ಮೂಕಪಂಚಶತೀ (ಮೂಕಕವಿ ಪ್ರಣೀತಾ)
ಪಾದಾರವಿಂದಶತಕಂ
(slokas ೭೬ to ೧೦೩)
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 ೧೦೦ 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.
ಕಥಂ ವಾಚಾಲೋಽಪಿ ಪ್ರಕಟಮಣಿಮಂಜೀರನಿನದೈಃ
ಸದೈವಾನಂದಾರ್ದ್ರಾನ್ವಿರಚಯತಿ ವಾಚಂಯಮಜನಾನ್ |
ಪ್ರಕೃತ್ಯಾ ತೇ ಶೋಣಚ್ಛವಿರಪಿ ಚ ಕಾಮಾಕ್ಷಿ ಚರಣೋ
ಮನೀಷಾನೈರ್ಮಲ್ಯಂ ಕಥಮಿವ ನೃಣಾಂ ಮಾಂಸಲಯತೇ || ೭೬||
How is it O Kamakshi! that your lotus feet , though always talkative with the tinkling of your anklets always makes the hearts of yogis who have controlled their speech inundated with supreme joy ? And how do those feet of yours which are naturally bright red make the mind of men sparkling white, free from impurities ?
ಚಲತ್ತೃಷ್ಣಾವೀಚೀಪರಿಚಲನಪರ್ಯಾಕುಲತಯಾ
ಮುಹುರ್ಭ್ರಾಂತ್ವಾ ತಾಂತಃ ಪರಮಶಿವವಾಮಾಕ್ಷಿ ಪರವಾನ್|
ತಿತೀರ್ಷುಃ ಕಾಮಾಕ್ಷಿ ಪ್ರಚುರತರಕರ್ಮಾಂಬುಧಿಮಮುಂ
ಕದಾಹಂ ಲಪ್ಸ್ಯೇ ತೇ ಚರಣಮಣಿಸೇತುಂ ಗಿರಿಸುತೇ || ೭೭||
O Kamakshi! Consort of Paramashiva! driven by the waves of greed and anxiety and wandering aimlessly I have become tired and dependent on others. When shall I get the gemstone bridge of your feet to cross this ocean of too many activities.
ವಿಶುಷ್ಯಂತ್ಯಾಂ ಪ್ರಜ್ಞಾಸರಿತಿ ದುರಿತಗ್ರೀಷ್ಮಸಮಯ-
ಪ್ರಭಾವೇಣ ಕ್ಷೀಣೇ ಸತಿ ಮಮ ಮನಃಕೇಕಿನಿ ಶುಚಾ|
ತ್ವದೀಯಃ ಕಾಮಾಕ್ಷಿ ಸ್ಫುರಿತಚರಣಾಂಭೋದಮಹಿಮಾ
ನಭೋಮಾಸಾಟೋಪಂ ನಗಪತಿಸುತೇ ಕಿಂ ನ ಕುರುತೇ || ೭೮||
O Kamakshi! daughter of Himavan !May my mind-peacock, tired by the hot summer of miseries, be cooled in the stream of spiritual knowledge. What is it that the cool rainy days created by the clouds of your feet cannot do ?
ವಿನಮ್ರಾಣಾಂ ಚೇತೋಭವನವಲಭೀಸೀಮ್ನಿ ಚರಣ-
ಪ್ರದೀಪೇ ಪ್ರಾಕಾಶ್ಯಂ ದಧತಿ ತವ ನಿರ್ಧೂತತಮಸಿ|
ಅಸೀಮಾ ಕಾಮಾಕ್ಷಿ ಸ್ವಯಮಲಘುದುಷ್ಕರ್ಮಲಹರೀ
ವಿಘೂರ್ಣಂತೀ ಶಾಂತಿಂ ಶಲಭಪರಿಪಾಟೀವ ಭಜತೇ || ೭೯||
O Kamakshi! your feet-lamps provide light at the door of the heart-residence of those who bow down at your feet and dispel all darkness. The surging waves of heavy miseries vanish just like the insects plunging into the flame of the lamp.
