Traditional — composed by A:dhi Sankara:cha:rya as a young sannya:sin at the door of a poor brahmin's home

Kanakadha:ra: Stotram

कनकधारास्तोत्रम्

A:dhi Sankara:cha:rya·8th century CE·21 verses·Daily morning recitation for prosperity; every Friday; Varalakshmi: Vrata; Akshaya Thrithi:ya:; whenever the household faces material difficulty

The most widely recited stotra to Maha:lakshmi: across all Vedic traditions. According to tradition A:dhi Sankara:cha:rya composed it spontaneously when a poor brahmin woman had nothing to offer him as bhiksha: except a single dried a:malaka — and at the conclusion of these twenty-one verses, a shower of golden a:malakas fell into her courtyard. The stotra is universally recited for material well-being granted through the Mother's compassion.

The Kanakadha:ra: Stotram — "the Stotra that is a Stream of Gold" — is the supreme paean to Maha:lakshmi: composed by A:dhi Sankara:cha:rya, twenty-one verses of cascading rhetorical brilliance that ascend rik by rik into a single petition for the Mother's compassionate glance. The tradition records that the young Sankara, traveling as a sannya:sin, approached a desperately poor brahmin household for bhiksha:; the lady of the house, having nothing else to give, offered a single dried a:malaka. Moved by her dharma in the face of want, Sankara turned and composed these twenty-one verses at her threshold. At the closing sloka a shower of golden a:malakas fell into her courtyard.

The stotra's power across every Vedic tradition rests on its theological precision. Each verse contemplates an aspect of the Mother's relation to Maha:vishnu — the play of Her side-long glance upon the Lord, the auspiciousness She bestows upon the cosmos, the inseparability of Her form from His. For the Sri:vaishnava Samprada:ya the work is fully consonant with the purushaka:ra doctrine: prosperity comes not by direct petition to the Lord but by the Mother's intercession, when She turns Her merciful sight upon the suppliant. The Kanakadha:ra: is recited weekly in countless Vaishnava households for precisely this reason. The complete text in Sanskrit with translations is available through the external sources linked below.

Sanskrit·Always shownIAST·Always shownతెలుగు · Telugu·Always shown

Verse 1

अङ्गं हरेः पुलकभूषणमाश्रयन्ती भृङ्गाङ्गनेव मुकुलाभरणं तमालम्। अङ्गीकृताखिलविभूतिरपाङ्गलीला माङ्गल्यदास्तु मम मङ्गलदेवतायाः॥

తెలుగు · Telugu

శ్రీహరి యొక్క పులకిత దేహమును, ముకుళించిన తమాల వృక్షమును ఆశ్రయించు భ్రమరమువలె ఆశ్రయించుచు, తన అపాంగ కటాక్షముచే సకల ఐశ్వర్యములను అంగీకరించిన ఆ మంగళదేవత యొక్క లీలాపూర్ణ కటాక్షము నాకు మంగళమును ప్రసాదించుగాక.

English

Resting upon the form of Hari — that form whose horripilation is its own ornament — even as a female bee clings to the bud-adorned thama:la tree; She whose side-long glance has absorbed every glory unto itself — may the playful side-glance of this Goddess of Auspiciousness be the giver of auspiciousness unto me.

Meaning

The opening verse of the Kanakadha:ra: establishes Maha:lakshmi:'s identity through a single luminous image — She is to Maha:vishnu what the female bee is to the thama:la in bloom. The verse names two operations: angam hareh a:srayanthi:, She rests on the very body of Hari (the purushaka:ra in its most literal sense); and angi:kritha:khila-vibhu:thi — by Her apa:nga (side-glance) every aisvarya is gathered to itself. Sankara opens not with a petition but with adoration of the relation itself.

Verse 2

मुग्धा मुहुर्विदधती वदने मुरारेः प्रेमत्रपाप्रणिहितानि गतागतानि। माला दृशोर्मधुकरीव महोत्पले या सा मे श्रियं दिशतु सागरसम्भवायाः॥

తెలుగు · Telugu

మోహముతో మాటిమాటికి మురారి ముఖముపై ప్రేమ-సిగ్గులతో కూడిన కటాక్షములను ప్రసరించుచు, నీలోత్పలముపై తిరిగే భ్రమరమువలె చూపులు సాగించు సాగరసంభవయైన ఆ శ్రీ యొక్క దృష్టి నాకు సంపదను ప్రసాదించుగాక.

