सिद्धान्तशिखामणि (शिवयोगी रेणुकाचार्य - वीरशैव षट्स्थल दर्शन एवं शक्तिविशिष्टाद्वैत महाग्रन्थ)

Śrī Śivayogīśivācāryaviracitaḥ
ŚRĪSIDDHĀNTAŚIKHĀMAṆIḤ
PĀRĀYAṆA TEXT
M. Sivakumara Swamy

A PREAMBLE TO THE
STUDY OF
ŚRĪ SIDDHĀNTAŚIKHĀMAṆI
BY
M. SIVAKUMARA SWAMY
PUBLISHED BY
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2012
A PREAMBLE TO THE STUDY OF ŚRĪ SIDDHĀNTA-
ŚIKHĀMAṆI : By Dr. M. Sivakumara Swamy, Professor of
Sanskrit (Retd.), Bangalore University, No. 36, I Main Road,
VI Cross, PVP School Road, Mariyappana Palya,
BANGALORE - 560 056. Mobile: 94484 76938
Published by:
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© The Author
Number of pages : ...... + ......
Number of copies : ......
Price : Rs. .........
First impression : 2012
DTP by:
Venkatesh B. Inamati
Sridevi Nagar, Y.S. Colony,
Dharwad - 580004
Printed at:
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Preface
The compendium entitled, A Preamble to the
Study of Śrī Siddhāntaśikhāmaṇi, is originally an
Introduction to my edition of Śrī
Siddhāntaśikhāmaṇi with Sanskrit commentary of
Maritoṇṭadārya called Tattvapradīpikā, and
Translation and exhaustive notes in English,
published by Shaiva Bharathi Shodha Pratisthana,
Jangamwadi Math, Varanasi. Right from the
publication of that book in 2007, scholars and well-
wishers had been suggesting and insisting that the
Introduction part in 143 pages of crown 1/4 size
could be published in the form of a separate
compendium for the benefit of the scholars and
readers interested in knowing the development of
Vīraśaiva tradition and thought through the ages.
I am extremely happy to acknowledge the initiative
taken by His Holiness Ṣa. Bra. Śrī. Mahantalinga
Shivacharya Swamiji of Śrī Vibhūtipura Matha,
Bangalore, to get this published separately for the
convenience of the people who are interested in the
tradition and literary heritage of Vīraśaivism,
particularly in studying Śrī Siddhāntaśikhāmaṇi, an
authority on Vīraśaiva religion and philosophy. I am
deeply indebted to His Holiness for this kind
gesture and I offer salutations to His Holiness. I also
acknowledge the interest shown by Dr. C.
Shivakumaraswamy, Head of the Dept. of Sanskrit,
Basaveshwara I Grade College, Rajajinagar,
Bangalore, in the publication of this book. I express
– iv –
my thanks to the Inamati couple, Sri Venkatesh and
Smt. Vanaja, for the neat re-alignment of the pages in
demy 1/8 size with corrections after converting
them from the original crown 1/4 size. My thanks are
due to the printers of this book for the neat printing
and binding.
I hope that this book will inspire the readers
to know more about the tradition and heritage of
Vīraśaivism and will receive good response from
them, particularly regarding the resolving of the
controversies raised by some scholars about the
genuiness of the textual tradition and authorship of
Śrī Siddhāntaśikhāmaṇi.
— Dr. M. Sivakumara Swamy
Self), the seeking of alms and resorting to loneliness—these
are the four (daily) practices of the sage. No fifth practice is
required (desired). (56)
स्वरूपज्ञानसम्पन्नो ध्वस्ताहंममताकृतिः।
स्वयमेव स्वयं भूत्वा चरतीति चराभिधः।।५७।।
The Svayaliṅgin (i.e., he who is endowed with the
knowledge of his Self) who has the notions of 'I' and 'mine'
totally eradicated from himself, is called 'Cara' (Jaṅgama) as
he wanders all by himself as the absolute Self. (57)
कामक्रोधादिभिर्मुक्तः शान्तिदान्तिसमन्वितः।
समबुद्ध्या चरेद् योगी सर्वत्र शिवबुद्धिमान्।।५८।।
इदं गुह्यमिदं हीनमिति चिन्तामकल्पयन्।
सर्वत्र सञ्चरेद् योगी सर्वं ब्रह्मेति भावयन्।।५९।।
न सम्मानेषु संप्रीतिं नावमानेषु च व्यथाम्।

