”), and the balanced use of sensory and motor faculties in righteous actions and knowledge (“aśvam”). Additionally, “puruṣan” encompasses all forms of support, including social, emotional, and spiritual support necessary for a well-rounded and prosperous life.
The seeker’s prayer in this Rk reflects a deep yearning for a prosperity rooted in dharma (righteousness) and aligned with the universal order governed by Lord Hari. It emphasizes that SrI mahA lakshmi, as the bestower of such prosperity, is inseparable from the Supreme and is always ready to bless those who seek her with sincerity and devotion. This verse serves as a reminder of the eternal connection between the seeker, SrI mahA lakshmi, and the divine, where the pursuit of prosperity is not merely material but encompasses all aspects of life in harmony with the cosmic order.
The adhisthana devata for the second Rk of SrI Suktam, which is often associated with the qualities of prosperity, speech, sensory and motor faculties, is “Rajyalakshmi.” In the context of SrI Vidya Sampradaya and Lalita Sahasranama, “Rajyalakshmi” is revered as “Rajyalakshmi kOSanAdhA” and “Chaturanga-bala-IswarI.”
The Third Rk:
Aswapurvām ratha-madhyām hastināda-prabodhinīm śrīyam-devīm-upahvaye śrīrmā devīr-jūṣatām
In this Rk, the divine mother SrI mahA lakshmi is described in a profound connection between sound, consciousness, and her divine presence:
Hasti-nAdam as Nishadam: The term “hasti-nAdam,” representing the sound of elephants, is equated with “nishadam,” signifying the highest frequency note among the seven swaras. This connection suggests that SrI mahA lakshmi is intricately linked to the most elevated and subtle aspects of sound, reflecting her presence not only in the external material world but also in the inner realms of spiritual realization. She embodies the transcendent aspects of consciousness.
Aswa pUrvAm and Ratha MadhyAm: “Aswa pUrvAm” and “ratha madhyAm” are interpreted as the first-seen indriyas (senses) and the body as the chariot, with the Atma (soul) as the central force. This symbolism mirrors the spiritual journey, where the Atma operates through seven energy centers (chakras), each associated with one of the seven swaras. The mention of “nishadam” as the highest frequency note linked to sahasrara (the crown chakra) emphasizes that SrI mahA lakshmi embodies the highest spiritual realization and inner harmony.
UpvahyE — Upasana and Ahvana: The word “upvahyE” signifies the practice of upasana (meditative worship) and the invocation of the divine. This reinforces the connection between SrI Vidya and SrI Suktam, highlighting the role of meditation and invoking the divine mother’s presence in both spiritual and material aspects of life.
Divine Mother’s Approach: Symbolically, the verse can represent SrI mahA lakshmi’s approach to the battlefield of life. She is preceded by the power of horses (the senses), established in the central chariot (the soul), and followed by the power of elephants (strength and abundance). This portrayal emphasizes her playful and benevolent nature as she inspires and guides us on our spiritual and worldly journeys.
In summary, the third Rk reveals the profound connection between sound, consciousness, and the divine mother SrI mahA lakshmi. It underscores her presence in the inner realms of spiritual realization, her role as the guiding force on the path of devotion and self-discovery, and her embodiment of the highest aspects of both material and spiritual abundance.
The fourth Rk:
kām sosmitam hiraṇya-prākāram ārdra-jvālantīṁ triptāṁ tarpayantīṁ padme sthitāṁ padma-varṇāṁ taṁ ihopahvaye śrīyam
The fourth Rk, “kāṁ sośmi tām hiraṇya,” holds profound symbolism and significance in SrI Suktam. It portrays the divine mother, SrI mahA lakshmi, in a state of radiant wisdom and self-realization. The verse begins with the word “kāṁ,” signifying the indescribable wisdom radiating from her. This wisdom is represented by “jwalantīm,” which embodies the mutually opposing tattvas of soma (moon) and agni (fire). In SrI mahA lakshmi, these contrasting elements of the moon and the Sun exist harmoniously.
The term “sOsmi vidyā” alludes to Brahma Vidya, the highest realization of one’s identity with the supreme. It signifies the contentment and inner fulfillment that arise from self-realization. This contentment is symbolized by the “smitā,” or smile, expressed by SrI mahA lakshmi.
