Sri Bodhendra Saraswathi Swamigal

Sri Bodhendral was born in 1610 AD in Kanva Gotram and given the namam of Purushothaman by his parents, Sri Kesava Panduranga Yogi and Srimati Suguna Bai. Early on, Sri Purushothaman came under the grace of the then Kanchi Kamakoti Peetam Acharyal, Sri Athma Bodendra Saraswathi (or Athma Bodendraal), to whom his parents were devoted. Eventually, he was anointed the 59th Acharyal of Sri Kanchi Kamakoti Peetam in 1638 AD. Sri Bodendral was on the forefront of establishing Nama Siddhantam. He was the first Guru in Bhajana Sampradhayam. Sri Bodendral was the contemporary of Sri Sridhara Venkatesa Ayyaval of Tiruvisanallur and Sri Sadasiva Brahmendral.

Sri Bodendral achieved Jeevan Mukthi on the banks of River Kaveri in 1692 AD. For a while, this place was lost and forgotten. In 1803, Sri Maruthanallur Sadguru Swamigal discovered the place after hearing Rama namam emanating from water here and had his Shishya, King Sarabhoji divert the river. Even now, there are reports of devotees hearing Rama namam in Sri Bodendral's Adhishtanam in Govindapuram, Tamil Nadu. Sri Bodendral is Sri Guru of Sri Sri Anna.

Childhood to Sanyasam

Sri Kesava Panduranga Yogi and his wife Srimati Suguna Bai settled in Tamil Nadu, though originally they hailed from Maharashtra. They lived in Mandana Misra Agraharam in Kanchipuram, serving Sri Atma Bodendra Saraswathi Swamigal, the 58th Acharyal of Kanchi Kamakoti Peetam. They named their son as Purushothaman, in accordance with the wishes of Sri Atma Bodendral. Purushothaman became a good friend of Jnanasagaran, born 18 months earlier, who came to Kanchi Matam as an orphan when he was an infant. Both Jnanasagaran and Purushothaman were the darlings of Sri Atma Bodendral. Jnanasagaran was destined to be a Jnani.

Sri Atma Bodendral sent Jnanasagaran and Purushothaman to Srimad Kirvanendra Saraswathi Swamigal to learn Advaitist works. Later, Purushothaman who became Sri Bhagavan Nama Bodendral, attributed his works to both Sri Kirvanendra Saraswathi Swamigal and Sri Atma Bodendral. When Sri Atma Bodendral departed for Kashi, he left Jnanasagaran and Purushothaman behind in Kanchi. Soon after, Purushothaman lost both his parents. Now Purushothaman left for Kashi to meet Sri Atma Bodendral, with his closest friend Jnanasagaran. Near Narmada river, Jnanasagaran fell ill and passed away. The distraught Purushothaman buried Jnanasagaran in Narmada and owed to die in Ganga on reaching Kashi.

On the banks of Ganga, Purushothaman received Taraka Mantra Dikshai from Sri Atma Bodendral and then attempted to drown in the river, but Purushothaman survived with Guru Krupa. Sri Atma Bodendral initiated Purushothaman into asceticism, which is considered a rebirth for the person, thereby letting Purushothaman keep his promise to Jnanasagaran on his death bed. Thus Sri Bodendral obtained asceticism in Kashi, a rare event in Kanchi Kamakoti Peetam. Purushothaman was christened Bhagavan Nama Boda by his Guru. As all Acharyal from Kanchi Peetam have Indra Saraswathi suffix, he came to be known as Bhagavan Nama Bodendra Saraswathi Swamigal. Sri Atma Bodendral commanded Sri Bodendral to spread Bhagavan Namam, following the footsteps of Kabirdas, Tulasidas, Mira Bai, Sri Krishna Chitanya Mahaprabhu, Sri Nama Deva, Sri Eknath and Sri Samartha Ramadas.

Nama Kaumudi

After instructing Sri Bodendral to proceed to Kanchi from Puri, Sri Atma Bodendral remained in Kashi. As his Guru commanded, Sri Bodendral proceeded to Puri Jagannath to obtain Nama Kaumudi, a masterly work written by Lakshmidhara Kavi, which propounded that Nama Japam and Bhajan were in accordance with Vedic scriptures. Kaumudi means Moon. Sri Atma Bodendral asked Sri Bodendral to use Nama Kaumudi to ward off resistance from conservatives, who would claim Nama Siddhantam was contrary to Vedic tradition. Later, Sri Bodendral would use Nama Kaumudi as foundation for many of his own works. Independently, Sri Ananda Deva had written a vyakyanam on Nama Kaumudi called Prakasham.

Sri Bodendral had Darshan of Lords Balarama, Subadra and Jagannath in Puri till the temple closed at night, chanting Govinda Namam. To avoid disturbing anyone late at night, he decided to spend the night outside a house unobtrusively.

Sri Bodendral woke up on hearing a Brahmin banging the door of the house at night, but decided to watch the event from darkness. The Brahmin was accompanied by a Muslim lady covered in veil. When the house-owner opened the door, the Brahmin started narrating his tale in tears: The lady in veil was his wife, although disguised in Islamic outfit. They left Tamil Nadu for Kashi, but were waylaid in Bamani Kingdom. The lady was dishonored and disfigured by Muslim extremists, but she managed to escape the terror and joined her husband months later. When they decided to take their lives, an elderly person advised them to approach Lakshmi Kanth, son of Lakshmidhara Kavi, for purification instead. Thus Sri Bodendral ended up at the right place to seek Nama Kaumudi, by Lord Jagannath's grace.

Per Lakshmi Kanth's advise, the Brahmin couple came to Chandan Talab lake the next day. While everyone was watching, the lady entered the lake and chanted Rama Rama Rama with devotion. When she emerged out of water, her disfiguration and Islamic outfit were gone and she came out as a traditional Brahmin lady exuding saintliness. This miracle established the effectiveness of Rama Namam in popular mind and later Sri Bodendral took the couple with him to Kanchi as living proof for Nama Siddhanta. When Sri Bodendral informed his intent to Lakshmi Kanth, he was given Nama Kaumudi. Its author Lakshmidhara Kavi had instructed his wife before his death to preserve Nama Kaumudi and pass it on to a saint from South India who would approach her years later.

Works of Sri Bodendral

Per his Guru's wishes, Sri Bodendral devoted his life to preach the importance of Nama Japam and Bhajan. Sri Bodendral elaborated Nama Kaumudi and composed 8 books: Namamrutha Rasodayam, Nama Rasayanam, Nama Suryodayam, Nama Tharangam, Namarnavam, Hari Hara Beda Thikaram, Hari Harardvaida Bhooshanam, Murtha Brahma Vivekam. These were dedicated to his Gurus Sri Kirvanendra Swamigal and Sri Atma Bodendral. These books conclusively established Nama Siddhanta. Sri Bodendral gave Rama Nama dikshai to individuals, while asking them to chant Govinda and Hara Namam as groups.

Sri Bodendral ascended Kanchi Peetam

Sri Atma Bodendral returned from Kashi to Kanchi. To complete Kashi Yatra in the traditional manner, he left for Rameswaram with Sri Bodendral. On the way, near Villupuram, in VadaVambalam village, Sri Atma Bodendral passed away, chanting SadaSivom SadaSivom. Thus in 1638, Sri Bodendral ascended Kanchi Peetam. Sri Bodendral continued with his journey to Rameswaram and Dhanushkoti in Tamil Nadu. As an interesting aside, Sri Atma Bodendral's Adhishtanam was unknown till it was dramatically discovered by Sri Kanchi Paramacharyal in 1927. Tanjore King Shahaji became a devotee of Sri Bodendral. In 1677, Tanasha, Nawab of Golconda, paid tributes to Sri Bodendral. Among the miracles attributed to Sri Bodendral, he made a dumb boy chant Bhagavan Namam and he cured a Brahma Rakshas by chanting Rama Namam.

