YOGA VASISHTHAM -VAIRAGYA PRAKARANAM -SARGA 2

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                संक्षिप्तयोगवासिष्ठम्
             वैराग्यप्रकरणम्- द्वितीयः सर्गः
           (वाल्मीकि-भरद्वाजसंवाद वर्णनम्)
                     
दिविभूमौ तथाऽऽकाशे बहिरन्तश्च मे विभुः
यो विभात्यवभासात्मा तस्मै सर्वात्मने नमः ॥ १॥
Salutations to that Brahman (The Ultimate
Non-dual Reality)  which shines in all
beings in Heaven and Earth and the Sky, inside and outside.

अहं बद्धो विमुक्तः स्यामिति यस्यास्ति निश्चयः
नाऽत्यन्तमज्ञो नो तज्ञः सोऽस्मिञ्छास्त्रेऽधिकारवान् ॥२॥
This science is for those who are determined to free
themselves from the bondage of this world, who are not totally ignorant but who
have not fully realised the Atmatattwa (the Truth about the Atman,soul)
कथोपायान्विचार्याऽऽदौ मोक्षोपायानिमानथ
यो विचारयति प्राज्ञो न स भूयोऽभिजायते ॥३॥
The wise man who contemplates the means indicated in
the story of Sriram (Ramayana) and the means to salvation explained therien will
never again take birth (as an embodied soul)
अस्मिन् रामायणे रामकथोपायान् महाबलान्
एतांस्तु प्रथमं कृत्वा पुराऽहमरिमर्दन ॥४॥
शिष्यायाऽस्मि विनीताय भरद्वाजाय धीमते
एकाग्रो दत्तवांस्तस्मै मणिमब्धिरिवाऽर्थिने ॥५॥
तत एते कथोपाया भरद्वाजेन धीमता
कस्मिंश्चित् मेरुगहने ब्रह्मणोऽग्र उदाहृताः ॥६॥
Valmiki tells the king ”In this Ramayana I described
the strong character and conduct of Sriram and imparted this knowledge to the
wise and humble Bharadwaja like the ocean gifting a jewel to one who begs.  Bharadwaja explained this in front of Brahma
in a cave of the Meru.
अथाऽस्य तुष्टो भगवान् ब्रह्मा लोकपितामहः
वरं पुत्र गृहाणेति तमुवाच महाशयः ॥७॥
भगवन् भूतभव्येश वरोऽयं मेऽद्य रोचते
येनेयं जनता दु:खान्मुच्यते तदुदाहर ॥८॥
गुरुं वाल्मीकिमत्राऽऽशु प्रार्थयस्व प्रयत्नतः
तेनेदं यत्समारब्धं रामायणमनिन्दितम् ॥९॥
तस्मिञ्छ्रुते नरो मोहान् समग्रान् संतरिष्यति
सेतुनेवांबुधेः पारमपारगुणशालिना ॥१०॥
Brahma, the grandfather of the worlds, was pleased by
this and asked Bharadwaja what boon he would like to have.  Bharadwaja said “ O Lord of all that is past
and all that is yet to come! I would like to have a boon by which you will tell
me the means of releasing these people from all sorrows and miseries.  Brahma replied:  “Son, 
you take the trouble of requesting your guru Valmiki who has written
this blemishless epic Ramayana full of good things hearing which man will cross
over all his delusions effortlessly as one would cross the ocean by a bridge (setu).
 
इत्युक्त्वा स भरद्वाजं परमेष्ठी ममाश्रमं
अभ्यागछत् समं तेन भरद्वाजेन भूतकृत् ॥११॥
तूर्णं संपूजितो देवः सोऽर्घ्यपाद्यादिना मया
अवोचन्मां महासत्वो सर्वभूतहितेरतः ॥१२॥
रामस्वभावकथनादस्मात् वरमुने त्वया
नोद्वेगात्स परित्याज्य आसमाप्तेरनिन्दितात् ॥१३॥
ग्रंथेनानेन लोकोऽयमस्मात् संसारसङ्कटात्
समुत्तरिष्यति क्षिप्रं पोतेनेवाऽशु सागरात् ॥१४॥
वक्तुं तदेवमेवार्थमहमागतवान् स्वयं
कुरु लोकहितार्थं त्वं शास्त्रमित्युक्तवानजः ॥१५॥
Valimiki says “Having said thus, Brahma the creator
came to my hermitage along with Bharadwaja. 
Welcomed and honoured by me with arghya (water for washing the
face), padya (water for washing the feet) etc, Brahma, powerful and
always engaged in doing good to all beings 
spoke to me thus: “O Maharshi!, You have commenced writing this Ramayana
wherein you have brought out the conduct and character of SriRam.   You should not leave this effort until it is
completed in spite of whatever emotions passing through your heart.  By means of this grantha (Ramayana)
people will be able to cross this ocean of samsara quickly in the same
way a sea is crossed by means of a ship. It is only to tell you this that I
have come myself.  Please write this book
for the benefit of the mankind”.
मम पुण्याश्रमात्तस्मात् क्षणादन्तर्धिमागतः
मुहूर्तादभ्युत्थितः प्रोच्चैस्तरंग इव वारिणः ॥१६॥
तस्मिन् प्रयाते भगवत्यहं विस्मयमागतः
पुनस्तत्र भरद्वाजमपृच्छं स्वस्थया धिया ॥१७॥
किमेतद्ब्रह्मणा प्रोक्तं भरद्वाज वदाऽऽशु मे
इत्युक्तेन पुनः प्रोक्तं भरद्वाजेन तेन मे ॥१८॥
एतदुक्तं भगवता यथा रामायणं कुरु
सर्वलोकहितार्थाय संसारार्णवतारकं ॥१९॥
“Brahma disappeared from my holy hermitage as quickly
as waves rise and disappear in the sea. When Brahma had left I was wonder-
struck by what had happened and, composing myself, I asked Bharadwaja ‘ O
Bharadwaj! please repeat to me what Bhrama has told’.  Bharadwaj told me “Brahma wanted you to write
this Ramayana which will help cross the ocean of samsara for the benefit
of all the worlds.”  
मह्यं च भगवन् ब्रूहि कथं संसारसङ्कटे
रामो व्यवहृतो ह्यस्मिन् भरतश्च महामनाः ॥२०॥
शत्रुघ्नो लक्ष्मणश्चापि सीताचापि यशस्विनी
रामानुयायिनस्ते वा मन्त्रिपुत्रा महाधियः ॥२१॥
निर्दु:खितां यथैते तु प्राप्तास्तद्ब्रूहि मे स्फुटं
तथैवाऽहं भविष्यामि ततो जनतया सह ॥२२॥
“Please also tell me how Rama behaved and
conducted  himself in this difficult and
troublesome samsara.  Also tell me
how Satrughna, Lakshmana, the reputed Sita, the followers of Rama, and the wise
sons of the ministers conducted themselves and attained a state of mind devoid
of sorrows.  By following them I and the
common people can attain a similar state of mind devoid of  sorrows and worries.”  
भरद्वाजेन राजेन्द्र वदेत्युक्तोऽस्मि सादरं
यथाकर्तुं विभोराज्ञामहं वक्तुं प्रवृत्तवान् ॥२३॥
शृणु वत्स भरद्वाज यथापृष्टं वदामि ते
श्रुतेन येन सम्मोहमलं दूरे करिष्यसि॥२४॥
तथा व्यवहर प्राज्ञ यथा व्यवहृतः सुखी
सर्वार्थाऽसंसक्तया बुद्ध्या रामो राजीवलोचनः ॥२५॥
लक्ष्मणो भरतश्चैव शत्रुघ्नश्च महामनाः
कौसल्या च सुमित्रा च सीता दशरथस्तथा ॥२६॥
कृतास्त्राश्चाविरोधश्च बोधपारमुपागताः
वसिष्ठो वामदेवश्च मन्त्रिणोऽष्टो तथेतरे ॥ २७॥
धृष्टिर्जयन्तो  भासश्च सत्यो
विजय एव च
विभीषणः सुषेणश्च हनुमानिन्द्रजित्तथा॥२९॥
एतेऽष्टा मन्त्रिणः प्रोक्ताः समनीरागचेतसः
जीवन्मुक्ता महात्मानो यथाप्राप्तानुवर्तिनः ॥३०॥
अपार संसारसमुद्रपाती लब्ध्वा परां युक्तिमुदारसत्त्वः
न शोकमायाति न दैन्यमेति गतज्वरस्तिष्ठति नित्यतृप्तः  ॥३१॥
Valmiki continues “O King! Thus told by Bharadwaja with
due respect, I set about doing what was ordered by Brahma. I said to Bharadwaja
“ O son, Bharadwaja, I shall tell you whatever you asked me hearing which you
will be rid of all delusions.  You
conduct yourself, O wise one!, in the same way as lotus-eyed Rama did with an
unattached mind under all circumstances. Lakshmana, Bharata, the large-hearted
Satrughna, Kausalya, Sumitra, Sita, Dasaratha, purohits of Rama
Vasishtha and Vamadeva and the eight ministers of  Rama and others had attained the highest
knowledge by this means.  The eight
ministers are Dhrishti, Jayanta, Bhasa, SatyavadiVijaya, Vibhishana, Sushena,
Hanuman and Indrajit.  All of them had an
equanimity,  devoid of attachment or
revulsion, and content with whatever came their way.  They were all jeevanmuktas, liberated
souls while still in the embodied state. A large-hearted person of sattwic temperament
who has fallen into this vast ocean of samsara will, by following this
path,  never again feel sorry or
miserable and will ever remain content and free from the feverishness of samsara
     

SANKARA’S HYMNS TO THE DIVINE MOTHER

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                                      Sankara’s
Hymns to the Divine Mother
Adi Sankara, the greatest of advaitins, has
written his commentaries on the Upanishads, the Gita and the Brahmasutras,
considered the three pillars of Hindu philosophical thought.  At moments, however, Sankara has come down
from the highest pedestal of Advaita to the level of Saguna Upasana
to give us a rich heritage of stotras or hymns composed on different aspects of
the Divine. His contribution to  stotra
literature in Sanskrit is unique.  These
hymns have captivated the hearts of Hindus by their devotional fervour, poetic
beauty and philosophical content.  Even
today millions of Hindurs throughout the length and breadth of the country
daily recite some of these beautiful hymns. 
Sankara’s personality as a poet, as a philosopher and above all as a
great devotee clearly comes through in these compositions.  
In the spiritual evolution of the individual, Saguna
Upasana has an important place. Worshiping the Divine by singing hymns in
His praise is an essential part of this upasana.   In
the Shanti Parva of Mahabharata Bhishma says in reply to a question by
Yudhishthira that worshiping the Lord by singing hymns in His praise is the
highest dharma or virtue:
                                  एष मे सर्वधर्माणां धर्मोऽधिकतमो मतः।
               यद्भक्त्या पुण्डरीकाक्षं स्तवैरर्चेन्नरस्सदा ॥   
                 
              Esha me
sarvadharmaaNaam dharmodhikatamo mata:
             Yadbhaktyaa puNdarIkaaksham stavairarchennarassadaa        
Bhishma says “ In my opinion  worshiping Lord Vishnu,  who has eyes as beautiful as the lotus petal,  by singing hymns in His praise,  is the highest dharma”
The saints say that in this Kali Yuga this is
an easy means of salvation to human beings. 
“Of all yagnas, I am Japa Yagna”  
“यज्ञानां जपयज्ञोऽस्मि” – so says the Lord in the Gita. Japa and
stotra- these do not call for any material 
possessions on the part of the devotee. Any one, even those without
material means,  can easily do Japa
and stotra.  Sankara has, therefore, out
of kindness towards humanity, composed a large number of stotras on different
aspects of the Divine.  Each one
according to his tendencies, can worship that aspect of the Divine which is
dear to his heart by singing these hymns.
 How is it that Sankara, the greatest advaitin,
comes down to the level of saguna upasana in these hymns composed by
him?  The greatest teacher himself
replies to this point in his hymn ‘Shatpadi’:-
                                        सत्यपि भेदापगमे नाथ तवाहं न मामकीनस्त्वम्।
                   सामुद्रो हि तरङ्गः क्वचन समुद्रो न तारङ्गः ॥      
               Satyapi bhedaapagame naatha
tavaaham na maamakeenastwam         
                Saamudro hi  taranga: kwachana samudro na taaranga:
“Though
there is no fundamental difference 
between (You and me), O Lord, I am Yours 
; You are not mine.  The wave is
of the ocean, the ocean is not of the wave (though there is no fundamental
difference between the two.”   This is
how Sankara justifies Saguna Upasana.
Sankara’s  hymns to the Divine Mother are full of
devotional fervour.  In these
outpourings, the great teacher becomes a child reveling in the love and
affection of the Mother, utterly surrendering himself to Her Will.  Even the very words of the  hymn flow from Her through him as he says at
the end of ‘Saundarya Lahari’.         “ त्वदीयाभिर्वाग्भिस्तव जननि वाचां स्तुतिरियम्”
             ‘Twadeeyaabhirvaagbhistava janani vaachaam
stutiriyam’                    
 Sankara’s 
“Ananda Lahari “ opens with the 
verse
                                   भवानि स्तोतुं त्वां प्रभवति चतुर्भिर्न वदनैः
                  प्रजानामीशानः त्रिपुरमथनः पञ्चभिरपि।
                न षड्भिस्सेनानी दशशतमुखैरप्यहिपतिः
                  प्रणन्तुं स्तोतुं वा कथमकृतपुण्यः प्रभवति ॥   
Bhavaani stotum twaam prabhavati chatrubhir
na vadanai:
prajaanaameeshaanah  tripuramathana: panchabhirapi
na Shadbhissenaanee
dashashatamukhairapyahipatih
PraNantum stotum vaa kathammakritapuNyah
prabhavati
“O Bhavani! Even
Brahma with his four faces, Siva with his five, Shanmukha with his six and
Adishesha with his thousand faces are unable to sing your praise adequately.
How then can any one else , with no punya to his credit, sing your
praises?”   However, the devotee does not
give up his attempt to sing the praises of the Divine mother. He says at the
end of Devi Bhujanga Stotram:
               इति प्रेमभारेण किञ्चिन्मयोक्तं
                  न बुद्ध्वैव तत्वं मदीयं त्वदीयम्।
               विनोदाय बालस्य मौर्ख्यं हि मातः
                  तदेतत् प्रलापस्तुतिं मे गृहाण ॥                          
         Iti premabhaareNa kinchinmayoktaM
              Na budhwaiva tattwam madeeyam
twadeeyam
         Vinodaaya baalasya maurkhyam hi maatah
               Tadetat pralaapastutim me gRuhaaNa
  
“ O Mother! I have uttered a  few  words
of praise out of my deep love for you without understanding my or Your True
(Real)  Nature.  Surely, even the foolish utterances of the
child provide fun for its Mother. Please therefore, O Mother! Accept this
prattle of a hymn of mine.”  
Tripurasundari Vedapada Stotram is a beautiful composition
consisting of 110 verses where Sankara, the skilful poet he is, ends every
verse with a quotation from Vedas/Upanishads. Here you find such lines from the
Upanishads as:
    
      आदित्यवर्णं तमसः परस्तात्।
(aadityavarNam tamasah parastaat)
     “beyond
darkness, resplendent like the sun”
     समस्तसाक्षिं तमसः परस्तात्। (samastasaakshim
tamasah parastaat)
    
     विद्यया विन्दतेऽम्रुतम्  (vidyayaa vindate amritam)
     “by
spiritual knowledge (experience) one begets immortality”
     श्रद्धा भक्ति ध्यानयोगादवैहि (shraddhaa
bhakti dhyaanayogaadavaihi)
     “know
Him by faith, devotion and meditation and introspection”   
     नातः परं वेदितव्यं हि किञ्चित् (naatah
param veditavyam hi kinchit)
     “ Nothing beyond this is to be known”
                