“Hiraṇya prākārām” encompasses the entire world and creation operated by the divine mother. It also holds the symbolism of the “hiraṇmaya patra,” which conceals the truth, much like the Sun’s brilliance hidden behind the golden orb.
The reference to “padma” aligns with the previous explanations, where it signifies both the lotus and the wealth and prosperity bestowed by SrI mahA lakshmi.
This fourth Rk encapsulates Sampat Vidya and Saraswata Vidya, with Adya Lakshmi as the presiding deity, as per Tantra Shastra. It invites devotees to meditate on the divine qualities and attributes of SrI mahA lakshmi, recognizing her as the bestower of material wealth and the embodiment of spiritual knowledge. This profound verse serves as a spiritual contemplation on the multifaceted nature of the goddess, encouraging seekers to seek her blessings for both material and spiritual prosperity.
The Fifth Rk :
chandram prabhāsam yasasā jvalantīm śrīyam loke devajustam udāram। tām padminīm īṁ śaraṇam aham prapadye alakṣmī me nāśyatāṁ tvam vṛṇe
The fifth Rk, “chandram prabhāsam,” unveils the contrasting brilliance between the moon and the radiant inner light, represented by “chandram” and “prabhāsam” respectively.
“Chandram” signifies the soothing glow of the moon, often associated with tranquility and serenity. In contrast, “prabhāsam” represents the bright, illuminating brilliance found within each individual as the divine flame of consciousness (chit agni). This verse invites contemplation on the coexistence of these two contrasting sources of light in our lives.
“Udārām” conveys the concept of generosity and expansiveness. It signifies the uplifting and giving nature of SrI mahA lakshmi. Just as sunlight generously bathes the world, even those who do not request it, SrI mahA lakshmi’s blessings flow abundantly to all beings, elevating them spiritually and materially.
The sacred syllable “īm” holds the vibrational power of divine energy (sakti pranavam). It symbolizes the cyclic rhythm of expansion and contraction, signifying the renewing and transformative energy present in the universe.
The phrase “śrīḥ lakṣmīṁ śaraṇam aham prapadye” is a profound declaration of surrender and refuge. It signifies the devotee’s complete surrender to SrI mahA lakshmi’s divine effulgence. By seeking her refuge, the devotee seeks to overcome all forms of adversity and negativity, represented by “alakṣmī.”
The desired outcome of this surrender is the removal of “alakṣmī,” signifying the eradication of all forms of negativity and opposing attributes. The verse suggests that by taking refuge in the divine mother’s effulgence, even the divinities themselves seek her grace and attain their divinity from her. It emphasizes the all-encompassing and transformative power of SrI mahA lakshmi’s blessings.
The sixth Rk:
Aditya varṇe tapaso dhijāto vanaspateḥ Tvaṁ yajñena vāvṛddhā rayiṣṭaḥ Tvaṁ juṣasva yajñena sukhapraṇītā Dhānena dhanyā diśam viśvam āyur dhārā
In the sixth Rk, “Aditya varnE,” the symbolism of light and heat emanating from the primary source, Aditya (the Sun), is evoked. This divine radiance signifies the life-giving energy that sustains all existence. “Tapasodhi jatO vanaspatih” introduces the concept of a vanaspati, a tree, that bears fruit without undergoing the conventional flowering phase. The vanaspati mentioned here is the sacred bilva tree, believed to have emerged from the tapas (austerity) of SrI mahA lakshmi herself.
This verse is closely associated with the deity “bAla,” often identified as “tanumadhyA dEvi” in tantra sastras. It establishes a strong connection between SrI vidya and SrI sUktam, emphasizing their unity and shared significance. The bilva tree, born from SrI mahA lakshmi’s tapas, represents a powerful symbol in this context.
The essence of this Rk is the profound transformation that comes from worshiping the SrI vRksha, the bilva tree. By seeking the blessings of this sacred vanaspati, devotees aspire to remove both internal and external alakshmi, signifying the eradication of abhUti (lack) and asamvRuddhi (insufficiency). This verse underscores the transformative and purifying power of devotion to SrI mahA lakshmi, aligning with the central theme of SrI sUktam — the bestowal of wealth and abundance by the divine mother.
