॥ Sri Kapalishvara Ashtakam Bengali Lyrics ॥
॥ শ্রীকপালীশ্বরাষ্টকম্ ॥
INTRODUCTION–
Shri Kapalishvara is the name of Lord Shiva who is the presiding deity at the ancient temple of Shiva in Mylapore, Chennai – the capital of the State of Tamilnadu. His consort has the name Kalpakambal. Ashtakam (অষ্টকম্) means a poem consisting of eight verses. In this case the verses are in praise of Shri Kapalishvara. He is praised here with qualities referred to in the vedas, puranas and also as the Infinite Supreme Being. This shows that it is the Supreme Being that appears as Kapalishvara in the temple in Mylapore as any god in any other temple.
NOTE:-
The following symbols are used in the explanations that are given below.
(1) – SA :- Saiva Agama. (2) – SP :- Shiva Purana. (3) – SAN – Shiva 108 Namavali.
(4) – SL – Shivanandalahari of Shri Shankaracharya. (5) – VS – Vishnu sahasranama.
(6) – BG – Bhagavad Gita. (7) – SS – Siva sahasranama (From Padmapurana)
with the commentary by late H.H. Sri Parasivendra Saraswati of Kanchi Kamakoti Peetham.
The vedas (Taittariya Upanishad, Anandavalli) declare that the Supreme Being is beyond reach of senses and mind. য়তো বাচো নিবর্তন্তে। অপ্রাপ্য মনসা সহ। For this, reason His qualities cannot be adequately portrayed by anyone. The Shiva Mahimmna stotram (22) puts this up in a graphic manner. The poet says that even if the blue mountain were to be a lump of ink powder, the ocean the ink-pot, the branch of the heavenly tree Parijata be pen, the earth itself the writing leaf, and by taking these Saradha the Goddess of Learning writes for eternity, even then His virtues cannot be fully described.
অসিতগিরিসমং স্যাত্ কজ্জলং সিন্ধুঃ পাত্রং
সুরতরুবরশাখা লেখনী পত্রমূর্বী ।
লিখতি য়দি গৃহীত্বা সারদা সর্বকালং
তদপি তব গুণানামীশ পারং ন য়াতি ॥
The question then is, why should one take up the futile job of writing a stotram in praise of the Lord knowing full well that it can never be done satisfactorily? The same author of Mahimna Stotram provides the answer right at the beginning of the work.
মধুস্পীতা বাচঃ পরমমমৃতং নির্মিতবত-
স্তব ব্রহ্মন্ কিং বাগপি সুরগুরোর্বিস্ময়পদম্ ।
মম ত্বেতাং বাণীং গুণকথনপুণ্যেন ভবতঃ
পুনামীত্যর্থেঽস্মিন্ পুরমথন বুদ্ধির্ব্যবস্থিতা ॥
He says that the Lord has given out the wonderful vedas which are sweet as the nectar. So, even the hymns composed by Brihaspathi, the learned guru of the devas will be insignificant to the Lord. This being so, I have ventured to praise You because the act will purify my speech.
Our puranas repeatedly say that chanting the Lord’s names and singing His glories destroy one’s sins. One need not worry about the level of his learning to start in this endeavour. Sage Narada pointed this out to Sage Vyasa and advised him to write about the glories of the Lord.
তদ্বাগ্বিসর্গো জনতাঘবিপ্লবো য়স্মিন্ প্রতিশ্লোকমবদ্ধবত্যপি ।
নামান্যনন্তস্য য়শোঽঙ্কিতানি য়চ্ছৃণ্বন্তি গায়ন্তি
গৃণন্তি সাধবঃ ॥BH(1-5-11).
The composition may be replete with faults. Yet, if each vesre speaks of the Lord’s glory , such a work alone will be liked by noble souls. They will hear it, sing it and repeat it to the listeners. Because of this reason scholars and poets continue to write hymns in praise of the Lord.
THE TEMPLE:-
The temple of Shri Kapalishvara is many centuries old. The Lord here has been sung by several Tamil saints known as Nayanmars. The famous composer Papanasam Sivan lived in Mylapore near the temple and was an ardent devotee of Kapalishvara. He had composed many songs in praise of the Lord and Devi Kalpakambal. Originally, the temple was situated on the sea shore. But it was badly damaged by tidal waves that battered the structure in the second half of the 16th century. It was later moved to the present location where a magnificient temple has come up. There is a large tank before the temple which is used for the float festival.
Being a major temple devoted to Lord Shiva all the important festivals associated with Lord Shiva are observed punctiliously. The temple is very popular and attracts a large number of devotees even on normal days. It includes locals and tourists from from all over India and abroad too. The crowds are particularly heavy on weekends, Fridays, on important days such as pradoshams (on the Trayodashi days) and Sivaratri.
