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Shri Kapalishvara Ashtakam Lyrics in Punjabi | ਸ਼੍ਰੀਕਪਾਲੀਸ਼੍ਵਰਾਸ਼੍ਟਕਮ੍

ਸ਼੍ਰੀਕਪਾਲੀਸ਼੍ਵਰਾਸ਼੍ਟਕਮ੍ Lyrics in Punjabi:

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 (ਅਸ਼੍ਟਕਮ੍) 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.

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. ਯਤੋ ਵਾਚੋ ਨਿਵਰ੍ਤਨ੍ਤੇ। ਅਪ੍ਰਾਪ੍ਯ
ਮਨਸਾ ਸਹ। 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.
ਅਸਿਤਗਿਰਿਸਮਂ ਸ੍ਯਾਤ੍ ਕਜ੍ਜਲਂ ਸਿਨ੍ਧੁਃ ਪਾਤ੍ਰਂ
ਸੁਰਤਰੁਵਰਸ਼ਾਖਾ ਲੇਖਨੀ ਪਤ੍ਰਮੂਰ੍ਵੀ ।
ਲਿਖਤਿ ਯਦਿ ਗਹੀਤ੍ਵਾ ਸਾਰਦਾ ਸਰ੍ਵਕਾਲਂ
ਤਦਪਿ ਤਵ ਗੁਣਾਨਾਮੀਸ਼ ਪਾਰਂ ਨ ਯਾਤਿ ॥
The quesion 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.
ਮਧੁਸ੍ਪੀਤਾ ਵਾਚਃ ਪਰਮਮਮਤਂ ਨਿਰ੍ਮਿਤਵਤ-
ਸ੍ਤਵ ਬ੍ਰਹ੍ਮਨ੍ ਕਿਂ ਵਾਗਪਿ ਸੁਰਗੁਰੋਰ੍ਵਿਸ੍ਮਯਪਦਮ੍ ।
ਮਮ ਤ੍ਵੇਤਾਂ ਵਾਣੀਂ ਗੁਣਕਥਨਪੁਣ੍ਯੇਨ ਭਵਤਃ
ਪੁਨਾਮੀਤ੍ਯਰ੍ਥੇऽਸ੍ਮਿਨ੍ ਪੁਰਮਥਨ ਬੁਦ੍ਧਿਰ੍ਵ੍ਯਵਸ੍ਥਿਤਾ ॥

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.
ਤਦ੍ਵਾਗ੍ਵਿਸਰ੍ਗੋ ਜਨਤਾਘਵਿਪ੍ਲਵੋ ਯਸ੍ਮਿਨ੍ ਪ੍ਰਤਿਸ਼੍ਲੋਕਮਬਦ੍ਧਵਤ੍ਯਪਿ ।
ਨਾਮਾਨ੍ਯਨਨ੍ਤਸ੍ਯ ਯਸ਼ੋऽਙ੍ਕਿਤਾਨਿ ਯਚ੍ਛਣ੍ਵਨ੍ਤਿ ਗਾਯਨ੍ਤਿ
ਗਣਨ੍ਤਿ ਸਾਧਵਃ ॥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 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 magnificent 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.

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.

ਯੇ ਯਥਾ ਮਾਂ ਪ੍ਰਪਦ੍ਯਨ੍ਤੇ ਤਾਂਸ੍ਤਥੈਵ ਭਜਾਮ੍ਯਹਮ੍ ।
ਮਮ ਵਰ੍ਤ੍ਮਾਨੁਵਰ੍ਤਨ੍ਤੇ ਮਨੁਸ਼੍ਯਾਃ ਪਾਰ੍ਥ ਸਰ੍ਵਸ਼ਃ ॥ 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.


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. ਲਿਙ੍ਗ੍ਯਤੇऽਨੇਨ ਇਤਿ ਲਿਙ੍ਗਮ੍। The Agama texts, however, interpret the word to describe the Supreme
Being from which the universe emerges (ਨਿਰ੍ਗਚ੍ਛਨ੍ਤਿ) and into which it finally merges. ਲਯਂ ਗਚ੍ਛਨ੍ਤਿ ਭੂਤਾਨਿ ਸਂਹਾਰੇ ਨਿਖਿਲਾਨਿ
ਚ। ਨਿਰ੍ਗਚ੍ਛਨ੍ਤਿ ਯਤਸ਼੍ਚਾਪਿ ਲਿਙ੍ਗੋਕ੍ਤਿਸ੍ਤੇਨ ਹੇਤੁਨਾ ॥ The Supreme Being is without parts and form. (ਅਰੂਪ). 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.