Adi Sankaracharya’s Kanakadhara Stotram is deeply inspired by the themes and blessings found in verses like the sixth Rk of SrI Suktam. The essence of this Rk, which emphasizes the removal of internal and external alakshmi (abundance of both material and spiritual wealth), aligns with the central message of Kanakadhara Stotram — the bestowal of wealth and abundance by SrI mahA lakshmi.
The seventh Rk:
upaituṁ mām devasakhā kiirtiśca maninā saha pradurbhūto’smi rāstre’smi kīrtiṁ vṛddhim dadātu me
The seventh Rk, “Upaituṁ mām devasakhāḥ kiirtiśca maninā saha,” is a profound invocation seeking the divine companionship and blessings of SrI mahA lakshmi and her divine parivara (entourage). Let’s explore the deeper layers of meaning within this verse:
“Devasakhāḥ” carries a multifaceted significance. It refers to those who are friends and allies of the great Lord, including Lord Shiva (Mahadeva). In this context, it suggests a connection with Kubera, the lord of wealth, who is a close associate of Lord Shiva. The term also symbolizes divine qualities and virtues favored by the gods. Thus, the devotee invokes the benevolent presence of SrI mahA lakshmi and her divine parivara, including Kubera, and prays for their friendship, protection, and blessings.
“Kiirtiśca maninā saha” introduces a profound twist to the seeker’s aspiration for fame. Here, “kiirti” or fame is not sought for personal glory or aggrandizement. Instead, the devotee desires recognition to glorify and celebrate the divine name and attributes of SrI mahA lakshmi. The “maninā saha” component signifies that this fame is sought with a pure and selfless heart, devoid of ego and selfish desires.
“Pradurbhūto’smi rāstre’smi kīrtiṁ vṛddhim dadātu me” reveals a significant transformation in the seeker’s consciousness. “Pradurbhūto’smi” represents the emergence or manifestation of the seeker’s true self, transcending personal limitations and ego. The realization dawns that one’s existence extends beyond individuality, and they become a part of the divine cosmic order.
“Rāstre’smi” signifies an awareness of being an integral part of the nation or the world at large. This realization instills a sense of responsibility and a desire to contribute positively to society and the welfare of others.
“Kīrtiṁ vṛddhim dadātu me” is a humble prayer for the divine grace of SrI mahA lakshmi. The devotee seeks her blessings for the growth and enhancement of their fame, not for personal gain but as a means to further the cause of righteousness, goodness, and the worship of the divine mother. This verse beautifully illustrates the seeker’s transformation from seeking personal fame to desiring recognition for the greater glory of SrI mahA lakshmi and the well-being of all.
In summary, the seventh Rk invites the divine companionship of SrI mahA lakshmi and her parivara, invokes their blessings, and signifies a profound shift from self-centered aspirations to a selfless commitment to serve the divine mother and humanity. It emphasizes the importance of divine qualities and a broader consciousness that transcends personal boundaries for the betterment of the world.
The eighth Rk:
kṣut pipāsa malam jyeṣṭham alakṣmim nāśayāmyahaṁ abhūtim asamvṛddhim cha sarvān nirṇuda me gṛhāt
The eighth Rk of SrI Suktam underscores the devotee’s proactive role in seeking the removal of three fundamental afflictions: “kṣut” (hunger), “pipāsa” (thirst), and “malam” (impurity). This verse highlights the devotee’s earnest efforts to eliminate these afflictions from their life. The term “jyeṣṭham” signifies the urgency of addressing these afflictions, with the foremost among them being targeted.
The devotee fervently prays to SrI mahA lakshmi to eradicate “alakṣmi,” representing the absence of wealth, prosperity, and auspiciousness. The aspiration is to overcome financial difficulties and hardships.
Additionally, the verse seeks the removal of “abhūti” (negativity) and “asamvṛddhi” (stagnation) from the devotee’s life. This implies a desire for the elimination of unfavorable conditions and obstacles, allowing for progress, abundance, and prosperity.
The prayer culminates with a heartfelt plea for SrI mahA lakshmi to uproot and eradicate all afflictions from the devotee’s life and family, ensuring a future filled with prosperity and well-being.