Sri Bodendral met Sri Sridhara Ayyaval

Sri Bodendral had great respect and affection for Sri Ayyaval, who reciprocated the emotion. In his works Namamrutha Rasodayam and Nama Rasayanam, Sri Bodendral had quoted Sri Ayyaval's Bhagavan Nama Bhushanam as reference, even before they met. Sri Bodendral met Sri Ayyaval in Tanjavur province. Sri Bodendral even composed a song for his disciples to worship Sri Ayyaval, who was elder to him. This verse thus ended: "Obeisance to Sri Venkatasa Guru, who is Shiva Incarnate" or "Tam Vande Nara Roopam Andakaripum Sri Venkatesam Gurum". Sri Ayyaval worshipped Sri Bodendral thus: "Yasya Smarana Matrena Nama Bhakthi Prayajathe; Tam Namami Yathi Sreshtam Bodendram Jagatham Gurum".

Sri Bodendral retired to Govindapuram

Sri Bodendral nominated Sri Advaitatma Prakasendra Saraswati Swamigal to succeed him for Kanchi Peetam. In 1685, after leading Kanchi Peetam for 48 years, Sri Bodendral left it to his successor and departed for Govindapuram, a village named after Sri Govinda Dikshithar, a minister in Nayak dynasty. Sri Kanchi Paramacharyal speculated that Sri Bodendral started wearing Vaishnava symbol of Urdhva Pundram instead of the traditional Saivite symbol of Vibhooti during this phase. Per Sri Premika Vijayam, Sri Krishna Premi Swamigal had a darshan of Sri Bodendral wearing Urdhva Pundram. Sri Premika Vijayam also recounts a remarkable vision where Sri Bodendral took Sri Krishna Premi Swamigal to a pond where frogs were croaking 'Hara Hara Hara Hara' and assured that even the frogs were guaranteed Moksham. Such is the power of Nama Siddhantam.

As Sri Bodendral called his successor Govinda on occasions, Sri Advitatma Swamigal was also called Govinda Samyami. In 1692 AD Prajotpathi year Purattasi month full moon day, Sri Bodendral, treating himself as consort to Lord Rama, achieved Jeevan Mukthi, by burying himself in ground, just like Sita Devi had done ages back. Over 100 years later, when Sri Maruthanallur Sadguru Swamigal discovered the location where Sri Bodendral had attained Jeevan Mukthi, he also found Nama Kaumudi, that Sri Bodendral had carried with him all along.

Bhavaani Ashtakham - Sthothram on Devi Bhavani composed by Sri Adi Shankaraachaarya

Sanskrit, Tamil and English Lyrics with Meanings in English
ஸ்ரீ ஆதி சங்கரர் அருளிய பவானி அஷ்டகம் 

न तातो न माता न बन्धुर्न दाता
न पुत्रो न पुत्री न भृत्यो न भर्ता ।
न जाया न विद्या न वृत्तिर्ममैव
गतिस्त्वं गतिस्त्वं त्वमेका भवानि ॥१॥

ந தாதோ ந மாதா ந பந்துர் ந தாதா
ந புத்ரோ ந புத்ரீ ந ப்ருத்யோ ந பர்த்தா |
ந ஜாயா ந வித்யா ந வ்ருத்திர் மமைவ
கதிஸ்த்வம் கதிஸ்த்வம் த்வமேகா பவானீ ||1||

Na Taato Na Maataa Na Bandhur-Na Daataa
Na Putro Na Putrii Na Bhrtyo Na Bhartaa |
Na Jaayaa Na Vidyaa Na Vrttir-Mama-Iva
Gatis-Tvam Gatis-Tvam Tvam-Ekaa Bhavaani ||1||

1.1: Neither the Father, nor the Mother; Neither the Relation and Friend, nor the Donor,
1.2: Neither the Son, nor the Daughter; Neither the Servant, nor the Husband,
1.3: Neither the Wife, nor the (worldly) Knowledge; Neither my Profession,
1.4: You are my Refuge, You Alone are my Refuge, Oh Mother Bhavani.

भवाब्धावपारे महादुःखभीरु
पपात प्रकामी प्रलोभी प्रमत्तः ।
कुसंसारपाशप्रबद्धः सदाहं
गतिस्त्वं गतिस्त्वं त्वमेका भवानि ॥२॥

பவாப்தாவபாரே மஹாதுக்க பீரு:
பபாத ப்ரகாமீ ப்ரலோபீ ப்ரமத்த |
குஸம்ஸாரபாசா ப்ரபத்த: ஸதாஹம்
கதிஸ்த்வம் கதிஸ்த்வம் த்வமேகா பவானீ ||2||

Bhavaabdhaav-Apaare Mahaa-Duhkha-Bhiiru
Papaata Prakaamii Pralobhii Pramattah |
Ku-Samsaara-Paasha-Prabaddhah Sada-[A]ham
Gatis-Tvam Gatis-Tvam Tvam-Ekaa Bhavaani ||2||

2.1: In this Ocean of Worldly Existence which is Endless, I am full of Sorrow and Very much Afraid,
2.2: I have Fallen with Excessive Desires and Greed, Drunken and Intoxicated,
2.3: Always Tied in the Bondage of this miserable Samsara (worldly existence),
2.4: You are my Refuge, You Alone are my Refuge, Oh Mother Bhavani.

न जानामि दानं न च ध्यानयोगं
न जानामि तन्त्रं न च स्तोत्रमन्त्रम् ।
न जानामि पूजां न च न्यासयोगं
गतिस्त्वं गतिस्त्वं त्वमेका भवानि ॥३॥

ந ஜானாமி தானம் ந ச த்யான யோகம்
ந ஜானாமி தந்த்ரம் ந ச ஸ்தோத்ரமந்த்ரம் |
ந ஜானாமி பூஜாம் ந ச ந்யாஸயோகம்
கதிஸ்த்வம் கதிஸ்த்வம் த்வமேகா பவானீ ||3||

Na Jaanaami Daanam Na Ca Dhyaana-Yogam
Na Jaanaami Tantram Na Ca Stotra-Mantram |
Na Jaanaami Puujaam Na Ca Nyaasa-Yogam
Gatis-Tvam Gatis-Tvam Tvam-Ekaa Bhavaani ||3||

3.1: Neither do I know Charity, nor Meditation and Yoga,
3.2: Neither do I know the practice of Tantra, nor Hymns and Prayers,
3.3: Neither do I know Worship, nor dedication to Yoga,
3.4: You are my Refuge, You Alone are my Refuge, Oh Mother Bhavani.

न जानामि पुण्यं न जानामि तीर्थ
न जानामि मुक्तिं लयं वा कदाचित् ।
न जानामि भक्तिं व्रतं वापि मातर्गतिस्त्वं
गतिस्त्वं गतिस्त्वं त्वमेका भवानि ॥४॥

ந ஜானாமி புண்யம் ந ஜானாமி தீர்த்த
ந ஜானாமி முக்திம் லயம் வா கதாசித் |
ந ஜானாமி பக்திம் வ்ரதம் வாபி மாதர்கதிஸ்தவம்
கதிஸ்த்வம் கதிஸ்த்வம் த்வமேகா பவானீ ||4||

Na Jaanaami Punnyam Na Jaanaami Tiirtha
Na Jaanaami Muktim Layam Vaa Kadaacit |
Na Jaanaami Bhaktim Vratam Vaapi Maatar-Gatis-Tvam
Gatis-Tvam Gatis-Tvam Tvam-Ekaa Bhavaani ||4||

4.1: Neither do I Know Virtuous Deeds, nor Pilgrimage,
4.2: I do not know the way to Liberation, and with little Concentration and Absorption,
4.3: I know neither Devotion, nor Religious Vows; Nevertheless Oh Mother,
4.4: You are my Refuge, You Alone are my Refuge, Oh Mother Bhavani.