ವಿರಾಜಂತೀ ಶುಕ್ತಿರ್ನಖಕಿರಣಮುಕ್ತಾಮಣಿತತೇ-
ರ್ವಿಪತ್ಪಾಥೋರಾಶೌ ತರಿರಪಿ ನರಾಣಾಂ ಪ್ರಣಮತಾಂ|
ತ್ವದೀಯಃ ಕಾಮಾಕ್ಷಿ ಧ್ರುವಮಲಘುವಹ್ನಿರ್ಭವವನೇ
ಮುನೀನಾಂ ಜ್ಞಾನಾಗ್ನೇರರಣಿರಯಮಂಘ್ರಿರ್ವಿಜಯತೇ || ೮೦||
O Kamakshi! victory to your feet which shine like the shell of the pearls which are the bright rays from the toe-nails, which are like the boat for crossing the sea of misery for people who bow down at it, which are the great fire in the forest of samsara and which is the arani from which arise the fire of spiritual knowledge of the sages.
ಸಮಸ್ತೈಃ ಸಂಸೇವ್ಯಃ ಸತತಮಪಿ ಕಾಮಾಕ್ಷಿ ವಿಬುಧೈಃ
ಸ್ತುತೋ ಗಂಧರ್ವಸ್ತ್ರೀಸುಲಲಿತವಿಪಂಚೀಕಲರವೈಃ |
ಭವತ್ಯಾ ಭಿಂದಾನೋ ಭವಗಿರಿಕುಲಂ ಜೃಂಭಿತತಮೋ-
ಬಲದ್ರೋಹೀ ಮಾತಶ್ಚರಣಪುರುಹೂತೋ ವಿಜಯತೇ|| ೮೧||
O Mother ! Victory to your lotus feet which are like Indra as they are always worshipped by the celestials. Their praises are sung by the Gandharva damsels by the sweet strains of music from the Veena. They shatter the mountains of samsara like Indra and fight the dense darkness (ignorance) that is balasura whom Indra killed. .
ವಸಂತಂ ಭಕ್ತಾನಾಮಪಿ ಮನಸಿ ನಿತ್ಯಂ ಪರಿಲಸ-
ದ್ಧನಚ್ಛಾಯಾಪೂರ್ಣಂ ಶುಚಿಮಪಿ ನೃಣಾಂ ತಾಪಶಮನಂ|
ನಖೇಂದುಜ್ಯೋತ್ಸ್ನಾಭಿಃ ಶಿಶಿರಮಪಿ ಪದ್ಮೋದಯಕರಂ
ನಮಾಮಃ ಕಾಮಾಕ್ಷ್ಯಾಶ್ಚರಣಮಧಿಕಾಶ್ಚರ್ಯಕರಣಂ || ೮೨||
Though your lotus feet are always like the spring in the heart of devotees they are also like the rainy season full of dark clouds. Though they are clean (ಶುಚಿ means also summer) they drive away the heat of miseries. They are cool (ಶಿಶಿರ also means the season after winter and before spring) because of the moonlight-like radiance from the toe-nails but they also make the lotus bloom. We prostrate before Kamakshi whose feet cause wonderment in us.
ಕವೀಂದ್ರಾಣಾಂ ನನಾಭಣಿತಿಗುಣಚಿತ್ರೀಕೃತವಚಃ-
ಪ್ರಪಂಚವ್ಯಾಪಾರಪ್ರಕಟನಕಲಾಕೌಶಲನಿಧಿಃ|
ಅಧಃಕುರ್ವನ್ನಬ್ಜಂ ಸನಕಭೃಗುಮುಖ್ಯೈರ್ಮುನಿಜನೈ-
ರ್ನಮಸ್ಯಃ ಕಾಮಾಕ್ಷ್ಯಾಶ್ಚರಣಪರಮೇಷ್ಠೀ ವಿಜಯತೇ || ೮೩||
Victory to the feet of Kamakshi which like the creator Brahma, seated on the lotus and worshipped by Sanaka, Bhrigu and other sages manifest their skill in the art of creating by means of the picturesque words of poets the multiplicity of forms, qualities, characters and activities of this prapancha, worlds.