ਕ੍ਲੇਸ਼ੋऽਧਿਕਤਰਸ੍ਤੇਸ਼ਾ-ਮਵ੍ਯਕ੍ਤਾਸਕ੍ਤ-ਚੇਤਸਾਮ੍ ॥

ਅਵ੍ਯਕ੍ਤਾ ਹਿ ਗਤਿਰ੍ਦੁਃਖਂ ਦੇਹਵਦ੍ਭਿਰਵਾਪ੍ਯਤੇ ॥ 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.
ਬ੍ਰਹ੍ਮਾ ਵਿਸ਼੍ਣੁਸ਼੍ਚ ਰੁਦ੍ਰਸ਼੍ਚ ਤ੍ਰਿਖਣ੍ਡਮਿਤਿ ਕਥ੍ਯਤੇ ।
ਊਰ੍ਧ੍ਵਂ ਤੁ ਸ਼ਿਵਭਾਗਸ੍ਯਾਤ੍ ਵਿਸ਼੍ਣੁਭਾਗਸ੍ਤੁ ਮਧ੍ਯਮਃ ।
ਬ੍ਰਹ੍ਮਾਭਾਗਸ੍ਤ੍ਵਧਃ ਪ੍ਰੋਕ੍ਤਃ ਸ਼ਾਸ੍ਤ੍ਰਜ੍ਞੈਰ੍ਲਿਙ੍ਗਕੁਮ੍ਭਯੋਃ ॥
Thus the lingam represents the Supreme Being that embodies in itself the triad of gods. One of the names of Shiva is
ਲਿਙ੍ਗਰੂਪੀ – ਲੀਨਮਰ੍ਥਂ ਗਮਯਤੀਤਿ ਲਿਙ੍ਗਮ੍। ਤਦ੍ਰੂਪੀ ਲਿਙ੍ਗਰੂਪੀ ।
ਅਵਿਦ੍ਯਾਤਿਰੋਹਿਤ-ਜਡਪ੍ਰਪਞ੍ਚਸ੍ਯ ਗਮਕਤ੍ਵਂ ਪ੍ਰਕਾਸ਼ਾਤ੍ਮਕਸ੍ਯ ਚੈਤਨ੍ਯਸ੍ਯ,
ਤਦ੍ਰੂਪੀ ਪਰਮੇਸ਼੍ਵਰਃ ਇਤ੍ਯਰ੍ਥਃ। ਤਦੁਕ੍ਤਂ ਸ੍ਕਾਨ੍ਦੇ –
ਅਥਾਤਃ ਸਂਪ੍ਰਵਕ੍ਸ਼੍ਯਾਮਿ ਸ਼ਿਵਲਿਙ੍ਗਂ ਸਮਾਸਤਃ ।
ਯਸ੍ਯ ਵਿਜ੍ਞਾਨਮਾਤ੍ਰੇਣ ਵਿਮੁਕ੍ਤੋ ਮਾਨਵੋ ਭਵੇਤ੍ ॥

ਸ਼ਿਵ ਏਵ ਸ੍ਵਯਂ ਲਿਙ੍ਗਂ ਗਮਕਮੇਵ ਹਿ ।
ਸ਼ਿਵੇਨ ਗਮ੍ਯਤੇ ਸਰ੍ਵਂ ਸ਼ਿਵੋ ਨਾਨ੍ਯੇਨ ਗਮ੍ਯਤੇ ॥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.


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 distributed 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 (ਯਾਮ) 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.

ਸ਼ਂਭੁਰੇਵ ਤਦਾ ਪੂਜ੍ਯੋ ਨਾਨ੍ਯੇ ਵਿਸ਼੍ਣ੍ਵਾਦਯਸ੍ਸੁਰਾਃ ।
ਯਤ੍ਤਤ੍ਰ ਸਰ੍ਵੇऽਪਿ ਸੁਰਾਸ੍ਤਿਸ਼੍ਠਨ੍ਤਿ ਸ਼ਿਵਸਨ੍ਨਿਧੌ ॥

ਅਤਸ੍ਤਸ੍ਯਾਰ੍ਚਨਂ ਪੂਜਾ ਕਥਾਗੁਣਗਣਸ੍ਤਵਮ੍ ।
ਤਨ੍ਮਨ੍ਤ੍ਰਸ੍ਯ ਜਪਸ਼੍ਚੈਵ ਕਰ੍ਤਵ੍ਯੋ ਮੋਕ੍ਸ਼ਕਾਂਕ੍ਸ਼ਿਭਿਃ ॥

ਦਾਰਿਦ੍ਰ੍ਯਦੁਃਖਤਾਨ੍ਧਾਨਾਂ ਏਤਦ੍ਦਿਵ੍ਯਾਞ੍ਜਨਂ ਸ੍ਮਤਮ੍ ।
ऋਣਾਰ੍ਣਵਨਿਮਗ੍ਨਾਨਾਂ ਉਡੁਪੋऽਯਂ ਸੁਤਾਰਕਃ ॥

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 presence 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.

ਪ੍ਰਦੋਸ਼ੇ ਪਾਰ੍ਵਤੀਨਾਥੇ ਮਹਤ੍ਤਨ੍ਵਤਿ ਤਾਣ੍ਡਵਮ੍ ।
ਵਾਗ੍ਦੇਵੀ ਵਲ੍ਲਵੀਨ੍ਧਤ੍ਤੇ ਮਦਙ੍ਗਂ ਗਰੁਡਧ੍ਵਜਃ ।
ਰਮਾ ਗਾਨਕਲਾਂ ਬ੍ਰਹ੍ਮਾ ਤਾਲਂ ਵੇਣੁਂ ਦਿਵਸ੍ਪਤਿਃ ॥

ਸਰ੍ਵੇ ਚਾਨ੍ਯੇ ਸੁਪਰ੍ਵਾਣਃ ਸੇਵਨ੍ਤੇ ਤਂ ਮਹੇਸ਼੍ਵਰਮ੍ ।
ਪੁਣ੍ਯਕ੍ਸ਼ੇਤ੍ਰਂ ਸਮਾਸਾਦ੍ਯ ਮਹਾਲਿਙ੍ਗਂ ਨਿਸ਼ੇਵ੍ਯ ਚ ॥

ਪਞ੍ਚਕਤ੍ਵਾ ਨਮਸ੍ਕੁਰ੍ਯਾਤ੍ ਸਾਸ਼੍ਟਾਙ੍ਗਂ ਭਕ੍ਤਿਪੂਰ੍ਵਕਮ੍ ।
ਪਾਂਸੂਨਾਂ ਅਙ੍ਗਲਗ੍ਨਾਨਾਂ ਏਕੈਕਸ੍ਯ ਨਮਸ੍ਕਤੌ ॥

ਦਿਵ੍ਯਵਰ੍ਸ਼ਸਹਸ੍ਰਂਤੁ ਸ਼ਿਵਲੋਕੇ ਮਹੀਯਤੇ।

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.