English

Charming, again and again She casts upon the face of Mura:ri the comings and goings of glances laid down by love mingled with bashful modesty — a garland of looks that flits like a honey-bee over the great blue lotus. May that gaze of Her who arose from the ocean grant me prosperity.

Meaning

The second verse extends the metaphor — Her glance is now a ma:la:, a garland of looks strung on the face of Mura:ri. The image is doctrinally precise: between the Lord and the soul there is no contact except through the Mother's glance, and that glance is itself made of love (prema) tempered by reverence (thrapa:). The Sa:gara-sambhava: epithet places Her as the daughter of the milk-ocean — the same Lakshmi: who arose at the churning and chose Vishnu.

Verse 3

विश्वामरेन्द्रपदविभ्रमदानदक्षम् आनन्दहेतुरधिकं मुरविद्विषोऽपि। ईषन्निषीदतु मयि क्षणमीक्षणार्धम् इन्दीवरोदरसहोदरमिन्दिरायाः॥

తెలుగు · Telugu

విశ్వదేవేంద్ర పదవీ వైభవమును ఇవ్వగల, స్వయముగా మురారికి కూడా అధికానంద హేతువైన, నీలోత్పల గర్భసహోదరమైన ఆ ఇందిర యొక్క అర్ధకటాక్షము ఒక్క క్షణమైనను, ఎంత స్వల్పమైనను నాపై ప్రసరించుగాక.

English

Skilled to bestow the splendor of even the throne of Indra of the gods, the very source of joy unto the Slayer of Mura Himself, sister of the inner chamber of the blue lotus — may the half-glance of Indhira: settle on me, even for a single moment, however slight.

Meaning

Three competencies of Her glance are named: it can bestow Indra's throne, it is the very source of Vishnu's joy, and it is dark-blue like the heart of the indi:vara lotus. Sankara asks for the smallest measure — i:shath (slight), kshanam (a moment), i:kshana:rdham (a half-glance). The doctrinal point is that Her grace is not measured in quantity; the smallest fraction of Her glance is sufficient for total transformation.

Verse 4

आमीलिताक्षमधिगम्य मुदा मुकुन्दम् आनन्दकन्दमनिमेषमनङ्गतन्त्रम्। आकेकरस्थितकनीनिकपक्ष्मनेत्रं भूत्यै भवेन्मम भुजङ्गशयाङ्गनायाः॥

తెలుగు · Telugu

అర్ధ-నిమీలిత నేత్రములు గల ముకుందుని — ఆనందకందమును, అనిమేషుని, అనంగతంత్రుని — హర్షముతో సమీపించుచు, తన కనీనికను తిరిగి ఉంచి పక్ష్మముల మధ్యనుండి చూచు ఆ శేషశాయి భార్య యొక్క కటాక్షము నా ఐశ్వర్యవృద్ధికి హేతువగుగాక.

English

Approaching with delight Mukunda — the very root of bliss, ever-unblinking, the secret science of love itself — whose eyes are half-closed in joy; She whose own gaze rests askance through quivering lashes upon Him — may that look of the consort of Him who reclines on the serpent be unto me for the rising of my fortune.

Meaning

The verse paints a moment of intimate exchange: Mukunda's eyes are half-closed in bliss, Lakshmi: approaches Him with joy, and Her gaze settles askance upon Him through the quiver of Her lashes. The reciter places himself as witness to this private play. The four a:- compounds (a:-mi:litha, a:-nanda-kanda, a:-nimesha, a:-kekara) build a single rhythmic chord — Sankara's verbal mastery in service of contemplative depth.

Verse 5

बाह्वन्तरे मधुजितः श्रितकौस्तुभे या हारावलीव हरिनीलमयी विभाति। कामप्रदा भगवतोऽपि कटाक्षमाला कल्याणमावहतु मे कमलालयायाः॥

తెలుగు · Telugu

మధుసూదనుని భుజద్వయము నడుమ, కౌస్తుభధారియైన వక్షస్థలముపై, ఇంద్రనీలమణుల హారావళి వలె శోభించుచు, స్వయముగా భగవంతుని కామనలను సైతము తీర్చు కమలాలయయొక్క ఆ కటాక్షమాల నాకు కల్యాణమును కలుగజేయుగాక.