कुकर्मी कुसङ्गी कुबुद्धिः कुदासः
कुलाचारहीनः कदाचारलीनः ।
कुदृष्टिः कुवाक्यप्रबन्धः सदाहं
गतिस्त्वं गतिस्त्वं त्वमेका भवानि ॥५॥

குகர்மீ குஸங்கீ குபுத்தி: குதாஸ:
குலாசாரஹீந: கதாசார லீன: |
குத்ருஷ்டி: குவாக்ய ப்ரபந்த: ஸதாஹம்
கதிஸ்த்வம் கதிஸ்த்வம் த்வமேகா பவானீ ||5||

Ku-Karmii Ku-Sanggii Ku-Buddhih Kudaasah
Kula-[Aa]caara-Hiinah Kadaacaara-Liinah |
Ku-Drssttih Ku-Vaakya-Prabandhah Sada-[A]ham
Gatis-Tvam Gatis-Tvam Tvam-Ekaa Bhavaani ||5||

5.1: I performed Bad Deeds, associated with Bad Company, cherished Bad Thoughts, have been a Bad Servant,
5.2: I did not perform my Traditional Duties, deeply engaged in Bad Conducts,
5.3: My eyes Saw with Bad Intentions, tongue always Spoke Bad Words,
5.4: You are my Refuge, You Alone are my Refuge, Oh Mother Bhavani.

प्रजेशं रमेशं महेशं सुरेशं
दिनेशं निशीथेश्वरं वा कदाचित् ।
न जानामि चान्यत् सदाहं शरण्ये
गतिस्त्वं गतिस्त्वं त्वमेका भवानि ॥६॥

ப்ரஜேசம் ரமேசம் மஹேசம் ஸூரேசம்
திநேஷம் நிஸிதேஸ்வரம் வா கதாசித் |
ந ஜானாமி சாந்யத் ஸதாஹம் சரண்யே
கதிஸ்த்வம் கதிஸ்த்வம் த்வமேகா பவானீ ||6||

Praje[a-Is]sham Rame[a-Is]sham Mahe[a-Is]sham Sure[a-Is]sham
Dine[a-Is]sham Nishiitha-Ishvaram Vaa Kadaacit |
Na Jaanaami Caanyat Sada-[A]ham Sharannye
Gatis-Tvam Gatis-Tvam Tvam-Ekaa Bhavaani ||6||

6.1: Little do I know about The Lord of Creation (Brahma), The Lord of Ramaa (Goddess Lakshmi) (Vishnu), The Great Lord (Shiva), The Lord of the Devas (Indra),
6.2: The Lord of the Day (Surya) or The Lord of the Night (Chandra),
6.3: I do not know about other gods, but always seeking Your Refuge,
6.4: You are my Refuge, You Alone are my Refuge, Oh Mother Bhavani.

विवादे विषादे प्रमादे प्रवासे
जले चानले पर्वते शत्रुमध्ये ।
अरण्ये शरण्ये सदा मां प्रपाहि
गतिस्त्वं गतिस्त्वं त्वमेका भवानि ॥७॥

விவாதே விஷாதே ப்ரமாதே ப்ரவாஸே
ஜலே சானலே பர்வதே சத்ருமத்யே |
அரண்யே சரண்யே ஸதா மாம் ப்ரபாஹி
கதிஸ்த்வம் கதிஸ்த்வம் த்வமேகா பவானீ ||7||

Vivaade Vissaade Pramaade Pravaase
Jale Ca-[A]nale Parvate Shatru-Madhye |
Arannye Sharannye Sadaa Maam Prapaahi
Gatis-Tvam Gatis-Tvam Tvam-Ekaa Bhavaani ||7||

7.1: During Dispute and Quarrel, during Despair and Dejection, during Intoxication and Insanity, in Foreign Land,
7.2: In Water, and Fire, in Mountains and Hills, amidst Enemies,
7.3: In Forest, please Protect me,
7.4: You are my Refuge, You Alone are my Refuge, Oh Mother Bhavani.

अनाथो दरिद्रो जरारोगयुक्तो
महाक्षीणदीनः सदा जाड्यवक्त्रः ।
विपत्तौ प्रविष्टः प्रनष्टः सदाहं
गतिस्त्वं गतिस्त्वं त्वमेका भवानि ॥८॥

அநாதோ தரித்ரோ ஜரோரோகயுக்தோ
மஹாக்ஷீணதீன: ஸதா ஜாட்யவக்த்ர: |
விபத்தௌ ப்ரவிஷ்ட: ப்ரணஷ்ட: ஸதாஹம்
கதிஸ்த்வம் கதிஸ்த்வம் த்வமேகா பவானீ ||8||

Anaatho Daridro Jaraa-Roga-Yukto
Mahaa-Kssiinna-Diinah Sadaa Jaaddya-Vaktrah |
Vipattau Pravissttah Pranassttah Sadaaham
Gatis-Tvam Gatis-Tvam Tvam-Ekaa Bhavaani ||8||

8.1: I am Helpless, Poor, Afflicted by Old Age and Disease,
8.2: Very Weak and Miserable, always with a Pale Countenance,
8.3: Fallen Asunder, Always surrounded by and Lost in Troubles and Miseries,
8.4: You are my Refuge, You Alone are my Refuge, Oh Mother Bhavani.

Why did you not protect them ? Uddhavaa asks Krishna ..

Though he drove the chariot for Arjuna, he did not take the place of Arjuna and fight.

Uddhava had done a number of services to Bhagawan Krishna from his childhood. He used to drive Krishna’s chariot also. He never asked for any benefit or boon from Krishna.

At the point of his work coming to an end in Dwapara Yuga, Krishna said to Uddhava, “In this incarnation of mine, several people have sought and obtained benefits and boons. But, you have never asked for any. Ask now. I want to complete my work by doing you also some good.”

Though Uddhava did not desire anything for himself, the conduct of Krishna, whom he had observed from childhood, appeared to be a riddle, with word and deed being divergent. He wished to get an explanation from him for this. “Lord, your advice how to live was one thing, and how you lived was another. In the play of Mahabharata, in the role you took, in the deeds you performed, there are things that I do not understand. I am curious to know the explanation for them. Will you be kind enough to clarify?”

“Uddhava, what I spoke to Arjuna in the battle-field then is Baghavath Gita. What I will now speak to you is Uddhava Gita. I have created this opportunity just for that. Ask without any hesitation.”

Uddhava started, “First I need one clarification. You were an intimate friend of the Pandavas. They trusted you implicitly as a friend in need. Being aware of not only the present but also the future, should you not have prevented Dharma from engaging in the dice play as an illustration of the definition of a good friend that you have preached? Why have you not done so?

Let it be. Once the play started, you could have made Dharma win and taught a lesson to the cunning ones. You did not do that either. Dharma lost his wealth, his kingdom and himself. He could have been spared with that as a punishment for having gambled. You could have entered the assembly when he wagered his brothers. You did not do even that.

Duryodhana challenged, ‘Draupadi is lucky. Play with her as the stake. I will return all that you had lost.’ At least then, you could have swung the fortune by making the bogus dice turn in Dharma’s favour. You did not do that also. On the contrary, only when Draupadi was disrobed and she was about to lose her honour, you saved her and boasted that you had saved her honour.