     जिह्वा मे
मधुमत्तमा (jihwaa me madhumattamaa)
     “may the tongue(speech) of mine be
sweet as honey”
     नेह नानास्ति किञ्चन (neha naanaasti
kinchana)
     ‘There is no multiplity here’
     न चक्षुषा गृह्यते नैव वाचा (na chakshushaa
grihyate naiva vaacaa)
     ‘It is comprehended neither by the
senses nor by words’      
     न तत्र सूर्यो भाति न चन्द्रतारकम् (na
tatra suryo bhaati na chandrataarakam)
     “There neither the sun shines nor the
moon and the stars”
   At the end Sankara says-
     यत्रैव यत्रैव मनो मदीयं तत्रैव
तत्रैव तव स्वरूपम्।
     यत्रैव यत्रैव शिरो मदीयं तत्रैव
तत्रैव पदद्वयं ते ॥
   
     (yatraiva yatraiva mano
madeeyam tatraiva tatraiva tawa swaroopam  
      yatraiva yatraiva shiro
madeeyam tatraiva tatraiva padadwayam te)   
     
“O Mother! Wherever
my mind wanders, there is  your form.  Wherever I place my head, there are your
lotus feet”
In stotra
literature, there is a category of stotras called ‘Manasa Puja stotras.” In
this category are the following:
       त्रिपुरसुन्दरी मानसपूजा स्तोत्रम् (Tripurasundari
manasapooja stotram)
       देवी चतुःषष्ट्युपचारस्तोत्रम् (Devi
chatuh shashtyupachara stotram)
       श्री मन्त्रमातृका पुष्पमाला स्तवः (sri
mantramaatrukaa pushpamaala stavah)
These are
beautiful compositions where the devotee mentally offers to the Divine Mother
al the upacharas  which, in the
normal type of puja, it is materially impossible for the devotee to offer.  The Divine Mother is offered all the sixty
four upacharas in देवी चतुःषष्ट्युपचारस्तोत्रम्.  These ‘maanasa pooja stotras’ are recited daily
with devotion and faith by many devotees, instead of offering worship in the
traditional manner with flowers, incense, naivedyam, waving of lights etc.
.
In Devi Bhujanga
Stotram, Sankara expresses his yearnings in the following verse:
         कदा वा हृषीकाणि साम्यं भजेयुः
             कदा वा न शत्रुर्न मित्रं भवानि।
         कदा वा दुराशा विषूची विलोपः
              कदा वा मनो मे समूलं विनश्येत्॥
         kadaa vaa hrisheekaaNi saamyam
bhajeyuh
         kadaa vaa na shatrurna mitraM
bhavaani!  
         kadaa vaa duraashaa vishoochee vilopah
         kadaa vaa mano me samoolam vinashyet||
“O Bhavani! When
will my senses receive pleasure and pain with equanimity? When shall I be without
friends and foes? (regard friend or foe alike). 
When will the greed of mine vanish? When will this mind of mine be destroyed
from its very roots?”
Here Sankara has
given expression to the yearnings of a true devotee who wants to transcend this
world of pairs of opposites and become one with the Divine Mother.                  

 Here Sankara has
given expression to the yearnings of a true devotee who wants to transcend this
world of pairs of opposites and become one with the Divine Mother.                  

GITA GOVINDAM – CHAPTER-7

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GITA
GOVINDAM (गीतगोविन्दम्)

Gita Govindam, lyrical poetry in Sanskrit celebrating the love between Krishna and the gopis, specifically Radha, is authored by Jayadeva, the 12th century devotee-poet from Orissa. The basis for this work is the 5 chapters 29 to 33 of Srimadbhagavatam (known as Rasapanchadhyaayi) which describe the events leading to the rasaleela, the great dance on the banks of the Yamuna where each gopi thinks that Krishna is with her. Srimadbhagavatam, however, does not specifically talk about a gopi named Radha though Radha is described as the very heart of Krishna in some of the other Puranas.

The 
above theme has been developed in Gita Govindam to such an extent that
it  is known as ‘Sringara Mahakavya’
wherein  the predominant sentiment is sringara
(erotic sentiment) in all its various moods in relation to the divine love
between Radha and Krishna. The ecstasy of union,  the agony of separation, the anxious moments
of wait for the loved one are all treated with sensitiviy and poetic
excellence.  The whole work is divided
into twelve chapters ( sargas), each chapter containing one or more prabandhas.
There are 24 prabandhas each containing couplets grouped into eights
called  Ashtapadis, songs with a
refrain specific to that 
Ashatapadi.  There are in all 24 Ashtapadis
in Gita Govindam. Each Chapter may have one or more slokas
in  different metres of Sanskrit poetry
interspersed with the Ashtapadis.  It is said that the Poet-devotee Jayadeva
would sing the Ashtapadis and his wife Padmavati would dance to the music.  There have been many choreographic works  to enact and present the Ashtapadis  as  a
dance drama. 
Given below is the
text of   the Seventh Chapter (सप्तमः सर्गः) with a prosaic
translation in English for those who cannot follow the Sanskrit of the
original. The translation in no way can do justice to the poetic excellence or
the beauty of expression of the original.
CHAPTER-7
Prabandha-13
अत्रान्तरे च कुलटाकुल वर्त्मघात-
सञ्जात पातक इव स्फुटलाञ्छनश्रीः।
वृन्दावनान्तरमदीपयदंशुजालैः
दिक्सुन्दरीवदनचन्दनबिन्दुरिन्दु:॥१॥
By this time all of
Vrindavan  was lighted up by the moon whose
blemish on the body was as if  by the
curse of women of easy virtue (who wanted the cover of darkness). The moon
itself resembled the mark of sandal paste on the face of the beautful woman,
the Eastern horizon.
प्रसरति शशधरबिम्बे विहितविलम्बे च माधवे
विधुरा।
विरचितविविधविलापं सा परितापं चकारोच्चैः ॥२॥
With the moon spreading its light and Madhava delaying
his arrival, Radha bewails her fate and laments loudly.
अष्टपदी–१३
कथितसमयेऽपि हरिरहह न ययौ वनम्।
मम विफलमिदममलरूपमपि यौवनम्
यामि हे कमिह शरणं सखीजनवचनवञ्चिता ॥१॥
Alas! Hari hasn’t come to
the forest at the appointed time. Of what use is my blemishless beauty and my
youth.  Who will give me refuge? (or I
will take refuge in water meaning I will drown myself). I have been deceived by
the words of my friend (sakhi)
[Note: In Sanskrit कं
means  both  ‘who’ and also ‘water’] 
यदनुगमनाय निशि गहनमपि शीलितम्।
तेन मम हृदयमिदमसमशरकीलितम् ॥२॥
(यामि हे ….)
For following whom I practiced staying in the dense forest
during night, because of the same Krishna my heart is being pierced by the
arrows of Cupid.  Who will give……. 
मम मरणमेव वरमतिवितथकेतना।
किमिति विषहामि विरहानलमचेतना ॥३॥ (यामि हे ….)
This body is without a purpose, for me it is better to
die.  I am already half-dead;  how can I endure this separation which is
burning me like fire?  Who will give ……. 
मामहह विधुरयति मधुरमधुयामिनी।
कापि हरिमनुभवति कृतसुकृतकामिनी ॥४॥ (यामि हे ….)
Alas! these nights of
sweet spring season give me only sorrow. Some other gopi who has earned
enough punya  (meritorious deeds)  is enjoying the company of Krishna. Who will
give …..
अहह कलयामि वलयादि मणिभूषणम्।
हरिविरहदहनवहनेन बहुदूषणम् ॥५॥
(यामि हे ….)
Alas! I think that my
gem-studded ornaments like bracelets have ceased to be ornaments (instead of bhushanam
they have become dushanam) since I am being burnt by the fire of
separation (viraha) from Krishna. Who will give ……
कुसुमसुकुमारतनुमतनुशरलीलया।
स्रगपि हृदि हन्ति मामतिविषमशीलया ॥६॥(यामि हे ….)
By the play of the arrows
of Cupid which have the habit of hurting (lovers) a garland of flowers also hurts
 my heart, my body being as soft and
delicate as flowers. Who will give …. 
अहमिह निवसामि न गणितवनवेतसा।
स्मरति मधुसूदनो मामपि न चेतसा ॥७॥(यामि हे ….)
For the sake of Krishna I am staying here not caring
about the forest.  But Krishna does not
remember me in his heart.  Who will give
me..
हरिचरणशरणजयदेवकविभारती ।
वसतु हृदि युवतिरिव कोमलकलावती ॥८॥(यामि हे ….)
May this song of poet Jayadeva,  whose refuge is the lotus feet of Hari,  stay in the heart like a  pretty young woman skilled in the fine arts. Who
will give me..
             
—-
तत्किं कामपि कामिनीमभिसृतः किं वा कलाकेलिभि-
र्बद्धोबन्धुभिरन्धकारिणि वनोपान्ते किमु भ्राम्यति।
कान्तः क्लान्तमनाः मनागपि पथि प्रस्थातुमेवाक्षमः
संकेतीकृतमञ्जुमञ्जुललताकुञ्जेऽपि यन्नागतः ॥१॥
Krishna has not yet
reached the bower which is the meeting place. Rather thinks thus: “ Has he gone
to meet some other sweetheart of his?  Is
he tied up in artistic or playful activities with friends and relatives?  Has he lost his way in the darkness of the
forest and is going round and round?  Or
tired in body and mind, he is unable to start even? “
             
[End of prabandha-13]
CHAPTER-7
Prabandha-14
अथागतां माधवमन्तरेण सखीमियं वीक्ष्य विषादमूकाम्।
विशंकमाना रमितं कयापि जनार्दनंदृष्टवदेतदाह ॥१॥
The friend returned
without Krishna.  She was dejected and
silent. Apprehending that some other girl is giving Krishna company, Radha spoke
as if she saw everything before her very eyes.
अष्टपदी–१४
स्मरसमरोचितविरचितवेशा।
गलितकुसुमदलविलुलितकेशा
कापि मधुरिपुणा विलसति
युवतिरत्यधिकगुणा॥१॥
Decked for the Love fight, with petals of the flowers
falling from her disheveled hair, some other young girl with much more merit
revels with Krishna, slayer of Madhu.
हरिपरिरम्भणवलितविकारा।
कुचकलशोपरि तरलितहारा ॥२॥
(कापि ….)
Emotions heightened by the embrace of Hari and the
necklaces on her pot-like breasts swaying, some other young girl with more merit revels with Krishna, slayer of
Madhu.
विचलदलकललिताननचन्द्रा।
तदधरपानरभसकृततन्द्रा॥३॥
(कापि ….)
With curly hair floating on her moon-like face and
indolence induced by Krishna drinking at her lips, some other young girl with
more merit revels with Krishna, slayer of Madhu.
चञ्चलकुण्डलदलितकपोला।
मुखरितरशनजघनगतिलोला॥४॥  (कापि ….)
With oscillating ear globes striking her cheeks, with
the tinkling sound of her girdle and the swaying of her hip,  some
other young girl with more merit revels with Krishna, slayer of Madhu.
दयितविलोकितलज्जितहसिता।
बहुविधकूजितरतिरसरसिता ॥५॥
(कापि ….)
Laughing shyly when her eyes meet her lover’s and
making different kinds of sounds with heightened feelings, some other young girl with more
merit revels with Krishna, slayer of Madhu.
विपुलपुलकपृथुवेपथुभंगा।
श्वसितनिमीलितविकसदनंगा ॥६॥(कापि ….)
With body bristling and shaking, breath quickening and
eyes half-closed with heightened erotice experience some other young girl with more merit revels with Krishna, slayer of
Madhu.
श्रमजलकणभरसुभगशरीरा।
परिपतितोरसिरतिरणधीरा ॥७॥(कापि ….)
With body glistening with the profusion of sweat,
resting on the breast of her lover after the  battle of Love,
some other young girl with more merit revels with
Krishna, slayer of Madhu.
श्रीजयदेवभणितमतिललितम्।
कलिकलुषं शमयतु हरिरमितम्॥८॥ (कापि ….)
May this pretty song composed by poet Jayadeva destroy
all the sins of Kali. 
                 [End of prabandha -14]
CHAPTER-7
Prabandha-15
विरहपाण्डुमुरारिमुखांबुज-
द्युतिरयं तिरयन्नपि वेदनाम्।
विधुरतीव तनोति मनोभुवः
सुहृदये हृदये मदनव्यथाम् ॥१॥
Radha says to her friend: “The moon, whose radiance resembles
Hari’s face which is pale because of  viraha
(separation), though concealing sorrow, increases the agony of Love.’’
अष्टपदी–१५
समुदितमदने रमणीवदने चुम्बनवलिताधरे।
मृगमदतिलकं लिखति सपुलकं मृगमिव रजनीकरे॥
रमते यमुनापुलिनवने विजयी मुरारिरधुना ॥१॥
Krishna makes a mark with deer-musk, just as the
deer-mark on the moon, on the face of the girl who is in the grip of Love and
whose lips have become thin because of kissing. Triumphant Murari revels in the
forest on the banks of Yamuna.
घनचयरुचिरे रचयति चिकुरे तरलित तरुणानने।
कुरुवककुसुमं चपलासुषुमं रतिपतिमृगकानने॥२॥  (रमते…….)
Krishna adorns with kuravaka
flowers,  bright yellow as the lightning,
the  young gopi’s tresses which
are  beautiful as the dark clouds,  which attract young men and which are like
the forest of deer of Kamadeva. Triumphant Murari …..
घटयति सुघने कुचयुगगगने मृगमदरुचिरूषिते।
मणिसरममलं तारकपटलं नखपदशशिभूषिते ॥३॥ (रमते…….)
Krishna adorns with
gem-studded necklaces the young girl’s breasts smeared with deer-musk and embellished
with Krishna’s moon-like nails of the hands, giving the impression of the sky
with the moon and the stars. Triumphant Murari ….
जितबिसशकले मृदुभुजयुगले करतलनलिनीदले।
मरकतवलयं मधुकरनिचयं वितरति हिमशीतले ॥४॥ (रमते…….)
Krishna adorns with
emerald bracelets the hands of the young girl which are soft and slender than
the lotus stalk, cool  as the snow and
the palms of which are red and soft as the petals of the lotus. Triumphant
Murari ….
 
रतिगृहजघने विपुलापघने मनसिजकनकासने।
मणिमयरशनं तोरणहसनं विकिरति कृतवासने ॥५॥ (रमते…….)
Krishna adorns with a
diamond-studded girdle the young gopi’s hip, broad and heavy, golden
throne of Cupid .  Triumphant Murari …
 
चरणकिसलये कमलानिलये नखमणिगणपूजिते।
बहिरपवरणं यावकभरणं जनयति हृदि योजिते ॥६॥(रमते…….)
The young gopi’s feet,
soft and tender as leaf buds, abode of Lakshmi and embellished by nails like
jewels, Krishna places on his breast (heart) and decorates them with lac
paint.   
Triumphant Murari revels
in the forest on the banks of Yamuna.
रमयति भृशं कामपि सुदृशं खलहलधरसोदरे।
किमफलमवसं चिरमिह विरसं वद सखि विटपोदरे ॥७॥(रमते…….)
When the younger brother
of Balaram is reveling with some one with beautiful eyes why should I, tell me
O Friend!,  wait for him under this tree
without any purpose and in utter boredom. Triumphant Murari revels in the
forest on the banks of Yamuna.
इह रसभणने कृतहरिगुणने मधुरिपुपदसेवके।
कलियुगचरितं न वसतु दुरितं कविनृपजयदेवके ॥८॥(रमते…….)
Let not the sins of Kali
touch the king of poets Jayadeva who sings on sringara rasa (erotic
sentiment), praises the qualities of Hari and serves at the feet of the enemy
of Madhu.  Triumphant Murari revels in
the forest on the banks of Yamuna.
[End of
prabandha-15]
CHAPTER-7
Prabandha-16
नायातः सखि निर्दयो यदि शठस्त्वं दूति किं
दूयसे
स्वच्छन्दं बहुवल्लभः स रमते किं तत्र ते
दूषणम्।
पश्याद्य प्रियसंगमाय दयितस्याकृष्यमाणं
गुणै-
रुत्कण्ठार्तिभरादिव स्फुटति तं चेतः स्वयं यास्यति ॥
O friend (sakhi)! Why are
you sad if that unkind deceiver Krishna hasn’t come? If he revels with many
young gopis according to his own wish how can you be at fault?  You will see that today,  drawn by the good qualities of the loved one,
 this heart of mine is raring,  with anxiety and expectation, for union with
him.
अष्टपदी–१६
अनिलतरलकुवलयनयनेन।
तपति
न सा किसलयशयनेन||
सखि
या रमिता वनमालिना ॥१॥
She will
not be scorched on a bed of tender leaves, O friend!, if she is being courted
by Vanamali, Krishna whose eyes are like the lotus waving in the breeze.
विकसितसरसिजललितमुखेन।
स्फुटति
न सा मनसिजविशिखेन ॥२॥
(सखि या …)
She will
not be pierced by the arrows of Cupid , O friend!, 
if she is being courted by Vanamali, Krishna who has a face
beautiful as the lotus in full bloom.
  