श्रीशिवयोगिशिवाचार्यविरचितः
श्रीसिद्धान्तशिखामणिः
श्रीमदितोण्टदार्यकृततत्त्वप्रदीपिकाख्यव्याख्यया सहितः
प्रथमः परिच्छेदः
मङ्गलाचरणानुक्रमप्रसङ्गः
तत्त्वप्रदीपिका
त्रैलोक्यसम्पदालेख्यसमुल्लेखनभित्तये ।
सच्चिदानन्दरूपाय शिवाय ब्रह्मणे नमः ।।१।।
trailokyasampadālekhyasamullekhanabhittaye |
saccidānandarūpāya śivāya brahmaṇe namaḥ || 1 ||
Salutations to Śiva, the Brahman, who is the veritable
canvas for the portrayal of the picture in the form of the
glory of the three worlds (heaven, earth and nether
world). (1)
ब्रह्मेति व्यपदेशस्य विषयं यं प्रचक्षते।
वेदान्तिनो जगन्मूलं तं नमामि परं शिवम्।।२।।
brahmeti vyapadeśasya viṣayaṁ yaṁ pracakṣate |
vedāntino jaganmūlaṁ taṁ namāmi paraṁ śivam || 2 ||
I salute the Supreme Śiva, whom the Upaniṣadic
philosophers call as the object of the designation as Brahman
and as the source of the world. (2)
यस्योर्मिबुद्बुदाभासः षट्त्रिंशत्तत्त्वसञ्चयः।
निर्मलं शिवनामानं तं वन्दे चिन्महोदधिम्।।३।।
yaśyormibudbudābhāsaḥ ṣaṭtriṁśattattvasañcayaḥ |
nirmalaṁ śivanāmānaṁ taṁ vande cinmahodadhim || 3 ||
I bow to the great ocean of pure intelligence, which is
named as Śiva, the pure one and of which the collection of
thirty-six principles has the appearance of the bubbles of its
waves. (3)
यद्भासा भासते विश्वं यत्सुखेनानुमोदते ।
नमस्तस्मै गुणातीतविभवाय परात्मने ।।४।।
yadbhāsā bhāsate viśvaṁ yatsukhenānumodate |
namastasmai guṇātītavibhavāya parātmane || 4 ||
Salutations to him, the Supreme Soul, whose splendour
is beyond the reach of three guṇas, by whose shine the world
shines and after whose delight the world is delighted. (4)
सदाशिवमुखाशेषतत्त्वोन्मेषविधायिने ।
निष्कलङ्कस्वभावाय नमः शान्ताय शम्भवे।।५।।
sadāśivamukhāśeṣatattvonmeṣavidhāyine |
niṣkalaṅkasvabhāvāya namaḥ śāntāya śambhave || 5 ||
Salutations to Śambhu, who is peaceful, whose nature is
free from all defects and who ordains the evolution of the
entire body of principles starting from Sadāśiva. (5)
स्वेच्छाविग्रहयुक्ताय स्वेच्छावर्तनवर्तिने।
स्वेच्छाकृतत्रिलोकाय नमः साम्बाय शम्भवे।।६।।
svecchāvigrahayuktāya svecchāvartanavartine |
svecchākṛtatrilokāya namaḥ sāmbāya śambhave || 6 ||
Salutations to Śambhu along with his inherent Śakti
(Ambā), who assumes many forms according to his free will,
who acts according to his free will and who created the three
worlds according to his free will. (6)
यत्र विश्राम्यतीशतवं स्वाभाविकमनुत्तमम्।
नमस्तस्मै महेशाय महादेवाय शूलिने।।७।।

