SRIPADASAPTATI

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                    SRIPADASAPTATI
This is a beautiful devotional poem
from Melpathur Narayana Bhattatiri,   the celebrated author of Narayaneeyam which is
a masterly summary, in 1036 verses, of Srimad Bhagavatam containing 18000 verses.
Sripadasaptati is a hymn to the lotus feet of Bhagavati( another name for Durga
or Parvathy, consort of Lord Shiva) consecrated at Muktisthala (known as
Mukkolam) in Kerala. The composition is full of figures of speech in Sanskrit
like upama, utpreksha, shlesha etc and can easily match, in
its poetic excellence and rhythmic beauty,  the Padaravinda Satakam on Kamakshi
by Mooka Kavi.  Bhattatiri  as a
poet shines  through these scintillating
70 verses which certainly will gladden the hearts of devotees of the Divine
Mother.  
       श्रीपादसप्ततिः
दक्षाधःकरपल्लवे लसदसिं दक्षोर्ध्वगे शूलिनीं
वामोर्ध्वे फलकोज्ज्वलां कटितटन्यस्तान्यहस्तांबुजाम्
शूलाग्राहतकासरासुरशिरोनिष्ठां प्रहृष्टां सुरैर्
जुष्टामिष्टफलप्रदां भगवतीं मुक्तिस्थलस्थां भजे ॥१॥
यत्संवाहनलोभिनः शशिकलाचूडस्य हस्तांबुज-
स्पर्शेनापि च लोहितायति मुहुस्त्वत्पादपङ्केरुहम्।
तेनैवोद्धतकासुरासुरशिरश्शृंगाग्रसञ्चूर्णन-
प्राचण्ड्यं तदनुष्ठितं किल कथं मुक्तिस्थलस्थे शिवे !॥२॥
त्वत्पादं निजमस्तके घटयितुं के के नु  लोकेजनाः
किं किं नारचयन्ति दुश्चरतपश्चर्यासपर्यादिकम्।
मन्ये धन्यतमं तु देवि!
महिषं वैरस्थयैव त्वया
यन्मूर्ध्नि स्वयमेव पातकहरं पादांबुजं पातितम् ॥३॥
त्वत्पादांबुजमर्पितं क्व नु शिवे! किं नु त्रयी मस्तके?
नित्यं तत्त्वविचारदत्तमनसां चित्तांबुजाग्रेषु वा
किं वा त्वत्प्रणयप्रकोपविनमन्मारारिमौलिस्थले?
किं प्रोत्खण्डितघोरसैरिभमहादैत्येन्द्रमूर्धान्तरे ॥४॥
त्वत्पादाञ्चलरूपकल्पलतिकाबालप्रवालद्वयं
ये तावत् कलयन्ति जातु शिरसा नम्रेण कम्रोज्ज्वलम् ।
तेषामेव हि देवि!
नन्दनवनक्रीडासु लभ्यं पुनः
स्वर्वल्लीतरुणप्रवालभरणं सेवानुरूपं फलम् ॥५॥
धावल्यं परिलाल्यते पुररिपोरंगेन तुंगश्रिया
किञ्च श्यामलिमापि कोमलतरे भात्येव गात्रे हरेः।
तत्तादृक्पदवीं ममापि जनयेत्यस्तोकसेवारसा-
दारुण्यं तव लीयते चरणयोः कारुण्यमूर्ते शिवे !॥६॥
आरुण्यं यदिदं त्वदीयपदयोराभाति,
तत् केचन
प्राहुस्तुङ्गनितंबभारभरणक्लान्त्या किलोपागतम्।
अन्ये माहिषमूर्धपेषमिलितं रक्तद्रवं मन्वते
मन्येहं तु नतेषु सान्द्रमनुरागोत्गारमेवानयो: ॥७॥
प्राहुः पद्मसमाश्रयं शतधृतिं त्वत्पादपद्माश्रया-
दन्तस्त्वत्पदपद्मवीक्षणवशात् कृष्णोऽपि पद्मेक्षणः।
यत् पद्मार्चनमामनन्ति सुधियो दारिद्र्यविद्रावणं
मुक्तिक्षेत्रगते!
भवानि! तदपि
त्वत्पादपद्मार्चनम् ॥८॥
पादं ते सरसीरुहद्रुहमिमं यत्सेवते पद्मभू-
र्नूनं तत् स्वनिवासपंकजवरश्रीलंघनाशंकया।
गोविन्दोऽपि च वारिराशिदुहितुर्वासाब्जबाधाभिया
स्वस्यैवाग्रकरोत्गृहीतकमलत्राणाभिलाषेण वा ॥९॥
सेवन्ते कुलसंपदे नखमयाः शीतांशवस्त्वत्पदं
तत्पाकोननु वीक्ष्यते हि नितरामन्येषु शीतांशुषु।
एको बालक एव मौलिमयि!
ते यातो, ललाटात्मता-
मन्यो, निर्मलगण्डमण्डलदशामन्यौ
तु धन्यौ गतौ ॥१०॥
घोरं पादसहस्रकं प्रकटयन्नाशासु भासां पतिर्-
ध्वान्तं नो पुनरान्तरं शमयितुं शक्नोति शैलात्मजे।
त्वत्पादद्वितयेन कोमलतरेणानेन चेतःस्पृशा
जन्तूनां बहिरन्तरन्धतमसं कृन्तत्यनन्तं शिवे ॥११॥
सूर्येन्द्वग्निसमीरणादिसकलस्वर्वासिनामुन्मदः
सर्वाण्येव पदानि यो मथितवान् दुर्वारशौर्योष्मणा।
तं घोरं महिषासुरं निजपदेनैकेन सम्मृद्‍नती
यत्त्वं प्रत्यकृथा स्ततः किमपरं त्वद्वैभवं ब्रूमहे ॥१२॥
एकं वामतयैव, दक्षिणतयैवान्यत्, पदं
देहिनां
ख्यातं मुक्तिपुराधिवासिनि!
शिवे!, चित्रं
त्वयि त्वीदृशं।
आनम्रेषु जनेष्वभीष्टकरणे पादावुभौ दक्षिणा-
वानम्रे तु कृतागसि स्मरहरे वामाक्षि! वामावुभौ ॥१३॥
आनम्रस्य पुरद्रुहः शिरसि ते पादाब्जपातः शिवे!
जीया, द्येन
बभूव पंकजवती मौलिस्रवन्ती क्षणं।
किञ्चोदञ्चितबालपल्लववती जाता जटावल्लरी
लाक्षापातवशेन सान्ध्यसुषमा सान्द्रा च चान्द्री कला ॥१४॥
दृष्ट्वा रात्रिषु चन्द्रपादजनितां पाथोरुहाणां व्यथां
देवि त्वं करुणाकुलेव कुरुषे तद्वैरनिर्यातनम् ।
मानानम्रमहेशमौलिवलभीवासस्य शीतत्विषो
नित्यं पङ्कजपादघातजनिता बाधा यदाधीयते॥१५॥
संभ्रान्तिस्तव देवि!
सा विजयते मानावनम्रे शिवे
त्वत्पादांबुरुहप्रहारमुदिते मन्दं समुत्थायिनि।
लक्षारागरसारुणं निपतितं गंगापयश्शीकरं
दृष्ट्वा शोणितशङ्कया तरलिता कान्तं यदालंबथाः ॥१६॥
  