अमृतमधुरमृदुतरवचनेन।
ज्वलति
न सा मलयजपवनेन॥३॥
(सखि या …)
The
breeze from the malaya mountain will not burn the young girl , O friend!
,  if she is being courted by Vanamali,
Krishna whose words are nectarine, sweet and soft.
स्थलजलरुहरुचिकरचरणेन।
लुठति
न सा हिमकरकिरणेन ॥४॥
(सखि या …)
she will
not be tormented by the rays of the moon, O friend!,  if she is being courted by Vanamali, Krishna whose
hands and feet are soft like the lotus.
सजलजलदसमुदयरुचिरेण।
दलति
न सा हृदि विरहभरेण ॥५॥
(सखि या …)
She will
not suffer the agony of separation, O friend!, if she is being courted by
Vanamali, Krishna,  whose complexion is
beautiful as the water-bearing cloud.
कनकनिकषरुचिशुचिवसनेन।
श्वसिति
न सा परिजनहसनेन ॥६॥
(सखि या …)
She will
not sigh when relatives laugh at her, O friend!,  if she is being courted by Vanamali,
Krishna,  who clothes himself in golden
coloured silks
सकलभुवनजनवरतरुणेन।
वहति
न सा रुजमतिकरुणेन॥७॥ (सखि या …)
She will
not be tormented by Cupid, O friend!, if she is being courted by Vanamali, Krishna
who is the best among the youth of all the worlds and who is very kind.
श्रीजयदेवभणितवचनेन।
प्रविशतु
हरिरपि हृदयमनेन॥८॥
(सखि या …)
My Hari
enter your heart by these words spoken by Jayadeva.         
The
following are the words of Radha reflecting the state of her mind:
मनोभवानन्दन
चन्दनानिल
प्रसीद
रे दक्षीण मुञ्च वामताम्।
क्षणं
जगत्प्राण विधाय माधवं
पुरो
मम प्राणहरो भविष्यसि ॥१॥
O
Breeze carrying the fragrance of sandalwood from malaya mountain and blowing
south (dakshina also means right side) May you be pleased and
leave your crookedness (vamata  also means left side). You are the life of the
world; put Krishna (Madhava also means spring) in front of me for a moment and
then you can take my life. (These are words of Radha who is pining in
separation from Krishna and the cool breeze from the malaya mountain is
scorching her)
रिपुरिव
सखी संवासोऽयं शिखीव हिमानिलो
विषमिव
सुधारश्मिर्यस्मिन् दुनोति मनोगते।
हृदयमदये
तस्मिन्नेवं पुनर्वलते बलात्
कुवलयदृशां
वामः कामो निकामनिरंकुशः ॥२॥
O
friend! In this separation from Krishna, the company of friends seems like
enemy, the cool breeze is like fire, the moon is like poison.  Still when I remember him who is very unkind,
my heart forcefully attaches itself to him. 
Cupid indeed is crooked and without  control where lotus-eyed young girls are
concerned.
बाधां
विधेहि मलयानिल पंचबाण
प्राणान्
गृहाण न गृहं पुनराश्रयिष्ये।
किं
ते कृतान्तभगिनि क्षमया तरंगै-
रंगानि
सिंच मम शाम्यतु देहदाहः ॥३॥
O
Breeze from the Malaya mountain! you can trouble me as much as you want. O
Cupid! take my life; I will not return home. O Yamuna! Why are you waiting
patiently?  Drench my limbs with your
waves so that the burning sensation in my body is gone. 
सान्द्रानन्दपुरन्दरादिदिविषद्वृन्दैरमन्दादरा-
दानन्दैर्मुकुटेन्द्रनीलमणिभिः
संदर्शितेन्दीवरम्॥
स्वच्छन्दं
मकरन्दसुन्दरगलन्मन्दाकिनीमेदुरं
श्रीगोविन्दपदारविन्दमशुभस्कन्दाय
वन्दामहे ॥४॥
Prostrations
at the lotus feet of Govinda before whom the blissful Indra and other celestials
bow down with their crowns studded with blue gem stones and from which flows
freely the Ganga carrying the particles from the lotus feet of Lord Krishna.
May he destroy all inauspiciousness in us.    
इति
श्रीगीतगोविन्दे शृङ्गारमहाकाव्ये वासकसज्जावर्णने
नागरनारायणो
नाम सप्तमःसर्गः

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MOOKAPANCHASHATI-KATAKSHA SATAKAM(SLOKAS 1-25)

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            मूकपञ्चशती (मूककवि प्रणीता)  
                कटाक्षशतकम्
                (slokas 1 to 25)
Mooka
Panchashati is a devotional composition by Muka Kavi dedicated to Kamakshi. The
real name of the poet is not known. Legend has it that he was born dumb but
regained not only his voice  by  the grace of Goddess Kamakshi but also became
a poet of considerable merit. Mooka Panchashati 
consists of five satakams, each Satakam containing 100 verses. The
Satakams  are Arya Satakam,
Padaravinda Satakam, Stuti Satakam, Kataksha Satakam and Mandasmita Satakam.
Goddess
Kamakshi is the presiding deity of Kancheepuram.  Her consort is Ekamreshwara, an aspect of
Lord Shiva.  Kanchi is the Central
Peetham established by Aadi Shankaracharya who installed and consecrated
the  idol of Kamakshi and established the
system of worship there. The other 
Peethams are at Badrinath in the North, Dwarka in theWest,  Puri in the East and Sringeri (Sringa giri)
in the South.
The translation
into English of a hymn of this nature is a delicate task and readers may kindly
pardon the shortcomings, though every attempt has been made to make the
translation as close as possible to the intended or perceived meaning. 
मोहान्धकारनिवहं विनिहन्तुमीडे
मूकात्मनामपि महाकवितावदान्यात् ।
श्रीकाञ्चिदेशशिशिरीकृतिजागरूका-
नेकाम्रनाथतरुणीकरुणावलोकान् ॥१॥
I pray to the
compassionate glances of the consort of Ekamranatha  that they dispel  the darkness of my delusion and
attachment.  Those glances are generous
enough to make even those who are dumb great poets and are alive to the need
for keeping Kanchi a cool place  (i.e.
happy and contented),
मातर्जयन्ति ममताग्रहमोक्षणानि
माहेन्द्रनीलरुचिशिक्षणदीक्षणानि।
कामाक्षि कल्पितजगत्त्रयरक्षणानि
त्वद्वीक्षणानि वरदानविचक्षणानि ॥२॥
O Mother! victory to those
glances of yours which release from the clutches of attachment  and possessiveness, which are dark blue as
the blue gemstone, which have taken on the job of protecting the three worlds
and which are generous in giving boons.
आनङ्गतन्त्रविधिदर्शितकौशलाना-
मानन्दमन्दपरिघूर्णितमन्थराणाम्।
तारल्यमंब तव ताडितकर्णसीम्नां
कामाक्षि खेलति कटाक्षनिरीक्षणानाम्॥३॥
O Kamakshi! your glances
exhibit skill in the art of   love
expounded in Kamashastra.   They
are the source of ananda ( joy,happiness), they are long reaching up to
the ears and they are extremely flitting and playful.   
कल्लोलितेन करुणारसवेल्लितेन
कल्माषितेन कमनीयमृदुस्मितेन।
मामञ्चितेन तव किंचन कुञ्चितेन
कामाक्षि तेन शिशिरीकुरु वीक्षितेन॥४॥
O Kamakshi!  Cool me (give me peace and happiness) by your
glances which are wave-like, full of compassion, dark, accompanied by a beautiful
soft smile, pretty and slightly crooked.
साहाय्यकं गतवती मुहुरर्जुनस्य
मन्दस्मितस्य परितोषितभीमचेताः।
कामाक्षि पाण्डवचमूरिव तावकीना
कर्णान्तिकं चलति हन्त कटाक्षलक्ष्मीः॥५॥
O Kamakshi! The Lakshmi of your glances
reach out to help the bright smile and gladden the heart of Shiva. (Your
glances reach out to help Arjuna and gladden the heart of Bhima).  Like the army of Pandavas it moves towards
Karna ( it reaches up to the ears)
[Arjuna,  besides being the name of one of the sons of
Pandu,  also means ‘white’ which
qualifies the ‘smile’.
Similarly Bhima
refers to one of the Pandavas and also means Lord Shiva. Karna  refers to Karna of Mahabharata and also means
‘ear’.  shleshalamkara]
अस्तं क्षणान्नयतु मे परितापसूर्य-
मानन्दचन्द्रमसमानयतां प्रकाशम् ।
कालान्धकारसुषमां कलयन्दिगन्ते
कामाक्षि कोमलकटाक्षनिशागमस्ते ॥६॥
O Kamakshi! Let the
beautiful side- glances which are like the arrival of night spreading dense
darkness in all quarters cause the scorching sun of my misery to set and let
the moon of joy rise spreading its light.
ताटङ्क मौक्तिकरुचांकुरदन्तकान्ति:
कारुण्यहस्तिपशिखामणिनाधिरूढा।
उन्मूलयत्वशुभपादपमस्मदीयं
कामाक्षि तावक कटाक्षमतङ्गजेन्द्र: ॥७॥
O kamakshi! your
side-glance is like an intoxicated elephant. 
The radiance of pearls in your ear-ornaments appears as the tusk of this
elephant.  The expert mahout who is
riding this elephant is your mercy (compassion, kindness).  May this elephant uproot the tree of all my
ill-luck and miseries.  
च्छायाभरेण जगतां
परितापहारी
ताट्ङ्करत्नमणितल्लजपल्लवश्रीः।
कारुण्यनाम विकिरन्मकरन्दजालं
कामाक्षि राजति कटाक्षसुरद्रुमस्ते
॥८॥
O Kamakshi your glance is
the wish-yielding tree, kalpataru. 
By its shade it drives away the sorrows of the world.  Its tender leaves are the radiance from the
diamonds in your ear ornaments.  Its flower
honey is mercy, compassion.   Thus shines
the kalpataru of your glances.
सूर्याश्रयप्रणयिनी मणिकुण्डलांशु-
लौहित्यकोकनदकाननमाननीया।
यान्ती तव स्मरहराननकान्तिसिन्धुं
कामाक्षि राजति कटाक्षकलिन्दकन्या ॥९॥
O Kamakshi!  your sidelong glance is like the Yamuna
river. (both are dark in complexion). 
Both are fond of those who depend on the Sun.(Yamuna is the daughter of
the Sun god. Your glances are wide as the lotus which depends on the sun for
blossoming) The radiance from your ear-globes resembles a forest of red
lotuses.  Lotus flowers of red hue grow
in Yamuna  also.  Your 
glances flow towards the sea of effulgence of the face of enemy of
Cupid, Shiva. ( Yamuna also flows into Ganga which Lord Shiva carries in his
matted locks).
[The poet is comparing Kamakshi’s glances with
the river Yamuna]
प्राप्नोति यं सुकृतिनं तव पक्षपाता-
त्कामाक्षि वीक्षणविलासकलापुरन्ध्री
सद्यस्तमेव किल मुक्तिवधूर्वृणीते
तस्मान्नितान्तमनयोरिदमैकमत्यम् ॥१०॥
As soon as the artist damsel of your
side-glance  embraces a  sukriti (person who has earned enough
merit by his good deeds), the mukti damsel also embraces him
simultaneously.  These two damsels, your
side-glance and mukti  are always
of the same mind.
यान्ती सदैव मरुतामनुकूलभावं
भ्रूवल्लिशक्रधनुरुल्लसिता रसार्द्रा ।
कामाक्षि कौतुकतरङ्गितनीलकण्ठा
कादम्बिनीव तव भाति कटाक्षमाला ॥११॥
O Kamakshi ! the string  of your sidelong glances is like a cloud
formation which always follows the marut ( wind, sons of Diti friendly
to Indra).   The rainbow of your eyebrows
is colourful and displays different feelings and emotions. Seeing these (cloud
and rainbow) there is a wave of interest in Nilakantha, that is Shiva  (also peacock which dances with joy when it
sees the clouds)
गंगाम्भसि स्मितमये तपनात्मजेव
गंगाधरोरसि नवोत्पलमालिकेव।
वक्त्रप्रभासरसि शैवलमण्डलीव
कामाक्षि राजति कटाक्षरुचिच्छ्टा ते ॥१२॥
O Kamkshi! The radiance of
your sidelong glance is like the Yamuna mingling with the waters of Ganga
(because your glance is dark as the Yamuna and your smile is bright as the
waters of Ganga).  Your glances form, as
it were,  a garland of dark blue lilies
on the chest of Lord Shiva ( as they linger on it intermittently). They are
also like moss on the surface of the lake which is the effulgence of your
face.     
संस्कारतः किमपि कन्दलितान् रसज्ञ-
केदारसीम्नि सुधियामुपभोगभाग्यान्।
कल्य़ाणसूक्तिलहरीकलमांकुरान्नः
कामाक्षि कन्दलयतु त्वदपाङ्गमेघः ॥१३॥
O Kamakshi! May the cloud
of your sidelong glances help nourish the young plants of  auspicious, picturesque and poetic output fit
for the enjoyment of the wise which grows in properly cultivated fields of those
who love and enjoy poetry and have been trained in its nuances.     
चाञ्चल्यमेव नियतं कलयन्प्रकृत्या
मालिन्यभूः श्रुतिपथाक्रमजागरूकः।
कैवल्यमेव किमु कल्पयते नतानां
कामाक्षि चित्रमपि ते करुणाकटाक्षः ॥१४॥
O Kamakshi! Your glances
are,  by nature, ambulatory and
wavering.  It is stained by anjana.
It is bent on encroaching the path of the ears (srutipatha  also means the path of the Vedas).  It is therefore surprising that  your glances charged with mercy grant kaivalya
or liberation to those who bow at your feet. [Being stained and trespassing the
path of the Vedas are not quite in consonance kaivalya,  therefore the surprise) 
संजीवने जननि चूतशिलीमुखस्य
संमोहने शशिकिशोरकशेखरस्य।
संस्तम्भने च ममताग्रहचेष्टितस्य
कामाक्षि वीक्षणकला परमौषधं ते ॥१५॥
O Kamakshi! the art of your sidelong glances is
the best medicine in bringing back to life Kamadeva burnt down by Shiva, in
captivating the heart of Shiva who sports the crescent moon and in blocking the
activities of the planet which is mamata (attachment, possessiveness)
नीलोऽपि रागमधिकं जनयन्मुरारे-
र्लोलोऽपि भक्तिमधिकां द्रढयन्नराणाम्।
वक्रोऽपि देवि नमतां समतां वितन्व-
न्कामाक्षि नृत्यतु मयि त्वदपाङ्गपातः॥१६॥
O Kamakshi !  the glances from the corners of your
eyes,  though dark,  generate raga  (red, love and affection ) in Murari
(Vishnu),  though flimsy,  they make the devotion of men strong and,  though crooked,  they make those who bow to them straight.  Let those glances of  yours fall on me and dance ( with joy). 
कामद्रुहो हृदययन्त्रणजागरूका
कामाक्षि चञ्चलदृगञ्चलमेखला
ते।
आश्चर्यमम्ब भजतां
झटिति स्वकीय
संपर्क एव विधुनोति
समस्तबन्धान् ॥१७॥
O Kamakshi! your
ambulatory glances  are always alert on
keeping control over the heart of Shiva, the enemy of Kama.  But Mother! wonder of wonders the contact
with those very glances  releases one
from all bondages.   
कुण्ठीकरोतु विपदं
मम कुञ्चितभ्रू-
चापान्वितः श्रितविदेहभवानुरागः।
रक्षोपकारमनिशं जनयञ्जगत्यां
कामाक्षि राम इव
ते करुणाकटाक्षः ॥१८॥
May the glances of
Kamakshi charged with mercy remove all my difficulties and problems.  Those glances have the bow of the arched
eye-brows and they manifest love for Shiva. 
They always help protect the three worlds.  In this respect your glances are like
Rama  who also carries a bow, who loved
Sita (videhabhavaa) and who helped Vibhishana (a rakshasa)  gain the kingdom of Lanka)
श्रीकामकॊटि शिवलोचनशोषितस्य
शृङ्गारबीजविभवस्य पुनः प्ररोहे।
प्रेमाम्भसार्द्रमचिरात्प्रचुरेण शङ्के
केदारमम्ब तव केवलदृष्टिपातम् ॥१९॥
O Srikamakoti! 
The field, watered by love,  in
which grew the seed of sringara again after Kama was burnt down by fire
from the third eye of Shiva  was only the
touch of your glances. 
माहात्म्यशेवधिरसौ तव दुर्विलङ्घ्य-
संसारविन्ध्यगिरिकुण्ठनकेलिचुञ्चुः।
धैर्याम्बुधिं पशुपतेश्चुलकीकरोति
कामाक्षि वीक्षणविजृम्भणकुम्भजन्मा ॥२०॥
O Kamakshi! 
Your glance is like the sage Agastya. It is a treasure house of
greatness which playfully blocks the Vindhya mountain of Samsara just as
sage Agastya put Vindhya down.  It also
reduces the ocean of courage (determination) of Shiva to a palmful of water
just as sage Agastya drank the ocean by the power of his penance.    
पीयूषवर्षशिशिरा स्फुटदुत्पलश्री-
र्मैत्री निसर्गमधुरा कृततारकाप्तिः।
कामाक्षि संश्रितवती वपुरष्टमूर्ते-
र्ज्योत्स्नायते भगवति त्वदपाङ्गमाला॥ २१॥
O Bhagavati Kamakshi !the
garland of your sidelong glances from your dark eyes, when it falls on your
consort Ashtamurti (Shiva) becomes like moonlight. It is cool like the
moonlight by the raining of nectar (from the moon which adorns Shiva’s head).
It has natural sweet friendship with utpala (lily) like the moon because
those glances are dark blue like the blue lily. 
It also has  the company of taraka
(which means Shiva in the case of the glances of Kamakshi and stars in the case
of the moon).  
अम्ब स्मरप्रतिभटस्य वपुर्मनोज्ञ-
मम्भोजकाननमिवाञ्चितकण्टकाभम्।
भृङ्गीव चुम्बति सदैव सपक्षपाता
कामाक्षि कोमलरुचिस्त्वदपाङ्गमाला ॥२२॥
O Mother Kamakshi! The body of Lord Shiva
covered with hairs standing on end, handsome as a forest of lotus flowers with
thorns, is always kissed by the waves your pretty glances forming a
garland,  as honey-bees flit over lotus
blossoms. 
केशप्रभापटलनीलवितानजाले
कामाक्षि कुण्डलमणिच्छविदीपशोभे।
कम्रे कटाक्षरुचिरंगतले कृपाख्या
शैलूषकी नटति शंकरवल्लभे ते ॥२३॥
O Consort of Shiva ! the dancer called Mercy
dances on the stage of radiance of your glances. The stage has a canopy of dark
blue created by your tresses and it is lighted up by the brilliance of the
diamonds in your ear-globes.
अत्यन्तशीतलमतन्द्रयतु क्षणार्ध-
मस्तोकविभ्रममनङ्गविलासकन्दम्।
अल्पस्मितादृतमपारकृपाप्रवाह-
मक्षिप्ररोहमचिरान्मयि कामकॊटि ॥२४॥
O Kamakoti! May the flood of glances sprouting from your eyes which
are very cool, the playfield for Cupid and lighted up by a smile,  invigorate me for a moment without delay.
मन्दाक्षरागतरलीकृतितारतम्या-
त्कामाक्षि मन्थरतरां त्वदपाङ्गदोलाम्।
आरुह्य मन्दमतिकौतुकशालि चक्षु-
रानन्दमेति मुहुरर्धशशाङ्कमौलेः ॥२५॥
O Kamakshi! Your  sidelong glances, wavering with the sentiments
of shyness and love is like a slowly moving swing on to which Lord Shiva’s eyes
often climb with excitement and become delighted in the process.