Page 2

2 A preamble to Śrī Siddhāntaśikhāmaṇi
yatra viśrāmyatīśatvaṁ svābhāvikamanuttamam ।
namastasmai maheśāya mahādevāya śūline ॥ 7 ॥
Salutations to him, the Mahādeva, who is the great lord,
who is the bearer of trident and in whom the natural and
unsurpassed overlordship rests. (7)
यामाहुः सर्वलोकानां प्रकृतिं शास्त्रपारगाः ।
तां धर्मचारिणीं शम्भोः प्रणमामि परां शिवाम् ॥ ८ ॥
yāmāhuḥ sarvalokānāṁ prakṛtiṁ śāstrapāragāḥ ।
tāṁ dharmacāriṇīṁ śambhoḥ praṇamāmi parāṁ śivām ॥ 8 ॥
I bow to Parā Śivā (Parā Śakti) whom the experts in the
śāstras speak of as the source of all the worlds and who is the
co-performer of dharma (consort) of Śiva. (8)
यया महेश्वरः शम्भुर्नामरूपादिसंयुतः ।
तस्यै मायास्वरूपायै नमः परमशक्तये ॥ ९ ॥
yayā maheśvaraḥ śambhurnāmarūpādisaṁyutaḥ ।
tasyai māyāsvarūpāyai namaḥ paramaśaktaye ॥ 9 ॥
Salutations to Paramaśakti (Supreme Śakti) by whom
the Maheśvara becomes associated with name and form and
who is of the nature of Māyā. (9)
शिवाद्यादिसमुत्पन्नाशान्त्यतीतपरोत्तराम् ।
मातरं तां समस्तानां वन्दे शिवकरीं शिवाम् ॥ १० ॥
śivādyādisamutpannāśāntyatītapārottarām ।
mātaraṁ tāṁ samastānāṁ vande śivakarīṁ śivām ॥ 10 ॥
I bow to Śivā who is superior to Śāntyatītottarā kalā,
which is among the first born from Paraśiva, who is the mother
of all and who confers auspiciousness on all. (10)
इच्छाज्ञानादिरूपेण या शम्भोर्विश्वभाविनी ।
वन्दे तां परमानन्दप्रबोधलहरीं शिवाम् ॥ ११ ॥
icchājñānādirūpeṇa yā śambhorviśvabhāvinī ।
vande tāṁ paramānandaprabodhalaharīṁ śivām ॥ 11 ॥

Page 3

About the Author 3
I salute Śivā, who makes Śambhu to manifest himself as
the universe through her forms as Icchāśakti, Jñānaśakti,
Kriyāśakti, etc., and who is the rising wave of the Supreme
Bliss (Śiva). (11)
अमृतार्थं प्रपन्नानां या सुविद्याप्रदायिनी ।
अहर्निशमहं वन्दे तामीशानमनोरमाम् ॥ १२ ॥ 902645910
amṛtārthaṁ prapannānāṁ yā suvidyāpradāyinī ।
aharniśamahaṁ vande tāmīśānamanoramām ॥ 12 ॥
I offer salutations, day in and day out, to the consort
(creating delight in the heart) of Śiva, who is the giver of
right knowledge to those who resort to her for immortality,
i.e., emancipation. (12)
कश्चिदाचारसिद्धानामग्रणीः शिवयोगिनाम् ।
शिवयोगीति विख्यातः शिवज्ञानमहोदधिः ॥ १३ ॥
शिवभक्तिसुधासिन्धुजृम्भणामलचन्द्रिका ।
भारती यस्य विदधे प्रायः कुवलयोत्सवम् ॥ १४ ॥
kaścidācārasiddhānāmagraṇīḥ śivayoginām ।
śivayogīti vikhyātaḥ śivajñānamahodadhiḥ ॥ 13 ॥
śivabhaktisudhāsindhujṛmbhaṇāmalacandrikā ।
bhāratī yasya vidadhe prāyaḥ kuvalayotsavam ॥ 14 ॥
There lived one who was well known as Śivayogin, who
was the foremost among the Śaiva saints well-versed in
religious practices, who was the great ocean of the knowl-
edge of Śiva (13), whose speech which was the pure moonlight
that swelled the nectar-ocean in the form of devotion towards
Śiva, created a festival of the earth's sphere in the form of
the festival of the blue lotuses. (14)
तस्य वंशे समुत्पन्नो मुक्तामणिरिवामलः ।
मुग्देवाभिधाचार्यो मूर्धन्यः शिवयोगिनाम् ॥ १५ ॥
मुद्गानात्सर्वजन्तूनां प्रणतानां प्रबोधतः ।
मुग्ददेवेति विख्याता समाख्या यस्य विश्रुता ॥ १६ ॥

4 A preamble to Śrī Siddhāntaśikhāmaṇi
tasya vaṁśe samutpanno muktamaṇirivamalaḥ |
muddadevābhidhācāryo mūrdhanyaḥ Śivayoginām | | 15 | |
muddānāt sarvajantūnāṁ praṇatānāṁ prabodhataḥ |
muddadeveti vikhyātā samākhyā yasya viśrutā | | 16 | |
In his lineage, there arose a preceptor named
Muddadeva, who was like a pure pearl, who was pre-eminent
among the Śaiva saints (15) and whose designation as
Muddadeva was well known because of his giving delight (mut)
to all beings and because of his granting enlightenment to
those who surrendered themselves to him. (16)
तस्यासीन्नन्दनः शान्तः सिद्धनाथाभिधः शुचिः।
शिवसिद्धान्तनिर्णैता शिवाचार्यः शिवात्मकः ।।१७।।
वीरशैवशिखारत्नं विशिष्टाचारसम्पदम्।
शिवज्ञानमहासिन्धुं यं प्रशंसन्ति देशिकाः