When a third person seized her tresses, dragged her to the court of cunning people and touched her dress, what honour was left? What is your pride about? Is not the one who rescues a friend at peril the friend in need? Are you a friend in need, having failed to do so? Is your action righteous?” Uddhava was in tears.

This is not merely the mental upheaval of Uddhava; they are the issues all of us raise after reading Mahabharata. Uddhava has raised them with Krishna for us close on the heels of the war..

Bhagawan smiled.

“Uddhava, the rule of nature is that the one who is circumspect should win. Dharma did not have the wisdom which Duryodhana had. That is why Dharma lost.”

Uddhava looked non-plused.

Kannan continued, “Duryodhana was not adept in dice play. But he had abundance of wealth to offer at stake. He said, ‘I will offer the stake, my uncle will roll the dice.’ That was a master stroke. Dharma could have said, ‘I will offer the stake. My brother-in-law, Krishna, will roll the dice.’

If Sakuni and I had played, who would have won? Could Sakuni have been able to roll the numbers I called? Or, would I not have been able to roll the ones he called?

Let it be. It might be forgiven that Dharma forgot to include me in the play. But, he made another unwise thing. He prayed, ‘Alas, I have committed to play dice by destiny. Krishna should not come to know of this. He must not by chance come into the gambling house.’ He bound me out of that place. He prayed to me that I should not go there. I stood outside waiting for someone to call me.

When Bhima, Arjuna, Nakula and Sahadeva were staked and lost, they also indulged in berating Duryodhana and cursing their fate; they did not appeal to me.

When Dussahsana went to Draupadi and sized her tresses to comply with Duryodhana;s fiat, did she at least think of me? No. She went to the assembly and argued relying on her own strength; she did not call me. Good luck, she did not fight when she was disrobed and raised her voice saying, " Govindhaa ", surrender to you, Krishna.’

I got a chance to save her honour only then. I went immediately when called.what fault is there on me in this episode?”

“Wonderful explanation, Krishna. I am awe-struck, but not deceived. May I ask you a further question?”

“Ask.”

“Will you come only if called? Will you not come suo motu to rescue your friends and establish dharma?”

Krishna smiled.

“Uddhava, human life takes shape based on one’s own actions. I do not conduct it, nor interfere in it. I am just a witness watching from close quarters all that transpires. That is the dharma of God.”

“Beautiful! You will be watching from near all our sinful deeds. We have to persist with such deeds, accumulate sins and suffer. Is it so?”

“Uddhava, reflect on the import of what I have said carefully.
When you realize that I am watching as a witness, you cannot do wrong things or sinful deeds. Only when you forget it, you slip into thinking that you can act unknown to me. It is only then that events with adverse consequences take place.

That Dharma thought that he could gamble unknown to me was his blind spot. If he had realized that I watch everything as witness, this dice play could have ended in a different result, is it not so?”

Uddhava was dumbstruck and absorbed in bhakti. What profound philosophy! What lofty truth!

The puja to God and prayer are a mental craving for his help, is it not? When the faith overwhelms that nothing can move but under his will, how is it possible not to sense his palpable presence as witness? How is it possible to act oblivious of that? Bhagawan preached this tenet only throughout Bhagavad Gita.

Ashtapathi 24 (Sargam 12 Supreetha Peethambaran completed)

Anyothyaanuraaga soochaga Alankaaram

atha kantham ratishrantam abhi-mandana vaanchayaa|
jagäda madavam rädhäm mugdhaa, swaadina bhatrukaa ||

அத காந்தம் ரதிஷ்ராந்தம் அபி மண்டன வாஞ்சயா |
ஜகாத மாதவம் ராதா முக்தா ஸ்வாதீன பர்த்ருகா||

अत कान्तं रतिश्रान्तं अबि मण्डन वान्चया|
जगाद माधवं राधा मुग्दा स्वादीन बर्त्रुका||

“as Kanta was in rati shrantam Radha wanted Him Madhavam Jagada Radha’s premasecure in her power over Him.”

Ashtapathi 24

kuru yadu-nandana chandana-sisiratarena karena payodhare |
mruga-mada-patrakam atra mano-bhava-mangala-kalasa-sahodare ||1||
nijagada sa yadu-nandane kridati hdaya-nandane |nanda nandane bhaktha chandane ||

குரு யது நந்தன சந்தன ஷிஷிரதரேண கரேண பயோதரே|
ம்ருக மத பத்ரகம் அத்ர மனோ பவ மங்கள கலஷ ஸஹோதரே ||1||
நிஜ காத ஸா யது நந்தனே க்ரீடதி ஹ்ருதயா நந்தனே |நந்த நந்தனே பக்த சந்தனே ||

कुरु यदु नन्दन चन्दण शिशिरदरेण करेण पयोदरे |
मृग मद पत्रकम् अत्र मनो भव मङ्गल कलश सहोदरे  ||1||
निज गाद सा यदु नन्दने क्रीडति हृदया नन्दने - नन्द नन्दने भक्त चन्दने ||

When Krishna is enjoying himself she that Raadha insistently spoke this to the delighter of hearts and the clan of Yadu, "paint musky foliages on my bosoms, the abode of Love-god, and the co-born ones to auspicious vessel, O the delight of Yadu's clan, paint on them with your own palms that are cooler than the sandal-paste.

In all these bits of songs Krishna is addressed as a makeup artist, or a hairdresser, or as a painter etc. It does not matter. Heroes are supposed to know how women decorate, paint faces, dress etc., because they are supposed to be experts in all sixty-four arts catuH shaSTi kalaa prapuurNa. In Ramayana when Kaika gives a dress usable for forest dwelling to Seetha, Seetha is at loss to understand as to how to wear it. Then Rama winds that sari around her detailing how to secure it, before all women in palace-chambers, who are jerking tears for the misfortune bechanced on a topmost princes, Seetha.

And in audios or dances on this song, we will be usually listening nijagaa dha saa instead of nijagaada saa i.e., adding a stress to dha. That stress is a singer's or dancer's delight, to make a heel tap in dance movement with that stress.

ali-kula-bhañjanam añjanam rati-nayaka-sayaka-mocane |
tvad-adhara-cumbana-lambita-kajjala ujjvalaya priya locane ||2||

அளி குல பஞ்ஜனம் அஞ்ஜனம் ரதி நாயக ஸாயக மோசனே|
த்வததர கம்பன லம்பித கஜ்ஜலம் உஜ்வலய ப்ரிய லோசனே ||2||

अळि कुल बञ्जनं अञ्जनं रति नायक सायक मोचने|
त्वततर कंबन लंबित कज्जलं उज्वलय प्रिय लोचने ||2||

"My eyes release sidelong-glances that are akin to the arrows of Love-god, but when you kissed them their mascara is stippled, Oh, dear, brighten them up, with such mascara that belies the blackness of swarms of honeybees.

nayana-kuranga-taranga-vikasa-nirasa-kare sruti-mandale |
manasija-pasa-vilasa-dhare subhake-vinivesaya kundale ||3||

நயன குரங்க தரங்க விகாஸ நிராஸ கரே ஷ்ருதி மண்டலே |
மனஸிஜ பாஷ விலாஸ தரே ஸுபகே வினிவேஷய குண்டலே||3||

नयन कुरङ्ग तरङ्ग विकास निरास करे श्रुति मण्डले|
मनसिज पास विलास धरे सुभके विनिवेसय कुण्डले   ||3||