English

Resting between the arms of the Slayer of Madhu, upon the breast that bears the Kaustubha, She shines as a strand of dark-blue sapphire — a garland of side-glances that bestows even upon the Bhagava:n His desire. May that garland of glances of Her whose home is the lotus bring auspiciousness to me.

Meaning

She rests on the chest of Madhusu:dana between His two arms, where He wears the Kaustubha jewel. The verse identifies Her glance itself as a jewel-necklace draped across that chest — Her looks are the very ornament of the Lord. Most striking is the phrase ka:ma-pradha: bhagavato 'pi — She grants even the Bhagava:n His desires. The purushaka:ra doctrine: She is the intermediary even between the Lord and His own joy.

Verse 6

कालाम्बुदालिललितोरसि कैटभारेः धाराधरे स्फुरति या तडिदङ्गनेव। मातुस्समस्तजगतां महनीयमूर्तिः भद्राणि मे दिशतु भार्गवनन्दनायाः॥

తెలుగు · Telugu

నీలమేఘ సముదాయము వలె శ్యామమైన కైటభారి యొక్క వక్షస్థలముపై, మెఱుపు తీగవలె స్ఫురించుచున్న, సకలజగన్మాతృయైన భార్గవనందిని యొక్క ఆ మహనీయ మూర్తి నాకు సర్వ శుభములను ప్రసాదించుగాక.

English

Upon the chest of the Foe of Kaitabha — that chest dark and beautiful as a row of monsoon-clouds — She gleams like a streak of lightning embodied as a maiden. May that venerable Form of the Mother of all the worlds, daughter of Bha:rgava, grant me every good.

Meaning

The image is one of the most famous in Sanskrit ka:vya: against Vishnu's storm-cloud chest, Lakshmi: appears as a streak of lightning incarnate. Each is incomplete without the other — the dark cloud holds the gold of the lightning, the lightning needs the cloud to be seen. She is named Bha:rgava-nandhini: (daughter of the sage Bhrigu, in the lineage where Lakshmi: is born as a Bha:rgava maiden) — a reminder that, while metaphysically eternal, She enters our world through specific avatha:ra-relations.

Verse 7

प्राप्तं पदं प्रथमतः खलु यत्प्रभावात् माङ्गल्यभाजि मधुमाथिनि मन्मथेन। मय्यापतेत्तदिह मन्थरमीक्षणार्धं मन्दालसं च मकरालयकन्यकायाः॥

తెలుగు · Telugu

ఏ ప్రభావముచే మన్మథుడు మంగళమయ మధుసూదనునిలో మొదట తన పదమును పొందినాడో — సాగరపుత్రియైన ఆ శ్రీ యొక్క మంథరమైన, మంద-అలసమైన అర్ధ కటాక్షము ఇచట నాపై పడుగాక.

English

That side-long half-glance — slow, languorous — by whose power Manmatha himself first attained his footing in the auspicious Slayer of Madhu: may that very glance of the Daughter of the Ocean fall upon me here.

Meaning

A theologically dense verse. Manmatha (the god of love) could not enter the heart of Vishnu by his own power; he gained that footing only by the prior power of Lakshmi:'s glance. The verse teaches the priority of the purushaka:ra over every other agency: even Ka:ma works through Her. Sankara asks for nothing more than this same glance — slow and languorous, mantharam manda:lasam — to settle upon him.

Verse 8

विश्वामरेन्द्रपदविभ्रमदानदक्षम् आनन्दहेतुरधिकं मधुविद्विषोऽपि। ईषन्निषीदतु मयि क्षणमीक्षणार्धम् इन्दीवरोदरसहोदरमिन्दिरायाः॥

తెలుగు · Telugu

విశ్వదేవేంద్ర పదవీ వైభవమును ఇవ్వగల, మధువిద్విషునికి (విష్ణువుకు) కూడా అధికానంద హేతువైన, నీలోత్పల గర్భసహోదరమైన ఆ ఇందిర యొక్క అర్ధ కటాక్షము ఒక్క క్షణమైనను నాపై ప్రసరించుగాక.

English

Skilled to grant the splendor of even the throne of Indra over all the immortals, more than ever a cause of joy to the Foe of Madhu, sister of the inner chamber of the blue lotus — may the half-glance of Indhira: settle on me even for a moment, however slight.