सा  पादद्वितयाहतिर्जयति ते, यस्यां गिरीन्द्रात्मजे!
प्राचीनेन्दुयुते नवेन्दुदशके मौलिस्थलीसंगते
स्वस्यैकादशमूर्तितासमुचितानैकादशैवोडुपा-
नाबिभ्राण इवाबभौ स भगवानेकोऽपि रुद्रः स्वयम् ॥१७॥
किं वैरिञ्चकरोटिकोटिनिहतं किं वा फणिग्रामणी-
निश्वासानिलखेदितं न्विदमिति प्रेमार्द्रसंलापिना।
मानस्योपशमे करेण शनकैरामृद्‍नता शंभुना
भूयश्चुंबितमंबुजद्युतिपदं ध्यायामि माये तव ॥१८॥
पूर्वं जह्नुसुता सकृन्मुररुपोः श्रीपादसंक्षालना-
पुण्यादीदृशवैभवा समभवत् गोविन्दवन्द्ये! शिवे!।
सेयं संप्रति शंभुमौलिनिलया मानप्रसंगानतौ
नित्यं त्वच्चरणावसेचनभुवा पुण्येन कीदृग्भवेत् ॥१९॥
पूर्वं व्याकरणप्रपञ्चनविधौ लब्ध्वाप्यनेकं पदं
किं नो तृप्तिमगादगाधिपसुते!
शेषः फणिग्रामणीः।
आलीनः शशिमौलिमूर्धनि चिरं प्रेमप्रकोपानतौ
लब्धुं ते पदमेकमेव कुतिकी नित्यं यतो वर्तते ॥२०॥
तिष्ठन्त्यां प्रणयप्रकोपवशतो बाष्पाकुलाक्ष्यां त्वयि
श्रीकण्ठे नखदर्पणप्रतिफलद्रूपे पुरोवर्तिनि।
पादाग्रे पतितोयमित्यभिहिते सख्या, तवालोकनं
लोलं पादतले विभाति सहसा साकोपमालीमुखे ॥२१॥
कान्तालोकनलज्जया विनमिते कान्ते मुखांभोरुहे
यासौ भूतलपातुका नयनयोः शोभा तवाभासते।
सा तावत्तरुणारुणांबुजयुगभ्रान्त्या त्वदंघ्रिद्वय-
प्रान्ते भाति मरन्दपानकुतुकभ्रान्तेव भृङ्गावली ॥२२॥
किं ब्रूमः कुटिलात्मकोपि कबरीभारस्त्वदीयः शिवे!
केलीविश्लथितस्तनोति यदयं त्वत्पादसंस्पर्शनम्।
तत् भूयः सुमनोगणादृतगुणस्त्वन्मौलिसंलाल्यतां
धत्ते चित्रमसौ,
त्वदंघ्रिभजनात् किं केन नो लभ्यते ॥२३॥
रागद्वेषमुखा हि विभ्रमभरा नश्यन्ति विश्वेश्वरि!
त्वत्संगादिति मुक्तिदेशनिलये!
मिथ्या जनैः कथ्यते ।
उद्यद्द्वेषमुदारविभ्रमभरं गात्रं दधत्या त्वया
रागोपि ध्रियतेऽधिकं चरणयोः शोणांबुजच्छाययोः॥२४॥
देवि! त्वत्पदसत्परागमनिशं
मौलौ समाबिभ्रतां
साधूनामपरागतैव भवतीत्याश्चर्यमास्तामिदं।
पादस्ते नखरप्रभाबलसितो जागर्ति सोयं पुन-
श्चित्रं नाम खरप्रभावलसितो दुष्टासुरं पिष्टवान् ॥२५॥
द्वित्वेन स्थितत्योस्त्वदीयपदयोर्द्वैतं निरस्य स्फुटं
कैवल्यप्रतिपादने कुशलता जातेति कोऽयं क्रमः।
किं वा युक्तिभिरत्र,
मुक्तिकरता व्यक्तैव ते पादयोर्-
मुक्ता एव हि विस्फुरन्ति विमलास्तत्संगिनोऽमी नखाः॥२६॥
पादाग्रं तव कामदं सुरलताशाखाग्रमाचक्ष्महे
जाता यत्र हि बालपल्लवरुचिः स्वैरेव रागोदयैः।
उत्सर्पन्नखमण्डलीसुषमया पुष्पालिरुत्पादिता
सञ्जातालिरुतिश्च मञ्जुलतरैर्मञ्जीरशिञ्जारवैः ॥२७॥
देवीयं तव सन्नतेशमकुटस्वर्लोककल्लोलिनी-
कल्लोलाहतिभिर्विशेषविमला जीयान्नखश्रेणिका।
यद्धावल्यमवाप्तुमात्तकुतुकास्तोये तपस्यन्त्यमी
दीनाः फेनकणाश्च मौक्तिकगणाः शंखाश्च शंकामहे ॥२८॥
माने शंभुशिरःप्रहारचरितं नैव त्वदिच्छाकृतं
जाने देवि! पदाब्जयोस्तु पुरजिन्मूर्ध्ना विरोधादिदम्।
एते पादनखांशुबद्धकलहाः शीतांशुमन्दाकिनी-
भोगीन्द्राः किल शङ्करस्य शिरसा शङ्कां विना रक्षिताः ॥२९॥
देवि! त्वच्चरणोच्च्लन्नखघृणिश्रेणीषु
लीनो नम-
न्नाभाति स्फटिकाचलस्फुटतटीशायीव सायन्नटः।
हंसालीन इव स्वयं कमलभूः,
क्षीराब्धिशायीव च
श्रीभर्ता मघवापि नाकसरिति स्नायन्निवालोक्यते ॥३०॥
डोलाकेलिविधौ हिमाचलशिलादेशे समभ्याहतात्
पादाग्रात्तव यानि यावकरसप्रस्यन्दनान्यंबिके!।
तान्यभ्यागतसुंभसंगरभवद्रक्तांबुविस्तारणा-
बिन्दुक्षेपनिभानि नन्ददमरीवन्द्यानि वन्दामहे ॥३१॥
डोलाकेलिषु यं हिमाचलशिलालग्नं वनेवासिनो
भक्त्या योगिवरास्त्रिपुण्ड्रकलिते लिम्पन्ति फालान्तरे।
यं सिद्धप्रमदाः समेत्य तिलकं कुर्वन्ति नत्वा मुहु-
स्तं दाक्षायणि!
ते कदा नु पदयोरीक्षेय लाक्षारसम्? ॥३२॥
देवि! त्वं
मुरवैरिणः प्रणमने यत्किञ्चिदाकुञ्चय       
श्रीपादांबुज, मन्यथास्य शिरसि त्वत्पादलाक्षाञ्चिते ।
श्रीभूम्योरितरप्रणामकृतमित्यन्योन्यमाशङ्कया
रोषव्याकुलयोश्चिरं स भगवान् जायेत पर्याकुलः ॥३३॥
प्रागुद्वाहविधौ हिमाचलसदस्यश्माधिरोपाय य-
’न्न स्प्रक्ष्यामि वियद्धुनी’ मिति पुनः सत्यं विधातुं च यत्।
दैत्योक्षेपणसाहसे विरचिते संवाहनार्थं च यत्
तत् पादग्रहणत्रयं विजयते शर्वेण शर्वाणि! ते ॥३४॥
सुंभस्ते किल देवि!
रागकलहे पादप्रहारोत्सवं
लब्धुं कांक्षितवा,नुपायमिह खल्वज्ञो न विज्ञातवान्।
यद्यायोत्स्यत घोरमाहिषवपुर्धारी स वैरी, ततः
प्राघानिष्यत मूर्ध्नि कोमलरुचा पादारविन्देन ते ॥३५॥
आनम्रे गिरिशे पदप्रहरणे दत्ते भवत्या रुषा
“नाथे! किं महिषोह” मित्यभिहिते देवेन तस्मिन् क्षणे।
आलिष्वाकुलितस्मितासु,
पुनरप्युद्दामपुष्यद्रुष-
स्तन्मौलौ जयति द्वितीयमपि ते पादाब्जसंताड
नम् ॥३६॥
पादाग्रं तव संगरश्रमवशादाक्षारिलाक्षारसं
विन्यस्तं मृगनायकोपरि चिराज्जीयादगेन्द्रात्मजे।
यत्कान्त्यैव च लोहितो मृगपतिर्दैत्यप्रहारोत्गल-
द्रक्तांभःकणिका वहन्नपि तथा नामानि वैमानिकैः ॥३७॥
“नैवालिम्प निलिम्पमूर्धसु, न वा सिंहोपरि त्यज्यतां
मा चेदं महिषस्य मूर्ध्नि रभसादालिप्य लोलुप्यतां।
पत्युर्मौलिनदीजले परमिदं संक्षालनीयं त्वये”-
त्यालीकेलिगिरो जयन्ति गिरिजे!
त्वत्पादलाक्षार्पणे ॥३८॥
नत्वैव प्रथमं त्वदंघ्रिकमलं तौ पुष्पवन्तावुभौ
त्रैलोक्यं महसाभिभूय चरतो व्योमान्तरप्रान्तरे।
नाथे! तौ
कथमन्यथा परिगलद्लाक्षारसक्षालितौ
वीक्ष्येते भृशशोणबिंबमुदयारंभे प्रियंभावुकौ    ॥३९॥
त्रैलोक्यं वशयन्ति पापपटलीमुच्चाटयन्त्युच्चकै-
र्विद्वेषं जनयन्त्यधर्मविषये प्रस्तंभयन्त्यापदः।
आकर्षन्त्यभिवाञ्छितानि महिषस्वर्वैरिणॊ मारणा-
श्चित्त्रं! त्वत्पदसिद्धचूर्णनिवहाः षट्कर्मणां साधकाः ॥४०॥
किं कल्पद्रुमपञ्चकं प्रणमतामाकांक्षितापादने
किं पञ्चायुधबाणपञ्चकमिदं मारारिसंमोहने।
सूक्ष्मं किञ्चन पञ्चभूतवपुषो विश्वस्य किं कारणं
त्वत्पादाङ्गुलिपञ्चकात्मकमिदं किं भाति शंभोः प्रिये ॥४१॥
डोलाकेलिषु दूरदूरगमने प्रेङ्खोलनाविभ्रमे
मेदिन्यामनिपातितं जयति ते नाथे!
पदांभोरुहम्।
भक्त्या सन्नमतां त्वदाननगलत्गानामृतामूर्च्छया
भूपृष्ठे चिरशायिनां दिविषदामाघट्टनासाध्वसात् ॥४२॥
मञ्जीरप्रसरन्मसारसुषमारूपा कलिन्दात्मजा
स्वच्छ्च्छायनखांशुसञ्चयमयी गंगा च संगामुका।
शोणः पादरुचां चयश्च मिलितो येन त्वदग्रे, ततो
मज्जन्तीव नमन्ति तत्र मुनयः सर्वेऽपि शर्वाङ्गने ॥४३॥
मञ्जीरार्पितशक्रनीलशकलश्रीचञ्चरीकाञ्चितं
राजद्रेणुविभूषितं परमहंसालीभिरासेवितम् ।
त्वत्पादाग्रसरोजमङ्गुलिदलच्छायाभिराभासुरं
विष्वग्रोचिनखांशुजालपयसि स्वच्छे समुच्छोभते॥४४॥
मञ्जीरस्वनमञ्जुविष्किररवे तत्संगिनीलोपल-
च्छायारूपतमोलवे नखमिषादक्षीणतारागणे।
सन्ध्यारागनिभस्वकान्तिपटले त्वत्पादमूलात्मक-
प्रत्यूषोपगमे हि देवि!
लभते लोकः प्रबोधोदयम्॥४५॥
विद्यामुक्तिरमावधूषु नितरां कामातुरा मानवा-
स्तप्तास्त्वन्नखकान्तिचन्दनरसैरालिप्य गात्रं निजं।
त्वत्पादाब्जरुचिप्रवालनिचिते भूमीतले शेरते
नित्यं देवि! भवत्कृपाप्रियसखीविश्वासतः केवलम्॥४६॥
मञ्जीरक्वणितैः क्षिपन्निव मुहुः श्रीमन्नखांशूत्गमैर्
दैत्येन्द्रं प्रहसन्निवारुणरुचा रुष्यन्निवास्मै भृशम्।
धीरायां त्वयि निर्विकारमनसि त्वत्पाद एव स्फुटं
पुष्णन् वैरिविकारमेष महिषध्वंसी परित्रायताम् ॥४७॥
क्षिप्रं देवि शिरस्पदेन महिषं
पिष्ट्वा ततोऽधः पदं
दित्स्यन्त्यां  त्वयि  कण्ठभञ्जनभिया कण्ठीरवे विद्रुते  ।
मेदिन्यामपि  भीतिकंपिततनौ  प्रेमत्वराशालिना
शर्वेणैवनिजाङ्कसीम्नि  निहितं पादद्वयं ते जयेत्     ॥ ४८॥
पुर्वं  देवि!  पदांबुजेन महिषप्रध्वंसनाभ्यासतः
पश्चात् कुत्सितसुम्भदैत्यविजयोप्येवं  कृतः  किं त्वया?
नो चेत् भाति  कथं कुसुंभविजयी पादाब्जदेशोऽयमि-
त्यालापे गिरिशस्य तद्विजयते
मन्दस्मितं देवि  ते  ॥४९॥
“बिभ्राणेन मनोज्ञयावकरसं मञ्जुध्वनन्नूपुर-
श्लेषालंकृतिशालिना नखमणीजातप्रसादश्रिया।
एकैनेव पदेन देवि! महिषध्वंसे
महीयस्तरः
श्लोकोऽयं रचितस्त्वये” ति  विबुधाः संश्लाघनं कुर्वते ॥५०॥
त्वं शंभोर्महिषी  भवस्यगसुते! तेनोपहासाय  ते
दैत्योऽयं  महिषीभवन्नुपगतः  सोऽयं कथं क्षम्यते।
इत्थं नूपुरनिस्वनैरिव वदन्
पादस्त्वदीयो रुषा
शस्त्रप्रग्रहणात्पुरैव महिषं
पिष्णन् परित्रायताम् ॥५१॥
देव्या पङ्कशयोऽद्य कोऽपि महिषच्छद्मा
महान् कण्टकः
पादेनाहत इत्युदूढहसितं सख्या
समावेदिते ।
सद्यः कण्टकशालिना करतलेनासाद्य
पादांबुजं
गृह्णन्नार्तिविनोदनाय गिरिशो
जीयात् प्रियस्ते  शिवे ॥५२॥
त्वत्पादाङ्गुलिपल्लवैरगसुते ! देवि!
स्वयं पञ्चभिः
पञ्चत्वं गमितो महासुर इति
स्वात्मानुरूपं  कृतं।
एतैरेव नतो जनस्त्रिदशतां नीतो
महेशः पुनर्-
लक्षत्वं गमितः प्रसूनधनुषो
विस्मापनं तत् द्वयम्॥५३॥
ब्राह्मं माघवनं च वाहनमहो
मन्दैर्गतैर्निन्दितं
धावल्येन नखत्विषां विहसितो
वाहोऽपि माहेश्वरः।
इत्थं वाहनवैरितां भजति ते
पादस्ततो मन्महे
कात्यायन्यमुना न्यघानि महिषः
कार्तान्तवाहभ्रमात् ॥५४॥
सीमन्तप्रकरे  सुरेन्द्रसुदृशां सिन्दूररेखात्मना
माणिक्यद्युतिसंज्ञयैव मकुटीकोटीषु
दैत्यद्रुहां।
शंभोर्मूर्ध्नि  जटाघटारुणरुचिव्याजेन पादप्रभै-
वैका ते परिणाममेति करुणामूर्ते! गिरीन्द्रात्मजे
!॥५५ ॥
नो केशः परमाश्रयः सुमनसां
पादाब्जरेणुश्च ते
नो मन्दारसिता परं स्मितरुचिर्मञ्जीरयोश्च
द्वयी।
नो बाहुः कलहं समेत्य जयति
त्वद्यानलीलाप्यसौ
नो शुंभत्तरलाक्षमाननमिदं पादांबुजं
चाम्बिके!॥५६॥
नाथे!  तावकवाहसिंहचकितास्त्वत्पादमूले नता
नूनं बभ्रमुरभ्रमुप्रियमुखा  दिक्कुंभिवीराश्चिरं।
नोचेदेष कथं   तदुन्नतशिरस्सिन्दूरसन्दोहजो
रागस्ते चरणांबुजे परिणमन्न्द्यापि
विद्योतते ॥५७॥
त्वत्पादोयमजाश्रितश्च रुचिरस्पर्शान्वितो
योगिना-
मन्तःस्थाकृतिरूष्मभाक्  च महिषप्रध्वंसनप्रक्रमे।
एवं खल्वखिलाक्षरात्मकममुं
शैलेन्द्रकन्ये कथं
भाषन्ते नतवर्गबन्धुमपवर्गालंबनं
वा जनाः ॥५८॥    
उन्मीलन्नखमण्डलीहिमकणः शोणप्रभागैरिकं
बिभ्राणः परिशोभमानकटको भूयोवनैकाश्रयः।
गायत्सिद्धवधूनिषेविततलः पादस्त्वदीयः
शिवे!
राजत्येष हिमाद्रिपादवदिदं
युक्तं हिमाद्रेः सुते ॥५९॥
दिक्पालैर्दशभिः पृथक्पृथगयं  त्वत्पादयोरर्पितो
दृश्यो भक्त्यनुराग एव दशधा
शोणाङ्गुलिश्रीमिषात्।
पादाभ्यामपि तान् प्रति प्रकटिता  नूनं प्रसादाङ्कुरा
दृश्यन्ते नखकान्तिपंक्तिदशकव्याजेन
शैलात्मजे ॥६०॥
“मेघानां कुलिशस्यचाऽप्रतिहता
धाराः क्रमन्तां चिरं
नो नश्येन्मददानवारिविभवो नाकस्य
नागस्य च।
पुत्रोयं मम सैनिकाश्च दधतां
नित्यं जयन्तः सुखं”।
त्वत्पादांबुजपातिनः सुरपतेरित्थं  जयन्त्यर्थनाः॥६१॥
“आज्यासक्तकरैर्द्विजन्मभिरहं
हूएय, नो दानवैः
स्वाहारोचितमस्तु पार्श्वमनिशं
तादृक् च हव्यं लभै।
रक्षावानिति भूतिमानिति च मे
शब्दप्रसिद्ध्या शिवे!
नोपेक्ष्योह” मिति त्वदंघ्रिनमने
जीयासुरेग्नेर्गिरः ॥६२॥
“त्वद्भक्ताघमबुद्धिपूर्वलिखितं
स्याच्चेत् क्षमेथाः शिवे!
कान्तस्ते मयि रोषवान्  कुरु पुनस्तस्यार्द्रभावं शनैः।
देवि! त्वं महिषाभिहन्त्रि!
चकितं त्रायस्व मे वाहनं”
कालस्येति जयन्ति ते पदनतौ
लोलस्य संप्रार्थनाः ॥६३॥
“धर्माचारपरोहमित्यवमतो रक्षोभिरेकान्वयैर्-
मह्यं देवि  विनिन्दितां दिशमदुर्जातिद्विषश्चामराः।
दैवादित्युभयच्युतो विशरणो
रक्ष्योह” मित्यादय-
स्त्वत्पादप्रणतौ जयन्ति निरृतेरत्याकुलाः
प्रार्थनाः ॥६४॥
“मत्पुत्र्या मम वा मुकुन्दगृहताभाग्यं
न संक्षीयतां
माहं पायिषि कुंभजेन मुनिना
कल्पान्तसूर्येण वा।
द्वेधा मे सुरवाहिनीदयितता
साधु त्वया रक्ष्यतां”
त्वत्पादांबुजपातिनो  जलपतेरित्थं जयन्त्यर्थनाः ॥६५॥ 
  