"My ears make the springing freeness of my deer-like glances of my eyes hopeless by reining them, O auspiciously attired one, restore knobby earrings on those ears that bear an air of Love-god's reins.

bhramara-chayam rachayantamupari ruchira suchiram mama sammukhe |
jita-kamale vimale parikarmaya narma-janakam alakam mukhe ||4||

ப்ரமரசயம் ரசயந்தமுபரி ருசிர ஸுசிரம் மம ஸம்முகே |
ஜித கமலே விமலே பரிகர்மய நர்மஜனகம் அளகம்முகே||4||

भ्रमर छ्यं रचयन्तमुपरि रुचिर सुचिरं मम सम्मुखे|
जित कमले विमले परिकर्मय नर्म जनकं अलकं मुखे  ||4||

"My face is more immaculate than a lotus in full boom and it always had luring and beautiful hair-locks crafted like swarms of honeybees, O, lotus-faced one, readjust them standing before me.

mruga-mada-rasa-valitam lalita kuru tilakamalika-rajani-kare |
vihita-kalanka-kalam kamalanana vishramita-shrama-sheekare ||5||

ம்ருகமத ரஸவலிதம் லலிதம் குரு திலகமளிக ரஜநீ கரே |
விஹித கலங்க களம் கமலானன விஷ்ரமித ஷ்ரம ஷீகரே ||5||

मृगमद रसवलितं ललितं कुरु तिलकमलिक रजनी करे|
विहित कलङ्ग कळम् कमलानन विश्रमित श्रम शीकरे  ||5||

"My forehead is moonlike and on it sweat-drops are lulled by now, and by rubbing cinnabar paste in liquefied musk, O, lotus-faced one, beautifully repaint my forehead mark, like that of the blotch on the face of moon.

gana ruchire chikare kuru manada manasija-dhvaja-chamare |
rati-galite lalite kusumani shikhandi-sikhandaka-daamare ||6||

கன ருசிரே சிகரே குரு மானத மானஸிஜ த்வஜ சாமரே|
ரதி களிதே லலிதே குஸுமானி ஷிகண்டிஷிகண்டக டாமரே ||6||

घन रुचिरे कुरु मानत मनसिज ध्वज चामरे |
रति कळिते ललिते कुसुमानि शिखण्डि शिखण्डक डामरे||6||

"My bun is cute like the pennon on the flagstaff of Love-god, but that is scrambled up in love-act, oh, adorable one, you deck flowers in that pretty bun that threatens the beauty of peacock's plumage.

sarasa-ghane jaghane mama sambara-darana-varana-kandhare |
mani-rachana-vasana bharanani subhashaya vasaya sundare ||7||

ஸரஸ கனே ஜகனே மம ஷம்பர தாரன வாரண கந்தரே |
மணி ரசனா வாஸனா பரணானி ஷுபாஷய வாஸய ஸுந்தரே ||7||

सरस गणे जगने मम शम्बर दारण वारण कन्दरे |
मणि रचना वासना भरणानि शुभाषय वासय सुन्दरे  ||7||

"My hips are big and burly and will be like the picturesque and elephantine mountain-slopes, oh, one with gracing hand, decorate them with dresses and bejewelled ornaments, and waist-strings.

sri-jayadeva- ruchira vachane hrudayam sadayam kuru mandane |
hari-charana-smaranamruta-nirmita-kali-kaluti-jvara-khandane ||8||

श्री जयदेव रुचिर वाचने हृदयं सदयं कुरु मण्डने |
हरि चरण स्मरणामृत निर्मित कलि कलुति ज्वर खण्डने  ||8||

ஸ்ரீ ஜெயதேவ ருசிர வசனே ஹ்ருதயம் ஸதயம் குருமண்டனே|
ஹரி சரண ஸமரணாம்ருத நிர்மித கலி கலுடி ஜ்வர கண்டனே ||8||

Oh, Krishna, you make your heart benign to listen the auspicious saying rendered by Jayadeva, which is built up with the nectar derived from the meditation on the feet of yours, and which is an eradicator of fevers caused by the impurities of Kali Era.
********

rachaya kuchayo: patram chitram kurushva kapolayo:
ghataya jaghane känchim unchasrajäm, kabari-bhare |
kalaya valaya-shrenim pänau pade kuru-nüpuräv
iti nigadita: prita: pitämbaropi tathä akaroth||9||

ரசய குசயோ : பத்ரம் சித்ரம் குருஷ்வ கபோலயோ:
கடய ஜகனே காஞ்சீம் அஞ்சஸ்ரஜம் கபரீ பரே |
கலய வலய ஷ்ரேநீம் பாணெள பதேகுரு நூ புரௌ
இதி நிகதித: ப்ரீத: பீதம்பரோபி தத அகரோத் ||9||

रचय कुचयो: पत्रं चित्रं कुरुष्व कपोलयो:
घटय जघने कान्चिं अन्चस्रजां कबरी भरे |
कलय वलय श्रेणीं पाणौ पदे कुरु नूपुरौ
इति निगदित: प्रीत: पितांबरोपि तथा: अकरोतः ||9||

“put color on my cheeks! Twine my braid with flowers! Fix rows of bangles on my hands & jeweled anklets on my ankle. Pitambhara dhari did what she asked for”
When Raadha said this way to Krishna, "paint foliages on my bosoms, make designs on cheeks, fasten waist-strings on hips, clip sprays in bun, slip on an array of armlets at wrists, arrange anklets at ankles...' even Krishna is gladdened and did whatever she said.

paryanki-krita-näaga-näayaka-phanä shreni-maninäm gane
sankräntha-pratibimba-sam valanayä bibhrad-vibhu-prakriyäm |
pädärambho-ruha-dhäri-väridhi-suthäm akshänaam didrikshu shatai:
käya-vyüham iva-charann, upachithi bhüto hari: pätu na: ||10|

பர்யங்கீ க்ருத நாக நாயக பணா ஷ்ரேணீ மணினாம் கணே
ஸங்கராந்த ப்ரதிபிம்ப ஸம் வலனயா பிப்ரத் விபு ப்ரகரியாம் |
பாத ரம்போ ருஹதாரி வாரிதி ஸுதாம் அக்ஷ்ணாம் தித்ருக்ஷு :ஷதை:
காயவ்பூஹம் இவாசரன் உபசிதீபூ தோ ஹரி: பாது ந: ||10||

पर्यन्की कृत नाग नायक फणा श्रेणी मणीनां गणे 
संकरान्थ प्रतिबिम्ब सं वलनया बिब्रद विभु प्रक्रियां |
पादारंभो रुह धारी वारिधि सुथां अक्षाणां दिदृक्षु शतैः
काय व्यूहं इव चरन्न उपचिति भूतो हरि: पातु ना: ||10||

tväam apräpya-mayi, svayam vara-paräam, kshirodha-tirodhare
shankhe sundari käla kütam apibath mandò mridäni-pati: |
ittham pürva-kathäbhi: anya-manaso: vikshipya vakshonchalam
rädhäyä: stana-korakopari-milan-netro hari: pätuna: ||11||

த்வாம் அப்ராப்ய-மயி ஸ்வயம் வர பராம் க்ஷீரோத தீரோதரே
ஷங்கே ஸுந்தரி காள கூடம் அபி பத் மந்தோ ம்ருடாநீபதி :
இத்தம் பூர்வ கதாபி: அன்யா மனஸோ விக்ஷிப்ய வக்ஷோஞ்சலம்
ராதயா : ஸ்தன கோரகோபரி மிளன் நேத்ரோ ஹரி: பாதுந: ||11||