Meaning

The verse echoes verse 3 with a subtle variation — Mura-vidhvish becomes Madhu-vidhvish. Both are names of Vishnu (slayer of the asura Mura, slayer of the asura Madhu), but Sankara's repetition is liturgical: like a refrain in a Vedic hymn, the same prayer is uttered against differently named aspects of the One Lord. The tradition reads such repetitions as the deepening of bhakti through reiteration, not redundancy.

Verse 9

इष्टा विशिष्टमतयोऽपि यया दयार्द्र- दृष्ट्या त्रिविष्टपपदं सुलभं लभन्ते। दृष्टिः प्रहृष्टकमलोदरदीप्तिरिष्टां पुष्टिं कृषीष्ट मम पुष्करविष्टरायाः॥

తెలుగు · Telugu

ఎవరి దయార్ద్ర దృష్టి చేత విశిష్ట బుద్ధిమంతులు సైతము స్వర్గపదమును సులభముగా పొందుదురో — వికసిత కమల గర్భసమాన దీప్తి గల ఆ పుష్కర-విష్టర (పద్మాసనా) దేవి యొక్క దృష్టి నాకు ఇష్ట సంపదను ఆకర్షించుగాక.

English

By whose compassion-moistened glance even the wisest seekers obtain easily the seat of the gods — may that very glance of Hers, gleaming as the heart of a freshly-opened lotus, draw to me the prosperity I desire — She of the lotus-throne.

Meaning

The verse plays on the i / i: sound throughout — ishta:, visishta, dhrishti, thrivishtapa, ishta:m, krishi:shta — a single phonetic thread on which the prayer is strung. Doctrinally the verse teaches that even those of visishta-mati (refined intellect) do not reach the celestial seat by their own power; they reach it because Her daya:rdra-dhrishti (compassion-moistened glance) has already turned upon them.

Verse 10

गीर्देवतेति गरुडध्वजसुन्दरीति शाकम्भरीति शशिशेखरवल्लभेति। सृष्टिस्थितिप्रलयकेलिषु संस्थितायै तस्यै नमस्त्रिभुवनैकगुरोस्तरुण्यै॥

తెలుగు · Telugu

ఒకప్పుడు వాగ్దేవత (సరస్వతి), ఒకప్పుడు గరుడధ్వజుని (విష్ణువు) సుందరి, ఒకప్పుడు శాకంబరి, ఒకప్పుడు శశిశేఖరుని (శివుని) వల్లభ — సృష్టి-స్థితి-ప్రళయ లీలల యందు సంస్థితమైన, త్రిభువన ఏకగురు యొక్క తరుణ దేవికి నమస్కారము.

English

Now as Sarasvathi: the Goddess of Speech, now as the Beautiful Consort of Him whose banner is Garuda, now as Sa:kambhari:, now as the Beloved of Him crowned by the moon — She who abides in the threefold play of creation, sustenance, and dissolution: to Her, the youthful consort of the sole Preceptor of the three worlds, be salutation.

Meaning

Sankara names the Mother under four guises corresponding to the thrimu:rthi and to a regional manifestation: Sarasvathi: (Brahma:'s consort), Lakshmi: (Vishnu's consort, named here through His Garuda-banner), Sa:kambhari: (the food-giving form), and Pa:rvathi: (Siva's consort). All four are the single Mother in the three cosmic functions of srishti, sthiti, pralaya. The salutation is to Her oneness behind every name.

Verse 11

श्रुत्यै नमोऽस्तु शुभकर्मफलप्रसूत्यै रत्यै नमोऽस्तु रमणीयगुणार्णवायै। शक्त्यै नमोऽस्तु शतपत्रनिकेतनायै पुष्ट्यै नमोऽस्तु पुरुषोत्तमवल्लभायै॥

తెలుగు · Telugu

శుభ కర్మఫల ప్రసూతియైన శ్రుతీ-స్వరూపిణికి నమస్కారము. రమణీయ గుణార్ణవమైన రతీ-స్వరూపిణికి నమస్కారము. శతపత్ర నికేతనమైన శక్తీ-స్వరూపిణికి నమస్కారము. పురుషోత్తమ వల్లభయైన పుష్టీ-స్వరూపిణికి నమస్కారము.