ಭವತ್ಯಾಃ ಕಾಮಾಕ್ಷಿ ಸ್ಫುರಿತಪದಪಂಕೇರುಹಭುವಾಂ
ಪರಾಗಾಣಾಂ ಪೂರೈಃ ಪರಿಹೃತಕಲಂಕವ್ಯತಿಕರೈಃ|
ನತಾನಾಮಾಮೃಷ್ಟೇ ಹೃದಯಮುಕುರೇ ನಿರ್ಮಲರುಚಿ-
ಪ್ರಸನ್ನೇ ನಿಃಶೇಷಂ ಪ್ರತಿಫಲತಿ ವಿಶ್ವಂ ಗಿರಿಸುತೇ || ೮೪||
O Kamakshi, the particles of pollen from the lotus of your feet in full blossom remove all the dirt in the hearts of those who prostrate before you. In the mirror of their hearts thus wiped clean, clear and sparkling is reflected, O daughter of Himavan, the whole of this universe.
ತವ ತ್ರಸ್ತಂ ಪದಾತ್ಕಿಸಲಯಮರಣ್ಯಾಂತರಮಗಾ-
ತ್ಪರಂ ರೇಖಾರೂಪಂ ಕಮಲಮಮುಮೇವಾಶ್ರಿತಮಭೂತ್|
ಜಿತಾನಾಂ ಕಾಮಾಕ್ಷಿ ದ್ವಿತಯಮಪಿ ಯುಕ್ತಂ ಪರಿಭವೇ
ವಿದೇಶೇ ವಾಸೋ ವಾ ಶರಣಗಮನಂ ವಾ ನಿಜರಿಪೋಃ || ೮೫||
Fearing from your feet the tender leaf buds went to another forest. The lotus, on the other hand, took refuge in your lotus feet (defeated by the latter by their softness and beauty). Both the leaf bud and the lotus did only the proper thing. Those defeated either go to a distant place or take refuge in the enemy himself.
ಗೃಹೀತ್ವಾ ಯಾಥಾರ್ಥ್ಯಂ ನಿಗಮವಚಸಾಂ ದೇಶಿಕಕೃಪಾ-
ಕಟಾಕ್ಷಾರ್ಕಜ್ಯೋತಿಃ ಶಮಿತಮಮತಾಬಂಧತಮಸಃ |
ಯತಂತೇ ಕಾಮಾಕ್ಷಿ ಪ್ರತಿದಿವಸಮಂತರ್ದ್ರಢಯಿತುಂ
ತ್ವದೀಯಂ ಪಾದಾಬ್ಜಂ ಸುಕೃತಪರಿಪಾಕೇನ ಸುಜನಾಃ || ೮೬||
Understanding the true meaning of the Upanishadic texts and by the glances of compassion, bright as the Sun, of the Guru (Spiritual Teacher), having destroyed the sense of ‘I’ and ‘mine’, good people, as a result of punya earned by them, endeavour every day to firmly establish your lotus feet in their heart-cave.
ಜಡಾನಾಮಪ್ಯಂಬ ಸ್ಮರಣಸಮಯೇ ತ್ವಚ್ಚರಣಯೋ-
ರ್ಭ್ರಮನ್ಮಂಥಕ್ಷ್ಮಾಭೃದ್ಘುಮಘುಮಿತಸಿಂಧುಪ್ರತಿಭಟಾಃ|
ಪ್ರಸನ್ನಾಃ ಕಾಮಾಕ್ಷಿ ಪ್ರಸಭಮಧರಸ್ಪಂದನಕರಾ
ವಿಭಾಂತಿ ಸ್ವಚ್ಛಂದಂ ಪ್ರಕೃತಿಪರಿಪಕ್ವಾ ಭಣಿತಯಃ || ೮೭||
O Mother Kamakshi! even if a dull-witted person remembers and meditates on you, the words issuing forth from him compete with the ‘ghumughumu’ sound from the milky ocean when it was being churned by the mandara mountain, forcibly making his lips vibrate. Those words shine being naturally well-formed, clear and spontaneous.