NOTE:-
In the passages that follow there may be statements that will appear to eulogise Lord Shiva as the Supreme Being and place other Gods on lower pedastals. These statements may cause some confusion or displeasure to some. There is no need at all for such feelings. Our puranas always resort to this kind of statements in which one form of God is praised as the Supreme Being and others are shown as an inferior to that particular deity. This is just to glorify that particular form. The intention is never to slight any deities. All puranas are particular in stating what is said in the vedas – that it is the one Supreme Being which appears as different Gods and in essecnce all are one and the same. The Lord says clearly in Gita that He receives worship offered to God in any form.
য়ে য়থা মাং প্রপদ্যন্তে তাংস্তথৈব ভজাম্যহম্ ।
মম বর্ত্মানুবর্তন্তে মনুষ্যাঃ পার্থ সর্বশঃ ॥ BG(4-11).
We see in some movies that one actor plays the roles of the hero and also other characters. The hero frequently fights with others (played by same person). And finally some event reveals the fact that all of them are born to the same lady and are brothers. They hug each other in great joy and live happily ever after. Similarly. the one Supreme Being alone appears in various forms. So, essentially all forms depict the same Being.
LINGAM –
Shri Kapalishvara in the sanctum in the temple is in the form of a lingam. The form has esoteric significance. The word lingam means a sign or emblem that characterises an object. লিঙ্গ্যতেঽনেন ইতি লিঙ্গম্। The Agama texts, however, interpret the word to describe the Supreme
Being from which the universe emerges (নির্গচ্ছন্তি) and into which it finally merges.
লয়ং গচ্ছন্তি ভূতানি সংহারে নিখিলানি চ।
নির্গচ্ছন্তি য়তশ্চাপি লিঙ্গোক্তিস্তেন হেতুনা ॥
The Supreme Being is without parts and form. (অরূপ). However this form is not easily understood or suitable for worship by most people since they have intense attchment to their bodies. Krishna says this clearly.
ক্লেশোঽধিকতরস্তেষা-মব্যক্তাসক্ত-চেতসাম্ ॥
অব্যক্তা হি গতির্দুঃখং দেহবদ্ভিরবাপ্যতে ॥ BG(12-5).
Considering this problem that will face many, our shastras provide three concepts of the Lord. That is, sakala (one with form, rupa, like Nataraja, DakShinamurty etc., ), nishkala (one without form, arupa) and sakala-nishkala (one with and without parts or specific form, rupa-arupa).The lingam belonga to the third category – a combination of form and formlessness. It is thus extremely suitable for worship. Its form is made of mantras and hence it is said that the Sivalinga is constituted of vidya or mantra deha. The three chapters of the Shiva linga, namely the square base, the octogonal column and the upper part relate respectively to Brahma the creator, Vishnu the preservator and
Rudra the annihilator.
ব্রহ্মা বিষ্ণুশ্চ রুদ্রশ্চ ত্রিখণ্ডমিতি কথ্যতে ।
ঊর্ধ্বং তু শিবভাগস্যাত্ বিষ্ণুভাগস্তু মধ্যমঃ ।
ব্রহ্মাভাগস্ত্বধঃ প্রোক্তঃ শাস্ত্রজ্ঞৈর্লিঙ্গকুম্ভয়োঃ ॥
Thus the lingam represents the Supreme Being that embodies in itself the triad of gods. One of the names of Shiva is
লিঙ্গরূপী – লীনমর্থং গময়তীতি লিঙ্গম্। তদ্রূপী লিঙ্গরূপী ।
অবিদ্যাতিরোহিত-জডপ্রপঞ্চস্য গমকত্বং প্রকাশাত্মকস্য চৈতন্যস্য,
তদ্রূপী পরমেশ্বরঃ ইত্যর্থঃ। তদুক্তং স্কান্দে –
সূতঃ:-
অথাতঃ সংপ্রবক্ষ্যামি শিবলিঙ্গং সমাসতঃ ।
য়স্য বিজ্ঞানমাত্রেণ বিমুক্তো মানবো ভবেত্ ॥
শিব এব স্বয়ং লিঙ্গং গমকমেব হি ।
শিবেন গম্যতে সর্বং শিবো নান্যেন গম্যতে ॥SS(653).
Now we will say a few words about some important days observed in the temple. These days may be divided into two types – festivals and vratams. Their purpose is the same, that is to make strong the remembrance of the Lord and bring us close to Him. Festivals like Deepavali and Dusserrah are marked by celebrations. The vratams, such as the Ekadasi and Shivaratri are marked by fasting, devotion, austeriry and observance of vows.
PRADOSHAM: –
We are familiar with the story of the churning of the ocean by devas and asuras to obtain the Amrit or nectar. It is said that they used the mountain Manthara as the churning pestle and the snake Vasuki as the rope. The asuras held the snake near the head and the devas the tail portion. As they started churning the snake suffered intense agony and vomited its venom. It was very potent and threatened to engulf the world. The devas ran to Lord Shiva and prayed to Him to save them and the world. Shiva, who is the embodiment of compassion took pity on them and consumed the venom. All the devas who gathered at that time felt immense relief and worshipped the Lord in gratitude without taking any food. This was the Ekadasi day. The Lord was pleased with their worship and distributd the Amrit to them. On the following day ( that is, on the dwadasi) the devas finished their puja early in the morning and had their food. On the next day, that is on trayodasi, the Lord who was pleased with their devotion performed a dance in the evening. Devi Parvati was watching the dance along with the devas. This dance performance lasted for one yama (য়াম) or three hours. The period came to be known as pradosham. This is a vratam and devoted exclusively for the worship of Lord Shiva.