“विश्वप्राणमयी त्वमेव मम तु प्राहुर्जगत्प्राणतां
सर्वस्यापि सदागतिर्हि भवती
मामेवमाहुर्जनाः।
लज्जापादकमीदृशं जननि! नः किं कुर्महे
पाहि मा”-
मित्येवं पवनस्य ते पदनतौ वाचो
जयन्त्याकुलाः ॥६६॥
“शंखोल्लासिगलोज्ज्वले!
समकरे! प्द्मेन कुन्दस्मिते
पादाग्रादृतकच्छपे! मुखहापद्मे!
मुकुन्दाश्रिते!।
इत्यस्मन्निधिगात्रि! नीलनयने!
चर्चात्मिके पाहि मा”-
मित्थं पादनतिः शिवे! विजयते सख्युः
कुबेरस्य ते ॥६७॥
“सन्नामेषु भवत्पदांबुजनखच्छायां
जटासंगिनीं
गङ्गेत्यालिजना वदन्ति वितथं
माभूर्मुधा कोपिनी।
दृष्टिर्मय्ययि! नीयतां परुषमप्येकं
वचो दीयता”
मीशानस्य भवानि! ते पदनतावित्थं
जयन्त्यर्थनाः ॥६८॥
“नाभीतोभवमादितस्तव बलात् पश्चादभीतोस्म्यहं
त्र्यक्षेण त्रिमुखीकृतोऽपि
चतुरास्योऽहं तवैव स्तवैः।
त्वं विश्वात्मतयोपजन्य न पुनः
स्रष्टारमाख्याहि मा”
मित्थं देवि! जयन्ति ते
पदनतौ वाणीपतेर्वाणयः ॥६९॥
“आशीरस्ति मुखे विडंबयति मां भूयोऽपि
चाशीःस्पृहा
भोगाः सन्ति सहस्रधा पुनरहं
भोगान् कथं प्रार्थये।
शेषोहं स्पृहयाम्यशेषसुखमित्येतच्च
हासास्तदं
नाथे चिन्तय सर्व” मित्यहिपतेस्त्वत्पादपातो
जयेत् ॥७०॥
पार्वत्याः पदमत्रदृश्यमितिवा  पादे भवत्वेन वा
साधुत्वात्तदुपास्तये हिततया
पद्यान्यमूनि स्फूटं ।
सैषा मुक्तिपुरीगिरीन्द्रतनयाभक्तेन
नारायणे-
नाबद्धा खलु  सप्ततिर्दिशतु वः कल्याणहल्लोहलम्
॥७१॥
             