In summary, the eighth Rk emphasizes the devotee’s active role in seeking the removal of afflictions and negativity, with a focus on creating a prosperous and auspicious future for themselves and their generations to come. It underscores the importance of sincere effort and surrender to SrI mahA lakshmi’s grace in achieving these aspirations.
The ninth Rk:
gandhadvāram durādharṣam nityāpuṣṭāṁ karīṣiṇīṁ īśvarīṁ sarvabhūtānāṁ tāmiha upahvaye śriyam
The Ninth Rk of SrI Suktam delves into the profound philosophy embodied by SrI mahA lakshmi. In this verse, the Earth, symbolized by “gandhadvāram” (the abode of scents), represents the entire world. “Karīṣiṇīṁ” signifies the sustaining and cohesive force that harmoniously binds the atmosphere and various biospheres, ensuring the balance and integrity of our planet.
The term “durādharṣam” emphasizes the rare and unparalleled nature of this power. It is both challenging to attain and impossible to resist, symbolizing the irresistible and universal influence of SrI mahA lakshmi.
“Nityāpuṣṭāṁ” signifies her eternal nourishing and enriching quality. She continually provides sustenance and fulfillment to all living beings, emphasizing her role as the nurturing and bounteous mother of the world.
“Iśvarīṁ sarvabhūtānāṁ” proclaims her sovereignty as the divine ruler and guardian of all beings without exception. Everything in the cosmos is ultimately dependent on the vasundhara tattvam (earth element), symbolized by Earth, for its existence and well-being.
The verse concludes with an invocation, “tāmiha upahvaye śriyam,” inviting and beseeching SrI mahA lakshmi, the embodiment of these profound qualities and universal divinity, to manifest and bless the devotee’s life.
In summary, the Ninth Rk encapsulates the deep philosophical understanding of SrI mahA lakshmi as the sustainer, provider, and universal sovereign, highlighting her indispensable role in the well-being and harmony of the entire cosmos.
The tenth Rk:
manasā kāmam ākūtim vācaḥ satyam āsi mahi paśūnām rūpamannasya mayi Srīḥ śrayatām yasah
The Tenth Rk of SrI Suktam resonates with profound significance, invoking blessings for purity and abundance in various aspects of life. The verse begins with a heartfelt prayer: “manasā kāmam ākūtim vācaḥ satyam āsi mahi,” signifying the devotee’s aspiration for auspicious intentions to spring forth from their mind and for their speech to be unfailingly truthful.
This emphasis on truthful speech reflects the concept of “vāk śuddhi,” where purity is associated with speaking only the truth. When truth becomes an inherent quality of speech, every utterance naturally aligns with reality, ushering in a state of purity.
The word “paśūnām rūpam annasya” encompasses the multiple forms of sustenance, including food and wealth, symbolizing material and financial abundance. The devotee seeks the blessings of SrI mahA lakshmi for the continuous flow of prosperity in their life.
Lastly, the verse invokes the quality of “yasas,” which represents fame and renown. This fame is not sought for personal vanity but is the natural outcome of a life filled with auspiciousness in thought, speech, and action.
In summary, the Tenth Rk underscores the importance of purity, truthfulness, and abundance in various aspects of life. It reflects the devotee’s earnest desire for a life filled with virtuous intentions, truthful speech, material prosperity, and a reputation born from the radiance of SrI mahA lakshmi’s blessings.
The eleventh Rk:
kardamena prajā bhūtā mayi sambhava kardama śriyam vasaya me kule mataram padmamālinīm
The eleventh Rk, “kardamena prajā bhūtā mayi sambhava kardama śriyam vasaya me kule mataram padmamālinīm,” carries profound symbolism and seeks the continuity of manifestation and lineage.
The term “kardama” holds multiple meanings within this verse. Firstly, it represents the son of SrI mahA lakshmi, emphasizing her maternal role. Secondly, “kardama” signifies the mud, which is a blend of earth and water, symbolizing the merging of foundational elements.
In the context of the verse, “kardama” further represents the mUlAdhAra tattva, associated with the earth element, and the sahasrara tattva, linked to the nectar of immortality (amruta). The energy centers or chakras in between are symbolized as padmas (lotuses), forming a garland known as “padmamālinīm,” adorning the divine mother.