Page 6

6 A preamble to Śrī Siddhāntaśikhāmaṇi
form of the opposite schools such as the Bauddha, etc., (23)
and who was again called the moon surrounded by the
moonlight in the form of knowledge of the principle of Śiva,
was the propounder of the path of 'dharma' of the great
Vīraśaivas. (24)
आलोक्य शैवतन्त्राणि कामिकाद्यानि सादरम् ।
वातुलान्तानि शैवानि पुराणान्यखिलानि तु ।।२५।।
वेदमार्गाविरोधेन विशिष्टाचारसिद्धये ।
असन्मार्गनिरासाय प्रमोदाय विवेकिनाम् ।।२६।।
सर्वस्वं वीरशैवानां सकलार्थप्रकाशनम् ।
अस्पृष्टमखिलैर्दोषैरादृतं शुद्धमानसैः ।।२७।।
तेष्वागमेषु सर्वेषु पुराणेष्वखिलेषु च ।
पुरा देवेन कथितं देव्यै तन्नन्दनाय च ।।२८।।
तत्सम्प्रदायसिद्धेन रेणुकेन महात्मना ।
गणेश्वरेण कथितमगस्त्याय पुनः क्षितौ ।।२९।।
वीरशैवमहातन्त्रमेकोत्तरशतस्थलम् ।
अनुग्रहाय लोकानामभ्यधात् सुधियां वरः।।३०।।
ālokya śaivatantrāṇi kāmikādyāni sādaram |
vātulāntāni śaivāni durānānvakhilāni tu ||25||
vedamārgāvirodhena viśiṣṭācārasiddhaye |
asanmārganirāsāva dramodāva vivekinām ||26||
sarvasvaṁ vīraśaivānāṁ sakalārthaprakāśanam |
aspṛṣṭamakhilairdoṣairādṛtaṁ śuddhamnasaiḥ ||27||
teṣvāgameṣu sarveṣu purāṇeṣvakhileṣu ca |
durā devena kathitaṁ devvaitannandanāva ca ||28||
tatsampradāvasiddhena reṇukena mahātmanā |
gaṇeśvareṇa kathitamagastvāva dunah kṣitau ||29||
vīraśaivamahātantramekottaraśatasthalam |
anugrahāva lokānāmabhvadhāt sudhivṁ varaḥ ||30||

Page 7

Sources of S.S. : 1. Veda and Upaniṣads 7
Having consulted with reverence the Śaivāgamas starting
from Kāmika and ending with Vātula and all the Śaiva Purāṇas
(25), in order to accomplish the distinguished religious
practices in such a way as to be unopposed to the Vedic path,
to eradicate false paths, to create delight in the wise persons
(26) and to confer favour on all the beings, the best among
the learned (i.e., Śivayogīśivācārya) expounded the great
Vīraśaiva doctrine of one hundred and one Sthalas (30), which
was free from all drawbacks, which was held in esteem by
pure-minded persons (27), which was first delivered by Lord
Śiva to Goddess Pārvatī and to their son (Ṣaṇmukha) in all
those Āgamas and all those Purāṇas (28) and which was once
again related on the earth to Agastya by the Lord among the
Śivagaṇas (divine devotees of Śiva), Reṇuka the Great, who
was well-versed (accomplished) in that tradition. (29)
सर्वेषां शैवतन्त्राणामुत्तरत्वान्निरुत्तरम्।
नाम्ना प्रतीयते लोके यत्सिद्धान्तशिखामणिः ।।३१।।
sarveṣāṁ śaivatantrāṇāmuttaratvānniruttaram |
nāmnā pratīyate loke vatsiddhāntaśikhmanih ||31||
Since this is the best among all the Śaiva treatises, it is
not surpassed by any work and it is recognised in the world
by the name Siddhāntaśikhāmaṇi (the crest-jewel of the
doctrines). (31)
अनुगतसकलार्थे शैवतन्त्रैः समस्तैः
प्रकटितशिवबोधाद्वैतभावप्रसादे ।
विदधतु मतिमस्मिन् वीरशैवा विशिष्टाः
पशुपतिमतसारे पण्डितश्लाघनीये ।।३२।।
anugatasakalārthe śaivatantraiḥ samastaiḥ
prakaṭitaśivabodhādvaitabhāvaprasāde |
vidadhatu matimasmin vīraśaivā viśiṣṭāḥ
paśudatimatasāre danditaślāghanīve ||32||