ವಹನ್ನಪ್ಯಶ್ರಾಂತಂ ಮಧುರನಿನದಂ ಹಂಸಕಮಸೌ
ತಮೇವಾಧಃಕರ್ತುಂ ಕಿಮಿವ ಯತತೇ ಕೇಲಿಗಮನೇ |
ಭವಸ್ಯೈವಾನಂದಂ ವಿದಧದಪಿ ಕಾಮಾಕ್ಷಿ ಚರಣೋ
ಭವತ್ಯಾಸ್ತದ್ದ್ರೋಹಂ ಭಗವತಿ ಕಿಮೇವಂ ವಿತನುತೇ || ೮೮||
O Kamakshi! your lotus feet carry, without rest, the sweet sound of the anklets (ಹಂಸಕ). Then why are they trying to compete with the swan (ಹಂಸಕ) in playful walking? They are the source of joy for Lord Shiva (ಭವ) but how is it that they destroy the samsara (ಭವ) of the devotees. [The poet has created the figure of speech virodhabhasa (apparently contradictory) making use of the two meanings of ಹಂಸಕ (anklet, swan) and ಭವ (Shiva, samsara)]
ಯದತ್ಯಂತಂ ತಾಮ್ಯತ್ಯಲಸಗತಿವಾರ್ತಾಸ್ವಪಿ ಶಿವೇ
ತದೇತತ್ಕಾಮಾಕ್ಷಿ ಪ್ರಕೃತಿಮೃದುಲಂ ತೇ ಪದಯುಗಂ|
ಕಿರೀಟೈಃ ಸಂಘಟ್ಟಂ ಕಥಮಿವ ಸುರೌಘಸ್ಯ ಸಹತೇ
ಮುನೀಂದ್ರಾಣಾಮಾಸ್ತೇ ಮನಸಿ ಚ ಕಥಂ ಸೂಚಿನಿಶಿತೇ || ೮೯||
O Kamakshi!, Consort of Shiva! your lotus feet are naturally soft and delicate and they become tired even by lazy slow walking. How is it that they bear the forceful contact with the hard crowns of the hordes of celestials bowing down at your feet? How is it that they reside in the sharp-as-needle hearts of sages?
ಮನೋರಂಗೇ ಮತ್ಕೇ ವಿಬುಧಜನಸಂಮೋದಜನನೀ
ಸರಾಗವ್ಯಾಸಂಗಂ ಸರಸಮೃದುಸಂಚಾರಸುಭಗಾ|
ಮನೋಜ್ಞಾ ಕಾಮಾಕ್ಷಿ ಪ್ರಕಟಯತು ಲಾಸ್ಯಪ್ರಕರಣಂ
ರಣನ್ಮಂಜೀರಾ ತೇ ಚರಣಯುಗಲೀನರ್ತಕವಧೂಃ || ೯೦||
O Kamakshi who gladdens the hearts of the wise! May the expert dancer of your lotus feet, with anklets twinkling, accompanied by sweet music and captivating steps, soft and full of rasa (sentiments), enact a dance drama on the stage of my heart(mind)
ಪರಿಷ್ಕುರ್ವನ್ಮಾತಃ ಪಶುಪತಿಕಪರ್ದಂ ಚರಣರಾಟ್
ಪರಾಚಾಂ ಹೃತ್ಪದ್ಮಂ ಪರಮಭಣಿತೀನಾಂ ಚ ಮುಕುಟಂ |
ಭವಾಖ್ಯೇ ಪಥೋಧೌ ಪರಿಹರತು ಕಾಮಾಕ್ಷಿ ಮಮತಾ-
ಪರಾಧೀನತ್ವಂ ಮೇ ಪರಿಮುಷಿತಪಾಥೋಜಮಹಿಮಾ || ೯೧||
O Kamakshi ! your lotus feet, which have stolen the eminence of the lotus, adorn the matted hair of Shiva, the heart of yogis who, turning their senses inward, meditate on you and the crest of the Upanishads which speak of Brahman, the Ultimate Reality. May they liberate me from my slavery to attachment and the sense of ‘I’ and ‘Mine’.