English

Salutation to Her who is Sruthi — the source of every auspicious karma's fruit. Salutation to Her who is Rati — ocean of every lovely virtue. Salutation to Her who is Sakthi — dweller in the hundred-petalled lotus. Salutation to Her who is Pushti — beloved of Purushoththama.

Meaning

Four salutations, each naming Her under a divine personification: Sruthi (the Veda itself), Rati (Ka:ma's consort, the principle of love), Sakthi (the cosmic power), Pushti (the principle of nourishment). The fourth alone is followed by the title that gives the verse its theological seal — Purushoththama-vallabha:, the Beloved of the Supreme Person. Whatever forms she takes, She is finally His.

Verse 12

नमोऽस्तु नालीकनिभाननायै नमोऽस्तु दुग्धोदधिजन्मभूम्यै। नमोऽस्तु सोमामृतसोदरायै नमोऽस्तु नारायणवल्लभायै॥

తెలుగు · Telugu

నాళీక (పద్మ) సదృశ ముఖము గల దేవికి నమస్కారము. క్షీరసాగర జన్మభూమి గల దేవికి నమస్కారము. చంద్రామృత సహోదరమైన దేవికి నమస్కారము. నారాయణ వల్లభయైన దేవికి నమస్కారము.

English

Salutation to Her whose face is like the lotus. Salutation to Her whose place of birth is the ocean of milk. Salutation to Her who is sister to the moon and to the nectar. Salutation to Her who is the Beloved of Na:ra:yana.

Meaning

Four salutations again, this time anchored in the Pura:nic narrative of the churning of the milk-ocean. Lakshmi:, the moon, and amritha all arose from the same churning — Sankara names them as siblings. The verse closes with the highest title in the Samprada:ya — Na:ra:yana-vallabha:. Every other name She bears flows into this one. The Sri:vaishnava reader sees here the doctrinal anchor of the whole stotra: She is finally the consort of Sri:man Na:ra:yana, and from that fact every grace flows.

Verse 13

सम्पत्कराणि सकलेन्द्रियनन्दनानि साम्राज्यदानविभवानि सरोरुहाक्षि। त्वद्वन्दनानि दुरिताहरणोद्यतानि मामेव मातरनिशं कलयन्तु मान्ये॥

తెలుగు · Telugu

ఓ సరోజనేత్రీ! ఓ మాన్యమాతా! సంపదలనిచ్చు, సకలేంద్రియములను ఆనందపరచు, సామ్రాజ్యదాన వైభవముగల, పాపహరణమందు సమర్థమైన నీ వందనములు నిరంతరము నాపైనే ప్రవర్తించుగాక.

English

O lotus-eyed One, O venerable Mother — let Thy salutations, which bestow wealth, gladden every sense, possess the power to grant sovereignty, and are ever-ready to dispel all sin, attend upon me alone, without ceasing.

Meaning

The reciter now asks not for Her glance but for the very acts of saluting Her — that those salutations themselves, with all the fourfold power Sankara has just enumerated (wealth, sensory joy, sovereignty, sin-removal), become his constant occupation. The doctrinal pivot: the means to Her grace is the salutation of Her; the means and the end are one continuous act.

Verse 14

यत्कटाक्षसमुपासनाविधिः सेवकस्य सकलार्थसम्पदः। सन्तनोति वचनाङ्गमानसैः त्वां मुरारिहृदयेश्वरीं भजे॥

తెలుగు · Telugu

ఎవరి కటాక్షోపాసనా విధి సేవకునికి సర్వార్థ సంపదలను విస్తరించునో — మురారి హృదయేశ్వరియైన నిన్ను నేను వాక్-అంగ-మానసములచే భజించుచున్నాను.

English

She by the discipline of whose side-glance the worshipper's every desired wealth unfolds — Thee, the Sovereign of the heart of Mura:ri, I worship with word, body, and mind.

Meaning

The shift is decisive — Sankara now names what he is doing. He has been performing kata:ksha-samupa:sana:-vidhi, the contemplative discipline that consists in meditating on Her side-glance. The reward of that discipline is the unfolding of every artha (desire-object). He concludes by naming Her with the title that the previous verses have been building toward: Mura:ri-hridhayesvari: — the Sovereign Lady of the heart of Mura:ri. She is not approached as one approaches a giver of gifts but as the heart of the heart of the Lord.