This verse seeks the continuity of manifestation and lineage, encompassing both the physical and spiritual realms. The term “kule” refers to the lineage, which includes family, parents, children, and the teacher-student lineage. The aspiration is for the uninterrupted flow of blessings and spiritual wisdom through generations.
In summary, the eleventh Rk emphasizes the importance of continuity and manifestation in both the material and spiritual dimensions, invoking SrI mahA lakshmi as the nurturing and eternal mother who blesses her devotees with abundance and wisdom across lineages.
The twelfth Rk:
Apasrujantu snigdhāni chiklita vasa me gruhe nicha dēvīm mātaram śriyam vāsayā mē kulē
The twelfth Rk of SrI Suktam, “Apasrujantu snigdhāni chiklita vasa me gruhe nicha dēvīm mātaram śriyam vāsayā mē kulē,” carries a profound message about the importance of harmony and mutual understanding within a family and community.
The verse begins with a plea for the waters (symbolizing the nurturing and purifying elements of life) to produce auspicious and harmonious qualities (snigdhāni). It invokes the presence of “chiklita,” a form of Manmadha (the god of love), who represents friendship and mutual understanding among individuals. Chiklita is associated with the concept of “sneha,” the affection and bond shared among members of a group or community.
The verse emphasizes the significance of mutual understanding and unity among family members and community to invite prosperity and well-being. It suggests that when chiklita, the symbol of harmonious relationships, resides within a family (vasa me gruhe), his divine mother, SrI mahA lakshmi, also comes to stay (dēvīm mātaram śriyam vāsayā). This implies that when there is unity and love among family members, the goddess of wealth and prosperity graces the household with her presence.
In essence, the verse highlights the idea that inviting wealth and abundance into one’s life begins with fostering mutual understanding, love, and harmony within the family and community. When individuals come together in a spirit of love and unity, it creates an environment conducive to the manifestation of prosperity and well-being.
The presiding deity of this Rk is Amruteshwari, and the sage (rishi) associated with it is Chandrama. It further underscores the importance of nurturing and maintaining harmonious relationships, as they are the foundation upon which the divine blessings of SrI mahA lakshmi can flourish.
In summary, the twelfth Rk of SrI Suktam serves as a reminder of the profound connection between harmony within the family and the presence of wealth and prosperity. It encourages individuals to cultivate mutual understanding, affection, and unity among family members and their community. By doing so, they create a conducive atmosphere for the divine mother, SrI mahA lakshmi, to grace their lives with her blessings. This verse emphasizes that prosperity is not solely a matter of material wealth but also encompasses the richness of harmonious relationships and the sense of togetherness within a family.
Ultimately, the twelfth Rk encourages individuals to recognize the interplay between their actions, relationships, and the abundance they seek in their lives. It underscores the significance of fostering an environment where love, understanding, and unity thrive, allowing for the manifestation of true wealth and well-being in all aspects of life.
The Thirteenth Rk:
Ardrāṁ puṣkarinīṁ puṣṭiṁ piṅgalāṁ padmamālinīm candrāṁ hiraṇmayīṁ lakṣmīṁ jātavedo ma āvaha.
The thirteenth Rk, “Ardrāṁ puṣkarinīṁ puṣṭiṁ piṅgalāṁ padmamālinīm chandrāṁ hiraṇmayīṁ lakṣmīṁ jātavedo ma āvaha,” paints a vivid picture of SrI mahA lakshmi’s multifaceted nature and significance.
“Ardrāṁ” signifies the divine mother’s compassion and grace, which flow abundantly like soothing, life-giving water. She quenches the spiritual thirst of her devotees with her loving kindness.
“Puṣkarinīṁ” invokes the image of a lotus pond, symbolizing purity and transcendence. Just as a lotus rises above the muddy waters untouched by impurities, SrI mahA lakshmi remains untainted by worldly influences, radiating purity and divinity.
“Puṣṭiṁ” represents nourishment and abundance. SrI mahA lakshmi is the bestower of all forms of prosperity, ensuring the well-being and sustenance of her devotees.
“Piṅgalāṁ” refers to the golden hue of the goddess, symbolizing her radiant and resplendent form. It represents the divine glow that transcends the physical and signifies her infinite glory. Additionally, it alludes to the NADI known as Pingala in the human subtle body, connected to the adhistana devata PushTi, highlighting the inner spiritual significance.