ਦਰ੍ਸ਼ਨਂ ਵਨ੍ਦਨਂ ਲਿਙ੍ਗਪ੍ਰਦਕ੍ਸ਼ਿਣਞ੍ਚ ਤਰ੍ਪਣਮ੍ ।
ਪ੍ਰਦੋਸ਼ੇ ऋਣਮੁਕ੍ਤੇਃ ਸ੍ਯਾਤ੍ ਭਵਤੂਲਮਹਾਨਿਲਃ ।
ਭੁਕ੍ਤਿਰ੍ਮੈਥੁਨਮਭ੍ਯਙ੍ਗਂ ਹਰਿਦਰ੍ਸ਼ਨਕੀਰ੍ਤਨੇ ।
ਵ੍ਯਰ੍ਥਾਲਾਪਂ ਪ੍ਰਦੋਸ਼ੇ ਤੁ ਵਰ੍ਜਯੇਦ੍ਵੈਦਿਕੋ ਜਨਃ ॥

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.

ਵਿਸ਼੍ਣ੍ਵਰ੍ਚਨਂ ਸਦਾ ਕਾਰ੍ਯਂ ਪ੍ਰਦੋਸ਼ਸਮਯਂ ਵਿਨਾ ।
ਤਤ੍ਰਾਪਿ ਨਰਸਿਂਹਂ ਤੁ ਕੀਰ੍ਤਯੇਦ੍ਦਰ੍ਸ਼ਯੇਦ੍ਭੁਧਃ ॥

ਏਵਂ ਪ੍ਰਦੋਸ਼ਸਮਯੇ ਪੂਜਾਂ ਕਰ੍ਤੁਮਸ਼ਕ੍ਨੁਵਨ੍ ।
ਗਤ੍ਵਾ ਸ਼ਿਵਾਲਯਂ ਪਸ਼੍ਯੇਤ੍ ਭਕ੍ਤੋऽਭਕ੍ਤੋऽਤਵਾ ਸ਼ਿਵਮ੍ ॥

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.

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.
ॐ ऋਤਂ ਸਤ੍ਯਂ ਪਰਂ ਬ੍ਰਹ੍ਮ ਪੁਰੁਸ਼ਂ ਨਕੇਸਰਿ ਵਿਗ੍ਰਹਮ੍ ।
ਕਸ਼੍ਣਪਿਂਗਲ-ਮੂਰ੍ਧ੍ਵਰੇਤਂ ਵਿਰੂਪਾਕ੍ਸ਼ਂ ਸ਼ਂਕਰਂ ਨੀਲਲੋਹਿਤਂ
ਉਮਾਪਤਿਂ ਪਸ਼ੁਪਤਿਂ ਪਿਨਾਕਿਨਂ ਹ੍ਯਮਿਤਦ੍ਯੁਤਿ-ਮੀਸ਼ਾਨਃ— ॥


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.
ਦਿਨਮੇਤਤ੍ ਤਤਃ ਪੁਣ੍ਯਂ ਭਵਿਸ਼੍ਯਤਿ ਮਹਤ੍ਤਰਮ੍ ।
ਸ਼ਿਵਰਾਤ੍ਰਿਰਿਤਿ ਖ੍ਯਾਤਾ ਤਿਥਿਰੇਸ਼ਾ ਮਮ ਪ੍ਰਿਯਾ ॥
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.
ਭੋਗਾਵਹਂ ਇਦਂ ਲਿਙ੍ਗਂ ਭੁਕ੍ਤਿਮੁਕ੍ਤ੍ਯੇਕ ਸਾਧਨਮ੍ ।
ਦਰ੍ਸ਼ਨ-ਸ੍ਪਰ੍ਸ਼ਨ-ਧ੍ਯਾਨਾਜ੍ਜਨ੍ਤੂਨਾਂ ਜਨ੍ਮ ਮੋਚਨਮ੍ ॥

ਅਨਲਾਚਲ-ਸਂਕਾਸ਼ਂ ਯਦਿਦਂ ਲਿਙ੍ਗਮੁਤ੍ਥਿਤਮ੍ ।
ਅਰੁਣਾਚਲਮਿਤ੍ਯੇਵ ਤਦਿਦਂ ਖ੍ਯਾਤਮੇਸ਼੍ਯਤਿ ॥
This have occured in Tiruvannamali where the lingam in the temple is known as tejolingam (ਤੇਜੋਲਿਙ੍ਗਮ੍।). 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 in Bhagavad Gita (2-59).

ਵਿਸ਼ਯਾ ਵਿਨਿਵਰ੍ਤਨ੍ਤੇ ਨਿਰਾਹਾਰਸ੍ਯ ਦੇਹਿਨਃ।
Some verses from the Shiva puranas that extol the important day are given here with rough translation.
ਮਾਘਕਸ਼੍ਣਚਤੁਰ੍ਦਸ਼੍ਯਾਂ ਉਪਵਾਸੋऽਤਿਦੁਰ੍ਲਭਃ ।
ਤਤ੍ਰਾਪਿ ਦੁਰ੍ਲਭਂ ਮਨ੍ਯੇ ਰਾਤ੍ਰੌ ਜਾਗਰਣਂ ਨਣਾਮ੍ ॥
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 duringthe night on that day.

ਅਤੀਵ ਦੁਰ੍ਲਭਂ ਤਤ੍ਰ ਸ਼ਿਵਲਿਙ੍ਗਸ੍ਯ ਦਰ੍ਸ਼ਨਮ੍ ।
ਸੁਦੁਰ੍ਲਭਤਰਂ ਤਤ੍ਰ ਪੂਜਨਂ ਪਰਮੇਸ਼ਿਤੁਃ ॥
It is very difficult to have darshan of the Shiva lingam. Still more difficult is a to get a chance to worship the Lord.