If the pradosham falls on a Saturday then it becomes specially auspicious. The pradosham is auspicious as on that occasion all the gods and devas assemble to have the darshan of Lord Shiva and witness His dance. So, by visiting the temple on that occasion one can have the benefit of having the darshan of Lord Shiva as also all gods. Some verses from Shiva Puranam that talk about the glory of pradosham are given below. Rough translations of the verses are also given.
শংভুরেব তদা পূজ্যো নান্যে বিষ্ণ্বাদয়স্সুরাঃ ।
য়ত্তত্র সর্বেঽপি সুরাস্তিষ্ঠন্তি শিবসন্নিধৌ ॥
অতস্তস্যার্চনং পূজা কথাগুণগণস্তবম্ ।
তন্মন্ত্রস্য জপশ্চৈব কর্তব্যো মোক্ষকাংক্ষিভিঃ ॥
দারিদ্র্যদুঃখতান্ধানাং এতদ্দিব্যাঞ্জনং স্মৃতম্ ।
ঋণার্ণবনিমগ্নানাং উডুপোঽয়ং সুতারকঃ ॥
On that occasion (evening of pradosham day) Lord Shiva alone is to be worshipped,and not other devas like Vishnu. For, all of them are there in the prescence of Lord Shiva. So, one who seeks liberation should do His puja, listen to stories that narrate His glories and chant His mantra. Those who are severly afflicted by poverty and sorrow will get relief by this. This will serve as a boat that will help those who are immersed in ocean of debts.
প্রদোষে পার্বতীনাথে মহত্তন্বতি তাণ্ডবম্ ।
বাগ্দেবী বল্লবীন্ধত্তে মৃদঙ্গং গরুডধ্বজঃ ।
রমা গানকলাং ব্রহ্মা তালং বেণুং দিবস্পতিঃ ॥
সর্বে চান্যে সুপর্বাণঃ সেবন্তে তং মহেশ্বরম্ ।
পুণ্যক্ষেত্রং সমাসাদ্য মহালিঙ্গং নিষেব্য চ ॥
পঞ্চকৃত্বা নমস্কুর্যাত্ সাষ্টাঙ্গং ভক্তিপূর্বকম্ ।
পাংসূনাং অঙ্গলগ্নানাং একৈকস্য নমস্কৃতৌ ॥
দিব্যবর্ষসহস্রংতু শিবলোকে মহীয়তে।
During pradosha time Lord Shiva dances along with Parvathi Devi. Sarasvati Devi plays on veena. Vishnu plays on mridangam. Laxmi Devi sings and Brahma plays on cymbals. Indra plays on flute. All gods witness the glorious sight. One should reach a holy shrine and worship Mahalingam by prostrating to Him five times. By saluting thus one gets to live in Shivaloka for as many years as the dust particles that had stuck to his body.
দর্শনং বন্দনং লিঙ্গপ্রদক্ষিণঞ্চ তর্পণম্ ।
প্রদোষে ঋণমুক্তেঃ স্যাত্ ভবতূলমহানিলঃ ।
ভুক্তির্মৈথুনমভ্যঙ্গং হরিদর্শনকীর্তনে ।
ব্যর্থালাপং প্রদোষে তু বর্জয়েদ্বৈদিকো জনঃ ॥
Having darsan of Shivalingam, circumambulating It and performing tarpanam will pay off the five obligations one is born with. One should not indulge in eating, sex, oil bath, darsan of Hari and idle gossip during pradosham.
বিষ্ণ্বর্চনং সদা কার্যং প্রদোষসময়ং বিনা ।
তত্রাপি নরসিংহং তু কীর্তয়েদ্দর্শয়েদ্ভুধঃ ॥
এবং প্রদোষসময়ে পূজাং কর্তুমশক্নুবন্ ।
গত্বা শিবালয়ং পশ্যেত্ ভক্তোঽভক্তোঽতবা শিবম্ ॥
One should worship Lord Vishnu always except on pradosham days. It is beneficial to have darsan of Lord Narasimha and worship Him on pradosham time. One who is unable to do puja etc., as said above during pradosham can get the benefit by having a darsan of the temple of Lord Shiva.
NOTE:-
It is said here that one should not have darsan of Vishnu on pradosham days but it does good to have darsan and worship Narasimaha. The reason is that Narasimha is Shiva only and not different from Him. The following quote from Nrisimhapurvatapani upanishad states this clearly.