8 A preamble to Śrī Siddhāntaśikhāmaṇi | 1. Veda and Upaniṣads : Concept of Rudra-Śiva 9
The most distinguished Vīraśaivas should give their
utmost attention to this treatise (Siddhāntaśikhāmaṇi), which
has its content fully endorsed by all the Śaivāgamas, which is
transparent with the revelation of the state of non-duality
with the awareness of Śiva, which is the essence of Pāśupata
(Vīraśaiva) doctrine and which is extolled by the learned. (32)
इति श्रीमहावीरमाहेश्वराचार्य - शिवयोगिसंगृहीते
वेदागमपुराणादिसारभूते सिद्धान्तशिखामणौ
मङ्गलाचरणानुक्रमप्रसङ्गो नाम प्रथमः
परिच्छेदः।।१।।
iti śrīmahāvīramāheśvarācāryaśivayogisaṅgṛhīte
vedāgamapurāṇādisārabhūte siddhntaśikhāmaṇau
maṅgalācaraṇānukramaprasaṅgo nāma
prathamaḥ paricchedaḥ //1//
Thus ends the first chapter dealing with the topic called
'Performance of Auspicious Prayer and Allied Matters'
in the Siddhāntaśikhāmaṇi which is the essence of
Veda, Āgama and Purāṇas culled out by
Śivayogin, a teacher among
Vīramāheśvaras.(1)
द्वितीयः परिच्छेदः
रेणुकदारुकावतरणम्
सच्चिदानन्दरूपाय सदसद्व्यक्तिहेतवे।
नमः शिवाय साम्बाय सगणाय स्वयम्भुवे।।१।।
saccidānandarūpāya sadasadvyaktihetave |
namaḥ śivāya sāmbāya sagaṇāya svayambhuve||1||
Salutations to Śiva, who is of the nature of existence,
intelligence and bliss, who is the cause for the manifestation
of the being and the non-being, who is with Ambā (mother
Pārvatī), who is along with his host of devotees and who is
self-manifest. (1)
सदाशिवमुखाशेषतत्त्वमौक्तिकशुक्तिकाम्।
वन्दे माहेश्वरीं शक्तिं महामायादिरूपिणीम्।।२।।
sadāśivamukhāśeṣatattvamauktikaśuktikm |
vande māheśvarīṁ śaktiṁ mahāmāyādirūpiṇīm ||2||
I salute Maheśvara's Śakti, who is the pearl-oyster for
the pearls in the form of all the principles starting from
Sadāśiva and who is of the nature of great Māyāśakti. (2)
अस्ति सच्चित्सुखाकारमलक्षणपदास्पदम्।
निर्विकल्पं निराकारं निरस्ताशेषविप्लवम्।।३।।
परिच्छेदकथाशून्यं प्रपञ्चातितवैभवम्।
प्रत्यक्षादिप्रमाणानामगोचरपदे स्थितम्।।४।।
स्वप्रकाशविराजन्तमनमयमनोंपमम् ।
सर्वज्ञं सर्वगं शान्तं सर्वशक्तिनिरङ्कुशम्।।५।।

Page 10

10 A preamble to Śrī Siddhāntaśikhāmaṇi
शिवरुद्रमहादेवभवादिपदसंज्ञितम् ।
अद्वितीयमनिर्देश्यं परं ब्रह्म सनातनम् ।। ६ ।।
asti saccitsukhākāramalakṣaṇapadāspadam |
nirvikalpaṁ nirākāraṁ nirastāśeṣaviplavam || 3 ||
paricchedakathāśūnyaṁ prapañcātītavaibhavam |
pratyakṣādipramāṇānmāgocarapade sthitam || 4 ||
svaprakāśaṁ virājantamānāmayamanaupamam |
sarvajñaṁ sarvagaṁ śāntaṁ sarvaśakti niraṅkuśam || 5 ||
śivarudramahādevabhavādipadasaṁjñitam |
advitīyamanirdeśyaṁ parambrahma sanātanam || 6 ||
There is that one which is of the nature of existence,
intelligence and bliss, which remains at an indefinable abode,
which is without any difference, which is formless, which has
set aside all impediments (3), which is far from any account
of division, which is beyond the reach of the world in glory,
which is in a state that does not come within the purview of
the means of valid cognition (Pramāṇas) such as Perception
(Pratyakṣa) (4), which is luminous by its own lustre, which is
free from all defects, which is without a comparison, which is
omniscient, which reaches everywhere, which is peaceful,
which is omnipotent, which is without any restrictions (5),
which is called differently as Śiva, Rudra, Mahādeva, Bhava,
etc., which is without a second, which cannot be pointed out
and which is no other than the ancient-most
Paraśivabrahman. (6)
तत्र लीनमभूत् पूर्वं चेतनाचेतनं जगत्।
स्वात्मलीनं जगत्कार्यं स्वप्रकाशं तदद्भुतम् ।। ७ ।।
tatra līnamabhūt pūrvaṁ
cetanācetanaṁ jagat |
svātmalīnaṁ jagatkāryaṁ
svaprakāśvaṁ tadadbhutam || 7 ||