ਭਵ-ਕੋਟਿ-ਸ਼ਤੋਪਾਤ੍ਤ-ਪੁਣ੍ਯ-ਰਾਸ਼ਿ-ਵਿਪਾਕਤਃ ।
ਲਭ੍ਯਤੇ ਵਾ ਪੁਨਸ੍ਤਤ੍ਰ ਬਿਲ੍ਵ-ਪਤ੍ਰਾਰ੍ਪਣਂ ਵਿਭੋਃ ॥
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.

ਵਰ੍ਸ਼ਾਣਾਮਯੁਤਂ ਯੇਨ ਸ੍ਨਾਤਂ ਗਙ੍ਗਾਸਰਿਜ੍ਜਲੇ ।
ਸਕਦ੍ ਬਿਲ੍ਵਾਰ੍ਚਨੇਨੈਵ ਤਤ੍ਫਲਂ ਲਭ੍ਯਤੇ ਨਰੈਃ ॥
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

ਅਤ੍ਰੋਪਵਾਸਃ ਕੇਨਾਪਿ ਕਤਃ ਕ੍ਰਤੁਸ਼ਤਾਯਤੇ ।
ਰਾਤ੍ਰੌ ਜਾਗਰਣਂ ਪੁਣ੍ਯਂ ਵਰ੍ਸ਼-ਕੋਟਿ-ਤਪੋਧਿਕਮ੍ ॥
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.

ਏਕੇਨ ਬਿਲ੍ਵ-ਪਤ੍ਰੇਣ ਸ਼ਿਵ-ਲਿਙ੍ਗਾਰ੍ਚਨੇ ਕਤੇ ।
ਤ੍ਰੈਲੋਕ੍ਯੇ ਤਸ੍ਯ ਪੁਣ੍ਯਸ੍ਯ ਕੋ ਵਾ ਸਾਦਸ਼੍ਯਮਚ੍ਛਤਿ ॥
Nothing in all the worlds equals the merit one earns by offering one bilva leaf to the Lord on that holy day.

ਅਹੋ ਬਲਵਤੀ ਮਾਯਾ ਯੇਨ ਸ਼ੈਵੀ ਮਹਾਤਿਥਿਃ ।
ਨੋਪਾਸ੍ਯਤੇ ਜਨੈ-ਰ੍ਮੂਢੈਃ ਅਤਿਮੂਰ੍ਖੈਰਿਵ ਤ੍ਰਯੀ ॥
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.

ਉਪਵਾਸੋ ਜਾਗਰਣਂ ਸਨ੍ਨਿਧਿਃ ਪਰਮੇਸ਼ਿਤੁਃ ।
ਗੋਕਰ੍ਣਂ ਸ਼ਿਵਲੋਕਸ੍ਯ ਨਣਾਂ ਸੋਪਾਨ-ਪਦ੍ਧਤਿਃ ॥
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 (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 ऋਸ਼ਭਾਰੂਢਃ.The bull or rishabha (ऋਸ਼ਭਃ) 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 :- ᳚ਵਸ਼ ਸੇਚਨੇ᳚  ਵਰ੍ਸ਼ਣਾਤ੍ ਸਰ੍ਵਕਾਮਾਨਾਂਵਸ਼ਭਃ, ਧਰ੍ਮਰੂਪਤਯਾ ਸਰ੍ਵਕਾਮਪ੍ਰਦਤ੍ਵਾਤ੍, ਤਮਾਰੂਢਃ; ਵਸ਼ਭਵਾਹਨਃ ਇਤ੍ਯਰ੍ਥਃ।SAN(40). The Lord also has
the bull as the mark in His flag. Because of this He also has the name ਵਸ਼ਾਙ੍ਕਃ।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. ਰਥਸ੍ਥਂ ਵਾਮਨਂ ਦਸ਼੍ਟ੍ਵਾ ਪੁਨਰ੍ਜਨ੍ਮ ਨ ਵਿਦ੍ਯਤੇ । The “car” represents the body.
ਆਤ੍ਮਾਨਂ ਰਥਿਨਂ ਵਿਦ੍ਧਿ ਸ਼ਰੀਰਂ ਰਥਮੇਵ ਚ ।
ਬੁਦ੍ਧਿਂ ਤੁ ਸਾਰਥਿਂ ਵਿਦ੍ਧਿ ਮਨਃ ਪ੍ਰਗ੍ਰਹਮੇਵ ਚ ॥
says Katha Upanishad (1-3-3).
The Self within the body is the charioteer, the one who rides in the chariot. The ਵਾਮਨਃ 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).
ਅਙ੍ਗੁਸ਼੍ਠਮਾਤ੍ਰਃ ਪੁਰੁਸ਼ੋ ਮਧ੍ਯ ਆਤ੍ਮਨਿ ਤਿਸ਼੍ਠਤਿ ।
ਈਸ਼ਾਨਂ ਭੂਤਭਵ੍ਯਸ੍ਯ ਨ ਤਤੋ ਵਿਜੁਗੁਪ੍ਸਤੇ ॥

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.