ওঁ ঋতং সত্যং পরং ব্রহ্ম পুরুষং নৃকেসরি বিগ্রহম্ ।
কৃষ্ণপিংগল-মূর্ধ্বরেতং বিরূপাক্ষং শংকরং নীললোহিতং
উমাপতিং পশুপতিং পিনাকিনং হ্যমিতদ্যুতি-মীশানঃ— ॥
SHIVARATRI.
The pradosham day occuring in the Magha month (11th in the Hindu calendar) is very special and is celebrated as Shivaratri. This is the day when Lord Shiva revealed His glorious form to the gods to show that He alone is the Supreme Being. He appeared to them in the form of infinite effulgence. He told them that they all can derive benefit by worshipping Him. Accordingly the gods offered special puja to Him. Lord Shiva was pleased with their worship. He added that the day will be known as Shivaratri and will be a very auspicious one.
দিনমেতত্ ততঃ পুণ্যং ভবিষ্যতি মহত্তরম্ ।
শিবরাত্রিরিতি খ্যাতা তিথিরেষা মম প্রিয়া ॥
Later the infinite form transformed Itself Into a lingam. The Lord said that whoever fasts on that day or worships Him will get all that is good in this life and will escape rebirth. He also said that the lingam will get installed in all the temples and the place where the lingam appeared first will be known as Arunachalam. Aruna means red – the colour of the flame. Achalam means mountain. Shiva in this place is known as Arunachaleshvara.
ভোগাবহং ইদং লিঙ্গং ভুক্তিমুক্ত্যেক সাধনম্ ।
দর্শন-স্পর্শন-ধ্যানাজ্জন্তূনাং জন্ম মোচনম্ ॥
অনলাচল-সংকাশং য়দিদং লিঙ্গমুত্থিতম্ ।
অরুণাচলমিত্যেব তদিদং খ্যাতমেষ্যতি ॥
This have occured in Tiruvannamali where the lingam in the temple is known as tejolingam (তেজোলিঙ্গম্।). The event is celebrated as an annual festival in that town. A big lamp is lighted at the top of the hill behind the temple to mark the event. Thousands of people gather to witness the light.
Shivaratri day is celebrated with great deal of fervour in Shiva temples all over the country. This is a vratam and so is marked by pujas, fasting and offering prayers throughout the night. After having bath one should wear vibhuti, necklace of rudrakSha beads, worship the Lord with bilva leaves, chant thr sacred panchakShara mantra and visit Shiva temple and participate in the pujas that are done throughout the night. Fasting is prescribed as an aid to curb the wandering tendency of the mind so that it can concentrate on the job on hand – in this case the puja of the Lord. This is known to us for long. Shri Krishna mentions this inBhagavad Gita (2-59).
বিষয়া বিনিবর্তন্তে নিরাহারস্য দেহিনঃ।
Some verses from the Shiva puranas that extol the important day are given here with rough translation.
মাঘকৃষ্ণচতুর্দশ্যাং উপবাসোঽতিদুর্লভঃ ।
তত্রাপি দুর্লভং মন্যে রাত্রৌ জাগরণং নৃণাম্ ॥
Fasting on the chaturdashi day in the fortnight following the full moon day in the Magha month (ie) on Shivaratri day is not something that is easily got by everyone. Still more difficult to get is the possibility of keeping awake during the night on that day.
অতীব দুর্লভং তত্র শিবলিঙ্গস্য দর্শনম্ ।
সুদুর্লভতরং তত্র পূজনং পরমেশিতুঃ ॥
It is very difficult to have darshan of the Shiva lingam. Still more difficult is a to get a chance to worship the Lord.
ভব-কোটি-শতোপাত্ত-পুণ্য-রাশি-বিপাকতঃ ।
লভ্যতে বা পুনস্তত্র বিল্ব-পত্রার্পণং বিভোঃ ॥
Even in performing that worship to that omnipresent Lord the good fortune to offer bilva leaves to Him is got only by the fructification of good deedes done in innumerable births.
বর্ষাণাময়ুতং য়েন স্নাতং গঙ্গাসরিজ্জলে ।
সকৃদ্ বিল্বার্চনেনৈব তত্ফলং লভ্যতে নরৈঃ ॥
What merit one earns by taking bath in the river Ganga for ten thousand years is got by worshipping Lord with the bilva leaves on Shivaratri day.
অত্রোপবাসঃ কেনাপি কৃতঃ ক্রতুশতায়তে ।
রাত্রৌ জাগরণং পুণ্যং বর্ষ-কোটি-তপোধিকম্ ॥
Fasting on the night of Shivaratri is equivalent to performing hundred vedic sacrifices. Keeping awake on that night is superior to austerities performed in ten million years.
একেন বিল্ব-পত্রেণ শিব-লিঙ্গার্চনে কৃতে ।
ত্রৈলোক্যে তস্য পুণ্যস্য কো বা সাদৃশ্যমৃচ্ছতি ॥
Nothing in all the worlds equals the merit one earns by offering one bilva leaf to the Lord on that holy day.