ಪ್ರಸೂನೈಃ ಸಂಪರ್ಕಾದಮರತರುಣೀಕುಂತಲಭವೈ-
ರಭೀಷ್ಟಾನಾಂ ದಾನಾದನಿಶಮಪಿ ಕಾಮಾಕ್ಷಿ ನಮತಾಂ|
ಸ್ವಸಂಗಾತ್ಕಂಕೇಲಿಪ್ರಸವಜನಕತ್ವೇನ ಚ ಶಿವೇ
ತ್ರಿಧಾ ಧತ್ತೇ ವಾರ್ತಾಂ ಸುರಭಿರಿತಿ ಪಾದೋ ಗಿರಿಸುತೇ || ೯೨||
O Kamakshi! daughter of Himavan! Your lotus feet get the title of ‘surabhi’ in three ways namely by their contact with the flowers on the locks of celestial damsels, by their fulfilling the wishes of those who bow down at them and by making the kankeli tree flower by their touch. [In the first case ‘ಸುರಭಿ’ means sweet smell, in the second case it means wish-yielding cow kamadhenu and in the third case it means capable of producing offspring]
ಮಹಾಮೋಹಸ್ತೇನವ್ಯತಿಕರಮಯಾತ್ಪಾಲಯತಿ ಯೋ
ವಿನಿಕ್ಷಿಪ್ತಂ ಸ್ವಸ್ಮಿನ್ನಿಜಜನಮನೋರತ್ನಮನಿಶಂ|
ಸ ರಾಗಸ್ಯೋದ್ರೇಕಾತ್ಸತತಮಪಿ ಕಾಮಾಕ್ಷಿ ರುಚಿರಾಂ
ಕಿಮೇವಂ ಪಾದೋಽಸೌ ಕಿಸಲಯರುಚಿಂ ಚೋರಯತಿ ತೇ || ೯೩||
O Kamakshi! your lotus feet always protect the heart-gem of those who have deposited it with them from the thieves of great delusions and desires. Why should these feet of yours which because of the excess of ರಾಗ (redness, attachment) are always beautiful, steal the beauty of leaf buds?
[This is also virodhabhasa. On one side Kamakshi’s feet protect the heart of devotees from thieves such as moha etc. On the other hand they themselves steal the redness of leaf buds (meaning excels them in redness)]
ಸದಾ ಸ್ವದುಂಕಾರಂ ವಿಷಯಲಹರೀಶಾಲಿಕಣಿಕಾಂ
ಸಮಾಸ್ವಾದ್ಯ ಶ್ರಾಂತಂ ಹೃದಯಶುಕಪೋತಂ ಜನನಿ ಮೇ|
ಕೃಪಾಜಾಲೇ ಕಾಲೇಕ್ಷಣಮಹಿಷಿ ಕಾಮಾಕ್ಷಿ ರಭಸಾ-
ದ್ಗೃಹೀತ್ವಾ ರುಂಧೀಥಾಶ್ಚರಣಯುಗಲೀಪಂಜರಪುಟೇ || ೯೪||
O Kamakshi! my heart-parrot, having always tasted particles of grains of sense objects, has become tired. O consort of Shiva! please forcibly capture this parrot in the net of your mercy and imprison it in the cage of your lotus feet.
ಧುನಾನಂ ಕಾಮಾಕ್ಷಿ ಸ್ಮರಣಲವಮಾತ್ರೇಣ ಜಡಿಮ-
ಜ್ಜ್ವರಪ್ರೌಢಿಂ ಗೂಢಸ್ಥಿತಿ ನಿಗಮನೈಕುಂಜಕುಹರೇ |
ಅಲಭ್ಯಂ ಸರ್ವೇಷಾಂ ಕತಿಚನ ಲಭಂತೇ ಸುಕೃತಿನ-
ಶ್ಚಿರಾದನ್ವಿಷ್ಯಂತಸ್ತವ ಚರಣಸಿದ್ಧೌಷಧಮಿದಂ || ೯೫||
Only a few people, who have earned a lot of punya by their meritorious deeds, are able to get the siddha medicine of your lotus feet which they have been seeking for a long time.