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MOOKAPANCHASHATI-KATAKSHA SATAKAM (SLOKAS 51-75)

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            मूकपञ्चशती (मूककवि प्रणीता)  
                कटाक्षशतकम्
                (slokas 51-75)
Mooka
Panchashati is a devotional composition by Muka Kavi dedicated to Kamakshi. The
real name of the poet is not known. Legend has it that he was born dumb but
regained not only his voice  by  the grace of Goddess Kamakshi but also became
a poet of considerable merit. Mooka Panchashati 
consists of five satakams, each Satakam containing 100 verses. The
Satakams  are Arya Satakam,
Padaravinda Satakam, Stuti Satakam, Kataksha Satakam and Mandasmita Satakam.
Goddess
Kamakshi is the presiding deity of Kancheepuram.  Her consort is Ekamreshwara, an aspect of
Lord Shiva.  Kanchi is the Central
Peetham established by Aadi Shankaracharya who installed and consecrated the  idol of Kamakshi and established the system
of worship there. The other  Peethams are
at Badrinath in the North, Dwarka in theWest, 
Puri in the East and Sringeri (Sringa giri) in the South.
The
translation into English of a hymn of this nature is a delicate task and
readers may kindly pardon the shortcomings, though every attempt has been made
to make the translation as close as possible to the intended or perceived
meaning. 
काषायांशुकमिव  प्रकटं दधानो
माणिक्यकुण्डलरुचिं ममताविरोधी।
श्रुत्यन्तसीमनि रतः सुतरां चकास्ति
कामाक्षि  तावक  कटाक्षयतीश्वरोऽसौ
॥५१॥
O Kamakshi! Your kataksha is like a sanyasi,  the rays from the ear-globes of manikya
being clothes of yellow-red which negate mamata  (the sense of mine).  It shines revelling in the proximity of the ears
( also Vedas) [Sruti means both ear and the Vedas]
पाषाण एव हरिनीलमणिर्दिनेषु
प्रम्लानतां कुवलयं प्रकटीकरोति।
नैमित्तिको जलदमेचकिमा ततस्ते
कामाक्षि  शून्यमुपमानमपाङ्गलक्ष्म्याः ॥५२॥
The blue
gemstone is only a stone.  The lily fades
during the day time.  The dark colour of
the cloud is not inherent but for external reasons.  Therefore O Kamakshi! there is nothing with
which your sidelong glances can be compared. 
शृङ्गारविभ्रमवती  सुतरां सलज्जा
नासाग्रमौक्तिकरुचा कृतमन्दहासा।
श्यामा  कटाक्षसुषमा तव युक्तमेतत्-
कामाक्षि चुम्बति  दिगम्बरवक्त्रबिम्बम् ॥५३॥
O
Kamakshi! your glance is shiny dark, it manifests sringara
and is
shy and it smiles by the radiance of the pearls worn at the tip of the
nose.  It is but proper that it kisses
the face of Lord Shiva who is digambara, having the quarters as the
clothing.
नीलोत्पलेन मधुपेन च  दृष्टिपातः
कामाक्षि तुल्य इति ते कथमामनन्ति ।
शैत्येन  निन्दति  यदन्वहमिन्दुपादा-
न्पाथोरुहेण यदसौ कलहायते च ॥५४॥
O Kamakshi! How can your Kataksha be compared with the dark
blue lily or the honey-bee? Kataksha puts down the moon (which makes the
blue lily blossom) as it is cooler than the moon. Therefore the blue lily is no
comparison. Kataksha scores over the lotus in beauty. But the honey bee drinks
the honey from lotus on which it is dependent.  Therefore honey-bee is also no comparison. 
.
ऒष्ठप्रभापटलविद्रुममुद्रिते  ते
भ्रूवल्लिवीचिसुभगे  मुखकान्तिसिन्धौ।
कामाक्षि वारिभरपूरणलम्बमान-
कालाम्बुवाहसरणिं लभते कटाक्षः ॥५५॥
O Kamakshi!  your kataksha
bears the stamp of the coral-like radiance of your lips, it is pretty with the
waves of eye-brows in the effulgence of the face which is like the ocean. It (kataksha
)looks like the path of dark clouds surcharged with water and looming large in
the sky.
मन्दस्मितैर्धवलिता मणिकुण्डलांशु-
संपर्कलोहितरुचिस्त्वदपाङ्गमाला।
कामाक्षि मल्लिकुसुमैर्नवपल्लवैश्च
नीलोत्पलैश्च रचितेव विभाति माला ॥५६॥
O Kamakshi ! your dark blue
glances,  get mixed with bright white
colour from your smiles and red colour from the rays of your ear-globes.  The result is that the string of your glances
shines like a garland made of jasmine flowers, tender leaf buds and blue
lilies. 
कामाक्षि  शीतलकृपारसनिर्झराम्भः
संपर्कपक्ष्मलरुचिस्त्वदपाङ्गमाला।
गोभिः सदा पुररिपोरभिलष्यमाणा
दूर्वाकदम्बकविडम्बनमातनोति ॥५७॥
O Kamakshi!  the chain of
your sidelong glances,  in contact with
the waters of the cool stream of kindness become greenish and resembles a
bundle of durva grass  which is dear to
Lord shiva, the destroyer of the triple cities.  
हृत्पङ्कजं मम विकासयतु प्रमुष्ण-
न्नुल्लासमुत्पलरुचेस्तमसां निरोद्धा ।
दोषानुषङ्गजडतां  जगतां धुनानः
कामाक्षि  वीक्षणविलासदिनोदयस्ते ॥५८॥
O Kamakshi! may the sunrise of your glances make my heart-lotus
bloom and steal the joy of the lily of darkness (ignorance) and destroy the
dullness accompanying evil.  
चक्षुर्विमोहयति  चन्द्रविभूषणस्य
कामाक्षि  तावक कटाक्षतमःप्ररोहः।
प्रत्यङ्मुखं  तु नयनं स्तिमितं मुनीनां
प्राकाश्यमेव नयतीति परं विचित्रम् ॥५९॥
O Kamakshi! the rising darkness of your kataksha captivates
the  eyes of Shiva, who adorns his locks
with the crescent moon. It is a wonder that the steady eyes of saints turned
inward are led to enlightenment by the same kataksha
कामाक्षि वीक्षणरुचा युधि निर्जितं ते
नीलोत्पलं निरवशेषगताभिमानम्।
आगत्य तत्परिसरं श्रवणावतंस-
व्याजेन  नूनमभयार्थनमातनोति ॥६०॥
O Kamakshi! the blue lily is won over by the radiance of your
glances with all its pride wiped out.  It
seems it has made a return in the guise of adornment of your ears as if
requesting refuge.
   
आश्चर्यमम्ब मदनाभ्युदयावलम्बः
कामाक्षि चञ्चलनिरीक्षणविभ्रमस्ते।
धैर्यं विधूय तनुते हृदि रागबन्धं
शंभोस्तदेव विपरीततया मुनीनाम् ॥६१॥
O Kamakshi !  Your beautiful ambulatory glances,  which cause the rise of love,  demolishes the courage of Shiva’s heart and
creates in him bondage of love.  But
quite the opposite happens in the case of 
munis (sanyasis, those who have renounced the world).
  The very same glances cut their
attachments;  it is wonder of wonders.  
जन्तोः सकृत्प्रणमतो जगदीड्यतां च
तेजस्वितां च निशितां च मतिं सभायाम्।
कामाक्षि माक्षिकझरीमिव  वैखरीं च
लक्ष्मीं च पक्ष्मलयति क्षणवीक्षणं ते ॥६२॥
O Kamakshi! Just one glance for the fraction of second on those who
prostrate before you just once make them praised by the whole world. It makes
them radiant and sharp-witted in assembly. Their speech becomes sweet as
honey  and they are blessed with abundance
of wealth.
कादम्बिनी किमयते न जलानुषङ्गं
भृङ्गावली  किमुररीकुरुते न पद्मम्।
किं वा कलिन्दतनया  सहते न भङ्गं
कामाक्षि  निश्चयपदं न तवाक्षिलक्ष्मीः ॥६३॥ 
Does not the cloud associate with water? Do not honey-bees embrace
the lotus? Does not the Yamuna bear the waves? But the beauty of your eyes does
not seem to have a definite abode.
काकोलपावकतृणीकरणेऽपि दक्षः
कामाक्षि बालकसुधाकरशेखरस्य।
अत्यन्तशीतलतमो ऽप्यनुपारतं  ते
चित्तं विमोहयति चित्रमयं कटाक्षः ॥६४॥
O Kamakshi!  It is a wonder
that Your kataksha, very cool and continuous, disturbs the mind of Lord
Shiva though He treats the fire of the terrible poison with contempt and sports
the crescent moon on his locks.
कार्पण्यपूरपरिवर्धितमम्ब  मोह-
कन्दोद्गतं भवमयं विषपादपं मे।
तुङ्गं छिनत्तु तुहिनाद्रिसुते भवत्याः
काञ्चीपुरेश्वरि कटाक्षकुठारधारा ॥६५॥
O Queen of Kanchi!  the
poisonous tree of my samasara  has
grown and become tall by my greed and delusion (or attachment). O Daughter of
Himavan! May the axe of your kataksha cut down this tree with its sharp
blade.    
कामाक्षि घोरभवरोगचिकित्सनार्थ-
मभ्यर्थ्य देशिककटाक्षभिषक्प्रसादात्।
तत्रापि देवि लभते सुकृती कदाचि-
दत्यन्तदुर्लभमपाङ्गमहौषधं ते॥६६॥
O Kamakshi ! One
may approach a guru for the treatment  of
the terrible disease of samsara and by the grace of the guru,  who is the physician,  his disease may be cured. But only very few
will ever receive the greatest medicine, your kataksha, by the magnitude
of punya (merit)  earned by their
good deeds  
कामाक्षि देशिककृपाङ्कुरमाश्रयन्तो
नानातपोनियमनाशितपाशबन्धाः।
वासालयं तव कटाक्षममुं महान्तो
लब्ध्वा सुखं समधियो विचरन्ति लोके ॥६७॥
O
Kamakshi! Saints, relying on the grace of the guru  and after cutting asunder all bonds by
observing different austerities obtain the grace of your kataksha and live
happily in the world with a mind which takes all dualities with equanimity.
साकूतसंलपितगर्भितमुग्धहासं
व्रीडानुरागसहचारि विलोकनं ते।
कामाक्षि कामपरिपन्थिनि मारवीर-
साम्राज्यविभ्रमदशां सफलीकरोति॥६८॥
O
Kamakshi! Your glances are accompanied by smile,  shyness, love and other sentiments.  It is successful in establishing the empire
of Cupid so far as His enemy Shiva is concerned.
कामाक्षि विभ्रमबलैकनिधिर्विधाय
भ्रूवल्लिचापकुटिलीकृतिमेव चित्रम्।
स्वाधीनतां तव निनाय शशाङ्कमौले-
रङ्गार्धराज्यसुखलाभमपाङ्गवीरः ॥६९॥
O
Kamakshi! The valiant soldier of your kataksha,  by arching the bow of eye-brows, has
gained control over Lord Shiva, who sports the crescent moon on his matted
locks,  and has annexed half the kingdom
of one half of His body. 
कामांकुरैकनिलयस्तव दृष्टिपातः
कामाक्षि भक्तमनसां प्रददाति कामान्।
रागान्वितः  
स्वयमपि  प्रकटीकरोति
वैराग्यमेव  कथमेष महामुनीनाम् ॥७०॥
O Kamakshi ! your kataksha is the source from which all
erotic love proceeds and it fulfils the wishes of devotees. Though it encompasses
attachment how is it that it manifests only detachment in the saints 
कालाम्बुवाहनिवहैः  कलहायते ते
कामाक्षि कालिममदेन सदा कटाक्षः ।
चित्रं तथापि नितराममुमेव  दृष्ट्वा
सोत्कण्ठ एव रमते किल नीलकण्ठः   ॥७१॥
O Kamakshi ! the dark clouds, proud of
their dark colour, always quarrel with your dark glances.  It is a wonder that seeing those very same
glances Nilakantha (Shiva)  excitedly
dances in joy. (Nilakantha,  the peacock,
also starts dancing with joy seeing the black clouds). 
कामाक्षि मन्मथरिपुं प्रति मारताप-
मोहान्धकारजलदागमनेन नृत्यन्।
दुष्कर्मकञ्चुकिकुलं कबलीकरोतु
व्यामिश्रमेचकरुचिस्त्वदपाङ्गकेकी॥७२॥
O Kamakshi! May the peacock of your shiny black kataksha, dancing
on the arrival of clouds of infatuation of Lord Shiva brought about by Kama
(Cupid),  swallow the snakes of my bad
deeds.
कामाक्षि  मन्मथरिपोरवलोकनेषु
कान्तं पयोजमिव तावकमक्षिपातम्।
प्रेमागमो दिवसवद्विकचीकरोति
लज्जाभरो रजनिवन्मुकुलीकरोति ॥७३॥
O
Kamakshi! the fall of your glances which are beautiful as the lotus on the
enemy of Kama produces love in the eyes of Shiva making them blossom or because
of shyness make them close.
मूको विरिञ्चति परं पुरुषः कुरूपः
कंदर्पति त्रिदशराजति किंपचानः।
कामाक्षि केवलमुपक्रमकाल एव
लीलातरङ्गितकटाक्षरुचः क्षणं ते ॥७४॥
O Kamakshi! the very moment your playful kataksha falls on a
dumb person, he becomes Brahma (consort of Goddess of speech). When it falls on
an ugly person, he becomes Kama (consort of Rati).  When it falls on a extremly poor person he
becomes Indra, the King of devas
नीलालका मधुकरन्ति मनोज्ञनासा-
मुक्तारुचः प्रकटरूढबिसांकुरन्ति ।
कारुण्यमम्ब मकरन्दति कामकोटि
मन्ये ततः कमलमेव विलोचनं ते ॥७५॥  