Page 11

1. Veda and Upaniṣads : Philosophical Hymns of Ṛv. 11
   In him was merged formerly the animate and the
   inanimate world. The effect in the form of the world, which
   was merged in him, was to be manifested by himself. That
   was, indeed, wonderful. (7)
   शिवाभिधं परं ब्रह्म जगन्निर्मातुमिच्छया।
   स्वरूपमादधे किञ्चित्सुखस्फूर्तिविजृम्भितम् ।। ८ ।।
   śivābhidhaṁ paraṁ brahma jagannirmātumicchayā |
   svarūpamādadhe kiñcitsukhasphūrtivijṛmbhitam || 8 ||
   The Parabrahman who is designated as Śiva, with a desire
   to create the world, assumed a form which displayed a
   manifestation of joy. (8)
   निरस्तदोषसम्बन्धं निरुपाधिकमव्ययम्।
   दिव्यमप्राकृतं नित्यं नीलकण्ठं त्रिलोचनम् ।। ९ ।।
   चन्द्रार्धशेखरं शुद्धं शुद्धस्फटिकसन्निभम्।
   शुद्धमुक्ताफलाभासमुपास्यं गुणमूर्तिभिः ।। १० ।।
   विशुद्धज्ञानकरणं विषयं सर्वयोगिनाम्।
   कोटिसूर्यप्रतीकाशं चन्द्रकोटिसमप्रभम् ।। ११ ।।
   अप्राकृतगुणाधारमनन्तमहिमास्पदम् ।
   nirastadoṣasambandhaṁ nirupādhikamavyayam |
   divyamaprākṛtaṁ nityaṁ nīlakaṇṭhaṁ trilocanam || 9 ||
   candrārdhaśekharaṁ śuddhaṁ
   śuddhasphaṭikasannibham |
   śuddhamuktāphalābhāsamupāsyaṁ guṇamūrtibhiḥ || 10 ||
   viśuddhajñānakaraṇaṁ viṣayaṁ sarvayoginām |
   koṭisūryapratīkāśaṁ candrakoṭisamaprabham || 11 ||
   aprākṛtaguṇādhāramanantamahimāspadam |
   He assumed some form (8) which was without any
   relation with defects, which was without adjuncts, which was
   immutable, which was divine, which was extraordinary, which
   was eternal, which was dark-necked, which was three-eyed