অহো বলবতী মায়া য়েন শৈবী মহাতিথিঃ ।
নোপাস্যতে জনৈ-র্মূঢৈঃ অতিমূর্খৈরিব ত্রয়ী ॥
OH! great is the power of maya. Ignorant people do not observe Shivaratri which is so glorious. This is just like the ignorant people not caring to study the vedas.
উপবাসো জাগরণং সন্নিধিঃ পরমেশিতুঃ ।
গোকর্ণং শিবলোকস্য নৃণাং সোপান-পদ্ধতিঃ ॥
Fasting on Shivaratri day, keeping awake during that night, visiting the temple of the Lord, the holy place of Gokarna constitute the steps for one to reach the abode of Lord Shiva .
THE SUMMER FESTIVAL:-
The summer festival (March-April) lasts for ten days. It attracts huge crowds from in and around the city of Chennai. We can have the darshan of the Lord riding on the bull Nandi on the fifth day. One of the Lord’s name is ঋষভারূঢঃ.The bull or rishabha (ঋষভঃ) represents dharma which showers all desired results like dharma. artha kama and also gives purity of mind that helps in pursuing mokSha. The commentator says :- বৃষ সেচনে বর্ষণাত্ সর্বকামানাংবৃষভঃ, ধর্মরূপতয়া সর্বকামপ্রদত্বাত্,
তমারূঢঃ; বৃষভবাহনঃ ইত্যর্থঃ।SAN(40). The Lord also has the bull as the mark in His flag. Because of this He also has the name বৃষাঙ্কঃ।SAN(39).. This shows the great importance the Lord attaches to dharma.
On the seventh day we have the car festival when He goes round the streets in a car. It is very popular and attracts huge crowds. It is said that one who can have the darsan of tha Lord in the car will escape rebirth. রথস্থং বামনং দৃষ্ট্বা পুনর্জন্ম ন বিদ্যতে । The car represents the body.
আত্মানং রথিনং বিদ্ধি শরীরং রথমেব চ ।
বুদ্ধিং তু সারথিং বিদ্ধি মনঃ প্রগ্রহমেব চ ॥
says Katha Upanishad (1-3-3).
The Self within the body is the charioteer, the one who rides in the chariot. The বামনঃ or dwarf mentioned herein refers to the Self, Supreme Being, the size of the thumb, who resides in the body, in the small chamber of the heart of everyone. The Katha Upanishad says this. (KU-2-1-12).
অঙ্গুষ্ঠমাত্রঃ পুরুষো মধ্য আত্মনি তিষ্ঠতি ।
ঈশানং ভূতভব্যস্য ন ততো বিজুগুপ্সতে ॥
Even though the Self is all pervading, It is conceived as a dwarf residing in the heart to facilitate meditation on It.
Another important festival is the day when the 63 saivaite saints, known as Nayanmars are taken in a procession and the Lord follows His devotees. A popular Tamil poet Avvaiyar has said in one of her poems that a devotee of the Lord is greater than the Lord Himself as he has the Lord enshrined in his heart! This will remind us of what Sri Krishna told about His devotees to His friend Uddhava in the Uddhava Gita.
নিরপেক্ষং মুনিং শান্তং নির্বৈরং সমদর্শনম্ ।
অনুব্রজাম্যহং নিত্যং পূয়য়েত্যঙ্ঘ্রিরেণুভিঃ ॥
(Srimad Bhagavatam-11-14-16).
He said that He invariably follows His devotees. This festival is celebrated on the eighth day.
On the ninth day one can have the darshan of the Lord as ভিক্ষাটনঃ a mendicant going around the streets with a begging bowl. The question now arises as to why the Lord is reduced to state of nothingness? Puranas tell that Lord Shiva took on the role of a beggar with a disheveled appearance to teach a lesson to some sages who were staunch adherents of the path of karma and ignored the higher path of jnana. They were proud of their of achievements in this path that got them some supernatural powers also.The beggar was extremely handsome. On seeing Him many of the men and women in the ashram precinct lost their balance and started following Him. When the sages saw this they were furious. They cursed him and let loose some demons created by their spiritual power. But their attempts to harm the beggar utterly failed and they felt humiliated. They surrendered to the Lord.
The ten days festival concludes with the wedding of the divine couple (Lord Kapali and Devi Kalpakambal). The function is celebrated with great deal of enthusiasm by the people as they consider it as a marriage happening in their own house. Everyone brings presents to the bride
and groom in the form of silk sarees and silk dhoties etc. Many offer pieces of jewellery. They also bring sweet and savoury items prepared specially for the occasion. Thus the marriage turns out to be a memorable occasion. After the function gets over the devotees are given prasad
offered to the divine couple. The wedding signifies the union of the Jivatma and Pramatma who were never separate, but felt separated due to the veil of avidya or nescience. The Lalithasahasranamam describes Devi Lalitha as কামেশ-বদ্ধ-মাঙ্গল্যসূত্র-শোভিত-কন্ধরা। Devi’s neck shines with the Mangalya thread tied by the Lord who, therefore has the name অম্বিকানাথঃ = অম্বিকায়া নাথঃ পতিঃ। ইদং চার্থতঃ
শ্রুতি-প্রসিদ্ধং নাম। নমো হিরণ্য-বাহবে হিরণ্য-বর্ণায়
হিরণ্য-রূপায় হিরণ্য-পতয়েঽম্বিকা-পতয় উমা-পতয়ে পশু-পতয়ে
নমোনমঃ।
We also have the float festival (in January-February) when the Lord goes round the tank in a float.This symbolises the fact that the Lord Siva, like a boatman, goes in a boat or raft, scours the ocean of samsara and looks for people who are struggling in the ocean and seeking His help to come out of it. So Siva has these names.