O Kamakshi! this medicine, which is kept in secrecy in the cave within the arbour of the Vedas, is capable of removing the fever of dullness, simply by remembering and recalling it to mind.
ರಣನ್ಮಂಜೀರಾಭ್ಯಾಂ ಲಲಿತಗಮನಾಭ್ಯಾಂ ಸುಕೃತಿನಾಂ
ಮನೋವಾಸ್ತವ್ಯಾಭ್ಯಾಂ ಮಥಿತತಿಮಿರಾಭ್ಯಾಂ ನಖರುಚಾ |
ನಿಧೇಯಾಭ್ಯಾಂ ಪತ್ಯಾ ನಿಜಶಿರಸಿ ಕಾಮಾಕ್ಷಿ ಸತತಂ
ನಮಸ್ತೇ ಪಾದಾಭ್ಯಾಂ ನಲಿನಮೃದುಲಾಭ್ಯಾಂ ಗಿರಿಸುತೇ || ೯೬||
O Daughter of Himavan ! prostrations before your feet, soft and tender as the lotus petals, with anklets tinkling, with graceful steps, abiding in the hearts of good people, dispelling the darkness of ignorance by the brilliance of the nails and fit to be placed ever on his head by your consort.
ಸುರಾಗೇ ರಾಕೇಂದುಪ್ರತಿನಿಧಿಮುಖೇ ಪರ್ವತಸುತೇ
ಚಿರಾಲ್ಲಭ್ಯೇ ಭಕ್ತ್ಯಾ ಶಮಧನಜನಾನಾಂ ಪರಿಷದಾ|
ಮನೋಭೃಂಗೋ ಮತ್ಕಃ ಪದಕಮಲಯುಗ್ಮೇ ಜನನಿ ತೇ
ಪ್ರಕಾಮಂ ಕಾಮಾಕ್ಷಿ ತ್ರಿಪುರಹರವಾಮಾಕ್ಷಿ ರಮತಾಂ || ೯೭||
O Mother Kamakshi! daughter of Himavan! Consort of Shiva ! may the mind-bee of mine revel, to its content, at your lotus feet which have a red tinge, which are bright as the full moon, which are attained after a long time by loving devotion by those whose wealth is a mind which is pure and full of peace.
ಶಿವೇ ಸಂವಿತ್ಪಾಶೈಃ ಶಶಿಶಕಲಚೂಡಪ್ರಿಯತಮೇ
ಶನೈರ್ಗತ್ಯಾಗತ್ಯಾ ಜಿತಸುರವರೇಭೇ ಗಿರಿಸುತೇ|
ಯತಂತೇ ಸಂತಸ್ತೇ ಚರಣನಲಿನಾಲಾನಯುಗಲೇ
ಸದಾ ಬಂಧುಂ ಚಿತ್ತಪ್ರಮದಕರಿಯೂಥಂ ದೃಢತರಂ || ೯೮||
O Daughter of Himavan and the darling of Shiva!( who sports the crescent moon on his head) your slow gait puts down the gait of the celestial elephant. Sages endeavour to tie their heart-elephants which are intoxicated firmly to the pegs of your lotus feet by means of knowledge(Consciousness) ropes.
ಯಶಃ ಸೂತೇ ಮಾತರ್ಮಧುರಕವಿತಾಂ ಪಕ್ಷ್ಮಲಯತೇ
ಶ್ರಿಯಂ ದತ್ತೇ ಚಿತ್ತೇ ಕಮಪಿ ಪರಿಪಾಕಂ ಪ್ರಥಯತೇ |
ಸತಾಂ ಪಾಶಗ್ರಂಥಿಂ ಶಿಥಿಲಯತಿ ಕಿಂ ಕಿಂ ನ ಕುರುತೇ
ಪ್ರಪನ್ನೇ ಕಾಮಾಕ್ಷ್ಯಾ಼ಃ ಪ್ರಣತಿಪರಿಪಾಟೀ ಚರಣಯೋಃ || ೯೯||
O Mother Kamakshi! the process of prostrating before your lotus feet and surrendering oneself to them yield fame, create sweet poetry, give wealth, give peace and maturity to the mind and loosen the bonds of attachment. What is it that it cannot do?