O
Kamakshi! your dark blue tresses resemble honey bees.  Your beautiful nose with the radiance of the
pearl on it looks like the tender stem of the lotus. The compassion in your kataksha  is the flower-honey.  Surely, O mother! your eyes verily are lotus
flowers.

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MOOKA PANCHASHATI- STUTISATAKAM (SLOKAS 76-101)

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           मूकपञ्चशती (मूककवि प्रणीता)  
               
स्तुतिशतकम्
               
(slokas 76 to 101)
Mooka Panchashati is a devotional
composition by Muka Kavi dedicated to Kamakshi. The real name of the poet is
not known. Legend has it that he was born dumb but regained not only his
voice  by 
the grace of Goddess Kamakshi but also became a poet of considerable
merit. Mooka Panchashati  consists of
five satakams, each Satakam containing 100 verses. The Satakams  are Arya Satakam, Padaravinda Satakam,
Stuti Satakam, Kataksha Satakam and Mandasmita Satakam.
Goddess Kamakshi is the presiding
deity of Kancheepuram.  Her consort is
Ekamreshwara, an aspect of Lord Shiva. 
Kanchi is the Central Peetham established by Aadi Shankaracharya who
installed and consecrated the  idol of
Kamakshi and established the system of worship there. The other  Peethams are at Badrinath in the North,
Dwarka in theWest,  Puri in the East and
Sringeri (Sringa giri) in the South.
The translation into English of a hymn of this
nature is a delicate task and readers may kindly pardon the shortcomings,
though every attempt has been made to make the translation as close as possible
to the intended or perceived meaning            
धन्या धन्या
गतिरिह गिरां
देहि कामाक्षि कामं
निन्द्यां भिन्द्यात्सपदिजडतां
कल्मषादुन्मिषन्तीम् ।
साध्वी माध्वीरसमधुरताभञ्जिनी
मञ्जुरीति-
र्वाणीवेणी झटिति
वृणुतात्स्वर्धुनीस्पर्धिनी
माम् ॥७६॥
O Kamakshi ! Give me proficiency in the effective use of words and quickly
remove my despicable lethargy arising out of the impurities (in my mind). Let
pure, sweet,  captivating waves of words
exceeding the sweetness of nectar ensue from my mouth in a continuous stream like
 the flow of the waters of the heavenly
Ganga.   
यस्या वाटी हृदयकमलं कौसुमीयोगभाजां
यस्याः पीठी सततशिशिरा शीकरैर्माकरन्दैः।
यस्याः पेटी श्रुतिपरिचलन्मौलिरत्नस्य काञ्ची
सा मे सोमाभरणमहिषी साधयेत्कांक्षितानि॥७७॥
May the consort of Lord Shiva,  whose play garden is the heart of those who
follow the path of kausumi yoga, whose foot-stool is always cool by the
drops of flower-honey (from the flowers in the tresses of celestial damsels who
bow down at her feet), who is the crest-jewel of the upanishads and who has Kanchi as
her abode, fulfil my wishes.
एका माता सकलजगतामीयुषी ध्यानमुद्रा-
मेकाम्राधीश्वरचरणयोरेकतानां समिन्धे।
ताटङ्कोद्यन्मणिगणरुचा ताम्रकर्णप्रदेशा
तारुण्यश्रीस्तबकितरुचा तापसी कापि बाला ॥७८॥
An young teenage girl, with radiant fresh youth, in a
meditative pose concentrating on the lotus feet of Ekamreshwara,  the radiance from her gem-studded
ear-ornaments  giving a  red tinge around her ears, is performing tapas
to be the sole mother of the three worlds.    
दन्तादन्तिप्रकटनकरी दन्तिभिर्मन्दयानैः
मन्दाराणां मदपरिणतिं मथ्नती मन्दहासैः।
अंकूराभ्यां मनसिजतरोरङ्कितोराः कुचाभ्या-
मन्तःकाञ्चि स्फुरति जगतामादिमा कापि माता॥७९॥
Within Kanchi shines the ancient mother of all the worlds
who excels the elephant by her slow graceful gait, whose bright smile crushes
the pride of mandara flowers, whose budding breasts resemble sprouts
from the tree of Kamadeva.     
त्रियम्बककुटुम्बिनीं त्रिपुरसुन्दरीमिन्दिरां
पुलिन्दपतिसुन्दरीं त्रिपुरभैरवीं भारतीम्।
मतङ्गकुलनायिकां महिषमर्दिनीं मातृकां
भजन्ति विबुधोत्तमा विहृतिमेव कामाक्षि ते
॥८०॥
 
The best among the celestials adore the forms you have
taken playfully as the consort of the three-eyed Shiva. as
Tripurasundari, as Goddess Lakshmi, as the daughter of
the chief of Pulindas, as Tripurabhairavi, as Goddess
Saraswati, as Matangi, as Mahishamardini, the slayer of Mahishasura and as the
Divine Mother.
महामुनिमनोनटी महितरम्यकम्पातटी
कुटीरकविहारिणी कुटिलबोधसंहारिणी
सदा भवतु
कामिनी सकलदेहिनां
स्वामिनी
कृपातिशयकिंकरी मम
विभूतये शांकरी
॥८१॥
May Kamakshi
who does good to every one, who dances in the hearts of saints, who abides in
the kutiraka (shelter)  on
the beautiful banks of the Kampa river, who lives in the heart-cave of all
beings, who kills crooked knowledge, who rules over all beings and whose
compassion is overflowing, bestow on me abundant affluence ( or yogic powers).  
जडाः प्रकृतिनिर्धना
जनविलोचनारुंतुदा
नरा जननि
वीक्षणं क्षणमवाप्य
कामाक्षि ते।
वचःसु मधुमाधुरीं
प्रकटयन्ति पौरंदरी-
विभूतिषु विडंबनां
वपुषि मान्मथीं
प्रक्रियाम् ॥८२॥
Those men who are dull, naturally devoid of wealth, who
are so ugly that they are eye-sore for people, 
after receiving  your glance for
the fraction of a second, exhibit sweetness of honey in their words, show indifference
to the wealth of Indra and,  by their
body excite erotic sentiments in the
opposite sex.
घनस्तनतटस्फुटस्फुरितकञ्चुली
चञ्चली-
कृतत्रिपुरशासना सुजनशीलितोपासना।
दृशोः सरणिमश्नुते
मम कदा
नु काञ्चीपुरे
परा परमयोगिनां
मनसि चित्कला
पुष्कला ॥८३॥
When will  Kamakshi
reveal Herself before my eyes in Kanchi? 
She is the Highest tattwa of the nature of pure absolute
consciousness and full in Herself.  She
makes the heart of Shiva, the destroyer of the triple cities, waver by her full
breasts  pressing against her bodice.
कवीन्द्रहृदयेश्वरी परिगृहीतकाञ्चीपुरी
निरूढकरुणाझरी निखिललोकरक्षाकरी।
मनःपथदवीयसी मदनशासनप्रेयसी
महागुणगरीयसी मम
दृशोऽस्तु नेदीयसी
॥८४॥
She who lords over the hearts of poets, who resides in
Kanchipuri, who is the fountain of kindness, who protects all the worlds, who
is beyond the path of the mind, who is the darling of Shiva, the enemy of Cupid
and who is the repository of all good qualities, may that Goddess Kamakshi
reveal Herself before my eyes.
धनेन न
रमामहे खलजनान्न
सेवामहे
न चापलमयामहे
भवभयान्न दूयामहे।
स्थिरां तनुमहेतरां
मनसि किं
च काञ्चीरत-
स्मरान्तककुटुम्बिनीचरणपल्लवोपासनाम्
॥८५॥
I do not revel in wealth, do not serve the bad, do not
give in to wavering and do not suffer from the fear of samsara but  steadfastly focus my mind on the worship of
the feet,  tender as leaf buds,  of Kamakshi  who is the consort of Shiva, the enemy of
Cupid,  and who revels in Kanchi.
सुराः परिजना
वपुर्मनसिजाय वैरायते
त्रिविष्टपकुटुंबिनीकुचतटी
च केलीगिरिः
।
गिरः सुरभयो
वयस्तरुणिमा दरिद्रस्य
वा
कटाक्षसरणौ क्षणं
निपतितस्य कामाक्षि
ते ॥
८६॥
Kamakshi! whosoever falls in the path of your sidelong glances, though he be very
poor, to him the devas become servants, 
he surpasses Kamadeva  in
the handsomeness of his body, the bosom of the most beautiful woman of the
three worlds is his sporting hill, his words are sweet-smelling and his age is
eternal youth 
पवित्रय
जगत्त्रयीविबुधबोधजीवातुभिः
पुरत्रयविमर्दिनः
पुलककञ्चुलीदायिभिः ।
भवक्षयविचक्षणैर्व्यसनमोक्षणैर्वीक्षणै-
र्निरक्षरशिरोमणिं
करुणयैव कामाक्षि
माम्॥८७॥
O Kamakshi! kindly purify me, who is the crest-jewel of
all illiterate people,  by your glances
which are like the nectar of divine knowledge for the three worlds, which make
Shiva, the enemy of the triple cities, ecstatic so that hairs of his body stand
on end, which are skilled in removing the fear of samsara and which
banish all sorrows.
कदा
कलितखेलनाः करुणयैव
काञ्चीपुरे
कलायमुकुलत्विषः  शुभकदम्बपूर्णाङ्कुराः।
पयोधरभरालसाः
कविजनेषु ते
बन्धुराः
पचेलिमकृपारसाः
परिपतन्ति मार्गे
दृशोः ॥८८॥
She who is kind and sports in Kanchi, who shines as the
buds of kalaya flower, who is the source of all good things, who is  weighed down by heavy breasts, who is
benevolent to poets and is full of mercy, may that (Kamakshi) reveal Herself
before my eyes.
अशोष्यमचलोद्भवं
हृदयनन्दनं  देहिना-
मनर्घमधिकाञ्चि  तत्किमपि
रत्नमुद्द्योतते।
अनेन
समलंकृता जयति
शङ्कराङ्कस्थली
कदास्य
मम मानसं
व्रजति पेटिकाविभ्रमम्
॥८९॥
There is some priceless diamond which shines in
Kanchi,  which will not fade, which is
born of mountain (Himavan), which gladdens the heart of people and which  adorns the left side of Lord Shiva.  When will my heart become the casket for this
diamond (When shall I always remember (visualise) Kamakshi in my heart?)
परामृतझरीप्लुता
जगति नित्यमन्तश्चरी
नृणामपि
बहिश्चरी परमसंविदेकात्मिका।
महत्भिरपरॊक्षिता
सततमेव काञ्चीपुरे
ममान्वहमहंमतिर्मनसि
हातु  माहेश्वरी ॥९०॥
May Kamakshi, who is Maaheshwari,   whose nature is of absolute pure
consciousness, who is drenched in the stream of nectar, who is the spirit
inside all this world, who is also outside and whom the saints always see
before their very eyes in Kanchi, always banish the ego from my heart.  
त्वमेव सति
चण्डिका  त्वमिह देवि
चामुण्डिका
त्वमेव परमातृका
त्वमपि योगिनीरूपिणी
।
त्वमेव किल
शांभवी त्वमपि
कामकोटी जया
त्वमेव विजया
त्वयि त्रिजगदम्ब किं
ब्रूमहे   ॥९१॥
O Kamakshi ! you are  Chandika. You
are  Chamundika.  You are the Divine Mother. You are also
Yogini. You are the consort of Shambhu. You are Kamakoti, the end of all
desires. You are Jaya and Vijaya. The three worlds abide in you. What else can
I say? 
परे जननि
पार्वति प्रणतपालिनि
प्रातिभ-
प्रदात्रि परमेश्वरि
त्रिजगदाश्रिते शाश्वते।
त्रियम्बककुटुम्बिनि त्रिपदसङ्गिनि त्रीक्षणे
त्रिशक्तिमयि वीक्षणं
मयि निधेहि
कामाक्षि ते
॥९२॥
O Kamakshi! You are above everything, you are Mother
Parvati, you protect those who bow before you, you make the intellect and
imagination sharp and powerful, you are the supreme Ishwari and refuge
for the three worlds.  You have three
eyes, you are the embodiment of three shaktis (creation, sustenance and
destruction).  Have mercy and rest your
glances on me.
मनोमधुकरोत्सवं विदधती
मनीषाजुषां
स्वयंप्रभववैखरीविपिनवेदिकालम्बिनी।
अहो शिशिरिता
कृपामधुरसेन कम्पातटॆ
चराचरविधायिनी चलति
कापि चिन्मञ्जरी
॥९३॥
There shines on the banks of Kampa  a blossom of pure consciousness which takes
care of the moving and non-moving creation,  who gladdens the hearts of the wise, whom the
vedas glorify, who is cooled by nectarine compassion and who strolls on the
banks of Kampa.     
कलावति कलाभृतो
मुकुटसीम्नि लीलावति
स्पृहावति महेश्वरे
भुवनमोहने भास्वति।
प्रभावति रमे
सदा महितरूपशोभावति
त्वरावति परे
सतां गुरुकृपाम्बुधारावति
॥९४॥
My mind revels in Goddess Kamakshi who playfully sports
the crescent moon on her head,  who is in
love with Maheshwara who has bewitched the worlds and is resplendent like the
sun, who shines in her resplendent beauty, 
who is quick against enemies and whose stream of  compassion is heavy for the good.
त्वयैव  जगदम्बया भुवनमण्डली
सूयते
त्वयैव करुणार्द्रया
तदपि रक्षणं
नीयते ।
त्वयैव खरकोपया
नयनपावके हूयते
त्वयैव किल
नित्यया जगति
संततं स्थीयते
॥९५॥
O Mother of the worlds! The whole of this
cosmos is created by you. It is by your kindness that these are protected.  They are destroyed by you in the fire from
your eyes. Only you stay eternally in this world.
             