12 A preamble to Śrī Siddhāntaśikhāmaṇi
(9), which had a half moon (crescent moon) as its crest-
ornament, which was pure, which resembled clear crystal,
which had the complexion of clear pearls, which was to be
worshipped by the gods (10), which was endowed with perfect
means of knowledge, which was the object of meditation for
all the Yogins, which had the brilliance of crores of suns,
which had the lustre equal to that of crores of moons (11),
which was the substratum of extraordinary virtues and which
was the abode of infinite greatness. (12-first half)
तदीया परमा शक्तिः सच्चिदानन्दलक्षणा ।।१२।।
समस्तलोकनिर्माण-समवायस्वरूपिणी ।
तदिच्छयाऽभवत् साक्षात्तत्स्वरूपानुसारिणी ।।१३।।
tadīyā paramā śaktiḥ saccidānandalakṣaṇā ||12||
samastalokanirmāṇa-samavāyasvarūpiṇī |
tadicchayā'bhavat sākṣāttatsvarūpānusāriṇī ||13||
His Supreme Śakti, who was of the nature of existence,
intelligence and bliss, was of the form of the inherent cause
inseparable from Śiva in the creation of the entire world. On
his desire, she actually became one in keeping with his form.
(12-second half, 13)
जगत्सिसृक्षुः प्रथमं ब्रह्माणं सर्वदेहिनाम् ।
कर्तारं सर्वलोकानां विदधे विश्वनायकः ।।१४।।
jagatsisṛkṣuḥ prathamaṁ brahmāṇaṁ sarvadehinām |
kartāraṁ sarvalokānāṁ vidadhe viśvanāyakaḥ ||14||
With a desire to create the world, the lord of the universe
first created Brahman as the maker of all the worlds and all
beings. (14)
तस्मै प्रथमपुत्राय शङ्करः शक्तिमान् विभुः ।
सर्वज्ञः सकला विद्याः सानुग्रहमुपादिशत् ।।१५।।
tasmai prathamaputrāya śaṅkaraḥ śaktimān vibhuḥ |
sarvajñaḥ sakalā vidyāḥ sānugrahamupādiśat ||15||
1. Veda and Upaniṣads : Philosophical Hymns of Ṛv. 13
Śaṅkara who is the lord associated with his Śakti, who is
all - pervasive and who is omniscient taught with favour all
the sacred lores to him (i.e., Brahman) who was his first
son. (15)
समस्तलोकान्निर्मातुं समुद्यमपरोऽभवत् ।
कृतोद्योगोऽपि निर्माणे जगतां शङ्कराज्ञया ।।
अज्ञातोपायसम्पत्तेरभवनन्माययाऽऽवृतः ।।१६।।
samastalokānnirmātuṁ samudyamaparo'bhavat |
kṛtodyogo'pi nirmāṇe jagatāṁ śaṅkarājñayā ||
ajñātopāyasampatterabhavanmāyayā"vṛtaḥ ||16||
He became prone to create all the worlds. Although he
became ready to create the world according to Śaṅkara's
order, he became covered with Māyā (illusion) without
knowing the equipment in the form of the means to do so.
(16)
विधातुमखिलँल्लोकानुपायं प्राप्तुमिच्छया ।
पुनस्तं प्रार्थयामास देवदेवं त्रियम्बकम् ।।१७।।
vidhātumakhilāṁlokānupāyaṁ prāptumicchayā |
punastaṁ prārthayāmāsa devadevaṁ triyambakam ||17||
He once again appealed to the God of gods who was
endowed with three eyes, with a desire to attain the means to
create all the worlds. (17)
नमस्ते देवदेवेश नमस्ते करुणाकर ।
अस्मदादिजगत्सर्वनिर्माणविधिक्षम ।।१८।।
उपायं वद मे शम्भो जगत्स्रष्टः! जगत्पते ।
सर्वज्ञः सर्वशक्तिस्त्वं सर्वकर्ता सनातनः ।।१९।।
namaste devadeveśa namaste karuṇākara |
asmadādijagatsarvanirmāṇavidhikṣama ||18||
upyaṁ vada me śambho jagatsraṣṭaḥ jagatpate |
sarvajñaḥ sarvaśaktistvaṁ sarvakartā sanātanaḥ ||19||

14 A preamble to Śrī Siddhāntaśikhāmaṇi
I salute you, O God of gods; I salute you, O ocean of
compassion and O one who is skilled in the process of creation
of the entire world including us (18), O Śambhu, the creator
of the world and lord of the world ! you are the omniscient,
all - powerful and all - doing ancient one. (19)
इति संप्राथितः शम्भुर्ब्रह्मणा विश्वनायकः।
उपायमवदत् तस्मै लोकसृष्टिप्रवर्तनम्।।२०।।
iti samprārthitaḥ śambhurbrahmaṇā viśvanāyakaḥ |
upāyamavadat tasmai lokasṛṣṭipravartanam ||20||
Having been requested by Brahman, Śambhu, the lord
of the universe propounded to him the means leading to the
creation of the world. (20)
उपायमीश्वरेणोक्तं लब्ध्वाऽपि चतुराननः।
न समर्थोऽभवत् कर्तुं नानारूपमिदं जगत्।।२१।।
upāyamīśvareṇoktaṁ labdhvā'pi caturānanaḥ |
na samartho'bhavat kartuṁ nānārūpamidaṁ jagat ||21||
Even after getting to know the means told by the Lord,
the four - faced god, i.e., Brahman was not able to create this
multifarious world. (21)
पुनस्तं प्रार्थयामास ब्रह्मा विह्वलमानसः।
देवदेव महादेव जगत्प्रथमकारण।।२२।।
नमस्ते सच्चिदानन्द स्वेच्छाविग्रहराजित।
भव शर्व महेशान सर्वकारणकारण।।२३।।
punastaṁ prārthayāmsa brahmā vihvalamānasaḥ |
devadeva mahādeva jagatprathamakāraṇa ||22||
namaste saccidānanda svecchāvigraharājita |
bhava śarva maheśāna sarvakāraṇakāraṇa ||23||
Again Brahman whose mind was agitated by fear, began
to appeal to him saying - ‘O God of gods, O Great God, O