Verse 15

सरसिजनिलये सरोजहस्ते धवलतमांशुकगन्धमाल्यशोभे। भगवति हरिवल्लभे मनोज्ञे त्रिभुवनभूतिकरि प्रसीद मह्यम्॥

తెలుగు · Telugu

ఓ సరసిజనిలయా, సరోజహస్తా, ధవలతమాంశుక-గంధ-మాల్యశోభే, భగవతీ, హరివల్లభా, మనోజ్ఞే, త్రిభువన భూతికరీ! నాయందు ప్రసన్నురాలవగుము.

English

Dweller in the lotus, lotus-handed, resplendent in pure-white silk and fragrant garlands, Bhagavathi:, Beloved of Hari, beautiful, source of the prosperity of the three worlds — be gracious unto me.

Meaning

A direct invocation in the second person. Six epithets enumerate Her form, and the petition is the simplest possible: prasi:da mahyam — be gracious unto me. After fourteen verses of meditative description, the reciter speaks plainly. The Samprada:ya values precisely this rhythm — long contemplation that finally produces a single short prayer.

Verse 16

दिग्घस्तिभिः कनककुम्भमुखावसृष्ट- स्वर्वाहिनीविमलचारुजलप्लुताङ्गीम्। प्रातर्नमामि जगतां जननीमशेष- लोकाधिनाथगृहिणीममृताब्धिपुत्रीम्॥

తెలుగు · Telugu

దిగ్గజములు బంగారు కుంభములనుండి స్రవించు స్వర్గగంగాజలముచే అభిషిక్తాంగియైన, సర్వలోకాధినాథుని గృహిణి, అమృతాబ్ధి పుత్రి, జగన్మాతను నేను ప్రాతఃకాలమున నమస్కరించుచున్నాను.

English

She whose limbs are bathed by the pure and lovely waters of the celestial Ganga:, poured from the golden pitchers held in the trunks of the elephants of the eight quarters — to that Mother of the worlds, the Mistress of the household of the Lord of every realm, the Daughter of the Ocean of Nectar, I bow each morning.

Meaning

This is the famous Gaja-Lakshmi: verse — the iconographic invocation. The eight dig-gajas (elephants of the eight directions) pour Ganga:-water from golden pitchers held in their trunks; this is the canonical Lakshmi:-abhisheka depicted in every temple gopura and in temple-coin imagery. The verse begins pra:thah — morning — and the tradition recites it as the first stotra of the day. Three titles seal the verse: Jagan-janani: (Mother of the worlds), Asesha-lo:ka:dhina:tha-grihini: (Mistress of the household of the Lord of all realms), Amrutha:bdhi-puthri: (Daughter of the Ocean of Nectar).

Verse 17

कमले कमलाक्षवल्लभे त्वं करुणापूरतरङ्गितैरपाङ्गैः। अवलोकय मामकिञ्चनानां प्रथमं पात्रमकृत्रिमं दयायाः॥

తెలుగు · Telugu

ఓ కమలే, కమలాక్షవల్లభే! కరుణాపూరముచే తరంగితమైన నీ అపాంగములచే నన్ను అవలోకింపుము. అకించనుల యందు మొదటివాడను, నీ దయకు అకృత్రిమ పాత్రుడను నేనే.

English

O Kamala:, Beloved of the Lotus-Eyed One — look upon me with side-glances rippling with the flood of Thy compassion. Of all the destitute, I am the first vessel, the unfeigned object of Thy mercy.

Meaning

This is the prapatti verse of the Kanakadha:ra:. Sankara now places himself, on behalf of the poor brahmin lady, as the akincana — the one without any qualification, without any wealth, without any merit. The Samprada:ya teaches that akincanya is itself the supreme qualification for the Mother's grace, because where the soul is empty of self-claim, only She remains. The phrase prathamam pa:thram akrithrimam daya:ya:h is the very pillow on which the Vaishnava a:kinchanya doctrine rests.

Verse 18

देवि प्रसीद जगदीश्वरि लोकमातः कल्याणगात्रि कमलेक्षणजीवनाथे। दारिद्र्यभीतिहृदयं शरणागतं मां आलोकय प्रतिदिनं सदयैरपाङ्गैः॥

తెలుగు · Telugu

ఓ దేవీ, ప్రసన్నురాలవగుము! జగదీశ్వరీ, లోకమాతా, కల్యాణగాత్రీ, కమలేక్షణ జీవనాథే! దారిద్ర్యభీతిచే కంపిత హృదయుడనై శరణాగతుడనైన నన్ను ప్రతిదినము సదయ కటాక్షములచే అవలోకింపుము.