चाराचरजगन्मयीं सकलहृन्मयीं
चिन्मयीं
गुणत्रयमयीं जगत्त्रयमयीं
त्रिधामामयीम्
परापरमयीं सदा
दशदिशां निशाहर्मयीं
परां सततसन्मयीं
परमचिन्मयीं शीलये
॥९६॥
I meditate on that Eternal Existence – Consciousness which manifests as the
the movable and the immovable creation, which abides in the heart of all beings
as pure Consciousness, which manifests as the three modes of Prakruti and
 as the Trinity of Brahma, Vishnu
and  Shiva,  which is the higher and the lower, which is the
ten directions and which is the night and day.
जय जगदम्बिके हरकुटुम्बिनि नेत्ररुचा
जितशरदम्बुजे  घनविडम्बिनि केशरुचा।
परमवलम्बनं कुरु सदा पररूपधरे
मम गतसंविदो जडिमडम्बरताण्डविनः ॥९७॥
O the Mother of the worlds! Consort of Shiva who has won
the lotus in sharat season by the beauty of her eyes, whose tresses
resemble dark clouds, O one whose form is beyond comprehension! kindly always
give a helping hand to me  who is
ignorant and dull.
भुवनजननि भूषाभूतचन्द्रे नमस्ते
कलुषशमनि कम्पातीरगेहे नमस्ते।
निखिलनिगमवेद्ये नित्यरूपे नमस्ते
परशिवमयि पाशच्छेदहस्ते नमस्ते ॥९८॥
Prostrations to you Mother of the worlds and having the
crescent moon as adornment. Prostrations to you who removes all ills and who
resides on the banks of Kampa. 
Prostrations to you who is sought after by all the vedas and who is
eternal.  Prostrations to you who cuts
asunder all bonds and who is parashivamayee ( the very embodiment of sadashiva)
तमोविपिनधाविनं सततमेव काञ्चीपुरे
विहाररसिका परा परमसंविदुर्वीरुहे।
कटाक्षनिगलैर्दृढं हृदयदुष्टदन्तावलं
चिरं नयतु मामकं त्रिपुरवैरिसीमन्तिनी ॥९९॥
May Kamakshi,  who
is consort of Shiva the enemy of Tripura,  who likes to sport in Kanchipura, bind my
heart, which is like a wicked elephant which runs in the dense forest of
ignorance,  by the chain of her sidelong
glances to the tree of supreme knowledge
क्वणत्काञ्ची काञ्चीपुरमणिविपञ्ची लयझरी-
शिरःकंपा कम्पावसतिरनुकम्पाजलनिधिः।
घनश्यामा श्यामा कठिनकुचसीमा मनसि मे
मृगाक्षी कामाक्षी हरनटनसाक्षी विहरताम् ॥१००॥
May Kamakshi sport in my heart; Kamakshi whose anklets
make a sweet tinkling sound, who nods her head in appreciation of the sweet
notes of the  diamond Veena of kanchi,
who abides on the banks of Kampa, who is the ocean of mercy, who is dark as the
cloud, whose breasts are firm, whose eyes are like the doe’s and who is the
witness to the dance of Shiva as Nataraja.
         
समरविजयकोटी साधकानन्दधाटी
मृदुगुणपरिपेटी मुख्यकादंबवाटी
।
मुनिनुतपरिपाटी मोहिताजाण्डकोटी
परमशिववधूटी पातु
मां कामकोटी
॥१०१॥ 
May Paramashiva’s  consort Kamakshi,  who has won countless battles, who is the
source of bliss of those treading the spiritual path,  who is the repository of soft  and beautiful qualities, who abides in the
garden of kadmba trees, whose actions and exploits are praised by the
saints and who deludes and keeps under her spell countless universes, protect
me.     

Click here for this hymn in Kannada Lipi


MOOKAPANCHASHATI ARYA SATAKAM (SLOKAS 1 TO 25)

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                मूकपञ्चशती (मूककवि प्रणीता)  
                               आर्याशतकम्
             (slokas 1 to 25 )
Mooka Panchashati is a
devotional composition by Muka Kavi dedicated to Kamakshi. The real name of the
poet is not known. Legend has it that he was born dumb but regained not only his
voice  by  the grace of Goddess Kamakshi but also became
a poet of considerable merit. Mooka Panchashati 
consists of five satakams, each Satakam containing 100 verses. The
Satakams  are Arya Satakam,
Padaravinda Satakam, Stuti Satakam, Kataksha Satakam and Mandasmita Satakam.
Goddess Kamakshi is
the presiding deity of Kancheepuram.  Her
consort is Ekamreshwara, an aspect of Lord Shiva.  Kanchi is the Central Peetham established by
Aadi Shankaracharya who installed and consecrated the  idol of Kamakshi and established the system
of worship there. The other  Peethams are
at Badrinath in the North, Dwarka in theWest, 
Puri in the East and Sringeri (Sringa giri) in the South.
The translation into
English of a hymn of this nature is a delicate task and readers may kindly pardon
the shortcomings, though every attempt has been made to make the translation as
close as possible to the intended or perceived meaning. 
    कारणपरचिद्रूपा
काञ्चीपुरसीम्नि कामपीठगता ।
काचन विहरति
करुणा
काश्मीरस्तबककोमलाङ्गलता  ॥
१॥
The effulgence of the nature of Absolute
Consciousness, the First Cause of the Universe, has taken the form (of
Kamakshi), soft and tender as a cluster of Kashmira flowers,  embodiment of grace and compassion and occupies  the Kamakoti Peetha in the city of Kanchi for
her playful activities.
कञ्चन काञ्चीतिलकं
करधृतकोदण्डबाणसृणिपाशम्।
कठिनस्तनभरनम्रं
कैवल्यानन्दकन्दमवलंबे ॥२॥
I put my faith in One who adorns Kanchi (like the tilak
on the forehead of a woman), who carries in her hands bow, arrows, goad and the
rope,  who is slightly bent by the weight
of her breasts and who is the very essence 
of Supreme Bliss.
चिन्तितफलपरिपोषण-
चिन्तामणिरेव काञ्चिनिलया मे।
चिरतरसुचरितसुलभा
चित्तं शिशिरयतु चित्सुधाधारा ॥३॥
May Goddess Kamakshi whose abode is Kanchi, who fulfils
the desires  (of devotees) like the
wish-yielding Chintamani,  who can be
easily reached by one who has an unbroken record of good conduct for a long
time,  make my heart cool by the stream
of nectarine Consciousness (which is her real nature).
कुटिलकचं कठिनकुचं
कुन्दस्मितकान्ति कुङ्कुमच्छायम्।
कुरुते विहृतिं काञ्च्यां
कुलपर्वतसार्वभौमसर्वस्वम् ॥४॥
Goddess Kamakshi who is the darling
of Himavan the king of mountains,  who
has curly hair, firm breasts, smile bright as jasmine flowers and complexion of
saffron has made Kanchi her playground
पञ्चशरशास्त्रबोधन-
परमाचेर्येण दृष्टिपातेन।
काञ्चीसीम्नि कुमारी
काचन मोहयति कामजेतारम् ॥५॥
Within the city of Kanchi, a teenage girl(kumari)
with her glances which, like a great teacher,  teaches the science of erotic love,  captivates the heart of Shiva the conqueror of
Kama (Cupid)
.
परया काञ्चीपुरया
पर्वतपर्यायपीनकुचभरया
।
परतन्त्रा वयमनया
पङ्कजसब्रह्मचारि लोचनया ॥६॥
The highest Sakti (Goddess Kamakshi), abiding
in Kanchipura, with her ample bosom and eyes beautiful and wide as lotus
petals, has enslaved us and captivated our hearts.
.ऐश्वर्यमिन्दुमौले-
रैकात्म्यप्रकृति काञ्चिमध्यगतम्।
ऐन्दवकिशोरशेखर-
मैदंपर्यं चकास्ति निगमानाम् ॥७॥
Goddess Kamakshi who is the treasure of Lord Shiva, who
is of identical nature with Him, who sports the crescent moon on her head, who
is the meaning and purport of the Vedas, 
shines in the middle of Kanchi.  
श्रितकम्पासीमानं
शिथिलितपरमशिवधैर्यमहिमानं।
कलये पाटलिमानं
कंचन कञ्चुकितभुवनभूमानम् ॥८॥
I meditate on
Kamakshi who abides in the proximity of Kampa river, who has the reputation of
loosening the courage and determination of Shiva (in the matter of passionate
love), whose complexion is red and who shields all the worlds from destruction.
आदृतकाञ्चीनिलया-
माद्यामारूढयौवनाटोपाम्।
आगम वतंसकलिका-
मानन्दाद्वैतकन्दलीं वन्दे ॥९॥
I salute Kamakshi who
abides in the famed city of Kanchi, who is the very first one, who celebrates
her freshly ascending youth, who shines on the head of the Upanishads and who
is of the essence of non-dual bliss.
तुङ्गाभिरामकुचभर-
शृङ्गारितमाश्रयामि काञ्चिगतम्।
गङ्गाधरपरतन्त्रं
शृङ्गाराद्वैततन्त्रसिद्धान्तम् ॥१०॥
I take refuge in
Goddess Kamakshi who is adorned by pretty raised breasts, who abides in Kanchi,
who  has put herself in the hands of Gangadhara
(Shiva) and who is the embodiment of the science of non-dual erotic love. 
काञ्चीरत्नविभूषां
कामपि कन्दर्पसूतिकापाङ्गीम्
।
परमां कलामुपासे
परमशिववामाङ्कपीठिकासीनाम्॥।११॥
I meditate on the supreme effulgence(Kala)
that occupies the left side of the body of the most auspicious one (Shiva),
that adorns Kanchi like a diamond and whose sidelong glances arouse passionate love
(in Lord Shiva)
कंपातीरचराणां
करुणाकोरकितदृष्टिपातानाम्।
केलीवनं मनो मे
केषांचिद्भवतु चिद्विलासानाम् ॥१२॥
May
my mind be the play ground  for the
divine play of Goddess Kamakshi who strolls on the banks of river Kampa and
from whose glances drip mercy (kindness) 
आम्रतरुमूलवसते-
रादिमपुरुषस्य नयनपीयूषम्।
आरब्धयौवनोत्सव-
माम्नायरहस्यमन्तरवलम्बे ॥१३॥
I meditate, in my heart,  
on (Goddess Kamakshi) who is nectar for the eyes of Lord Shiva, the very
First purusha who dwells under the mango tree. Her flowering youth is
cause for celebration as a festival and She is the secret which the Vedas seek
to unveil.
अधिकाञ्चि परमयोगिभि-
रादिमपरपीठसीम्नि दृश्येन।
अनुबद्धं मम मानस-
मरुणिमसर्वस्वसंप्रदायेन ॥१४॥
My mind is bound to (Goddess Kamakshi) who reveals
herself on the ancient peetha (throne, Kamokoti Peetha) of Kanchi
to great yogis and who appears as an effulgence of red.
अङ्कितशंकरदेहा-
मङ्कुरितोरोजकङ्कणाश्लेषैः
अधिकाञ्चि नित्यतरुणी-
मद्राक्षं कांचिदद्भुतां बालाम् ॥१५॥
I saw in Kanchi that wonderful ever-young baalaa
(teenage girl) who left marks of her budding breasts and of her bangles on the
body of Sankara (while embracing Him).
मधुरधनुषा महीधर-
जनुषा नन्दामि
सुरभिबाणजुषा
चिद्वपुषा काञ्चिपुरे
केलिजुषा बन्धुजीवकान्तिमुषा
॥१.१६॥
I delight in
that effulgence of pure Consciousness, that holds in its hand a sweet bow (of
sugarcane), that is born of the mountain (Himavan), that has sweet-smelling
arrows (of flowers), that  plays in the
city of Kanchi and steals the beauty of the hibiscus flower by its bright red
brilliance.
मधुरस्मितेन रमते
मांसलकुचभारमन्दगमनेन ।
मध्ये काञ्चि मनो मे
मनसिजसाम्राज्यगर्वबीजेन ॥१७॥
My mind is delighted by the sweet smile of Goddess
Kamakshi abiding in Kanchi, by her slow gait on account of the weight of her
heavy breasts and by her putting the seed of pride in the empire of Kama
(Cupid)
धरणिमयीं तरणिमयीं
पवनमयीं गगनदहनहोतृमयीम्।
अम्बुमयीमिन्दुमयी-
मम्बामनुकम्पमादिमामीक्षे ॥१८॥
I see before my eyes, on the banks of the Kampa River,
the very First Mother who has manifested herself as the Earth, the Sun, the
Air, the Sky, the Fire and the Hota (the one who  offers ghee into the sacrificial fire).
लीनस्थिति मुनिहृदये
ध्यानस्तिमितं तपस्यदुपकम्पम्।
पीनस्तनभरमीडे
मीनध्वजतन्त्रपरमतात्पर्यम् ॥१९॥
I sing praises of Goddess Kamakshi who dwells in the
hearts of sages in a state of complete merger, who is   completely still in a state of meditation,
who is doing penance on the banks of Kampa,  who is bent by the weight of her ample bosom
and who is the very essence of the science of erotic love (Kamatantra).    
श्वेता मन्थरहसिते
शाता मध्ये च वाङ्मनोऽतीता।
शीता लोचनपाते
स्फीता कुचसीम्नि शाश्वती माता ॥२०॥
The eternal Mother has a bright white smile, has a slim
middle, is beyond the reach of mind and speech, cools the one on whom her
glances fall and is broad in the region of her breasts. 
पुरतः कदा
नु करवै
पुरवैरिविमर्दपुलकिताङ्गलताम्
।
पुनतीं काञ्चीदेशं
पुष्पायुधवीर्यसरसपरिपाटीम्
॥२१॥
When shall I
have the vision of Her (Kamakshi) who has a tender and slender body like a
creeper, whose hairs  stand on end when
she is embraced by Puravairi (Shiva), who purifies the city of
Kanchi and who is a good target for the Cupid to test the strength of his
flower-arrows.
 