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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


SIVANANDA LAHARI (SLOKAS 51-100)

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SIVANANDA LAHARI TEXT IN DEVANAGARI SRCIPT WITH ENGLISH TRANSLATION

Sivananda Lahari, eulogizing Lord Shiva, is a beautiful devotional poem by the First Sankaracharya which clearly brings out the devotee and the poet in him.  This composition in different metres and embellished with figures of speech enthrals the devotee as well as the lover of poetry.  It is a pleasure to recite this stotra especially after understanding the meaning.  Given below is the text of this stotra (in Devanagari) followed by a simple translation in English which, of course, is no where near doing justice to the beauty and import of the original  in Sanskrit

   शिवानन्दलहरी ( श्रीशंकराचार्यविरचितम्)

            (SLOKAS  51-100)
भृङ्गीच्छानटनोत्कटः करिमदग्राही स्फुरन्माधवा-
ह्लादो नादयुतो महासितवपुः पञ्चेषुणा चादृतः।
सत्पक्षः सुमनोवनेषु स पुनः साक्षान्मदीये मनो-
राजीवे भ्रमराधिपो विहरतां श्रीशैलवासी विभुः॥।५१॥
May Lord Shiva play in the lotus of my heart, who is consort of Bhramarambika  whose abode is on top of Srisaila,   who is raring to dance for the sake of sage Bhringi,  who has vanquished Gajasura, who was overjoyed by the sight of Madhava,  who is the embodiment of nada (sound), whose complexion is white, who is revered by Kama (who conquers others) and who sides with good people to save them.  
कारुण्यामृतवर्षिणं घनविपद्ग्रीष्मच्छिदाकर्मठं
विद्यासस्यफलोदयाय सुमनः संसेव्यमिच्छाकृतिम्
नृत्यद्भक्तमयूरमद्रिनिलयं चञ्चज्जटामण्डलम्
शंभो वाञ्छति नीलकन्धर सदा त्वां मे मनश्चातकः ॥५२॥
The chataka bird that is my Mind always desires you O Shambhu with dark blue neck! who rains the nectar of compassion, who is active in removing sufferings and misfortunes like the heat of summer, who is propitiated by the devas  for the fruits of the plant of knowledge, who is worshipped by all good people, who can take any form, whose devotee-peacocks dance in joy and who lives in mountains and who has waving matted hair. 