त्वां अप्राप्य मयि स्वयंवर परां क्षीरोद तिरोधरे 
शङ्गे सुन्दरी काळ कूडं अबि बतः मन्दो मृडानीपति :|
इत्तं पूर्व कथाभि: अन्य मनसो: विक्षिप्य वक्षोञ्जलं
राधाया स्तन कोरकोपरि मिलन नेत्रो हरि: पातुना:||11||

yad gändharva-kaläsu kaushalam, anudhyänam ca yath vaishnavam
yach shingära-viveka-tattva-mapi yath-kävyeshu liläyitam |
tat sarvam jayadeva-pandita-kave:, krishnai-katä-nätmana:
sänandä:, parishodha yantu sudhiya: shri-géeta-govindata: ||12||

யத் காந்தர்வ கலாஸுகௌஷலம் அனுத்யானம் ச யத் வைஷ்ணவம்
யச்சருங்கார விவேகதத்வம் அபி யத் காவ்யேஷூலீலாயிதம்|
தத் ஸர்வம் ஜெயதேவ பண்டித கவே: க்ருஷ்ணை கதானாத்மான :
ஸானந்தா: பரிஷோதயந்து ஸுதிய : ஸ்ரீ கீத கோவிந்தத:||12||

यद् गान्धर्व कलासु कौशलं अनुद्यानं च यत् वैष्णवं 
यच् शृङ्गार विवेक तत्त्व मपि यत् काव्येषु लीलयितां |
तत् सर्वं जयदेव पण्डित कवे कृष्णै कथा नात्मना:
सानन्द: परिशोध यन्तु सुधिय: श्री गीत गोविन्दत: ||12||

Oh, sagacious people, that which expertise of poet and pundit Jayadeva in the way of thinking of Vaishnava ites, expertise in musical arts, discrimination between just romanticization of humanly characters, and telling apart that romance is also a godsend gift to humans, where Vishnu is the first one to relish the taste of romance, and where this Universe is his romantic feigning, and Jayadeva's telling it in its actuality are incorporated and rendered by Jayadeva, let all such things be evaluated in this treatise Shri Gita Govindam.
“Jayadeva’s musical skill, vishnavam, his vision of reality, his graceful play in these sarga’s , all show the great poet is in perfect tune with Krishna-let blissful men of jnana purify the world by singing Gita Govinda”

Yennityai: vachanai virinchi girija praanesha mukhyai muhu:
Nanakara vichara sara chaturai: na adyapi nishchi-yathe|
Tat bhavyai: jayadeva kavya gatithaihi sat sukti samshodithai:
Aadhyam vastu cha kaastu, chetasi param,saarasya simajhusham||13||

யந்நித்யை : வசனை: விரிஞ்சி கிரிஜா ப்ராணேஷ முக்யை முஹூ
நானாகார விசார ஸாரசதுரை: ந அத்யாபி நிஷ்சீயதே|
தத் பவ்யை : ஜெயதேவ காவ்யகடிதை: ஸத்ஸுக்தி ஸம்ஷோதிதை :
ஆத்யம் வஸ்து சகாஸ்து சேதஸி பரம் ஸாரஸ்ய ஸீமாஜூஷாம் ||13||

येन्नित्यै: वचनै विरिञ्चि गिरिजा प्राणेष मुख्यै मुहु:
नानाकार विचार सारचतुरै: ना अद्यापि निश्चीयते |
तत् भव्यै: जयदेव काव्य घटितैहि: सत संशोदितै :
आध्यं वस्तु च कास्तु चेतसि परम् सारस्य सिमाझुशं ||13||

Jayadeva being the offspring of Shri Bhojadeva and Ramadevi let his song giita govindam abide on the tongues of Parashara and other friends.
säadhvi mäadhveeka chintä na bhavati bhavata: sharkare karkashäasi
dräakshe drakshyanti ke, tväm amruta mrutamasi kshira niram rasaste |
mäkanda kranda käntä-dharadha dharani talam, gaccha yacchanti bhävam
yävath shringära säaraswathamiha jayadevasya vishwag vachamsi ||14||

ஸாத்வீ மாத்வீக சிந்தா ந பவதி பவத: ஷர்கரே கர்கஷாஸி
த்ராக்ஷே த்ராக்ஷயந்தி கே த்வாம் அம்ருத ம்ருதமஸி க்ஷீரநீரம் ரஸஸ்தே|
மாகந்த க்ரந்த காந்தாதர தாரணி தலம் கச்ச யச்சந்தி பாவம்
யாவத் ஷ்ருங்கார ஸாரஸ்வதமிஹ ஜெயதேவஸ்ய விஷ்வக் வசாம்ஸி ||14||

साद्वी माद्वीक चिन्ता न भवति भवत: शर्करे कर्कशासि 
त्राक्षे त्राक्ष्यन्ति के त्वां अमृत मृतमसि क्षीरनीरं रसस्ते |
माकन्द क्रन्द कान्ता धाराध धाराणि तालां गच्छ यच्छन्ति भवाम्
यावत् शृङ्गार सारस्वथमिह जयदेवस्य विश्वग् वचांसि   ||14||

O, white flower of soft wine, your thinking that you alone are the toxicant is unbefitting as Jayadeva's poetry is here... o, sugar, you are embittered... o, grape, who will see you from now on... o, undying, un-deadening nectar, dead you are... o, milk, watered is your taste... o, sweet mango fruit, bewail from now on... you, the lip of damsel, under-balanced is your sweetness , hence get away from my path to Hari... thus, like the auspiciousness, Jayadeva's crafty sayings will also accord all the essences of romantics.

Eti Sri Geetha Govindhe Shringara Mahakavye
Sri Krishna Dasa Jayadeva Kruthou
Swaadina bhatruka varnane Suprita-Pitämbaro nama Dwadasha sarga:

இதி ஸ்ரீ கீத கோவிந்தே ஷ்ருங்கார மஹாகாவ்யே
ஸ்ரீ கிருஷ்ணதாஸ ஜெயதேவ க்ருதௌ
ஸ்வாதீன பர்த்ருகா வர்ணனே ஸுப்ரீத பீதாம்பரோ நாம த்வாதஷ ஸர்க :

इति श्री गीत गोविन्दे शृङ्गार महाकाव्ये 
श्री कृष्णदास जयदेव कृतौ 
स्वादीन बर्त्रुका वर्णने सुप्रीत पीताम्बरो नाम द्वादश सर्ग:

Thus, this is the 12th and completing chapter, called supriita piitaambaraH - Exultant Krishna, in Gita Govindam of Jayadeva.

Sree Geetha govindha kaavyam sampoornam|

ஸ்ரீ கீத கோவிந்த காவ்யம் ஸம்பூர்ணம் |

meghai: meduram ambaram. vana-bhuva:, shyämä: tamäla-drumai:
naktam bhir-urayam, tvameva tad imam, rädhe gruham präpaya |
ittham nanda-nideshata: chalitayo: prat-yadhva-kunja-drumam
rädhä-mädhava yo: jayanti yamunä-küle, raha-kelaya: ||1||

மேகை : மேதுரம் அம்பரம் வன புவ : ஷ் யாமா: தமாலத்ருமை :
நக்தம் பீ ருரயம் த்வமேவ ததிமம் ராதே க்ருஹம் ப்ராபய |
இத்தம நந்த நிதே ஷ த: சலிதயோ : ப்ரத்யத்வ குஞ்ஜத்ருமம்
ராதா மாதவயோ: ஜயந்தி யமுனா கூலே ரஹ: கேளய: ||1||