সংসারার্ণব-মগ্নানাং সমুদ্ধরণ হেতুঃ –
সংসারঃ জননমরণাদিসমূহঃ স এবার্ণবঃ, সমুদ্রঃ অপারত্বাত্,
তত্র মগ্নানাং সর্বদা দুঃখনুভবিতৄণাং,
দুঃখনাশকরপ্লবাদিরহিতানাং, সমুদ্ধরণে,
তেষাং দুঃখনাশনে হেতুঃ কারণং বেদান্তমহাবাক্যজন্য-
বৃত্ত্যারূঢঃ সন্ সংসরপাশবিচ্ছেদকরত্বাত্ ॥
জ্ঞাত্বা দেবং সর্বপাশাপহানিরিতি। শ্রুতিঃ ॥SS(408) and
বিষয়ার্ণবমগ্নানাং সমুদ্ধরণসেতুঃ –
বিষয়শব্দেন বিষয়ানুভবরূপসংসার উচ্যতে॥ স এবার্ণবঃ
সমুদ্রঃ বিষয়ার্ণবঃ, তস্মিন্ সংসারসমুদ্রে মহতি,
অবিদ্যাকামকর্মপ্রভবদুঃখোদকে তীব্ররোগজরামৃত্যুমহাগ্রাহে
অনাদাবনন্তেঽপারে নিরালম্বে বিষয়েন্দ্রিয়জনিতসুখলবলক্ষণবিভ্রমে,
পঞ্চেন্দ্রিয়োত্থতৃণ্মারুত- বিক্ষোভোত্থিতানর্থশতমহোর্মিণি,
মহাপাতকাদ্যনেকনিরয়গতে, (দুর্বারবারিচরগর্ভে) হাহেত্যাদি-
কূজিতাক্রোশনোদ্ভূতমহার্ণবে মগ্নানং সমুদ্ধরণে সম্যগুদ্ধরণে
সেতুরিব সেতুঃ ।
ত্রিরুন্নতং স্থাপ্য সমং শরীরং
হৃদীন্দ্রিয়াণি মনসা সন্নিবেশ্য ।
ব্রহ্মোডুপেন প্রতরেব বিদ্বান্
স্রোতাংসি সর্বাণি ভয়াবহানি॥ ইতি শ্রুতিঃ ॥SS(477).
This will bring to our mind the verse from the popular Karavalamba stotrAm wherein Shri Shankaracharya beseeches Lord Laxmi Narasimha to extend His hand and pull him out of the fearsome ocean of samsara.
সংসার-সাগর-নিমজ্জন-মুহ্যমানং
দীনং বিলোকয় বিভো করুণানিধে মাম্ ।
প্রহ্লাদ-খেদ-পরিহার-পরাবতার-
লক্ষ্মীনৃসিংহ মম দেহি করাবলম্বম্॥(১০) ॥
Every individual is struggling in the ocean of samsasra, but does not know how to reach the shore. Also he does not have the ability to know the means. In such a precarious situation the kindly acharya tells us that reaching out to the Lord is the only way. One struggling in the sea for a long time swallows the bitter water, feels weak and faint. In the same way one caught in the ocean of samsara takes in the poison of pleasures and pains through the senses and is befuddled. The acharya herein gently reminds the Lord that saving someone caught in the sea is not something new to Him. On an earlier occasion He had rescued Prahlada who was bound to a big slab of stone and thrown into the sea
by saying প্রহ্লাদ-খেদ-পরিহার-পরাবতার। The kindly Lord is one who is capable of helping us to get out of samsara and administer the required treatment. He is renowned in the vedas as the foremost and divine physician. Shri Rudram says this.অধ্যবোচদধি বক্তা প্রথমো দৈব্যো ভিষক্। Krishna says that He will lift up those who have exclusive devotion to Him from the ocean of samsara. Gita (12-7).
তেষামহং সমুদ্ধর্তা মৃত্যুসংসারসাগরাত্ ।
ভবামি ন চিরাত্পার্থ ময়্যাবেশিঅতচেতসাম্ ॥
There is a separate temple inside the main temple for Devi who bears the name Kalpakambal. It is said that She took the form of a peacock and worshipped the Lord here to demonstrate the power of devotion. Peacock is called mayil in Tamil. Thus the place has come to be known as Mailai or as Mayilapuri and as Mylapore.