[Here the poet draws a parallel between Lord Siva and the water-bearing cloud  which is also dark, which gives sweet water, which dispels the summer heat, which is welcomed with flowers, which can take any form, which makes the peacock dance, which hovers over mountain top and which spreads like the matted locks of Shiva. The comparison is achieved by using words having more than one meaning and thus can be interpreted to apply equally to Lord Shiva and the cloud ]
अकाशेन शिखी समस्तफणिनां नेत्रा कलापी नता-
नुग्राही प्रणवोपदेशनिनदैः केकीति यो गीयते
श्यामां शैलसमुद्भवां घनरुचिं दृष्ट्वा नटन्तं मुदा
वेदन्तोपवने विहाररसिकं तं नीलकण्ठं भजे  ॥५३॥
I serve and worship Nilakantha (Lord Shiva) whose neck is of dark blue colour, who has the sky as his crest, the thousand eyes of Adisesha as the plume, who blesses those who bow to him by giving them the secret mantra of Pranava, who is sung about as ‘keki’, who dances with joy on seeing Parvati, of the colour of dark clouds,  and who is fond of  playing in the garden of the Upanishads.
[ Nilakantha also refers to peacock.  In this sloka the attributes of Shiva are also applicable to the peacock such as having a crest and plume, dancing on the sight of clouds etc.]
संध्या घर्मदिनात्ययो हरिकराघातप्रभूतानक-
ध्वानो वारिदगर्जितं दिविषदां दृष्टिच्छटा चंचला।
भक्तानां परितोषबाष्पविततिर्वृष्टिर्मयूरी शिवा 
यस्मिन्नुज्ज्वलताण्डवं विजयते तं नीलकण्ठं भजे ॥५४॥
The evening twilight hour is end of the summer season, the deafening sound of the drums beaten by the hands of Vishnu is the thundering of the clouds, the glances from the eyes of the celestials are the flashes of lightning,  the tears of joy of the devotees are the rains and consort of Shiva (Shivaa) is the peahen. I pray to Nilakantha (Shiva, also Peacock) whose splendorous dance excels in this setting.
आद्यायामिततेजसे श्रुतिपदैर्वेद्याय साध्याय ते
विद्यानन्दमयात्मने त्रिजगतः संरक्षणोद्योगिने ।
ध्येयायाखिलयोगिभिः सुरगणैर्गेयाय मायाविने
सम्यक्ताण्डवसंभ्रमाय जटिने सेयं नतिः शंभवे ॥५५॥
My prostrations to Lord Shambhu who is the very first one,  whose splendour is immeasurable,  whom the Vedas seek to know,  who can be attained (by devotion, knowledge, surrender etc), who is the embodiment of knowledge and happiness, who is engaged in protecting the three worlds, who is meditated on by the yogis, whose praises are sung by the celestials,  who is a great mayavi (magician), who is excited about dancing and who has matted locks.
नित्याय त्रिगुणात्मने पुरजिते कात्यायनी श्रेयसे
सत्यायादिकुटुंबिने मुनिमनः प्रत्यक्षचिन्मूर्तये।
मायासृष्टजगत्त्रयाय सकलाम्नायान्तसञ्चारिणे
सायं ताण्डवसंभ्रमाय जटिने सेयं नतिः शंभवे ॥५६॥
My prostrations to Lord Shambhu who is eternal,  who is the essence of the three gunas,  who conquered the three cities, who is the fortune of Katyayani, who is the embodiment of Truth, who is the first householder, who is of the nature of pure consciousness manifest to the minds of yogis, who created the three worlds by his maya, who is eulogised in the Upanishads, who is excited about dancing in the evenings and who has matted locks
नित्यं स्वोदरपूरणाय सकलानुद्दिश्य वित्ताशया
व्यर्थं पर्यटनं करोमि भवतः सेवां न जाने विभो।
मज्जन्मान्तरपुण्यपाकबलतस्त्वं शर्व सर्वान्तर-
स्तिष्ठस्येव हि तेन वा पशुपते ते रक्षणीयोऽस्म्यहम् ॥५७॥
For the sake of filling my stomach I uselessly go around approaching everyone with the desire for money, but do not know serving you and worshipping you. Because of the punya  earned by my good deeds in my previous births, O Sharva! You do abide inside all beings.  At least for this reason I am to be protected by you. 
एको वारिजबांधवः क्षितिनभोव्याप्तं तमोमण्डलं
भित्त्वा लोचनगोचरोऽपि भवति त्वं कोटिसूर्यप्रभः
वेद्यः किं न भवस्यहो घनतरं कीदृग्भवेन्मत्तमः
तत्सर्वं व्यपनीय मे पशुपते साक्षात् प्रसन्नो भव ॥५८॥
The one Sun, a friend of the lotus, dispels the darkness enveloping the whole of the earth and sky and becomes visible to the eye.  But you have the brightness of ten million suns. Why are you not visible to me? How dense must be the darkness enveloping me?  Please remove this darkness and reveal yourself before my eyes. 
हंसः पद्मवनं समिच्छति यथा नीलांबुदं चातकः
कोकः कोकनदप्रियं प्रतिदिनं चन्द्रं चकोरस्तथा
चेतो वाञ्छति मामकं पशुपते चिन्मार्गमृग्यं विभो
गौरीनाथ भवत्पदाब्जयुगलं कैवल्यसौख्यप्रदम् ॥५९॥
O Lord of all beings! Consort of Gauri ! The All-pervading!  Just like the swan longs for the lotus forest, the chataka bird longs for the dark clouds, the chakravaka longs for the Sun, the beloved of the lotus, and the chakora bird longs for the moon,  my heart intensely longs for your lotus feet, sought by following the path of knowledge and leading to the bliss of kaivalya (liberation from the apparent sense of multiplicity and the experience of the state of Absolute Unity of everything)
रोधस्तोयहृतः श्रमेण पथिक: छायां तरोर्वृष्टितो-
भीतः स्वस्थगृहं गृहस्थमतिथिः दीनः प्रभुं धार्मिकम्
दीपं संतमसाकुलश्च शिखिनं शीतावृतस्त्वं तथा
चेतः सर्वभयापहं व्रज सुखं शंभोः पदांभोरुहम् ॥६०॥
Just like the man being carried away by a current longs to reach the bank, a tired traveller longs for the shade of a tree, one afraid of the rain longs for a comfortable home, a guest (in search of food and shelter) longs for a householder,  a poor man longs for a rich man who is  philanthropic, one who is frightened by darkness longs for the light and one exposed to biting cold longs for the (warmth) of fire, O my heart!  hasten to the lotus  feet of Shambhu,  which will dissolve all your fears,  and be happy.
अङ्कोलं निजबीजसन्ततिरयस्कान्तोपलं सूचिका
साध्वी नैजविभुं लता क्षितिरुहं सिन्धुः सरिद्वल्लभम्
प्राप्नोतीह यथा तथा पशुपतेः पादारविन्दद्वयं
चेतोवृत्तिरुपेत्य तिष्ठति सदा सा भक्तिरित्युच्यते ॥६१॥
Just like the seeds of the ankola tree are attracted towards the mother tree, the needle is attracted by the lode stone, the chaste woman reaches for her husband, the creeper clings to the tree and the river flows towards the ocean,  If the mind always tends to go and rest at the feet of Pasupati  then it is called bhakti (devotion)
आनन्दाश्रुभिरातनोति पुलकं नैर्मल्यतः छादनं
वाचा शंखमुखे स्थितैश्च जठरापूर्तिं चरित्रामृतैः।
रुद्राक्षैर्भसितेन देव वपुषो रक्षां भवद्भावना-
पर्यंके विनिवेश्य भक्तिजननी भक्तार्भकं रक्षति ॥६२॥
Mother Bhakti takes care of the devotee child by placing it on the bed of your remembrance,  by bathing it in tears of joy making its hairs stand on end, by clothing it in purity, by filling its stomach with the nectar of your stories and protecting its body by rudraksha and ash. 
मार्गावर्तितपादुका पशुपतेरंगस्यकूर्चायते
गण्डूषांबुनिषेचनं पुररिपोर्दिव्याभिषेकायते
किंचित्भक्षितमांसशेषकवलं नव्योपहारायते
भक्तिः किं न करोत्यहो वनचरो भक्तावतंसायते ॥६३॥
The footwear repeatedly used on the road and worn-out becomes adornment to the Lord,  water carried in the month and spouted becomes divine bathing, the remnants of a partly-eaten piece of meat becomes freshly prepared offering to the Lord and the tribal living in the forest becomes the crest-jewel of devotees of the Lord.  Wonder of wonders ! What is there that devotion to the Lord cannot do?     
[The reference here is to
Kannappa Nayanar a tribal hunter in the
forest who was a great devotee of Lord Shiva. 
The sloka describes his way of worshipping the Lord who happily accepts
his offerings because of his loving devotion. 
There is a story about the intensity of his devotion to the Lord.  It is something like this: Once he saw blood
coming from  the eyes of the deity.  He immediately scooped out his one of his eyes
and put in place on the idol.  Now how
will he manage to put the other eye in place? So Kannappa Nayanar put his toe
on the spot where the other eye was to be placed. He then took out  his other eye 
and put it where his toe had been placed. The Lord revealed himself to
Him moved by his intense devotion.  The
hill where Kannappa Nayanar worshipped is very near the Kalahasti temple.]   

वक्षस्ताडनमन्तकस्य कठिनापस्मारसम्मर्दनं
भूभृत्पर्यटनं नमत्सुरशिरःकोटीरसंघर्षणम् ।
कर्मेदं मृदुलस्य तावकपदद्वन्द्वस्य गौरीपते
मच्चेतोमणिपादुकाविहरणं शंभो सदाङ्गीकुरु ॥६४॥
O Consort of Gauri ! striking on the chest of Yama with your feet, trampling  the adamantine Apasmara, wandering on the mountains, the friction of the crowns of celestials bowing down before you – these are all the actions in which your soft feet are engaged.  Please accept walking always wearing the  gem-studded footwear of my heart (mind)
वक्षस्ताडनशङ्कया विचलितो वैवस्वतो निर्जराः
कोटीरोज्ज्वलरत्नदीपकलिकानीराजनं कुर्वते ।
दृष्ट्वा मुक्तिवधूस्तनोति निभृताश्लेषं भवानीपते
यच्चेतस्तव पादपद्मभजनं तस्येह किं दुर्लभम् ॥६५॥ 
O Consort of Bhavani! What is impossible of attainment for him who worships at your lotus feet? From him Yama keeps away fearing a kick on the chest, the celestials do him nirajana (offering of the camphor light) by the light of diamonds set in their crowns, the bride mukti,  locks him in embrace, as soon as she sees him.  What is impossible for him to attain?
क्रीडार्थं सृजसि प्रपञ्चमखिलं क्रीडामृगास्ते जनाः
यत्कर्माचरितं मया च भवतः प्रीत्यै भवत्येव तत्
शंभो स्वस्य कुतूहलस्य करणं मच्चेष्टितं निश्चितं
तस्मान्मामकरक्षणं पशुपते कर्तव्यमेव त्वया ॥६६॥
O Shambhu ! O Pasupati, you create this world for your sport.  All humans are your play-animals.  Whatever is done by me is sure to make you pleased.  My activities will certainly be interesting to your own devotees also.  Therefore  it is your duty to take care of me and protect me.
बहुविधपरितोषबाष्पपूर-
स्फुटपुलकाङ्कितचारुभोगभूमिम् ।
चिरपदफलकांक्षिसेव्यमानां
परमसदाशिवभावनां प्रपद्ये  ॥६७॥
I take refuge in meditation on Sadashiva,  that yields different types of pleasures which produce tears of joy, provides such happiness as would make one’s hairs stand on end and which is depended upon by those who want to attain the eternal state of mukti or kaivalya (liberation). 
अमितमुदमृतं मुहुर्दुहन्तीं
विमलभवत्पदगोष्ठमावसन्तीम्
सदय पशुपते सुपुण्यपाकां
मम परिपालय भक्तिधेनुमेकां ॥६८॥
O The Merciful Lord of all beings! Please protect the cow of my devotion to you which every time yields milk of sweet happiness, which occupies the cowshed of your feet and which is the result of punya earned by good deeds.  
जडता पशुता कलङ्किता वा
कुटिलचरत्वं च नास्ति मयि देव
अस्ति यदि राजमौले
भवदाभरणस्य नास्मि किं पात्रं ॥६९॥

I do not possess the attributes of being idiotic, animal-like, blemished or having a crooked gait.  Even granting that I have (those undesirable attributes)  am I not eligible to become your ornament? [ Because Shiva wears Ganga on his head who has the attribute of jalata (being watery, jadata = jalata , ‘d’ and ‘l’ being used interchangeably)  He keeps a deer in his hand which has the attribute of pasuta  i.e. being an animal. He keeps the moon on his head which has blemish on it. He wears snakes whose gait is crooked as ornaments