English

O Goddess, be gracious — Sovereign of the world, Mother of every realm, whose limbs are auspiciousness itself, Wife of the very life of the Lotus-Eyed One. Look upon me, who have come for refuge, my heart shaken with the dread of poverty — look upon me every day with compassionate side-glances.

Meaning

The technical Sanskrit term sarana:gatham — the one who has taken refuge — appears explicitly here. This is the same prapatti vocabulary that Bhagavad Ra:ma:nuja will use in his Sarana:gathi Gadyam, addressed first to Sri:. Sankara names the fear (da:ridrya-bhi:thi) and asks not for one glance but for the daily glance — prathidhinam — establishing the stotra as a perpetual offering, not an occasional petition.

Verse 19

स्तुवन्ति ये स्तुतिभिरमूभिरन्वहं त्रयीमयीं त्रिभुवनमातरं रमाम्। गुणाधिका गुरुतरभाग्यभागिनो भवन्ति ते भुवि बुधभाविताशयाः॥

తెలుగు · Telugu

ఎవరు ప్రతిదినము ఈ స్తుతులచే త్రయీమయీ, త్రిభువన-మాత రమను స్తుతించెదరో — వారు భూమిపై గుణాధికులు, మహా భాగ్యవంతులు, బుధ-భావితాశయులు అగుదురు.

English

Those who praise day by day with these stotras the Goddess Rama: — Mother of the three worlds, the very embodiment of the threefold Veda — become on this earth richer in virtue, greater in fortune, and their hearts the dwelling of the wise.

Meaning

The phaliasruthi begins here. Three fruits are named: guna:dhika (richer in virtue), guru-tara-bha:gya-bha:gin (greater fortune), and budha-bha:vitha:saya (heart inhabited by wise contemplation). The order is significant — first virtue, then fortune, then wisdom. Sankara does not promise wealth as the primary fruit; the Mother first makes the soul virtuous, and prosperity follows that virtue.

Verse 20

सुवर्णधारास्तोत्रं यच्छङ्कराचार्यनिर्मितम्। त्रिसन्ध्यं यः पठेन्नित्यं स कुबेरसमो भवेत्॥

తెలుగు · Telugu

శంకరాచార్యుల చేత రచింపబడిన ఈ సువర్ణధారా స్తోత్రమును ఎవరు ప్రతిదినము త్రిసంధ్యలయందు పఠించునో, అతడు కుబేరునితో సమానుడగును.

English

This Stotra of the Stream of Gold, composed by Sankara:cha:rya — whoever recites it daily at the three sandhya:s becomes the equal of Kubera himself.

Meaning

The phaliasruthi gives the work its received title — Suvarna-dha:ra: Stotra, the Stotra of the Stream of Gold (from which Kanakadha:ra:, gold-stream, is the standard variant). The condition for the promised fruit is recitation at all three sandhya:s — dawn, noon, and dusk. The fruit is to become kubera-sama — equal to the Yaksha-king and treasurer of the gods. The verse seals the authorial attribution.

Verse 21 (Phaliasruthi)

य एतत्कनकधारास्तोत्रं रत्नसमप्रभम्। पठेत्सम्यगिमं भक्त्या स लक्ष्मीवान् भवेद् ध्रुवम्॥

తెలుగు · Telugu

ఎవరు ఈ రత్నసమ ప్రభ గల కనకధారా స్తోత్రమును భక్తితో సమ్యక్‌గా పఠించునో, అతడు నిశ్చయముగా లక్ష్మీవంతుడగును.

English

Whoever shall recite, fully and with devotion, this Kanakadha:ra: Stotra — radiant as a precious jewel — that one shall most surely become possessed of Lakshmi:.

Meaning

The final phaliasruthi closes with the simplest possible promise: sa lakshmi:va:n bhaved dhruvam — that one shall most certainly become possessed of Lakshmi:. The adverb dhruvam (certainly, without fail) is theologically weighty: the fruit is not contingent on merit accumulated elsewhere but on the recitation itself, performed samyak (completely) and bhakthya: (with devotion). The Mother's response is guaranteed where these two conditions are met. The stotra ends as it began — with confidence in Her grace.

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