Kapali is one of Shiva’s names. (No.24-Shiva 108 namavali). Kapala means a skull. Siva wears a garland of skulls. Each skull in His garland is said to be that of one Brahma, the creator god after Brahma’s demise at the time of resolution or pralaya. Brahma is only the name of the post, like that of the President or the Prime Minister. When the post is vacated by the occupant another suitable person takes up the post and the work of creation continues. This period is known as কল্পং kalpam. At the time of Kalpam, Shiva withdraws the creation within Himself and releases it at the beginning of the next Kalpa. Krishna says this in Gita-(9-7).
সর্বভূতানি কৌন্তেয় প্রকৃতিং য়ান্তি মামিকাম্ ।
কল্পক্ষয়ে পুনস্তানি কল্পাদৌ বিসৃজাম্যহম্ ॥
Brahma has a very long life according to our calendar. We may get an idea about Brahma’s longevity from the following figures. 360 human years = 1 year of devas. 12,000 years of the devas = The duration of 4 yugas. 2000 such periods = One day of Brahma. Brahma has a life of 100 years made of such days and is equal to 432 million years of mortals. Thus, it is very very long as per our reckoning. Still, Brahma has a finite life only, however long it may be. It has an end. So, every one, including Brahma, is absorbed by Lord’s Prakriti and released again. Shiva wearing a garland made of skulls of Brahmas indicates that Shiva is beyond time, is eternal and lasts even after other lesser gods like
Brahma who are in the grip of time meet their end. Shri Nilakanta DikShita explains this in his Shivatattvarahasyam as follows. SAN(24).
কপালীতি – কপালং ব্রহ্মকপালং অস্যাস্তীতি কপালী। এতেন
অনেক-ব্রহ্মাত্যয়-দর্শিত্ব-লক্ষণং সনাতনত্বমুক্তং ভবতি ।
Now we are faced with a peculiar problem. What can we ask of Kapaleeshvara, who Himself goes around with a begging bowl (kapalam or skull) in His hand? Shri Shankaracharya too faced this problem and had come out with an ingenious solution. He had seen that wandering beggars usually keep with them dogs, monkeys and such small animals. They make the animals do some simple tricks, entertain the people and collect alms. He says that he has a monkey called his mind that is very frisky, mischievous and uncontrollable. He beseeches the Lord to tie it with the cord of devotion and take it with Him. Please look at this entreaty that is addressed to Kapali.
সদা মোহাটব্যাং চরতি য়ুবতীনাং কুচ-গিরৌ
নটত্যাশাশাখাবটতি জ़্হটিতি স্বৈরমভিতঃ ।
কপালিন্! ভিক্ষো! মে হৃদয়-কপিমত্যন্ত-চপলং
দৃঢং বধ্বা শিব ভবদধীনং কুরু বিভো! ॥ SL (20).
Thus, the hymn that follows is about the Infinite Supreme Being who appears as Kapali for the benefit of devotees and who is none other than Lord Shiva. Devi Kalpakamba is His Maya shakti also known as Prakriti. The Supreme Being associated with maya is known as Ishwara or Maheshwara. This is said in the Svethasvaropanishad as: মায়াং তু প্রকৃতিং বিদ্যান্মায়িনং তু মহেশ্বরম্ । Maya has names as Parvati, ShivA, Uma etc. Shiva means auspiciouness. SS(18). শিবো মঙ্গলরূপঃ।
নির্মাষ্ঠ-নিখিল-দুঃখানুষঙ্গ-পরমানন্দ-রূপ ইত্যর্থঃ ।
So is also Devi Kalpakamba who has the name Mangala (meaning auspicious). The following popular verse from Saptasloki Durga says this clearly.
সর্বমঙ্গলমাঙ্গল্যে শিবে সর্বার্থসাধিকে ।
শরণ্যে ত্র্যম্বিকে গৌরি নারায়ণি নমোঽস্তু তে ॥
Thus, by saluting them whose very names spell auspiciousness, one is bound to get all that is good in life here and hereafter. The following popular verse says this.
য়ঃ শিবো নমরূপাভ্যাং য়া দেবী সর্বমঙ্গলা ।
তয়োঃ সংস্মরণাত্ পুংসাং সর্বতো জয় মঙ্গলম্ ॥
The Kaivalyopanishad (7) says:-
উমাসহায়ং পরমেশ্বরং প্রভুং
ত্রিলোচনং নীলকণ্ঠং প্রশান্তম্ ।
ধ্যাত্বা মুনির্গচ্ছতি ভূতয়োনিং
সমস্তসাক্ষিং তমসঃ পরস্তাত্ ॥
that one, by meditating on the highest Lord who is allied to Uma, supremely powerful. three eyed, has a blue neck and tranquil reaches Him who is the source of all, the witness of all and is beyond darkness (ignorance or avidya).
This is said in the following verse also.