ਨਿਰਪੇਕ੍ਸ਼ਂ ਮੁਨਿਂ ਸ਼ਾਨ੍ਤਂ ਨਿਰ੍ਵੈਰਂ ਸਮਦਰ੍ਸ਼ਨਮ੍ ।
ਅਨੁਵ੍ਰਜਾਮ੍ਯਹਂ ਨਿਤ੍ਯਂ ਪੂਯਯੇਤ੍ਯਙ੍ਘ੍ਰਿਰੇਣੁਭਿਃ ॥
(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 ਭਿਕ੍ਸ਼ਾਟਨਃ 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 dishevelled
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 ਕਾਮੇਸ਼-ਬਦ੍ਧ-ਮਾਙ੍ਗਲ੍ਯਸੂਤ੍ਰ-ਸ਼ੋਭਿਤ-ਕਨ੍ਧਰਾ। Devi’s neck shines with the Mangalya thread tied by the Lord who, therefore has the name ਅਮ੍ਬਿਕਾਨਾਥਃ = ਅਮ੍ਬਿਕਾਯਾ ਨਾਥਃ ਪਤਿਃ। ਇਦਂ ਚਾਰ੍ਥਤਃ ਸ਼੍ਰੁਤਿ-ਪ੍ਰਸਿਦ੍ਧਂ ਨਾਮ। ᳚ਨਮੋ ਹਿਰਣ੍ਯ-ਬਾਹਵੇ ਹਿਰਣ੍ਯ-ਵਰ੍ਣਾਯ ਹਿਰਣ੍ਯ-ਰੂਪਾਯ ਹਿਰਣ੍ਯ-ਪਤਯੇऽਮ੍ਬਿਕਾ-ਪਤਯ ਉਮਾ-ਪਤਯੇ ਪਸ਼ੁ-ਪਤਯੇ ਨਮੋਨਮਃ।

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 .
ਸਂਸਾਰਾਰ੍ਣਵ-ਮਗ੍ਨਾਨਾਂ ਸਮੁਦ੍ਧਰਣ ਹੇਤੁਃ –
ਸਂਸਾਰਃ ਜਨਨਮਰਣਾਦਿਸਮੂਹਃ ਸ ਏਵਾਰ੍ਣਵਃ, ਸਮੁਦ੍ਰਃ ਅਪਾਰਤ੍ਵਾਤ੍,
ਤਤ੍ਰ ਮਗ੍ਨਾਨਾਂ ਸਰ੍ਵਦਾ ਦੁਃਖਨੁਭਵਿਤਣਾਂ,
ਦੁਃਖਨਾਸ਼ਕਰਪ੍ਲਵਾਦਿਰਹਿਤਾਨਾਂ, ਸਮੁਦ੍ਧਰਣੇ,
ਤੇਸ਼ਾਂ ਦੁਃਖਨਾਸ਼ਨੇ ਹੇਤੁਃ ਕਾਰਣਂ ਵੇਦਾਨ੍ਤਮਹਾਵਾਕ੍ਯਜਨ੍ਯ-
ਵਤ੍ਤ੍ਯਾਰੂਢਃ ਸਨ੍ ਸਂਸਰਪਾਸ਼ਵਿਚ੍ਛੇਦਕਰਤ੍ਵਾਤ੍ ॥

᳚ਜ੍ਞਾਤ੍ਵਾ ਦੇਵਂ ਸਰ੍ਵਪਾਸ਼ਾਪਹਾਨਿਰਿਤਿ।᳚ ਸ਼੍ਰੁਤਿਃ ॥SS(408) and
ਵਿਸ਼ਯਾਰ੍ਣਵਮਗ੍ਨਾਨਾਂ ਸਮੁਦ੍ਧਰਣਸੇਤੁਃ –
ਵਿਸ਼ਯਸ਼ਬ੍ਦੇਨ ਵਿਸ਼ਯਾਨੁਭਵਰੂਪਸਂਸਾਰ ਉਚ੍ਯਤੇ॥ ਸ ਏਵਾਰ੍ਣਵਃ
ਸਮੁਦ੍ਰਃ ਵਿਸ਼ਯਾਰ੍ਣਵਃ, ਤਸ੍ਮਿਨ੍ ਸਂਸਾਰਸਮੁਦ੍ਰੇ ਮਹਤਿ,
ਅਵਿਦ੍ਯਾਕਾਮਕਰ੍ਮਪ੍ਰਭਵਦੁਃਖੋਦਕੇ ਤੀਵ੍ਰਰੋਗਜਰਾਮਤ੍ਯੁਮਹਾਗ੍ਰਾਹੇ
ਅਨਾਦਾਵਨਨ੍ਤੇऽਪਾਰੇ ਨਿਰਾਲਮ੍ਬੇ ਵਿਸ਼ਯੇਨ੍ਦ੍ਰਿਯਜਨਿਤਸੁਖਲਵਲਕ੍ਸ਼ਣਵਿਭ੍ਰਮੇ,
ਪਞ੍ਚੇਨ੍ਦ੍ਰਿਯੋਤ੍ਥਤਣ੍ਮਾਰੁਤ- ਵਿਕ੍ਸ਼ੋਭੋਤ੍ਥਿਤਾਨਰ੍ਥਸ਼ਤਮਹੋਰ੍ਮਿਣਿ,
ਮਹਾਪਾਤਕਾਦ੍ਯਨੇਕਨਿਰਯਗਤੇ, (ਦੁਰ੍ਵਾਰਵਾਰਿਚਰਗਰ੍ਭੇ) ਹਾਹੇਤ੍ਯਾਦਿ-
ਕੂਜਿਤਾਕ੍ਰੋਸ਼ਨੋਦ੍ਭੂਤਮਹਾਰ੍ਣਵੇ ਮਗ੍ਨਾਨਂ ਸਮੁਦ੍ਧਰਣੇ ਸਮ੍ਯਗੁਦ੍ਧਰਣੇ
ਸੇਤੁਰਿਵ ਸੇਤੁਃ ।
᳚ਤ੍ਰਿਰੁਨ੍ਨਤਂ ਸ੍ਥਾਪ੍ਯ ਸਮਂ ਸ਼ਰੀਰਂ
ਹਦੀਨ੍ਦ੍ਰਿਯਾਣਿ ਮਨਸਾ ਸਨ੍ਨਿਵੇਸ਼੍ਯ ।
ਬ੍ਰਹ੍ਮੋਡੁਪੇਨ ਪ੍ਰਤਰੇਵ ਵਿਦ੍ਵਾਨ੍
ਸ੍ਰੋਤਾਂਸਿ ਸਰ੍ਵਾਣਿ ਭਯਾਵਹਾਨਿ॥᳚ ਇਤਿ ਸ਼੍ਰੁਤਿਃ ॥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.
ਦੀਨਂ ਵਿਲੋਕਯ ਵਿਭੋ ਕਰੁਣਾਨਿਧੇ ਮਾਮ੍ ।
ਲਕ੍ਸ਼੍ਮੀਨਸਿਂਹ ਮਮ ਦੇਹਿ ਕਰਾਵਲਮ੍ਬਮ੍॥(੧੦) ॥