मेघैर्मेदुरमम्बरं वनभुवः श्यामाः तमालद्रुमैः

नक्तंभीरुरयं त्वमेव तदिमं राधे गृहं प्रापय।
इत्थं नन्दनिदेशतः चलितयोः प्रत्यध्व कुञ्जद्रुमं
राधामाधवयोर्जयन्ति यमुनाकूले रहः केलयः ॥1||

Links:

1. Ashtapadi- Mohanur Srikanth Koundinya Baghavathar -24th Asthapadi -Kuru yedunandana
2. nija gada sa - ashtapathi  by Sri Erode Rajamani Bhagavathar & Sri O S Sundar Bhagavathar

Ashtapathi - 23 (Sargam 12 Supreetha Peethambaran)

Bhagavath Kataksham

gatavati sakhi-brinde,mandatra-päbhara-nirbhara-
smara-paravashä-küta, sphéta-smita-snapitä-dharam |
sarasamälasam dristvä rädhäm muhu: nava-pallava-
prasava-shayane, nikship täkshim, uväca hari: priyäm ||

கதவதி ஸகீ ப்ருந்தே மந்தர பாபர நிற்பர
ஸ்மர பரவஸா கூத ஸ்பீத ஸ்மித ஸ்னபிதா தரம் |
ஸரஸமலஸம் த்ரிஷ்த்வா ராதாம் முஹு: நவ பல்லவ 
பிரஸவ ஸயனே நிக்ஷிப்தாக்ஷீம் உவாச ஹரி : ப்ரியாம் ||

गतवति सखी बृन्दे मन्दर पापर निर्भर 
स्मर परवसा कूत स्पीत स्मित स्नपिता तरम्|
सरसमलसम् दृष्ट्वा राधाम् मुहू: नव पल्लव 
प्रसव शयने निक्षिप तक्षिं उवाच हरि: प्रियं ||

“When Radha’s friends had gone, smiles spread on her lips. While in deep love, struggled with modesty. Seeing the mood of Radha’s heart, Hari spoke to His priyamher eyes were fixed on His shayana of flowers & tender shoots.”

Ashtapathi 23

kisalayasayana-tale kuru kamini charana-nalina-vinivesam |
tava pada-pallava-vairi-parabhavam idamanubhavatu suvesam ||1||
kshanamadhuna narayanam anugatam anubhajam radhe radhe||

கிஸலய ஸயன தலே குரு காமினி சரண நளின விநிவேஸம் |
தவ பத பல்லவ வைரிபராபவம் இதமனுபவது ஸுவேஸம் ||1||
க்ஷணமதுனா நாராயணம் அனுகதம் அனுபஜம் ராதே ராதே ||

किसलय शयन तले कुरु कामिनि चरण नळिन विनिवेसम् |
तव पद पल्लव वैरि प्रभावम् इदमनुभवतु सुवेषम्  ||1||
क्षणमधुना नारायणम् अनुगतम् अनुभजम् राधे राधे ||

kara-kamalena karomi charanam aham agamitasi viduram |
kshanam upakuru sayanopari mamiva nupuram anugati-shuram ||2||
kshanamadhuna narayanam anugatam anubhajam radhe radhe||

கர கமலேன கரோமி சரணம் அஹம் ஆகமிதாஸி விதூரம் |
க்ஷணம் உபகுரு ஸயனோபரி மாமிவ நூபுரம் அனுகதி ஷூரம்||2||
க்ஷணமதுனா நாராயணம் அனுகதம் அனுபஜம் ராதே ராதே ||

कर कमलेन करोमि चरणं अहं अगमितसि विदूरम |
क्षणं उपकुरु शयनोपरि मामिव नूपुरं अनुगति शूरं  ||2||

क्षणमधुना नारायणम् अनुगतम् अनुभजम् राधे राधे ||

vadana-sudha-nidhi-galitam amrutamiva rachaya vachanam anukulam |
virahamivapana yami payodhara-rodhaka murasidukulam ||3||
kshanamadhuna narayanam anugatam anubhajam radhe radhe||

வதனா ஸுதாநிதி களிதம் அம்ருதமிவ ரசய வசனம் அனுகூலம் |
விரஹமிவாபன யாமி பயோதர ரோதக முரஸிதுகூலம் ||3||

वदन सुधानिधि गळितम् अमृतमिव रचय वचनं अनुकूलम्|
विरहमिवपन यामि पयोदर रोदक मुरसिदुकूलं ||3||
क्षणमधुना नारायणम् अनुगतम् अनुभजम् राधे राधे ||

priya-parirambhana-rabhasa-valitamiva pulakitamanya durapam |
madurasi kuca-kalasam vinivesaya soshaya manasija-tapam ||4||
kshanamadhuna narayanam anugatam anubhajam radhe radhe||

ப்ரிய பரிரம்பண ரபஸ வலிதமிவ புளகிதமன்ய துராபம் |
மதுரஸி குசா கலஸம் வினிவேஸய ஸோஷய மனஸிஜ தாபம் ||4||
க்ஷணமதுனா நாராயணம் அனுகதம் அனுபஜம் ராதே ராதே ||

प्रिय परिरंबण रबस वलितमिव पुळकितमन्य तुरापम्|
मदुरसि कुच कलसम् विनिवेसय सोषय मनसिज तापम्||4||
क्षणमधुना नारायणम् अनुगतम् अनुभजम् राधे राधे ||

adhara-sudha-rasamupanaya bhamini jivaya mruta miva dasam |
tvayi vinihita-manasam virahanasa-dagdha-vapushamavilasam ||5||
kshanamadhuna narayanam anugatam anubhajam radhe radhe||

அதர ஸுதாரஸமுபனய பாமினி ஜீவய ம்ருத மிவ தாஸம் |
த்வயி விநிஹித மனஸம் விரஹானஸ தக்த வபுஷம் அவிலாஸம் ||5||
க்ஷணமதுனா நாராயணம் அனுகதம் அனுபஜம் ராதே ராதே ||

अदर सुधारसमुपनय भामिनि जीवय मृत मिव दासम्|
त्वयि विनिहित मानसम् विरहानस तक्त वपुषम् अविलासम्||5||
क्षणमधुना नारायणम् अनुगतम् अनुभजम् राधे राधे ||

sasi-mukhi mukharaya mani-rasana-gunamanuguna-kandha-ninadam |
sruti-yugale pika-ruta-vikale mama samaya chirad avasadam ||6||
kshanamadhuna narayanam anugatam anubhajam radhe radhe||

ஸஸி முகி முகரய மணிரஸனா குணமனுகுண கண்ட நினாதம் |
ஸ்ருதி யுகளே பிக ருத விகலே மம ஸமய சிராத வஸாதம் ||6||
க்ஷணமதுனா நாராயணம் அனுகதம் அனுபஜம் ராதே ராதே ||

ससि मुखि मुकरय मनिरसना गुनमनुगुण खण्ड निदानम्|
श्रुति युगळे पिक रुत विगळे मम समय चिरात वसातम्||6|| क्षणमधुना नारायणम् अनुगतम् अनुभजम् राधे राधे ||

mamati viphala-rusha vikali-krutam avalokitam adhunedam |
meelathi lajjitam iva nayana tava viramati visruja rati-khedam ||7||
kshanamadhuna narayanam anugatam anubhajam radhe radhe||

மாமதி விபலருஷா விகலீ க்ருதம் அவலோகிதம் அதுநேதம் |
மீலதி லஜ்ஜிதம் இவ நயன தவ விரமதி விஸ்ருஜ ரதிகேதம் ||7||
க்ஷணமதுனா நாராயணம் அனுகதம் அனுபஜம் ராதே ராதே ||