पुण्या कापि पुरन्ध्री
पुंखितकंदर्पसंपदा वपुषा।
पुलिनचरी कंपायाः
पुरमथनं पुलकनिचुलितं कुरुते ॥२२॥
A holy young female with a body endowed with all the
riches of Cupid, wandering on the banks of the river Kampa makes the destroyer
of the three cities (Lord Siva) covered with hair which stand on end (overcome
by passionate love) 
तनिमाद्वैतवलग्नं
तरुणारुणसंप्रदायतनुलॆखम्।
तटसीमनि कम्पाया-
स्तरुणिमसर्वस्वमाद्यमद्राक्षम् ॥२३॥
I saw on the banks of the river Kampa Goddess Kamakshi,
the very essence of youth, with a slender middle and with a bright red
complexion like the colour of the rising sun 
पौष्टिककर्मविपाकं
पौष्पशरं सविधसीम्नि कम्पायाः।
अद्राक्षमात्तयौवन-
मभ्युदयं कंचिदर्धशशिमौलेः ॥२४॥
I saw in the vicinity of river Kampa the result of the
good work of Kama (Cupid) and the fortune of Shive who wears the
half-moon on his head,  in the form of Kamkshi
in   her freshness of youth.
संश्रितकाञ्चीदेशे
सरसिजदौर्भाग्यजाग्रदुत्तंसे।
संविन्मये विलीये
सारस्वतपुरुषकारसाम्राज्ये ॥२५॥

I merge myself in
Goddess Kamakshi whose nature is Absolute Pure Consciousness, who is the
divine kingdom of knowledge, who abides in Kanchi and who wears on her head the
crescent moon which is not good for the lotus


SHYAMALA DANDAKAM (WITH ENGLISH TRANSLATION)

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श्यामलादण्डकम्
(कलिदासप्रणीतम्)

माणिक्यवीणामुपलालयन्तीं
मदालासां मञ्जुलवाग्विलासाम् ।
माहेन्द्रनीलद्युतिकोमलाङ्गीं
मातंगकन्यां सततं स्मरामि ॥१॥

I always meditate on the daughter of Matanga Maharshi who playfully holds a Veena made of Mankikya, who is lazy by intoxication, whose speech is picturesque and beautiful and whose body is resplendent like the dark blue gemstone. 

चतुर्भुजे चन्द्रकलावतंसे
कुचोन्नते कुङ्कुमरागशोणे ।
पुण्ड्रेक्षुपाशाङ्कुशपुष्पबाण-
हस्ते नमस्ते जगदेकमातः ॥२॥

O The Mother of the Worlds who has four hands, whose head is adorned with the crescent moon, who has a full bosom, who has a complexion red as kukum and who carries in her hands a bow of sugarcane, arrows of flowers, the rope and the ankusa (goad), my prostrations before you.

माता मरकतश्यामा
मातङ्गी मदशालिनी ।
कटाक्षयतु कल्याणी
कदंबवनवासिनी ॥३॥

May the Mother, who is dark as the marakata gemstone, who is the daughter of Matanga maharshi, who is exuberant, who is auspicious and who abides in the kadamba forest, cast on me the glances from her eye-corners. 

जय मातंगतनये
जय नीलोत्पलद्युते ।
जय संगीतरसिके
जय लीलाशुकप्रिये ॥४॥

Victory to the daughter of Matanga. Victory to the one who has the complexion of the dark blue lily. Victory to the one who enjoys and appreciates music. Victory to the one who is fond of the playful parrot.

जय जननि सुधासमुद्रान्तरुद्यन्मणिद्वीप-संरूढ-बिल्वाटवीमध्य-
कल्पद्रुमाकल्प-कादम्बकान्तार-वासप्रिये, कृत्तिवासप्रिये,
सर्वलोकप्रिये !

(Victory to the Divine Mother) who is the darling of Siva and the whole world and who likes to live in the forest of kalpavriksha-like kadamba trees surrounding which is a forest of bilwa trees on the island of Manidweep in the midst of the ocean of nectar.

सादरारब्ध-संगीत-संभावना-संभ्रमालोल-नीपस्रगाबद्ध-चूलीसनाथत्रिके, सानुमत्पुत्रिके !

(Victory to the Divine Mother) who is the daughter of Himavan, whose locks, around which are tied garlands of nipa which oscillate when she nods in appreciation of the melodious music started in her honour.

शेखरीभूत-शीतांशुरेखा-मयूखावलीबद्ध-सुस्निग्ध-नीलालकश्रेणि-शृंगारिते, लोकसंभाविते !

(Victory to the Divine Mother) who is worshipped by the people and whose beauty is enhanced by the dark blue locks which are smooth and which are illumined by the rays from the crescent moon adorning her forehead. 

कामलीला-धनुस्सन्निभ-भ्रूलतापुष्प-सन्दोह-सन्देहकृल्लोचने,
वाक्सुधासेचने, चारुगोरचनापङ्क-केलीललामाभिरामे, सुरामे! रमे!

(Victory to the Divine Mother) who is the embodiment of beauty, who is Lakshmi herself, whose eye-brows give the impression of the bow of Cupid, whose eyes lead one to doubt that they are the flowers of the eye-brow creepers, who showers sweet words and who is adorned with a pretty bindi (a round mark on the forehead) of gorochana 

प्रोल्लसद्बालिका-मौक्तिकश्रेणिका-चन्द्रिकामण्डलोद्भासि-लावण्य-गण्डस्थलन्यस्त-कस्तूरिकापत्ररेखा-समुद्भूत-सौरभ्य-संभ्रान्त-भृङ्गांगनागीत-सान्द्रीभवन्मन्द्रतन्त्रीस्वरे, सुस्वरे! भास्वरे!

(Victory to the Divine Mother) whose beautiful cheeks are lighted up by the moonlight-like lustre from the string of pearls adorning the short curly hair (playing on her forehead) and the melody from the Veena is made denser by the humming of honey-bees which are attracted by the fragrance arising from the patterns of kasturi made on her cheeks. Victory to the Mother who has a melodious voice and who has a resplendent form. 

वल्लकीवादन-प्रक्रियालोल-तालीदलाबद्ध-ताटङ्कभूषाविशेषान्विते,
सिद्धसम्मानिते !

(Victory to the Divine Mother) who is honoured by the siddhas and who is adorned with tatankas (ear-ornaments) crafted from palm leaves which oscillate in the process of her playing the veena.

दिव्यहाला-मदोद्वेल-हेलालसच्चक्षुरान्दोलनश्री-समाक्षिप्त-कर्णैकनीलोत्पले ! श्यामले, पूरिताशेषलोकाभिवाञ्छाफले ! निर्मले श्रीफले!

(Victory to the Divine Mother) the beauty of whose eyes, undulating because of the inebriation caused by imbibing somarasa, surpasses the beauty of the blue lily worn on her ears, who is of dark blue complexion, who fulfils the desires of all the people, who is without blemish and who gives riches as the fruit (of worshiping her)

स्वेदबिन्दूल्लसत्-फाललावण्य-निष्यन्द-सन्दोह-सन्देहकृन्नासिकामौक्तिके, सर्वमन्त्रात्मिके, कालिके! सर्वसिद्ध्यात्मिके !

(Victory to the Divine Mother) who is Kali, who is the soul of all mantras and all psychic powers and the pearl on whose nose-stud gives the impression that it is a drop oozing from the beauty of her forehead with beads of perspiration glistening on it. 

मुग्धमन्दस्मितोदार-वक्त्रस्फुरत्-पूगतांबूलकर्पुरखण्डोत्करे !
ज्ञानमुद्राकरे ! श्रीकरे! पद्मभास्वत्करे !

(Victory to the Divine Mother) whose face is lighted up by a beautiful smile, whose mouth is fragrant with betel leaf areca nut and camphor pieces, who sports the gnana mudra on her hand, who showers riches (on her devotees) and whose hands are beautiful and soft like the lotus 

कुन्द्पुष्पद्युति-स्निग्धदन्तावली-निर्मलालोलकल्लोल-सम्मेलन-स्मेर-शोणाधरे ! 

चारुवीणाधरे ! पक्वबिंबाधरे !

(Victory to the Divine Mother) who carries the beautiful veena, whose lips are red like the ripe bimba fruit and whose teeth shine like jasmine buds and the red of her lips mixes with the pure white of her teeth when she smiles. .

सुललित-नवयौवनारंभ-चन्द्रोदयोद्वेल-लावण्य-दुग्धार्णवाविर्भवत्-
कंबुबिंबोकभृत्-कन्धरे ! सत्कलामन्दिरे ! मन्थरे!

(Victory to the Divine Mother) whose gait is leisurely, who is the repository of all fine arts, whose neck is like the conch emerging from the milky ocean of the high tide of beauty caused by the rising moon of freshness of youth, delicate and beautiful.

दिव्यरत्नप्रभा-बंधुरछन्न-हारादिभूषा-समुद्योतमानानवद्यांगशोभे, शुभे !

(Victory to the Divine Mother) who is the embodiment of auspiciousness and whose blemishless beauty is lighted up by ornaments like necklaces studded with divine diamonds and gems

रत्नकेयूर-रश्मिच्छटा-पल्लव-प्रोल्लसत्-दोर्लताराजिते ! योगिभिः पूजिते!

(Victory to the Divine Mother) who is worshipped by the yogis and whose hands shine with the rays from the diamond-studded keyura, the rays giving the impression of tender leaf buds

विश्वदिङ्मण्डलव्यापि-माणिक्य-तेजस्फुरत्-कङ्कणालंकृते-
विभ्रमालंकृते- साधुभिस्सत्कृते!

(Victory to the Divine Mother) who is worshipped by sadhus, the splendour of the manikya in whose bangles spreads in all directions of the world and who is splendidly adorned.

वासरारंभवेला-समुज्जृंभमाणारविन्द-प्रतिद्वन्द्वि-पाणिद्वये ! संततोद्यद्दये! अद्वये !

(Victory to the Divine Mother) who is one without a second, whose compassion is always ascendant and whose both hands surpass the beauty of the blooming lotus in the early morning

दिव्य्ररत्नोर्मिका-दीधितिस्तोम-संध्यायमानाङ्गुलीपल्लवोद्यन्नखेन्दु-
प्रभामण्डले ! सन्नताखण्डले ! चित्प्रभामण्डले ! प्रोल्लसद्कुण्डले!

(Victory to the Divine Mother) before whom bows Indra, who is effulgent consciousness, whose ear-globes shine and whose nails give the impression of the orb of the rising moon, the diamond-studded rings on her fingers giving out bright red rays creating the impression of evening twilight period (sayam sandhya). 
तारकाराजि-नीकाश-हारावलि-स्मेर-चारुस्तनाभोग-भारानमन्मध्यवल्ली-वलिच्छेद-वीचीसमुल्लास-सन्दर्शिताकार-सौन्दर्य-रत्नाकरे, किङ्कर श्रीकरे!

(Victory to the Divine Mother) who showers wealth on those serving her, whose bosom is adorned by several gold chains studded with diamonds resembling a cluster of stars and who is slightly bent (because of the weight of the breasts) and who has wave-like folds in the middle which further enhance the beauty of what is already an diamond mine (or ocean) of beauty. 

हेमकुंभोपमोत्तुङ्गवक्षोजभारावनम्रे ! त्रिलोकावनम्रे!

(Victory to the Divine Mother) whose full breasts resemble pots of gold causing her to bend slightly and to whom the three worlds bow down (as the Divine Mother)`

लसद्वृत्त-गम्भीर-नाभीसरस्तीर-शैवाल-शङ्काकर-
श्यामरोमावली-भूषणे ! मञ्जुसंभाषणे!

(Victory to the Divine Mother) whose speech is sweet and who is adorned with dark hair around the deep and round navel which makes one think of a lake with moss on its banks

चारुशिञ्जत्-कटीसूत्र-निर्भर्त्सितानंग-लीलाधनु-श्शिञ्जिनीडंबरे !
दिव्यरत्नांबरे !

(Victory to the Divine Mother) who is clothed in divine gem-studded raiment and the tinkling sound from whose waist-belt competes with that from the sporty bow of Kama (Cupid) (in arousing passionate love)

पद्मरागोल्लसन्मेखला-भास्वर-श्रोणिशोभाजित-स्वर्णभूभृत्तले! चन्द्रिकाशीतले !

(Victory to the Divine Mother) who is as cool as the moonlight and the expanse and beauty of whose hip, adorned with a mekhala which shines with red stones, surpasses the expanse and beauty of the plateau of the golden mountain (Meru)

विकसित-नवकिंशुकाताम्र-दिव्यांशुकच्छन्न-चारूरुशोभा-पराभूत-
सिन्दूर-शोणायमानेन्द्रमातंग-हस्तार्गले ! वैभवानर्गले ! श्यामले !

(Victory to the Divine Mother) whose beautiful thighs, covered with divine clothes with the colour of new blooming kimshuka flowers, compete with Indra’s elephant’s trunk smeared with sindur, who is a dark beauty and whose grace flows unimpeded.

कोमलस्निग्ध-नीलोत्पलोत्पादितानंगतूणीर-शङ्काकरोदारजंघालते चारुलीलागते !

(Victory to the Divine Mother) whose lower leg is pretty and smooth giving the impression of Kama’s quiver made of blue lilies and whose gait is pretty and playful

नम्रदिक्पाल-सीमन्तिनी-कुन्तल-स्निग्ध-नीलप्रभापुञ्ज-सञ्जात-
दूर्वाङ्कुराशंकि-सारंग-संयोग-रिंखन्नखेन्दूज्ज्वले. प्रोज्ज्वले! निर्मले !

(Victory to the Divine Mother) who is resplendent and pure and whose toe nails are brilliant and who is surrounded by deer which are attracted by the dark smooth locks of the consorts of the presiding deities of the eight quarters who bow down at her feet. The deer are deluded into thinking, by the texture and colour of the hair, that it is green durva grass.

प्रह्व-देवेश-लक्ष्मीश-भूतेश-लोकेश-वाणीश-कीनाश-दैत्येश-यक्षेश-वाय्वग्नि-कोटीरमाणिक्य-संघृष्ट-बालातपोद्दाम-लाक्षारसारुण्य-तारुण्य-लक्ष्मीगृहीतांघ्रिपद्मे ! सुपद्मे उमे!

(Victory to the Divine Mother) before whom bow down Indra, Vishnu, Siva, the lokapalas, Brahma, Yama, the Asura King, Kubera, Vayu, Agni and whose feet, adorned with red laksharasa and caressed by Lakshmi, shine like the light of the rising sun by the rays of manikya in the crowns of the celestials bowing down. 

सुरुचिर-नवरत्न-पीठस्थिते, रत्नपद्मासने, रत्नसिंहासने, शंखपद्मद्वयोपाश्रिते, विश्रुते, तत्र विघ्नेशदुर्गावटुक्षेत्र्पालैर्युते !
मत्तमातंगकन्यासमूहान्विते, भैरवैरष्टभिर्वेष्टिते, मञ्जुलामेनकाद्यंगनामानिते, देवि वामादिभि: शक्तिभिः सेविते ! धात्रिलक्ष्म्यादि-शक्त्यष्टकैर्सेविते ! मातृकामण्डलैर्मण्डिते !
यक्षगन्धर्व-सिद्धांगनामण्डलैरर्चिते ! भैरवीसंवृते ! पंचबाणात्मिके ! पंचबाणेन रत्या च संभाविते ! प्रीतिभाजा वसन्तेन चानन्दिते !

(Victory to the Divine Mother) who is seated on the dais of pretty nine jewels, whose throne is of diamonds, who is served by the shamkha and padma nidhis, who is famous, who is accompanied by Ganesha, Durga, Vatu and Kshetrapala, who has the company of intoxicated matanga kanyas, who is surrounded by the eight bhairavas, who is honoured by Manjula, Menaka and other celestial damsels, who is served by saktis like Vama, eight saktis of Dhatri ,Lakshmi and others, who is worshipped by the seven mothers, yakshas, gandharvas and the siddhanganas, who is surrounded by bhairavies, who is the very soul of Kama, who is honoured by Kama and Rati and who is propitiated by Vasanta who enjoys her affection.