“Padma mālinīm” portrays SrI mahA lakshmi as the one adorned with a garland of lotuses. Lotuses are symbols of purity, enlightenment, and spiritual awakening. Her association with this imagery signifies her role in guiding her devotees towards spiritual realization.
“Candrāṁ” extends beyond the physical moon, representing the soothing and illuminating presence of SrI mahA lakshmi. She bestows her gentle and calming light upon her devotees, much like the soothing radiance of the moon.
“Hiraṇmayīṁ” signifies the golden form of SrI mahA lakshmi. This radiant golden hue is not merely a physical description but represents a deeper symbolism. It is the resplendent glow found in profound aspects of existence: yajna agni (the fire of sacrificial offerings), Sun, and chidagni (the fire of consciousness), collectively known as jātaveda.
This verse invites the jātaveda, the knower of birth or origin, to bring forth the auspiciousness represented by SrI mahA lakshmi. It encompasses various boundaries, from the individual home to the lineage, territory, worldly existence, and the entire universe. In doing so, it acknowledges the divine mother’s role in nurturing and nourishing every aspect of existence, from the microcosm to the macrocosm.
The fourteenth Rk:
Ardrām yaḥ karaṇīṁ yaṣṭiṁ suvarṇām hema mālinīṁ sūryām hiraṇmayīṁ lakṣmīṁ jātavedo ma āvaha
The fourteenth Rk of SrI Suktam is a profound invocation that emphasizes the divine mother’s role as a governing and authoritative force in the universe. The verse highlights the importance of righteous governance and leadership guided by divine wisdom, symbolized by the term “yashṭi” or authority.
In this verse, “yaḥ karaṇīṁ yaṣṭiṁ suvarṇāṁ hema mālinīm,” the controlling and governing nature of the divine mother is invoked. Here, she is portrayed as the one who wields authority over all aspects of existence, both worldly and spiritual. “Suvarṇāṁ hema mālinīm” signifies her radiant and golden form, symbolizing her divinely adorned presence.
The reference to “sūryām” in this verse represents the solar aspect of divinity. It signifies the power and brilliance of the sun, highlighting the role of the divine mother in governing and illuminating the universe. This verse underscores her multifaceted nature, from nourishing and caring to guiding and governing.
Overall, the fourteenth Rk conveys the idea that the divine mother plays a pivotal role in maintaining the order and harmony of the universe. Her guidance and authority are essential for the well-being and prosperity of all beings. It emphasizes the interconnectedness of various roles and responsibilities within a virtuous and well-ordered society, where leadership is guided by divine wisdom (jnana) to ensure peace and prosperity for all.
The fifteenth Rk:
tāṁ ma āvaha jātavedo lakṣmīṁ anapagāminīm yasyām hiraṇyaṁ prabhūtaṁ gāvo dāsyo asvān puruṣān ahaṁ
In the fifteenth Rk of SrI Suktam, the devotee invokes the divine mother, SrI mahA lakshmi, with reverence. The term “jātavedo” signifies the one who is born of the Vedas, known through the Vedas, and is intimately present as Agni, the sacred fire. This entity is associated with knowledge, wisdom, and power contained within the Vedas.
The devotee fervently requests, “tāṁ ma āvaha,” which means “bring unto me” or “bestow upon me.” This invocation signifies the deep yearning for the presence and blessings of SrI mahA lakshmi in their life.
SrI mahA lakshmi is described as “anapagāminīm,” indicating that she is undiminishing and never departs from Lord Vishnu (Hari), regardless of the form he assumes, whether it’s Rama or Krishna. Just as she remains inseparable from Hari, the devotee seeks her everlasting prosperity, one that is rooted in dharma, the universal controller represented by Hari.
The verse further employs symbolic language: “hiranyaṁ prabhūtaṁ gāvo dāsyo asvān puruṣān ahaṁ.” Here, “hiranyaṁ” represents wealth, “gāvo” symbolize cows (a symbol of abundance), “asvān” signifies horses (representing vehicles of karma and knowledge), and “puruṣān” represents beings in various forms such as progeny, friends, supporters, soldiers, and employees.