ಮನೀಷಾಂ ಮಾಹೇಂದ್ರೀಂ ಕಕುಭಮಿವ ತೇ ಕಾಮಪಿ ದಶಾಂ
ಪ್ರಧತ್ತೇ ಕಾಮಾಕ್ಷ್ಯಾಶ್ಚರಣತರುಣಾದಿತ್ಯಕಿರಣಃ|
ಯದೀಯೇ ಸಂಪರ್ಕೇ ಧೃತರಸಮರಂದಾ ಕವಯತಾಂ
ಪರೀಪಾಕಂ ಧತ್ತೇ ಪರಿಮಲವತೀ ಸೂಕ್ತಿನಲಿನೀ || ೧೦೦||
The rays of the rising sun of Kamakshi’s lotus feet lead one to think that it is the direction of East (where the sun rises) and the words of the poets who are in contact with those lotus feet and experience the taste thereof will mature into picturesque speech spreading fragrance all around.
ಪುರಾ ಮಾರಾರಾತಿಃ ಪುರಮಜಯದಂಬ ಸ್ತವಶತೈಃ
ಪ್ರಸನ್ನಾಯಾಂ ಸತ್ಯಾಂ ತ್ವಯಿ ತುಹಿನಶೈಲೇಂದ್ರತನಯೇ|
ಅತಸ್ತೇ ಕಾಮಾಕ್ಷಿ ಸ್ಫುರತು ತರಸಾ ಕಾಲಸಮಯೇ
ಸಮಾಯಾತೇ ಮಾತರ್ಮಮ ಮನಸಿ ಪಾದಾಬ್ಜಯುಗಲೀ || ೧೦೧||
O Daughter of Himavan ! Once upon a time the enemy of Kama, Lord Shiva, gained victory over the triple cities after pleasing you by hundreds of hymns. Therefore O Mother Kamakshi! may your lotus feet reveal themselves in my heart as soon as my end nears
ಪದದ್ವಂದ್ವಂ ಮಂದಂ ಗತಿಷು ನಿವಸಂತಂ ಹೃದಿ ಸತಾಂ
ಗಿರಾಮಂತೇ ಭ್ರಾಂತಂ ಕೃತಕರಹಿತಾನಾಂ ಪರಿಬೃಢೇ|
ಜನಾನಾಮಾನಂದಂ ಜನನಿ ಜನಯಂತಂ ಪ್ರಣಣಮತಾಂ
ತ್ವದೀಯಂ ಕಾಮಾಕ್ಷಿ ಪ್ರತಿದಿನಮಹಂ ನೌಮಿ ವಿಮಲಂ || ೧೦೨||
O Kamakshi! I bow daily to your blemishless lotus feet which have slow gait, which reside in the hearts of the good, which are beyond the reach of words and which fill those who prostrate before it with pure joy.
ಇದಂ ಯಃ ಕಾಮಾಕ್ಷ್ಯಾಶ್ಚರಣನಲಿನಸ್ತೋತ್ರಶತಕಂ
ಜಪೇನ್ನಿತ್ಯಂ ಭಕ್ತ್ಯಾ ನಿಖಿಲಜಗದಾಹ್ಲಾದಜನಕಂ |
ಸ ವಿಶ್ವೇಷಾಂ ವಂದ್ಯಃ ಸಕಲಕವಿಲೋಕೈಕತಿಲಕ-
ಶ್ಚಿರಂ ಭುಕ್ತ್ವಾ ಭೋಗಾನ್ ಪರಿಣಮತಿ ಚಿದ್ರೂಪಕಲಯಾ || ೨.೧೦೩||
Whosoever chants with devotion this stotra of hundred verses on the lotus feet of Kamakshi, which will fill the heart of all with joy, will be respected by all, will become the best of poets and, after enjoying life’s blessings for long, merge in the Ultimate Reality which is of the nature of Absolute Consciousness.