भक्तिभाजां परं श्रेयसे कल्पसे । योगिनां मानसे द्योतसे । छन्दसामोजसा भ्राजसे। गीतविद्याविनोदातितृष्णेन कृष्णेनसंपूज्यसे भक्तिमच्चेतसा वेधसा स्तूयसे । विश्वहृद्येन वाद्येन विद्याधरैर्गीयसे ।

O Mother! You bless your devotees with material and spiritual welfare. You shine in the hearts of yogis. You shine by the powerful Vedic chants. You are worshipped by Krishna who very much likes gitavidya( the fine art of music). Brahma sings your praises with deep devotion. Vidyadharas sing your glories with instruments which captivate the hearts of all. 
श्रवणहरण-दक्षिणक्वाणया वीणया किन्नरैर्गीयसे, यक्षगन्धर्वसिद्धांगनामण्डलैरर्च्यसे, सर्वसौभाग्यवाञ्छावतीभिर्वधूभिस्सुराणां समाराध्यसे
Your glories are sung by Kinnaras by playing the melodious Veena which captivates the ears. You are worshipped by groups of yakshas, gandharvas and shiddhas. You are propitiated by the wives of devas who desire for themselves all the good things in life.

सर्वविद्याविशेषात्मकं चाटुगाथासमुच्चारणं कण्ठमूलोल्लसद्वर्णराजित्रयं
कोमलश्यामलोदारपक्षद्वयं तुण्डशोभातिदूरीभवत्किंशुकं तं शुकं लालयन्ती परिक्रीडसे ।

You mollycoddle and play with the parrot which is the personification of all knowledge, which keeps telling interesting stories, which has on its neck three lines of different colours, which has two pretty dark green wings and whose beak surpasses the kimshuka flower in its red colour. 

पाणिपद्मद्वयेनाक्षमालामपिस्फाटिकीं ज्ञानसारात्मकं पुस्तकं चाङ्कुशं पाशमाबिभ्रती येन सञ्चिन्त्यसे तस्य वक्त्रान्तरात् गद्यपद्यात्मिका भारती निस्सरेत् । येन वा यावकाभाकृतिर्भाव्यसे, तस्य वश्या भवन्ति स्त्रियः पूरुषाः । येन वा शातकुंभद्युतिर्भाव्यसे सोऽपि लक्ष्मीसहस्रैः परिक्रीडते ।

If a devotee meditates on you as holding in your hands the crystal akshamala, the book of supreme knowledge, the goad and the rope, from his mouth will emerge all knowledge in the form of poetry and prose. If he meditates on you as having a red complexion, all men and women will be under his spell. If he meditates on you as having golden complexion, he will sport with thousands of Lakshmis (i.e. he will have immeasurable wealth). 

किं न सिद्ध्येद्वपुः श्यामलं कोमलं चन्द्रचूडान्वितं तावकं ध्यायतः
तस्य लीलासरोवारिधिः तस्य केलीवनं नन्दनं, तस्य भद्रासनं भूतलं, तस्य वाग्देवता किङ्करी, तस्य चाज्ञाकरी श्री स्वयम्

What is not accessible or achievable to the devotee who meditates on your beautiful dark blue form sporting the crescent moon on the head? For him the ocean is the pool for water sports, the Nandana vana is the forest where he can play, his seat is the entire earth, the Goddess of speech is his handmaid and Goddess Lakshmi waits for his orders. 

सर्वतीर्थात्मिके ! सर्वतन्त्रात्मिके! सर्वमन्त्रात्मिके, सर्वचक्रात्मिके, सर्वशक्त्यात्मिके ! सर्वपीठात्मिके! सर्वतत्त्वात्मिके! सर्वविद्यात्मिके! सर्वयोगात्मिके! सर्वनादात्मिके! सर्ववेदात्मिके ! सर्वशब्दात्मिके ! सर्वविश्वात्मिके ! सर्ववर्गात्मिके ! सर्वदीक्षात्मिके! सर्वगे ! सर्वरूपे! जगन्मातृके! पाहि मां, पाहि मां, देवि तुभ्यं नमो, देवि तुभ्यं नमो, देवि तुभ्यं नमः 
O Devi!, the soul or essence of all holy waters, all tantras, all mantras, all chakras (symbols), all psychic powers, all seats of power, all philosophy, all knowledge, all yogas, all musical sounds, all vedas, all speech, all worlds, all divisions and all austerities, who is everywhere, who is all forms, who is the Mother of all the worlds please save me, save me, I prostrate before you, I prostrate before you, I prostrate before you. 

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HYMNS TO SRIMATA – KAMAKSHI ASHTAKAM

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कामाक्ष्यष्टकम्
श्रीकाञ्चीपुरवासिनीं भगवतीं श्रीचक्रमध्ये स्थितां
कल्याणीं कमनीय चारु मकुटां कौसुम्भवस्त्रान्विताम् ।
श्री वाणीशचिपूजिताङ्घ्रियुगलां चारुस्मितां सुप्रभां
कामाक्षीं करुणामयीं भगवतीं वन्दे परां देवताम् ॥ १ ॥
मालामौक्तिककन्धरां शशिमुखीं शम्भुप्रियां सुन्दरीं
शर्वाणीं शरचापमण्डितकरां शीतांशुबिम्बाननाम् ।
वीणागानविनोदकेलिरसिकां विद्युत्प्रभाभासुरां
कामाक्षीं करुणामयीं भगवतीं वन्दे परां देवताम् ॥ २ ॥
श्यामां चारुनितम्बिनीं गुरुभुजां चन्द्रावतंसां शिवां
शर्वालिन्ङ्गित नीलचारुवपुषीं शान्तां प्रवालाधराम् ।
बालां बालतमालकान्तिरुचिरां बालार्कबिम्बोज्ज्वलाम्
कामाक्षीं करुणामयीं भगवतीं वन्दे परां देवताम् ॥ ३ ॥
लीलाकल्पितजीवकोटिनिवहां चिद्रूपिणीं शंकरीं
ब्रह्माणीं भवरोगतापशमनीं भव्यात्मिकां शाश्वतीम् ।
देवीं माधवसोदरीं शुभकरीं पञ्चाक्षरीं पावनीं
कामाक्षीं करुणामयीं भगवतीं वन्दे परां देवताम् ॥ ४ ॥
वामां वारिजलोचनां हरिहरब्रह्मेन्द्रसंपूजितां
कारुण्यामृतवर्षिणीं गुणमयीं कात्यायनीं चिन्मयीम् ।
देवीं शुम्भनिषूदिनीं भगवतीं कामेश्वरीं देवतां
कामाक्षीं करुणामयीं भगवतीं वन्दे परां देवताम् ॥ ५ ॥
कान्तां काञ्चनरत्नभूषितगलां सौभाग्यमुक्तिप्रदां
कौमारीं त्रिपुरान्तकप्रणयिनीं कादम्बिनीं चण्डिकाम् ।
देवीं शंकरहृत्सरोजनिलयां सर्वाघहन्त्रीं शुभां
कामाक्षीं करुणामयीं भगवतीं वन्दे परां देवताम् ॥ ६ ॥
शान्तां चन्ञ्चलचारुनेत्रयुगलां शैलेन्द्रकन्यां शिवां
वाराहीं दनुजान्तकीं त्रिनयनीं सर्वात्मिकां माधवीम् ।
सौम्यां सिन्धुसुतां सरोजवदनां वाग्देवतामम्बिकां
कामाक्षीं करुणामयीं भगवतीं वन्दे परां देवताम् ॥ ७ ॥
चन्द्रार्कानललोचनां गुरुकुचां सौन्दर्यचन्द्रोदयां
विद्यां विन्ध्यनिवासिनीं पुरहरप्राणप्रियां सुन्दरीम् ।
मुग्द्धस्मेरसमीक्षणेन सततं सम्मोहयन्तीं शिवाम्
कामाक्षीं करुणामयीं भगवतीं वन्दे परां देवताम् ॥ ८ ॥

                    

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HYMNS TO SRIMATA – SRI MAHISHASURAMARDINI STOTRAM

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 श्री महिषासुरमर्द्दिनीस्तोत्रम्
अयिगिरिनन्दिनि नन्दितमॆदिनि विश्वविनोदिनि नन्दनुते
गिरिवरविन्ध्यशिरोऽधिनिवासिनि विष्णुविलासिनि जिष्णुनुते ।
भगवति हे शितिकण्ठकुटुम्बिनि भूरिकुटुम्बिनि भूरिकृते
जय जय हे महिषासुरमर्द्दिनि रम्यकपर्द्दिनि शैलसुते ॥ १ ॥
सुरवरवर्षिणि दुर्धरधर्षिणि दुर्मुखमर्षिणि हर्षरते
त्रिभुवनपोषिणि शंकरतोषिणि किल्बिषमोषिणि घोषरते ।
दनुजनिरोषिणि दितिसुतरोषिणि दुर्मदशोषिणि सिन्धुसुते
जय जय हे महिषासुरमर्द्दिनि रम्यकपर्द्दिनि शैलसुते ॥ २ ॥
अयि जगदम्ब मदम्ब कदम्बवनप्रियवासिनि हासरते
शिखरिशिरोमणि तुङ्गहिमालयशृङ्गनिजालयमध्यगते ।
मधुमधुरॆ मधुकैटभगञ्जिनि कैटभभञ्जिनि रासरते
जय जय हे महिषासुरमर्द्दिनि रम्यकपर्द्दिनि शैलसुते ॥ ३ ॥
अयि शतखण्ड विखण्डित रुण्डवितुण्डित शुण्डगजाधिपते
रिपुगजगण्ड विदारण चण्डपराक्रम शुण्डमृगाधिपते ।
निजभुजदण्डनिपातित खण्डविपातित मुण्डभटाधिपते
जय जय हे महिषासुरमर्द्दिनि रम्यकपर्द्दिनि शैलसुते ॥ ४ ॥
अयि रणदुर्मद शत्रुवधोदित दुर्धर निर्ज्जर शक्तिभृते
चतुरविचार धुरीण महाशिव दूतकृत प्रमथाधिपते ।
दुरित दुरीह दुराशय दुर्मति दानवदूतकृतान्तमते
जय जय हे महिषासुरमर्द्दिनि रम्यकपर्द्दिनि शैलसुते ॥ ५ ॥
अयि शरणागत वैरि वधूवर वीरवराभयदायकरे
त्रिभुवनमस्तक शूलविरोधिशिरोऽधिकृतामलशूलकरे ।
धुमिधुमितामर दुन्दुभिनाद महो मुखरीकृत तिग्मकरे
जय जय हे महिषासुरमर्द्दिनि रम्यकपर्द्दिनि शैलसुते ॥ ६ ॥
अयि निजहुङ्कृतिमात्रनिराकृत धूम्रविलोचनधूम्रशते
समरविशोषितशोणितबीज समुद्भवशोणित बीजलते ।
शिव शिव शुम्भनिशुम्भ महाहव तर्पितभूतपिशाचरतॆ
जय जय हे महिषासुरमर्द्दिनि रम्यकपर्द्दिनि शैलसुतॆ ॥ ७ ॥
धनुरनुसंग रणक्षणसंग परिस्फुरदंग नटत्कटके
कनकपिशङ्गपृषत्कनिषङ्ग रसद्भटशृङ्ग हतावटुके ।
कृतचतुरङ्ग बलक्षितिरङ्ग घटद्बहुरङ्ग रटद्बटुके
जय जय हे महिषासुरमर्द्दिनि रम्यकपर्द्दिनि शैलसुते ॥ ८ ॥
जय जय जप्यजये जयशब्द परस्तुतितत्पर विश्वनुते
भण भण भञ्जिमि भिंकृत नूपर शिञ्जितमोहित भूतपते ।
नटितनटार्ध नटीनटनायक नाटितनाट्य सुगानरते
जय जय हे महिषासुरमर्द्दिनि रम्यकपर्द्दिनि शैलसुते ॥ ९ ॥
अयि सुमनः सुमनः सुमनः सुमनोहरकान्तियुते
श्रितरजनी रजनी रजनी रजनीकर वक्त्रवृते ।
सुनयन विभ्रमर भ्रमर भ्रमर भ्रमर भ्रमराधिपते
जय जय हे महिषासुरमर्द्दिनि रम्यकपर्द्दिनि शैलसुते ॥ १० ॥
सहितमहाहवमल्लमतल्लिक मल्लितरल्लक मल्लरते
विरचितवल्लिक पल्लिक मल्लिक भिल्लिक भिल्लिक वर्गवृते ।
सितकृतफुल्लसमुल्लसितारुण तल्लज पल्लव सल्ललिते
जय जय हे महिषासुरमर्द्दिनि रम्यकपर्द्दिनि शैलसुते ॥ ११ ॥
अविरलगण्डगलन्मद मेदुर मत्तमतङ्गज राजपते
त्रिभुवन भूषण भूतकलानिधि रूपपयॊनिधि राजसुते ।
अयि सुदतीजन लालसमानस मॊहन मन्मथ राजसुते
जय जय हे महिषासुरमर्द्दिनि रम्यकपर्द्दिनि शैलसुते ॥ १२ ॥
कमलदलामलकोमलकान्तिकलाकलितामल फालतले
सकल विलास कलानिलयक्रम केलि चलत् कलहंसकुले ।
अलिकुलसङ्कुलकुवलयमण्डल मौलि मिलद्बकुलालिकुले
जय जय हे महिषासुरमर्द्दिनि रम्यकपर्द्दिनि शैलसुते ॥ १३ ॥
करमुरलीरव  वीजितकूजित लज्जितकोकिलमञ्जुमते
मिलितपुलिन्द मनोहरगुञ्जित रंजित शैलनिकुंजगते ।
निजगणभूतमहाशबरीगण सद्गुण संभृत केलितले
जय जय हे महिषासुरमर्द्दिनि रम्यकपर्द्दिनि शैलसुते ॥ १४ ॥
कटितटपीतदुकूलविचित्रमयूख तिरस्कृत चन्द्ररुचे
प्रणत सुरासुर मौलिमणिस्फुरदंशुलसन्नखचन्द्ररुचे ।
जितकनकाचल मौलिपदोर्जित निर्भरकुञ्जरकुंभकुचे
जय जय हे महिषासुरमर्द्दिनि रम्यकपर्द्दिनि शैलसुते ॥ १५ ॥
विजितसहस्रकरैक सहस्रकरैक सहस्रकरैकनुते
कृतसुरतारक  संगरतारक संगरतारक सूनुसुते ।
सुरथसमाधि समानसमाधि समाधि समाधि सुजातरते
जय जय हे महिषासुरमर्द्दिनि रम्यकपर्द्दिनि शैलसुते ॥ १६ ॥
पदकमलं करुणानिलये वरिवस्यति योऽनुदिनं स शिवे
अयि कमलॆ कमलानिलये कमलानिलयः स कथं न भवेत् ।
तवपदमेव परंपदमित्यनुशीलयतो मम किं न शिवे
जय जय हे महिषासुरमर्द्दिनि रम्यकपर्द्दिनि शैलसुते ॥ १७ ॥
कनकलसत्कलसिन्धुजलैरनुसिञ्चिनुतॆ गुणरङ्गभुवं
भजति स किं न शचीकुचकुम्भ तटीपरिरम्भसुखानुभवम् ।
तव चरणं शरणं करवाणि नतामरवाणि निवासि शिवं
जय जय हे महिषासुरमर्द्दिनि रम्यकपर्द्दिनि शैलसुते ॥ १८ ॥
तव विमलेन्दुकुलं वदनेन्दुमलं सकलं ननु कूलयते
किमु पुरुहूतपुरीन्दुमुखीसुमुखीभिरसौ विमुखीक्रियते ।
मम तु मतं शिवनामधने भवती क्रुपया किमुतत्क्रियते
जय जय हे महिषासुरमर्द्दिनि रम्यकपर्द्दिनि शैलसुते ॥ १९ ॥
अयि मयि दीनदयालुतया कृपयैव त्वया भवितव्यमुमे
अयि जगतो जननी कृपयासि यथासि तथाऽनुमितासिरते ।
यदुचितमत्र भवत्युररीकुरुतादुरुतापमपाकुरुते
जय जय हे महिषासुरमर्द्दिनि रम्यकपर्द्दिनि शैलसुते ॥ २० ॥

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