अरहसि रहसि स्वतन्त्रबुद्ध्या
वरिवसितुं सुलभः प्रसन्नमूर्तिः।
अगणितफलदायकः प्रभुर्मे
जगदधिको हृदि राजशेखरोऽस्ति ॥७०॥
My Lord, who is above all kings and who is more than this world, who is the giver of countless fruits (benefits, blessings) and who is firmly seated in my heart, can be easily worshipped and pleased, in private or in public, with a free mind.
आरूढभक्तिगुणकुञ्चित भावचाप-
युक्तैः शिवस्मरणबाणगणैरमोघैः।
निर्जित्य किल्बिषरिपून् विजयी सुधीन्द्रः
सानन्दमावहति सुस्थिरराज्यलक्ष्मीम् ॥७१॥
Meditation on the Lord is the bow, heightened  bhakti  is the string, memories of the Lord are arrows which never miss the target.  Armed with these the the best among men of intelligence vanquishes the sin-enemies and happily captures the stable kingdom (of mukti, liberation)
ध्यानाञ्जनेन समवेक्ष्य तमःप्रदेशं
भित्त्वा महाबलिभिरीश्वरनाममन्त्रैः ।
दिव्याश्रितं भुजगभूषणमुद्वहन्ति
ये पादपद्ममिह ते शिव ते कृतार्थाः ॥७२॥
O Lord Shiva! only those men achieve fulfilment who, using meditation as the  magic collyrium to locate darkness and,  flooding  it with the light of the powerful mantra of the names of the Lord,  mentally lift up (on their heads) your lotus feet,  the refuge of the celestials and adorned with snakes as ornaments.  
भूदारतामुदवहद्यदपेक्षया श्री-
भूदार एव किमतः सुमते लभस्व ।
केदारमाकलितमुक्तिमहौषधीनां
पादारविन्दभजनं परमेश्वरस्य ॥७३॥
O My good Mind! what, in search of which Lord Vishnu, consort of Lakshmi and Bhumi (Goddess Earth), took the form of a boar, other than that ( lotus feet of Shiva) what do you want to get ? Worshipping and serving the lotus feet of Parameshwara, the greatest of the gods, is the field from which grow the powerful herbs for the attainment of mukti, liberation. 
आशापाशक्लेशदुर्वासनादि
भेदोद्युक्तैर्दिव्यगन्धैरमन्दैः
आशाशाटीकस्य पादारविन्दं
चेतः पेटीं वासितां मे तनोतु  ॥७४॥
May the lotus feet of Lord Shiva ( clothed by the eight quarters) engaged in displacing  desire, attachment, suffering and bad conduct in the mind by divine fragrance, make the casket of my heart sweet-smelling.
कल्याणिनं सरसचित्रगतिं सवेगं
सर्वेङ्गितज्ञमनघं ध्रुवलक्षणाढ्यं ।
चेतस्तुरङ्गमधिरुह्य चर स्मरारे
नेतः समस्तजगतां वृषभाधिरूढ ॥७५॥
O Enemy of Cupid! you are the leader of all the worlds and you are riding a bull.  Please ride my mind-horse which is auspicious, has charming wonderful gait,  has speed, responds to all gestures, is without blemishes and has good and auspicious looks. 
भक्तिर्महेशपदपुष्करमावसन्ती
कादंबिनीव कुरुते परितोषवर्षम्
संपूरितो भवति यस्य मनस्तटाक-
स्तज्जन्मसस्यमखिलं  सफलं च नान्यत् ॥७६॥
Devotion to the lotus feet of  Lord Mahesha,  the greatest of the gods, like a cluster of clouds, rains the water of happiness.  He whose mind-lake is filled with this water is fulfilled, he attains the purpose of taking birth in this world. 
    
बुद्धिः स्थिरा भवितुमीश्वरपादपद्म-
सक्ता वधूर्विरहिणीव सदा स्मरन्ती ।
सद्भावनास्मरणदर्शनकीर्तनादि
सम्मोहितेव शिवमन्त्रजपेन विन्ते ॥७७॥
The  young wife separated from her husband always remembers him, recalls their mutual affection, sees his portrait or sees him before her mind’s eye, talks of him and broods about him. In a similar manner, my mind, which is devoted to the lotus feet of Shiva,  in its effort to get fixed,  chants the names of Lord Shiva as if in a trance and is anxious  (to have his vision).   
 
सदुपचारविधिष्वनुबोधितां
सविनयाम् सुहृदं समुपाश्रिताम्
मम समुद्धर बुद्धिमिमां प्रभो
वरगुणेन नवोढवधूमिव ॥७८॥
Instruct me how to serve the great and noble with reverence and with a good heart and lift up my intellect, Oh, my Lord! like the good groom gently teaching his new bride.
नित्यं योगिमनःसरोजदलसञ्चारक्षमस्त्वत्क्रमः
शंभो तेन कथं कठोरयमराड्वक्षः कवाटक्षतिः।
अत्यन्तं मृदुलं तवाङ्घ्रियुगलं हा मे मनश्चिन्तय-
त्येतल्लोचनगोचरं कुरु विभो हस्तेन संवाहये ॥७९॥
O Shambhu ! you are used to move about daily in the mind of yogis, soft as lotus-petal. How could you break the hard doors of the chest of Yama, the God of Death?  My mind is worried about your tender and soft feet (being hurt by this effort of yours).  Please make your lotus feet visible to my eyes so that I can massage them (and relieve their pain)
एष्यतेषजनिं मनोऽस्य कठिनं तस्मिन्नटानीति म-
द्रक्षायै गिरिसीम्नि कोमलपदन्यासः पुराभ्यासितः
नो चेद्दिव्यगृहान्तरेषु सुमनस्तल्पेषु वेद्यादिषु
प्रायस्सत्सु शिलातलेषु नटनं शंभो किमर्थं तव  ॥८०॥
“ This fellow will be born, his mind is hard and I will have to move about in it”, thus thinking, for my protection, you practised walking with your soft and tender feet on the hard mountains. If this were not so,  what was the point of practising walk on hard rock surfaces when there were divine homes, flower beds and well laid-out smooth paths for walking?
कञ्चित्कालमुमामहेश भवतः पादारविन्दार्चनैः
कञ्चिद्ध्यानसमाधिभिश्च नतिभिः कञ्चित्कथाकर्णनैः।
कञ्चित्कञ्चिदवेक्षणैश्च नुतिभिः कञ्चिद्दशामीदृशीं
यः प्राप्नोति मुदा त्वदर्पित्मनाः जीवन् स मुक्तः खलु ॥८१॥
O Mahesha with Uma ! whosoever, with his mind surrendered to you, reaches such a  happy state of mind wherein he spends some time each in worshipping your lotus feet,  in meditating on you and going into samadhi,  in hearing your stories, in seeing your form and singing your praises, is indeed a jivanmukta (one who is liberated while still living)  
बाणत्वं वृष्भत्वमर्धवपुषा भार्यात्वमार्यापते
घोणित्वं सखिता मृदंगवहता चेत्यादि रूपं दधौ ।
त्वत्पादे नयनार्पणं च कृतवान् त्वद्देहभागो हरिः
पूज्यात्पूज्यतरः स एव हि न चेत् को वा तदन्योऽधिकः ॥८२॥ 
O Consort of Arya! Lord Vishnu took several forms for your sake such as your arrow and your bull. As your consort he occupied half your body. He became a boar (and bored through the earth in search of your lotus feet). He became Mohini, your sakhi (friend).  He played the mridanga  while you danced. He, a part of your body,  offered his eye at your feet (when one lotus flower was wanting in your worship). If he is not the greatest among those worthy of being worshipped, who else can be greater than him ?     
जननमृतियुतानां सेवया देवतानां
न भवति सुखलेशः संशयो नास्ति तत्र
अजनिममृतरूपं सांबमीशं भजन्ते
य इह परमसौख्यं ते हि धन्या लभन्ते ॥८३॥
Nothing good or happy can be gained by serving and worshipping gods who are subject to births and deaths. There is no doubt about this.   Those who worship Lord Samba are the lucky ones since they reach the highest state of bliss and peace.
शिव तव परिचर्यासन्निधानाय गौर्या
भव मम गुणधुर्यां बुद्धिकन्यां प्रदास्ये ।
सकलभुवनबन्धो सच्चिदानन्दसिन्धो
सदय हृदयगेहे सर्वदा संवस त्वं ॥८४॥
O Lord Shiva! for your and your consort Gouri’s service I offer my mind-maid who has all good qualities.  O Friend of all the worlds! Ocean of Existence, Consciousness and Bliss ! Show compassion to me and stay for ever in my heart-home. 
जलधिमथनदक्षो नैव पातालभेदी
न च वनमृगयायां नैव लुब्धः प्रवीणः
अशनकुसुमभूषावस्त्रमुख्यां सपर्यां
कथय कथमहं ते कल्पयानीन्दुमौले ॥८५॥
I am not an expert in churning the ocean, I cannot (bore through the earth like a boar) and go to Patala  and I am not a skilled hunter of wild animals. Such being the case how can I offer you worship where food, flowers, ornaments and clothes are important components.
[ Lord shiva drank the poison that emerged when the milky ocean was churned.  Vishnu could not, in the form of a boar, reach the feet of the Lord to offer flowers. The serpents worn by Shiva as ornaments come from Patala. Shiva wears the skin of wild animals like elephant and tiger which can be obtained only by a hunter]
पूजाद्रव्यसमृद्धयो विरचिताः पूजां कथं कुर्महे
पक्षित्वं न च वा किटित्वमपि न प्राप्तं मया दुर्लभम्
जाने मस्तकमंघ्रिपल्लवमुमाजाने न तेऽहं विभो
न ज्ञातं हि पितामहेन हरिणा तत्त्वेन तद्रूपिणा ॥८६॥
Granting that all material required for Puja have been gathered,  how am I  to do the actual Puja?   I have not taken birth as a bird (swan) or as a boar which is very difficult.  O All-pervading Lord! I do not know your head or your feet, tender as leaf buds. Even Brahma (in the form of the swan) could not know (your head) and Vishnu ( in the form of the boar) could not know (your feet).
अशनं गरलं फणी कलापो
वसनं चर्म च वाहनं महोक्षः
मम दास्यसि किं किमस्ति शंभो
तव पादांबुजभक्तिमेव देहि  ॥८७॥
O Shambhu! your food is poison, your adornment is snake, your clothes are skins of animals and you ride a bull.  What will you give me? What is there to give me? Please give me devotion to your lotus feet
यदा कृतांभोनिधिसेतुबन्धनः
करस्थलाधःकृतपर्वताधिपः।
भवानि ते लंघितपद्मसंभव-
स्तदा शिवार्चास्तवभावनक्षमः ॥८८॥
When I have built a bridge across the sea (like Rama), put down the king of mountains by the palm of my hand (like Agastya) or  born out of the lotus from the navel of Vishnu (like Brahma), then I will be able to do your worship with flowers, sing your praises or meditate upon you. 
नतिभिर्नुतिभिस्त्वमीशपूजा-
विधिभिर्ध्यानसमाधिभिर्न तुष्टः
धनुषा मुसलेन चाश्मभिर्वा
वद ते प्रीतिकरं तथा करोमि ॥८९॥
O Lord! If you are not pleased by prostrations, songs of praise or by meditations and samadhi,  please tell me whether I should propitiate you by bow and pestle (like Arjuna who fought with you who were in the guise of a kirata) or by stones (as sakhya who threw stones at you) and I will do as you bid me.
वचसा चरितं वदामि शम्भो-
रहमुद्योगविधासु तेऽप्रसक्तः।
मनसाऽऽकृतिमीश्वरस्य सेवे
शिरसा चैव सदाशिवं नमामि ॥९०॥
O Lord Shambhu, I am not much enamoured of those paths (of reaching you like yoga) involving a lot of effort.  I would sing your praises and stories  by speech. I would mentally offer worship to your form  and I would bow to you with my head.
आद्याविद्या  हृद्गता निर्गतासी-
द्विद्या हृद्या हृद्गता त्वत्प्रसादात्।
सेवे नित्यं श्रीकरं त्वत्पदाब्जम्
भावे मुक्तेर्भाजनं राजमौले ॥९१॥
O Lord ! by your grace the primeval ignorance which had taken root in my heart has been banished and Knowledge (which will lead to liberation) has occupied my heart.  Daily do I worship your lotus feet which brings all that is auspicious and meditate on you who are the repository of mukti (liberation) 
दूरीकृतानि दुरितानि दुरक्षराणि
दौर्भाग्यदुःखदुरहंकृतिदुर्वचांसि ।
सारं त्वदीयचरितं नितरां पिबन्तं
गौरीश मामिह समुद्धर सत्कटाक्षैः ॥९२॥
Sufferings, bad fate, bad luck, sorrow, egotism and abusive language have been cast away from my mind.  O Lord of Gauri, please lift me up, who has been drinking the essence of your stories, by your auspicious glances
              