मामति विपलरुषा विकली कृतं अवलोकितं अदुनेतं |
मीलति लज्जितम् इव नयन तव विरमति विसृज रति खेदम्||7||क्षणमधुना नारायणम् अनुगतम् अनुभजम् राधे राधे ||

sri-jayadeva-bhanitam idam anupada-nigadita-madhu-ripu-modam |
janayatu rasika-janeshu manorama-rati-rasa-bhava-vinodam ||8||
kshanamadhuna narayanam anugatam anubhajam radhe radhe||

ஸ்ரீ ஜெயதேவ பணிதம் இதம் அனுபத நிகதித மதுரிபு மோதம்|
ஜனயது ரஸிக ஜநேஷு மனோரம ரதிரஸ பாவ விநோதம் ||8||
க்ஷணமதுனா நாராயணம் அனுகதம் அனுபஜம் ராதே ராதே ||

श्री जयदेव भणितं इदं अनुपद निगदित मधु रिपु मोदम् |
जनयतु रसिक जनेषु मनोरम रति रस भाव विनोदम्||8||
क्षणमधुना नारायणम् अनुगतम् अनुभजम् राधे राधे ||

********

pratyüha-pulakänkurena, nibida-shleshe-nimeshena ca
kridä-küta-vilokane, adhara-sudhä-päne kathä-narmabhi: |
änandädhi-gamena-manmatha-kalä-yuddhepi, yasminna-bhuth
udbhüta: satayo babhüva suratä-rambha: priyam bhävuka: ||9||

ப்ருத்யூஹ : புலகாங்குரேண நிபிடா ஸ்லேஷே நிமேஷேண ச 
க்ரீடா கூத விலோகனே அதர ஸூதா பானே கதா நர்மபி:|
ஆனந்தாதி கமேன மன்மத கலா யுத்தேபி யஸ்மின்ன பூத்
உத்பூத: ஸதயோ பபூவ ஸுரதா ரம்ப: ப்ரியம் பாவுக:||9||

प्रत्यूह: पुळकाङ्गुरेण निबिडा श्लेषे निमेषेण च 
क्रीडा कूत विलोकने आधर सुधा पाणे कथा नर्मभि:|
अनन्दादि गमेन मन्मथ कालायुद्धेपि यस्मिन्नभूत
उद्भूत: सतयो बभूव सुरता रम्भा: प्रियं भावुका: ||9||

dorbhyäm samyamita:, payodhara-bharenä, pidita: pänijai:
äviddho dashanai: kshatäadhara-puta:, shronitate-nähata: |
Hastenämita:, kache adhara-sudha-svaandena, sam-mohita:
känta: kämapi triptimäpa tadaho, kämasya vämägati: ||10||

தோர்ப்யாம் ஸம்யமித: பயோதர ப்ரேணா பீடித: பாணிஜை:
ஆவித்தோதஸனை: க்ஷதாதர புட ஸ்ரோணீ தடே நாஹத:|
ஹஸ்தேனாமித கசே அதர ஸுதா ஸ்வாதேன ஸம்மோஹித :
காந்த காமபி த்ருப்திமாப ததஹோ காமஸ்ய வாமாகதி :||10||

दोर्भ्यां संयामिता: पयोधर भारेण पीडित: पाणिजै :
आविद्धोदसनै: क्षतादर पुता श्रोणिताते नाहत:||
हस्तेनामित कचे अधर सुधा स्वादेन संमोहित:
कान्त: कामपि तृप्तिमाप तदहो कामस्य वामागति:||10||

märänke rati-keli, sankula-ranä-rambhe, tayä sähasa-
präyaàm, känta-jayäya kinchidupari prärambhi yat-sambhramät |
nishpandhä jaghana-sthali, shithilitä, dor-valli rutkampitam
vaksho militamakshi paurusha-rasa:, strinäm kuta: sidhyati ||11||

மாரங்கே ரதிகேளி ஸங்குல ரண ரம்பே தயா ஸாஹஸ
ப்ராயம் காந்த ஜயாய கிஞ்சிதுபரி ப்ராரம்பி யத் ஸம்ப்ரமாத்|
நிஷ்பந்தா ஜகனஸ்தலி ஸிதிலிதா தோர்வல்லி ருத்கம்பிதம் 
வக்ஷோ மீலிதமக்ஷீ பௌருஷரஸ: ஸ்திரீணாம் குத: ஸித்யதி ||11||

माराङ्के रतिकेळि संगुल रण रम्बे दया साहस
प्रायाम् कान्त जयाय किञ्चिदुपरि प्रारंभि यत् संभ्रमात्|
निष्पन्धा जघनस्थळि  शितिलिथा दोर वल्ली रुत्कंपितं 
वक्षो मिलितमाक्षि पौरुष रसा: स्त्रीणां कुत: सिध्यति  ||11||

“Displaying her passion, in love play she launched a bold offensive above Him & 
triumphed over her priya wonders why Purusha force succeed for His priya.”

vyälola: kesha-päsha staralita malakai:, sveda-loolau kapolau
dastaa bimbädhara-shri:, kuca-kalasha-ruchä, häritä hära-yashti: |
känci-känchit-gätashäm, stana-jaghana-padam, päninä cchadya sadya:
pashyanti satrapäm mäம், tad api vilulitä, sragdha-reeyam dhinoti ||12||

வ்யாலோல: கேஸபாஸ தரளிதமளகை: ஸ்வேத லோலேன கபோலௌ
தஷ்டா பிம்பாதர ஸ்ரீ: குச கலஸ ருஸா ஹாரிதா ஹார யஷ்டீ :|
காஞ்சீ காஞ்சித் கதாஸாம் ஸ்தன ஜகன பதம் பாணிணா ச்சாத்ய ஸத்ய 
பஸ்யந்தி ஸத்ரபம் மாம் ததபி விலுளித ஸ்ரக்தரரேயம் திநோதி ||12||

व्यालोल: केश पाश स्तरलित मलकै: स्वेद लूलौ कपोलौ 
दस्ता बिम्बाधरश्री: कुच कलस रसा हारिता हार यष्टि:|
काञ्ची काञ्चित कतासाम् स्तन जगन पदम् पाणिना च्चाद्य सद्य 
पश्यन्ति सत्रपं मां ततापि विलुळित स्रग्धरीयं धिनोति ||12||

éshan-milita-dristi mugdha-hasitam, shét-kära-dhärä-vashäth
avyaktä-kula-keli-käku-vikasad-dantämshu-dhautä-dharam |
swasho-taptha-payodharo pari, parish-vangii kurangi-drisho
harshotkarsha, vimukta-nissaha-tano dhanyo dhayat-yänanam ||13||

ஈஷன் மிலித த்ருஷ்டி முக்த ஹஸிதம் ஸீத் கார தார வஸாத் 
அவ்யக்தாகுல கேளி காகு விலஸத் தந்தாம்ஸு தெளதா தரம் |
ஸ்வாஸோத் தப்த பயோதரோ பரி பரிஷ்வங்கீ குரங்கீ த்ருஷோ :
ஹர்ஷோத்கர்ஷ விமுக்தி நிஸ்ஸஹதனோ தன்யோ தயத்யானனம் ||13||

एशन मिळित दृष्टी मुग्द हसितं शेत कार धार वशातः 
अव्यक्ताकुल केळी काकु विकसद दन्ताम्षु धौत धारम|
स्वशो तप्त पयोधरो परि परिश्वङ्गी कुरङ्गी दृशो 
हर्शोत्कर्ष विमुक्ति निस्सहदनो दन्यो दयत्याननं ||13||

Links:

1. Udayalur Kalyanaraman - 23rd Ashtapadhi
2. 23rd ashtapathi kshanamadhuna Sri O S Sundar Bhagavathar