कै
कैवल्यदाय करुणारसकिङ्कराय कामाक्षि कन्दलितविभ्रमशंकराय ।
आलोकनाय तव भक्तशिवंकराय मातर्नमोऽस्तु परतन्त्रितशङ्कराय ।।
kaivalyadāya karuṇārasakiṅkarāya kāmākṣi kandalita-vibhrama-śaṅkarāya|
ālokanāya tava bhaktaśivaṅkarāya matarnamo'stu paratantritaśaṅkarāya||
The above is the forty seventh sloka of the katAksha satakam of mUka panchasatI.
O! mother kAmakshi your katAksha or your eye sight is full of compassion, bestows your devotees with all good things, guides them in the path of mukti or salvation. Your attractive glances make siva fall at your feet and make him always dependent on you. I offer my salutations to that katAksha or eye sight of yours.
मात- O! Mother , कामाक्षि – kAmAkshi, कैवल्यदाय – that gives mukti, करुणारस- compassion or daya ,किङ्कराय – servants, कन्दलितविभ्रमशंकराय – siva was attracted by the mere sight, (due to which) , परतन्त्रितशङ्कराय – siva is completely dependent on kAmAkshi. He lost his स्वातन्त्र्यं, भक्त – to the devotees, शिवंकराय – bestows the good, तव – to your , आलोकनाय – eye sight or katAksha, नमोऽस्तु – I offer my salutations.
वैराग्यशतकम् - विषयत्यागः - 13
ब्रह्मज्ञानविवेकनिर्मलधियः कुर्वन्त्यहो दुष्करम्
यन्मुञ्चन्त्यपभोगभाञ्ज्यपि धनानि एकान्ततो निःस्पृहाः।
सम्प्राप्तान् न पुरा न सम्प्रति न च प्राप्तौ दृढप्रत्ययात्
वाढ्छामात्रपरिग्रहानपि परं त्यक्तुं न शक्ता वयम्॥१३॥
brahmajñāna-viveka-nirmala-dhiyaḥ kurvantyaho duṣkaraṁ
yanmuñcanti apabhoga-bhāñjyapi dhanāni ekāntato niḥspṛhāḥ|
saṁprāptān na purā na saṁprati na ca prāptau dṛḍhapratyayāt
vāñchāmātra-parigrahānapi paraṁ tyaktuṁ na śaktā vayam||13||
ब्रह्मज्ञान – knowledge of Brahman
विवेक – discrimination
निर्मल – pure
धियः – minds
कुर्वन्ति – do
अहो दुष्करम् – is indeed tough
यन्मुञ्चन्ति – that they forsake
उपभोगभाञ्ज्यपि – which bring enjoyment
धनानि – wealth
एकान्ततो – entirely
निःस्पृहाः – free from desire
सम्प्राप्तान् न – were not attained
पुरा – either earlier
न सम्प्रति – or now
प्राप्तौ दृढप्रत्ययात् – obtained by great effort
न च – do not seem to last
वाञ्छामात्रपरिग्रहानपि – although reaped by us as mere desires
परं त्यक्तुं न शक्ता वयम् – we are unable to leave the enjoyments.
It must indeed be a very difficult task for those, who have clear thinking owing to the discrimination arising out of brahmajnana, to be free from desires and discard wealth in its entirety. It is no wonder that we, who have reaped enjoyments by merely longing for it, having attained them neither before nor now, are unable to leave them. And even when we have obtained the enjoyments with great effort, they don’t seem to last in the future.
यन्मुञ्चन्त्यपभोगभाञ्ज्यपि धनानि एकान्ततो निःस्पृहाः।
सम्प्राप्तान् न पुरा न सम्प्रति न च प्राप्तौ दृढप्रत्ययात्
वाढ्छामात्रपरिग्रहानपि परं त्यक्तुं न शक्ता वयम्॥१३॥
brahmajñāna-viveka-nirmala-dhiyaḥ kurvantyaho duṣkaraṁ
yanmuñcanti apabhoga-bhāñjyapi dhanāni ekāntato niḥspṛhāḥ|
saṁprāptān na purā na saṁprati na ca prāptau dṛḍhapratyayāt
vāñchāmātra-parigrahānapi paraṁ tyaktuṁ na śaktā vayam||13||
ब्रह्मज्ञान – knowledge of Brahman
विवेक – discrimination
निर्मल – pure
धियः – minds
कुर्वन्ति – do
अहो दुष्करम् – is indeed tough
यन्मुञ्चन्ति – that they forsake
उपभोगभाञ्ज्यपि – which bring enjoyment
धनानि – wealth
एकान्ततो – entirely
निःस्पृहाः – free from desire
सम्प्राप्तान् न – were not attained
पुरा – either earlier
न सम्प्रति – or now
प्राप्तौ दृढप्रत्ययात् – obtained by great effort
न च – do not seem to last
वाञ्छामात्रपरिग्रहानपि – although reaped by us as mere desires
परं त्यक्तुं न शक्ता वयम् – we are unable to leave the enjoyments.