Every individual is struggling in the ocean of samsasra, but does not know how to reach the shore. Also he does not have the abilty 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 ਪ੍ਰਹ੍ਲਾਦ-ਖੇਦ-ਪਰਿਹਾਰ-ਪਰਾਵਤਾਰ। 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 devine physician. Shri Rudram says this.ਅਧ੍ਯਵੋਚਦਧਿ ਵਕ੍ਤਾ ਪ੍ਰਥਮੋ ਦੈਵ੍ਯੋ ਭਿਸ਼ਕ੍। Krishna says that He will lift up those who have exclusive devotion to Him from the ocean of samsara. Gita (12-7).
ਤੇਸ਼ਾਮਹਂ ਸਮੁਦ੍ਧਰ੍ਤਾ ਮਤ੍ਯੁਸਂਸਾਰਸਾਗਰਾਤ੍ ।
ਭਵਾਮਿ ਨ ਚਿਰਾਤ੍ਪਾਰ੍ਥ ਮਯ੍ਯਾਵੇਸ਼ਿਅਤਚੇਤਸਾਮ੍ ॥

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 Mailaior 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 ਕਲ੍ਪਂ kalpam. At the time of Kalpam, Shiva withdrws the creation within Himself and releases it at the beginning of the next Kalpa. Krishna says this in Gita-(9-7).
ਸਰ੍ਵਭੂਤਾਨਿ ਕੌਨ੍ਤੇਯ ਪ੍ਰਕਤਿਂ ਯਾਨ੍ਤਿ ਮਾਮਿਕਾਮ੍ ।
ਕਲ੍ਪਕ੍ਸ਼ਯੇ ਪੁਨਸ੍ਤਾਨਿ ਕਲ੍ਪਾਦੌ ਵਿਸਜਾਮ੍ਯਹਮ੍ ॥
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).

ਕਪਾਲੀਤਿ – ਕਪਾਲਂ ਬ੍ਰਹ੍ਮਕਪਾਲਂ ਅਸ੍ਯਾਸ੍ਤੀਤਿ ਕਪਾਲੀ। ਏਤੇਨ
ਅਨੇਕ-ਬ੍ਰਹ੍ਮਾਤ੍ਯਯ-ਦਰ੍ਸ਼ਿਤ੍ਵ-ਲਕ੍ਸ਼ਣਂ ਸਨਾਤਨਤ੍ਵਮੁਕ੍ਤਂ ਭਵਤਿ ।

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, mischevous 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.
ਸਦਾ ਮੋਹਾਟਵ੍ਯਾਂ ਚਰਤਿ ਯੁਵਤੀਨਾਂ ਕੁਚ-ਗਿਰੌ
ਨਟਤ੍ਯਾਸ਼ਾਸ਼ਾਖਾਵਟਤਿ ਜ़੍ਹਟਿਤਿ ਸ੍ਵੈਰਮਭਿਤਃ ।
ਕਪਾਲਿਨ੍! ਭਿਕ੍ਸ਼ੋ! ਮੇ ਹਦਯ-ਕਪਿਮਤ੍ਯਨ੍ਤ-ਚਪਲਂ
ਦਢਂ ਬਧ੍ਵਾ ਸ਼ਿਵ ਭਵਦਧੀਨਂ ਕੁਰੁ ਵਿਭੋ! ॥ 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: ਮਾਯਾਂ ਤੁ ਪ੍ਰਕਤਿਂ ਵਿਦ੍ਯਾਨ੍ਮਾਯਿਨਂ ਤੁ ਮਹੇਸ਼੍ਵਰਮ੍ । Maya has names as Parvati, ShivA, Uma etc. Shiva means auspiciouness. SS(18). ਸ਼ਿਵੋ ਮਙ੍ਗਲਰੂਪਃ।
ਨਿਰ੍ਮਾਸ਼੍ਠ-ਨਿਖਿਲ-ਦੁਃਖਾਨੁਸ਼ਙ੍ਗ-ਪਰਮਾਨਨ੍ਦ-ਰੂਪ ਇਤ੍ਯਰ੍ਥਃ ।

So is also Devi Kalpakamba who has the name Mangala (meaning auspicious). The following popular verse from Saptasloki Durga says this clearly.

ਸਰ੍ਵਮਙ੍ਗਲਮਾਙ੍ਗਲ੍ਯੇ ਸ਼ਿਵੇ ਸਰ੍ਵਾਰ੍ਥਸਾਧਿਕੇ ।
ਸ਼ਰਣ੍ਯੇ ਤ੍ਰ੍ਯਮ੍ਬਿਕੇ ਗੌਰਿ ਨਾਰਾਯਣਿ ਨਮੋऽਸ੍ਤੁ ਤੇ ॥