কল্পকাম্বা-কপালীশৌ ভক্তরক্ষণ-তত্পরৌ ।
তয়োঃ অনুগ্রহো য়ত্র বর্ততে তত্র মঙ্গলম্ ॥
॥ শ্রী কপালীশ্বরাষ্টকম্ ॥
কপালি-নামধেয়কং কলাপি-পুর্যধীশ্বরং
কলাধরার্ধ-শেখরং করীন্দ্র-চর্ম-ভূষিতম্ ।
কৃপা-রসার্দ্র-লোচনং কুলাচল-প্রপূজিতংব্
কুবের-মিত্রমূর্জিতং গণেশ-পূজিতং ভজে ॥ ১ ॥
ভজে ভুজঙ্গ-ভূষণং ভবাব্ধি-ভীতি-ভঞ্জনং
ভবোদ্ভবং ভয়াপহং সুখপ্রদং সুরেশ্বরম্ ।
রবীন্দু-বহ্নি-লোচনং রমা-ধবার্চিতং বরং
হ্যুমা-ধবং সুমাধবী-সুভূষিঅতং মহাগুরুম্ ॥ ২ ॥
গুরুং গিরীন্দ্র-ধন্বিনং গুহ-প্রিয়ং গুহাশয়ং
গিরি-প্রিয়ং নগ-প্রিয়া-সমন্বিতং বর-প্রদম্ ।
সুর-প্রিয়ং রবি-প্রভং সুরেন্দ্র-পূজিতং প্রভুং
নরেন্দ্র-পীঠ-দায়কং নমাম্যহং মহেশ্বরম্ ॥ ৩ ॥
মহেশ্বরং সুরেশ্বরং ধনেশ্বর-প্রিয়েশ্বরং
বনেশ্বরং বিশুদ্ধ-চিত্ত বাসিনং পরাত্পরম্ ।
প্রমত্তবেষ-ধারিণং প্রকৃষ্ট-চিত্স্বরূপিণং
বিরুদ্ধ-কর্ম-কারিণং সুশিক্ষকং স্মরাম্যহম্ ॥ ৪ ॥
স্মরাম্যহং স্মরান্তকং মুরারি-সেবিতাঙ্ঘ্রিকং
পরারি-নাশন-ক্ষমং পুরারি রূপিণং শুভম্ ।
স্পুঅরত্-সহস্র-ভানু-তুল্য তেজসং মহৌজসং
সু-চণ্ডিকেশ পূজিতং মৃডং সমাশ্রয়ে সদা ॥ ৫ ॥
সদা প্রহৃষ্ট-রূপিণং সতাং প্রহর্ষ-বর্ষিণং
ভিদা বিনাশ-কারণ প্রমাণগোচরং পরম্ ।
মুদা প্রবৃত্ত-নর্তনং জগত্পবিত্র-কীর্তনং
নিদানমেকমদ্ভুতং নিতান্তমাশ্রয়েহ্যহম্ ॥ ৬ ॥
অহং-মমাদি দূষণং মহেন্দ্র-রত্ন-ভূষণং
মহা-বৃষেন্দ্র-বাহনং হ্যহীন্দ্র-ভূষণান্বিতম্ ।
বৃষাকপি-স্বরূপিণং মৃষা-পদার্থ-ধারিণং
মৃকণ্ডুসূনু সংস্তুতং হ্যভীতিদং নমামি তম্ ॥ ৭ ॥
নমামি তং মহামতিং নতেষ্টদান-চক্ষণং
নতার্তি-ভঞ্জনোদ্যতং নগেন্দ্র-বাসিনং বিভুম্ ।
অগেন্দ্রজা সমন্বিতং মৃগেন্দ্র বিক্রমান্বিতং
খগেন্দ্র-বাহন-প্রিয়ং সুখস্বরূপমব্যয়ম্ ॥ ৮ ॥
সুকল্পকাম্বিকা-পতি-প্রিয়ংত্বিদং মনোহরং
সুগূডকাঞ্চিরামকৃষ্ণ য়োগিশিষ্য সংস্তুতম্ ।
মহাপ্রদোষ পুণ্যকাল কীর্তনাত্শুভপ্রদং
ভজামহে সদামুদা কপালি মঙ্গল়াষ্টকম্ ॥ ৯ ॥
কপালি তুষ্টিদায়কং মহাপদি প্রপালকং
ত্বভীষ্ট-সিদ্ধি-দায়কং বিশিষ্ট-মঙ্গলাষ্টকম্ ।
পঠেত্সুভক্তিতঃ কপালি সন্নিধৌ ক্রমাত্
অবাপ্য সর্বমায়ুরাদি মোদতে সুমঙ্গলম্ ॥ ১০ ॥
ইতি গূডলূর্ শ্রীরামকৃষ্ণানন্দ য়তীন্দ্র শিষ্য
শ্রী রামচন্দ্রেণ বিরচিতং
॥ শ্রী কপালীশ্বরাষ্টকং সম্পূর্ণম্ ॥
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