It must indeed be a very difficult task for those, who have clear thinking owing to the discrimination arising out of brahmajnana, to be free from desires and discard wealth in its entirety. It is no wonder that we, who have reaped enjoyments by merely longing for it, having attained them neither before nor now, are unable to leave them. And even when we have obtained the enjoyments with great effort, they don’t seem to last in the future.
प्रेमस्वरूपः - 8
वामा देव्यो सकलभुवने ते भवन्त्यो भवन्तु
अस्माकं तन्निरवधिसुखस्यास्पदं वाञ्छितं यत्।
राधे राधे इति निगदिते स्तम्भतुल्या स्थितं तं
प्रेमापूर्णं नवजलधरश्यामलं देवमीडे॥
vāmā devyo sakalabhuvane te bhavantyo bhavantu
asmākaṁ tanniravadhikasukhasyāspadaṁ vāñchitaṁ yat|
rādhe rādhe iti nigadite stambhatulyā sthitaṁ taṁ
premāpūrṇaṁ navajaladharaśyāmalaṁ devamīḍe ||8||
वामा देव्यो – beautiful ladies
सकलभुवने – in the entire world
ते भवन्त्यो – have become yours
भवन्तु – Let them be!
अस्माकं वाञ्छितं यत् – our desire is
तन्निरवधिसुखस्यास्पदं – to have that recipient of limitless bliss
राधे राधे इति निगदिते – the mere mention of the word ‘RADHA’
स्तम्भतुल्या – like a pillar
स्थितं तं – who stands
There are many beautiful ladies of yours, let them be! My desire is that person who is the recipient of your love which is the ultimate bliss equal to brahmAnanda. I bow to that Krishna who stands frozen like a pillar upon the mere mention of the word ‘RADHA’.
अस्माकं तन्निरवधिसुखस्यास्पदं वाञ्छितं यत्।
राधे राधे इति निगदिते स्तम्भतुल्या स्थितं तं
प्रेमापूर्णं नवजलधरश्यामलं देवमीडे॥
vāmā devyo sakalabhuvane te bhavantyo bhavantu
asmākaṁ tanniravadhikasukhasyāspadaṁ vāñchitaṁ yat|
rādhe rādhe iti nigadite stambhatulyā sthitaṁ taṁ
premāpūrṇaṁ navajaladharaśyāmalaṁ devamīḍe ||8||
वामा देव्यो – beautiful ladies
सकलभुवने – in the entire world
ते भवन्त्यो – have become yours
भवन्तु – Let them be!
अस्माकं वाञ्छितं यत् – our desire is
तन्निरवधिसुखस्यास्पदं – to have that recipient of limitless bliss
राधे राधे इति निगदिते – the mere mention of the word ‘RADHA’
स्तम्भतुल्या – like a pillar
स्थितं तं – who stands
There are many beautiful ladies of yours, let them be! My desire is that person who is the recipient of your love which is the ultimate bliss equal to brahmAnanda. I bow to that Krishna who stands frozen like a pillar upon the mere mention of the word ‘RADHA’.
प्रेमस्वरूपः - 7
आस्ये दृष्ट्वा निखिलजगतीं या त्वया सृष्टपूर्वा
किं स्वं पुत्रं सकलजगतः देव इत्यन्वभूत् सा।
कृत्वा थूत्कं त्रिदशपरिषदं प्रार्थयामास यस्मै
प्रेमापूर्णं नवजलधरश्यामलं देवमीडे॥७॥
āsye dṛṣṭvā nikhilajagatīṁ yā tvayā sṛṣṭapūrvā
kiṁ svaṁ putraṁ sakalajagataḥ deva ityanvabhūt sā|
kṛtvā thūtkaṁ tridaśapariṣadaṁ prārthayāmāsa yasmai
premāpūrṇaṁ navajaladharaśyāmalaṁ devamīḍe ||7||
आस्ये – in the mouthकिं स्वं पुत्रं सकलजगतः देव इत्यन्वभूत् सा।
कृत्वा थूत्कं त्रिदशपरिषदं प्रार्थयामास यस्मै
प्रेमापूर्णं नवजलधरश्यामलं देवमीडे॥७॥
āsye dṛṣṭvā nikhilajagatīṁ yā tvayā sṛṣṭapūrvā
kiṁ svaṁ putraṁ sakalajagataḥ deva ityanvabhūt sā|
kṛtvā thūtkaṁ tridaśapariṣadaṁ prārthayāmāsa yasmai
premāpūrṇaṁ navajaladharaśyāmalaṁ devamīḍe ||7||
दृष्ट्वा – after seeing
निखिलजगतीं – the entire
या त्वया सृष्टपूर्वा – which was created earlier by you
किं सा अन्वभूत् – did she realize/experience
स्वां पुत्रं – her son
सकलजगतः देव इति – to be the lord of the worlds
कृत्वा थूत्कं – she did “thu thu”
प्रार्थयामास – and prayed
त्रिदशपरिषदं – to devas
यस्मै – for him
When Krishna ate mud, Yashoda asked him to open his mouth and show. The moment she saw the worlds inside his mouth, did she realize that her son was the lord of the universe? She immediately took some mud in her hand, circled it over his head and spit on the mud. (this is a practice followed to ward off the evil eye) I bow to that Krishna for whom Yashoda prayed to the devas.
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