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.
ਯਃ ਸ਼ਿਵੋ ਨਮਰੂਪਾਭ੍ਯਾਂ ਯਾ ਦੇਵੀ ਸਰ੍ਵਮਙ੍ਗਲਾ ।
ਤਯੋਃ ਸਂਸ੍ਮਰਣਾਤ੍ ਪੁਂਸਾਂ ਸਰ੍ਵਤੋ ਜਯ ਮਙ੍ਗਲਮ੍ ॥
The Kaivalyopanishad (7) says:-
ਉਮਾਸਹਾਯਂ ਪਰਮੇਸ਼੍ਵਰਂ ਪ੍ਰਭੁਂ
ਤ੍ਰਿਲੋਚਨਂ ਨੀਲਕਣ੍ਠਂ ਪ੍ਰਸ਼ਾਨ੍ਤਮ੍ ।
ਧ੍ਯਾਤ੍ਵਾ ਮੁਨਿਰ੍ਗਚ੍ਛਤਿ ਭੂਤਯੋਨਿਂ
ਸਮਸ੍ਤਸਾਕ੍ਸ਼ਿਂ ਤਮਸਃ ਪਰਸ੍ਤਾਤ੍ ॥
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.
ਕਲ੍ਪਕਾਮ੍ਬਾ-ਕਪਾਲੀਸ਼ੌ ਭਕ੍ਤਰਕ੍ਸ਼ਣ-ਤਤ੍ਪਰੌ ।
ਤਯੋਃ ਅਨੁਗ੍ਰਹੋ ਯਤ੍ਰ ਵਰ੍ਤਤੇ ਤਤ੍ਰ ਮਙ੍ਗਲਮ੍ ॥

॥ ਸ਼੍ਰੀ ਕਪਾਲੀਸ਼੍ਵਰਾਸ਼੍ਟਕਮ੍ ॥

ਕਪਾਲਿ-ਨਾਮਧੇਯਕਂ ਕਲਾਪਿ-ਪੁਰ੍ਯਧੀਸ਼੍ਵਰਂ
ਕਲਾਧਰਾਰ੍ਧ-ਸ਼ੇਖਰਂ ਕਰੀਨ੍ਦ੍ਰ-ਚਰ੍ਮ-ਭੂਸ਼ਿਤਮ੍ ।
ਕਪਾ-ਰਸਾਰ੍ਦ੍ਰ-ਲੋਚਨਂ ਕੁਲਾਚਲ-ਪ੍ਰਪੂਜਿਤਂਵ੍
ਕੁਬੇਰ-ਮਿਤ੍ਰਮੂਰ੍ਜਿਤਂ ਗਣੇਸ਼-ਪੂਜਿਤਂ ਭਜੇ ॥ ੧॥

ਭਜੇ ਭੁਜਙ੍ਗ-ਭੂਸ਼ਣਂ ਭਵਾਬ੍ਧਿ-ਭੀਤਿ-ਭਞ੍ਜਨਂ
ਭਵੋਦ੍ਭਵਂ ਭਯਾਪਹਂ ਸੁਖਪ੍ਰਦਂ ਸੁਰੇਸ਼੍ਵਰਮ੍ ।
ਰਵੀਨ੍ਦੁ-ਵਹ੍ਨਿ-ਲੋਚਨਂ ਰਮਾ-ਧਵਾਰ੍ਚਿਤਂ ਵਰਂ
ਹ੍ਯੁਮਾ-ਧਵਂ ਸੁਮਾਧਵੀ-ਸੁਭੂਸ਼ਿਅਤਂ ਮਹਾਗੁਰੁਮ੍ ॥ ੨॥

ਗੁਰੁਂ ਗਿਰੀਨ੍ਦ੍ਰ-ਧਨ੍ਵਿਨਂ ਗੁਹ-ਪ੍ਰਿਯਂ ਗੁਹਾਸ਼ਯਂ
ਗਿਰਿ-ਪ੍ਰਿਯਂ ਨਗ-ਪ੍ਰਿਯਾ-ਸਮਨ੍ਵਿਤਂ ਵਰ-ਪ੍ਰਦਮ੍ ।
ਸੁਰ-ਪ੍ਰਿਯਂ ਰਵਿ-ਪ੍ਰਭਂ ਸੁਰੇਨ੍ਦ੍ਰ-ਪੂਜਿਤਂ ਪ੍ਰਭੁਂ
ਨਰੇਨ੍ਦ੍ਰ-ਪੀਠ-ਦਾਯਕਂ ਨਮਾਮ੍ਯਹਂ ਮਹੇਸ਼੍ਵਰਮ੍ ॥ ੩॥

ਮਹੇਸ਼੍ਵਰਂ ਸੁਰੇਸ਼੍ਵਰਂ ਧਨੇਸ਼੍ਵਰ-ਪ੍ਰਿਯੇਸ਼੍ਵਰਂ
ਵਨੇਸ਼੍ਵਰਂ ਵਿਸ਼ੁਦ੍ਧ-ਚਿਤ੍ਤ ਵਾਸਿਨਂ ਪਰਾਤ੍ਪਰਮ੍ ।
ਪ੍ਰਮਤ੍ਤਵੇਸ਼-ਧਾਰਿਣਂ ਪ੍ਰਕਸ਼੍ਟ-ਚਿਤ੍ਸ੍ਵਰੂਪਿਣਂ
ਵਿਰੁਦ੍ਧ-ਕਰ੍ਮ-ਕਾਰਿਣਂ ਸੁਸ਼ਿਕ੍ਸ਼ਕਂ ਸ੍ਮਰਾਮ੍ਯਹਮ੍ ॥ ੪॥

ਸ੍ਮਰਾਮ੍ਯਹਂ ਸ੍ਮਰਾਨ੍ਤਕਂ ਮੁਰਾਰਿ-ਸੇਵਿਤਾਙ੍ਘ੍ਰਿਕਂ
ਪਰਾਰਿ-ਨਾਸ਼ਨ-ਕ੍ਸ਼ਮਂ ਪੁਰਾਰਿ ਰੂਪਿਣਂ ਸ਼ੁਭਮ੍ ।
ਸ੍ਪੁਅਰਤ੍-ਸਹਸ੍ਰ-ਭਾਨੁ-ਤੁਲ੍ਯ ਤੇਜਸਂ ਮਹੌਜਸਂ
ਸੁ-ਚਣ੍ਡਿਕੇਸ਼ ਪੂਜਿਤਂ ਮਡਂ ਸਮਾਸ਼੍ਰਯੇ ਸਦਾ ॥ ੫॥