However, at a deeper spiritual level, “hiranyaṁ” signifies the life force, “gāvo” represents the power of speech, and “asvān” symbolize the indriya sakti of karma and jnana indriyas (organs of action and perception). The verse encapsulates the essence of SrI mahA lakshmi’s role in bestowing these essential attributes and blessings upon her devotees.
In essence, the fifteenth Rk is a heartfelt invocation to SrI mahA lakshmi, seeking her undiminishing presence and blessings in the devotee’s life, both materially and spiritually, as well as her role in bestowing essential qualities and attributes. It highlights the eternal bond between the divine mother and the seeker, emphasizing the seeker’s aspiration for lasting prosperity rooted in dharma and divine grace.
Rk Sixteenth — phalaShruti:
“yah Suchi prayatO bhUtvA juhuyAt Ajyam anvaham SriyaH panchadaSarcham ca SrI kAmaH satatam japEt.”
In the sixteenth Rk of SrI Suktam, the PhalaSruti (verse of fruits or benefits), the devotee is provided with guidance on how to attain the desired blessings and benefits. It emphasizes two fundamental aspects: purity (Suchi) and devotion (bhakti).
- Purity (Suchi): The term “yah Suchi” signifies the importance of inner and outer purity. The devotee is encouraged to maintain a pure heart and conduct themselves with moral and ethical integrity. Purity represents the absence of impurities, both in one’s actions and intentions.
- Devotion (bhakti): Devotion to SrI mahA lakshmi is essential. It involves a deep and sincere connection with the divine mother, characterized by love, faith, and surrender. Devotion is the driving force behind the worship.
The verse instructs the devotee to offer the final results of their actions, symbolized by “Ajyam” (ghee), as a form of offering to SrI mahA lakshmi. This offering is not limited to material wealth but encompasses all aspects of life, including health, knowledge, relationships, and spiritual growth. The act of offering signifies surrendering the fruits of one’s actions to the divine.
Additionally, the verse recommends performing this offering “anvaham,” which means continuously or regularly. This highlights the idea of consistency in devotion and worship.
The verse also mentions “panchadaSarcham ca,” which refers to the fifteen forms of wealth associated with SrI mahA lakshmi. These include prosperity, health, knowledge, courage, fame, victory, children, nourishment, strength, brilliance, beauty, higher goals, knowledge, power, and authority. The devotee is encouraged to seek these forms of wealth from SrI mahA lakshmi.
Finally, the verse advises the devotee to firmly establish this universal well-being in the lotus heart of the self. This implies integrating the blessings and qualities of SrI mahA lakshmi into one’s inner being, leading to personal transformation and spiritual growth.
In conclusion, the sixteenth Rk serves as a guide for the devotee, emphasizing the significance of purity, devotion, and continuous offering of the fruits of one’s actions to SrI mahA lakshmi. It also encourages the seeker to seek the fifteen forms of wealth associated with the divine mother and integrate these blessings within themselves through unwavering devotion and inner transformation.
Closing Notes:
In conclusion, the worship of SrI mahA lakshmi in the form of Gajalakshmi encompasses profound insights into her various forms and attributes. It emphasizes that contentment (trupti) is not only the ultimate goal of all forms of wealth but also the very source from which wealth arises. The ritual involving elephants, mamakAra and madam, holding pots of Asa and prIti, performing abhisheka resulting the Ardrata of trupti contentment.
This worship’s historical significance, including its impact on Swami VidyAraNya and the establishment of Vijayanagara Samrajyam by generating all the needed wealth using his tapassakti derived from SrI Suktam, showcases its cultural and societal importance. Adi Sankara’s kananadhAra also signifies the same. The hope is that these teachings and blessings of SrI mahA lakshmi continue to inspire individuals and leaders, fostering prosperity, righteousness, and well-being for all, all within the framework of dharma that is eternal.
Om tat sat.
Completed drafting this post on SrI vAmana dwadaSi, SravaNa nakshatram by the grace of guru parampara. All that wisdom is collected from multiple sources finally given in the form of pravachana by brahmaSrI sAmavEdam Shanmukha Sarma garu. All defects belong to the inability of this individual instrument’s mind and intellect.