सोमकलाधरमौलौ
कोमलघनकन्धरे महामहसि ।
स्वामिनि गिरिजानाथे
मामकं हृदयं निरन्तरं रमतां ॥९३॥
Let my heart revel continuously in the consort of  Girija, who is the master of everything,  who wears the crescent moon on his head, whose neck is dark as the black cloud and who has an effulgent form.
सा रसना ते नयने
तावेव करौ स एव कृतकृत्यः।
या ये यौ यो भर्गं
वदतीक्षते सदार्चतः स्मरति ॥९४॥
That which speaks of Shiva is the only tongue, those which see him are the only eyes, those that always worship him are the only hands and the one who always remembers him is the only fulfilled one ( who has achieved the purpose of taking this birth)
अति मृदुलौ मम चरणा-
वतिकठिनं ते मनो भवानीश
इति विचिकित्सां संत्यज
शिव कथमासीद्गिरौ तथा वेश:॥९५॥
“My feet are very soft, your mind is very hard”,  O Consort of Bhavani!  do not entertain such doubts.  If it is true, tell me O Lord! how come you are living in the mountain (full of hard rocks)
धैर्याङ्कुशेन निभृतं
रभसादाकृष्य भक्तिशृङ्खलया
पुरहर चरणालाने
हृदयमदेभं बधान चिद्यन्त्रैः ॥९६॥
O Destroyer of Tripura ! Please control the rutting elephant of my heart by the goad of courage, pull him strongly by the chain of devotion and tie him to the post of your feet by the fetters of knowledge (Consciousness). 
प्रचरत्यभितः प्रगल्भवृत्त्या
मदवानेष मनःकरी गरीयान्।
परिगृह्य नयेन भक्तिरज्ज्वा
परम स्थाणुपदं दृढं नयामुम् ॥९७॥
This big rutted elephant of my mind wanders aggressively everywhere. O Lord ! tactfully catch hold of him and tie him with ropes of bhakti and lead him to a stable state (to the lotus feet of Shiva)
सर्वालंकारयुक्तां सकलपदयुतां साधुवृत्तां सुवर्णां
सद्भिः संस्तूयमानां सरसगुणयुतां लक्षितां लक्षणाढ्याम्
उद्यद्भूषाविशेषामुपगतविनयां  द्योतमानार्थरेखां
कल्याणीं देव गौरीप्रिय मम कविताकन्यकां त्वं गृहाण ॥९८॥
O Beloved of Gauri!  Please accept my poem maid which has good figures of speech, lilting words, good metres and good letters, is praised by good people,  is rich in emotions (rasa), is noted by the learned, bears all marks of a good poem, has all good qualities, is soft and sweet, and is glittering with meaning.
इदं ते युक्तं वा परमशिव कारुण्यजलधे
गतौ तिर्यग्रूपं तवपदशिरोदर्शनधिया
हरिब्रह्माणौ तौ दिवि भुवि चरन्तौ  श्रमयुतौ
कथं शंभो स्वामिन् कथय मम वेद्योऽसि पुरतः ॥९९॥
O Lord Paramashiva!  Brahma and Vishnu, taking the form a bird and an animal,  wandering in the heaven and earth respectively with the idea of seeing your head and your feet,  have become tired (without being able to find your head or the feet).  Is it proper for you O Lord! who are the ocean of Mercy?  O Shambhu ! my Master ! please tell me how will you appear before me?
स्तोत्रेणालमहं प्रवच्मि न मृषा देवा विरिञ्चादयः
स्तुत्यानां गणनाप्रसंगसमये त्वामग्रगण्यं विदुः
माहात्म्याग्रविचारणप्रकरणे धानातुषस्तोमव-
द्धूतास्त्वां विदुरुत्तमोत्तमफलं शंभो भवत्सेवकाः ॥१००॥ 
O Shambhu! Enough of this stotra, I am not telling anything that is untrue.  Brahma and the other gods, in the context of counting those who deserve the most praise (i.e. the greatest of all gods), put you on the top. When your devotees search for the greatest god, the other gods separated like chaff and only you are reckoned as the very best among all. 