ਸਦਾ ਪ੍ਰਹਸ਼੍ਟ-ਰੂਪਿਣਂ ਸਤਾਂ ਪ੍ਰਹਰ੍ਸ਼-ਵਰ੍ਸ਼ਿਣਂ
ਭਿਦਾ ਵਿਨਾਸ਼-ਕਾਰਣ ਪ੍ਰਮਾਣਗੋਚਰਂ ਪਰਮ੍ ।
ਮੁਦਾ ਪ੍ਰਵਤ੍ਤ-ਨਰ੍ਤਨਂ ਜਗਤ੍ਪਵਿਤ੍ਰ-ਕੀਰ੍ਤਨਂ
ਨਿਦਾਨਮੇਕਮਦ੍ਭੁਤਂ ਨਿਤਾਨ੍ਤਮਾਸ਼੍ਰਯੇਹ੍ਯਹਮ੍ ॥ ੬॥

ਅਹਂ-ਮਮਾਦਿ ਦੂਸ਼ਣਂ ਮਹੇਨ੍ਦ੍ਰ-ਰਤ੍ਨ-ਭੂਸ਼ਣਂ
ਮਹਾ-ਵਸ਼ੇਨ੍ਦ੍ਰ-ਵਾਹਨਂ ਹ੍ਯਹੀਨ੍ਦ੍ਰ-ਭੂਸ਼ਣਾਨ੍ਵਿਤਮ੍ ।
ਵਸ਼ਾਕਪਿ-ਸ੍ਵਰੂਪਿਣਂ ਮਸ਼ਾ-ਪਦਾਰ੍ਥ-ਧਾਰਿਣਂ
ਮਕਣ੍ਡੁਸੂਨੁ ਸਂਸ੍ਤੁਤਂ ਹ੍ਯਭੀਤਿਦਂ ਨਮਾਮਿ ਤਮ੍ ॥ ੭॥

ਨਮਾਮਿ ਤਂ ਮਹਾਮਤਿਂ ਨਤੇਸ਼੍ਟਦਾਨ-ਚਕ੍ਸ਼ਣਂ
ਨਤਾਰ੍ਤਿ-ਭਞ੍ਜਨੋਦ੍ਯਤਂ ਨਗੇਨ੍ਦ੍ਰ-ਵਾਸਿਨਂ ਵਿਭੁਮ੍ ।
ਅਗੇਨ੍ਦ੍ਰਜਾ ਸਮਨ੍ਵਿਤਂ ਮਗੇਨ੍ਦ੍ਰ ਵਿਕ੍ਰਮਾਨ੍ਵਿਤਂ
ਖਗੇਨ੍ਦ੍ਰ-ਵਾਹਨ-ਪ੍ਰਿਯਂ ਸੁਖਸ੍ਵਰੂਪਮਵ੍ਯਯਮ੍ ॥ ੮॥

ਸੁਕਲ੍ਪਕਾਮ੍ਬਿਕਾ-ਪਤਿ-ਪ੍ਰਿਯਂਤ੍ਵਿਦਂ ਮਨੋਹਰਂ
ਸੁਗੂਡਕਾਞ੍ਚਿਰਾਮਕਸ਼੍ਣ ਯੋਗਿਸ਼ਿਸ਼੍ਯ ਸਂਸ੍ਤੁਤਮ੍ ।
ਮਹਾਪ੍ਰਦੋਸ਼ ਪੁਣ੍ਯਕਾਲ ਕੀਰ੍ਤਨਾਤ੍ਸ਼ੁਭਪ੍ਰਦਂ
ਭਜਾਮਹੇ ਸਦਾਮੁਦਾ ਕਪਾਲਿ ਮਙ੍ਗਲ਼ਾਸ਼੍ਟਕਮ੍ ॥ ੯॥

ਕਪਾਲਿ ਤੁਸ਼੍ਟਿਦਾਯਕਂ ਮਹਾਪਦਿ ਪ੍ਰਪਾਲਕਂ
ਤ੍ਵਭੀਸ਼੍ਟ-ਸਿਦ੍ਧਿ-ਦਾਯਕਂ ਵਿਸ਼ਿਸ਼੍ਟ-ਮਙ੍ਗਲਾਸ਼੍ਟਕਮ੍ ।
ਪਠੇਤ੍ਸੁਭਕ੍ਤਿਤਃ ਕਪਾਲਿ ਸਨ੍ਨਿਧੌ ਕ੍ਰਮਾਤ੍
ਅਵਾਪ੍ਯ ਸਰ੍ਵਮਾਯੁਰਾਦਿ ਮੋਦਤੇ ਸੁਮਙ੍ਗਲਮ੍ ॥ ੧੦॥

ਇਤਿ ਗੂਡਲੂਰ੍ ਸ਼੍ਰੀਰਾਮਕਸ਼੍ਣਾਨਨ੍ਦ ਯਤੀਨ੍ਦ੍ਰ ਸ਼ਿਸ਼੍ਯ
ਸ਼੍ਰੀ ਰਾਮਚਨ੍ਦ੍ਰੇਣ ਵਿਰਚਿਤਂ
॥ ਸ਼੍ਰੀ ਕਪਾਲੀਸ਼੍ਵਰਾਸ਼੍ਟਕਂ ਸਮ੍ਪੂਰ੍ਣਮ੍ ॥

Shri Kapalishvara Ashtakam Lyrics in Punjabi | ਸ਼੍ਰੀਕਪਾਲੀਸ਼੍ਵਰਾਸ਼੍ਟਕਮ੍

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