Click here for an audio rendering of this stotra

SANKATA NAMASHTAKAM

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सङ्कटा नामाष्टकम्
आनन्दकानने देवी सङ्कटा नाम विश्रुता।
वीरेश्वरोत्तरे भागे पूर्वं चन्द्रेश्वरस्य च    ॥१॥
शृणु नामाष्टकं तस्याः सर्वसिद्धिकरं नृणां ।
सङ्कटा प्रथमं नाम द्वितीयं विजया तथा ॥२॥
तृतीयं कामदा प्रोक्तं चतुर्थं दुःखहारिणी।
शर्वाणी पञ्चमं नाम षष्ठं कार्त्यायनी तथा॥३॥
सप्तमं भीमनयना सर्वरोगहराष्टमं
नामाष्टकमिदं पुण्यं त्रिसन्ध्यं श्रद्धयान्वितः
यः पठेत् पाठयेद्वापि नरो मुच्येत सङ्कटात् ॥४॥


BHAGAVATYASHTAKAM

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                    भगवत्यष्टकम्
     (अमरदासविरचितम्)
नमोस्तु ते सरस्वति!
त्रिशूलचक्रधारिणि!
सितांबरावृते! शुभे! मृगेन्द्रपीठसंस्थिते! ।
सुवर्णबन्धुराधरे सुझल्लरीशिरोरुहे ।
सुवर्णपद्मभूषिते नमोस्तु ते महेश्वरि! ॥१॥
पितामहादिभिर्नते स्वकान्तिलुप्तचन्द्रभे
सरत्नमालयावृते भवाब्धिकष्टहारिणि।
तमालहस्तमण्डिते तमालफालशोभिते
गिरामगोचरे इले नमोस्तु ते महेश्वरि! ॥२॥
स्वभक्तवत्सलेऽनघे सदापवर्गभोगदे
दरिद्रदुःखहारिणि त्रिलोकशंकरीश्वरि
भवानि भीम अंबिके प्रचण्डतेज उज्ज्वले
भुजाकलापमण्डिते नमोस्तु ते महेश्वरि! ॥३॥
प्रपन्नभीतिनाशिके!
प्रसूनमाल्यकन्धरे
धियस्तमोनिवारिके!
विशुद्धबुद्धिकारिके
सुरार्चिताङ्घ्रिपंकजे!
प्रचण्डविक्रमेऽक्षरे!
विशालपद्मलोचने!
नमोस्तु ते महेश्वरि!
॥४॥
ह्तस्त्वया स दैत्यधूम्रलोचनो यदा रणे
तदा प्रसूनवृष्टयस्त्रिविष्टपे सुरैः कृताः ।
निरीक्ष्य तत्र ते प्रभामलज्जत प्रभाकर-
स्त्वये भयंकरे ध्रुवे नमोस्तु ते महेश्वरि!॥५॥
ननाद केसरी यदा चचाल मेदिनी तदा
जगाम दैत्यनायकः स्वसेनया द्रुतं भिया।
सकोपकंपदच्छदे स चण्डमुण्डघातिके
मृगेन्द्रनादनादिते नमोस्तु ते महेश्वरि! ॥६॥
कुचन्दनार्चितालके सितोष्णवारणाधरे
सवर्करानने वरे!
निशुंभशुंभ मर्द्दिके ।
प्रसीद चण्डिके अजे समस्तदोषघातिके।
शुभां मतिप्रदेऽचले नमोस्तु ते महेश्वरि!॥७॥
त्वमेव विश्वधारिणी त्वमेव विश्वकारिणी
त्वमेव सर्वकारिणी न गम्यसेऽजितात्मभिः।
दिवौकसां हिते रता करोषि दैत्यनाशनं
शताक्षि रक्तदन्तिके नमोस्तु ते महेश्वरि!॥८॥
पठन्ति ये समाहिता इमं स्तवं सदा नरा
अनन्यभक्तिसंयुता अहर्मुखेऽनुवासरं ।
भवन्ति ते तु पण्डिताः सुपुत्रधान्यसंयुताः
कल्त्रभूतिसंयुता व्रजन्ति चामृतं सुखम् ॥९॥


  

AMBASHTAKAM-2

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                            अंबाष्टकम्-२
चेटीभव-न्निखिल-खेटी-कदंबतरुवाटीषु-नाकपटली
कोटीर-चारुतर-कोटी-मणीकिरण-कोटी-करंबित-पदा।
पाटीरगन्धि-कुचशाटी-कवित्व-परिपाटीमगाधिपसुता
होटीकुलादधिक-धाटी-मुदार-मुख-वीटीरसेन
तनुताम् ॥१॥
कूलातिगामि-भय-तूलावली-ज्वलन-कीला
निजस्तुतिविधौ
कोलाहल-क्षपितकालाऽमरी-कुशल-कीलाल-पोषण-नभाः।
स्थूला कुचे जलदनीला कचे कलितलीला कदंबविपिने
शूलायुध-प्रणतिशीला
भवतु हृदि शैलाधिराजतनया ॥२॥
यत्राशयोलगति तत्रागजा वसतु कुत्रापि निस्तुलशुका
सुत्राम-काल-मुख-सत्राशनप्रकर-सुत्राणकारि-चरणा।
छत्राऽनिलातिरयपत्राऽभिरामगुणमित्राऽमरीसमवधूः
कुत्रा-सहन्मणि-विचित्राकृतिः स्फुरित-पुत्रादि-दान-निपुणा ॥३॥
द्वैपायन-प्रभृति-शापायुध-त्रिदिव-सोपान-धूलि-चरणा
पापापह-स्वमनु-जापानुलीन-जन-तापापनोद-निपुणा।
नीपालया सुरभिधूपालका दुरितकूपादुदञ्चयतु मां
रूपाभिका-शिखरिभूपाल-वंश-मणि-दीपायिता भगवती ॥४॥
याऽऽलीभिरात्मतनु-ताली-सकृत्-प्रियकपालीषु खेलति भय-
व्याली-नकुल्यऽसित-चूलीभरा चरणधूली-लसन्मुनिवरा।
बालीभृति श्रवसि तालीदलं वहति यालीकशोभि-तिलका
साऽऽलीकरोतु मम काली मनः स्वपद्-नालीक-सेवन-विधौ ॥५॥
न्यङ्काकरे वपुषि कङ्कालरक्तपुषि कङ्कादिपक्षिविषये
त्वं कामनामयसि किं कारणं हृदय पङ्कारिमेहि गिरिजाम्।
शङ्काशिला-निशित-टङ्कायमान-पद-सङ्काशमान-सुमना
झङ्कारिमानतति-मङ्कानुपेतशशि-सङ्काश-वक्त्र-कमलाम्
॥६॥
कंबावतीसमविडुंबा गलेन नवतुंबाभवीणसविधा
शंबाहुलेय-शशिबिंबाभिराम-मुख-संबाधित-स्तनभरा
अम्बा-कुरंगमद-जंबाल-रोचिरिह
लंबालका दिशतु मे
बिंबाधरा-विनत-शंबायुधादि-निकुरुंबा-कदंबविपिने
॥७॥
इन्धान-कीर-मणिबन्धा भवे-हृदयबन्धावतीव-रसिका
सन्धावती-भुवनसंधारणेप्यमृतसिन्धावुदारनिलया।
गन्धानुभान-मुहुरन्धालिवीत-कचबन्धा
समर्पयतु मे
शं धाम भानुमतिसन्धान-माशु-पदसन्धानमप्यगसुता॥८॥


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वाणीं जितशुकवाणीं
अलिकुलवेणीं भवाम्बुधिद्रोणीम्।
वीणाशुकशिशुपाणीं
नतगीर्वाणीं नमामि शर्वाणीम्  ॥१॥
कुवलयदलनीलाङ्गीं
कुवलयरक्षैकदीक्षितापाङ्गीं।
लोचनविजितकुरङ्गीं
मातङ्गीं नौमि शङ्करार्धाङ्गीम् ॥२॥
कमला कमलजकान्ता कर-
सारस-दत्त-कान्त-करकमलाम्
करयुगलविधृतकमलां
विमलां कमलाङ्कचूड-सकल-कलाम्  ॥३॥
सुन्दर-हिमकर-वदनां
कुन्दसुरदनां मुकुन्द-निधि-सदनाम्
करुणोज्जीवितमदनां
सुरकुशलायाऽसुरेषु-कृत-कदनाम् ॥४॥
अरुणाधरजितबिम्बां
जगदम्बां गमनविजित-कादम्बाम्।
पालितसुजनकदंबां
पृथुलनितम्बां भजे सहेरम्बाम् ॥५॥
शरणागत-जन-भरणां
करुणावरुणालयां नवावरणाम्।
मणिमयदिव्याभरणां
चरणाम्भोजात-सेवकोद्धरणाम् ॥ ६॥
तुङ्गस्तनजितकुम्भां
कृत-परिरंभां-शिवेन गुह-डिम्भाम्।
दारित-शुंभ-निशुंभाम्
नर्तित-रंभां
पुरो विगतदम्भाम् ॥७॥
नतजन-रक्षा-दीक्षां
प्रत्यक्ष-दैवताध्यक्षाम्।
वाहीकृत-हर्यक्षां
क्षपित-विपक्षां
सुरेषु-कृत-रक्षाम् ॥८॥
धन्यां सुरवरमान्यां
हिमिगिरि-कन्यां
त्रिलोक-मूर्द्धन्याम्।
विहृत-सुरद्रुम-वन्यां
वेद्मि विना त्वां न देवतास्वन्याम् ॥९॥
एतां नवमणिमालां
पठन्ति भक्त्येह ये पराशक्त्याः
तेषां वदने सदने
नृत्यति वाणी रमा च परममुदा ॥१०॥
Transliterated into Devanagari 
from http://www.stotraratna.sathyasaibababrotherhood.org/g27.htm

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