1. Veda and Upaniṣads : Philosophical Hymns of Ṛv. 15
   the first cause of the world (22), O one who is existence,
   intelligence and bliss, O one who shines in forms assumed
   according to one’s will, O the potential being, O the annihilator
   of all, O the Lord of all, O the cause of all causes, I salute
   you. (23)
   भवदुक्तो ह्युपायो मे न किञ्चिज्जायतेऽधुना।
   सृष्टिं विधेहि भगवन् प्रथमं परमेश्वर।।
   ज्ञातोपायस्ततः कुर्यां जगत्सृष्टिमुमापते।।२४।।
   bhavadukto hyupāyo me na kiñcijjñāyate'dhunā |
   sṛṣṭiṁ vidhehi bhagavan prathamaṁ parameśvara ||
   jñātopāyastataḥ kuryāṁ jagatsṛṣṭimumāpate ||24||
   O Lord, the means which you stated is now least grasped
   by me. O Supreme Lord, please do the creation first and
   after knowing the means, O Lord of Umā, I shall do the
   creation of the world. (24)
   इत्येवं प्रार्थितः शम्भुर्ब्रह्मणा विश्वयोनिना।
   ससर्जात्मसमप्रख्यान् सर्वगान् सर्वशक्तिकान्।।२५।।
   प्रबोधपरमानन्दपरिवाहितमानसान् ।
   प्रमथान् विश्वनिर्माणप्रलयापादनक्षमान्।।२६।।
   ityevaṁ prārthitaḥ śambhurbrahmaṇā viśvayoninā |
   sasarjātmasamaprakhyān sarvagān sarvaśaktikān ||25||
   prabodhaparamānandaparivāhitamānasān |
   pramathān viśvanirmāṇapralayāpādanakṣamān ||26||
   Having been thus requested by Brahman, the source of
   the universe, Śambhu created some first lords, Pramathas
   who were well known like himself, who moved everywhere,
   who were endowed with all powers (25), whose minds were
   inundated by the supreme bliss of knowledge and who were
   capable of creating the world and effecting its
   annihilation. (26)

! Look at the two letters between oandv: they are two is with dots on top! i i! There is no doubt that the print actually has māvāmalavinirmuktau mahimātiśavoiivalau! Wait, look at L22: śivatattvapariinānatiraskrtabhavāmavau ||29||Look atpariināna: it has two is with dots! Not jñ! Look at tiraskrtabhavāmavau: the last syllable is vau, not yau! Look at L25: nitvasiddhan nirtankau nirankuśaparākramau |Look atnitvasiddhan: it has vinstead ofy, and ninstead ofu! Look at L26: tādrśau tau mahābhāgau samviksva parameśvarah ||31||Look atsamviksva: it has vinstead ofy! Look at L45: ganesvaran renukadārukāvubhan- bothgaṇeśvarauandreṇukadārukāvubhauend withn, not u! Look at L46: viśvāsabhūtan navac

18 A preamble to Śrī Siddhāntaśikhāmaṇi
तृतीयः परिच्छेदः
कैलासवर्णनं रेणुकावतरणकारणं च
कदाचिदथ कैलासे कलधौतशिलामये ।
गन्धर्ववामनयना क्रीडामौक्तिकदर्पणे ।। १ ।।
मन्दारवकुलाशोकमाकन्दप्रायभूरुहे ।
मल्लीमरन्दनिष्यन्दपानपीनमधुव्रते ।। २ ।।
कुङ्कुमस्तबकामोदकूलङ्कषहरिन्मुखे ।
कलकण्ठकुलालापकन्दलद्रागबन्धुरे ।। ३ ।।
किन्नरीगीतमाधुर्यपरिवाहितगह्वरे ।
सानन्दवरयोगीन्द्रवृन्दालङ्कृतकन्दरे ।। ४ ।।
हेमारविन्दकलिकासुगन्धिरसमानसे ।
शातकुम्भमयस्तम्भशतोत्तुङ्गविराजिते ।। ५ ।।
माणिक्यदीपकलिकामरीचिद्योतितान्तरे ।
द्वारतोरणसंरूढशङ्खपद्मनिधिद्वये ।। ६ ।।
मुक्ताताराकितोदारवितानाम्बरमण्डिते ।
स्पर्शालक्षितवैडूर्यमयभित्तिपरम्परे ।। ७ ।।
सञ्चरत्प्रमथश्रेणीपदवाचालनूपुरे ।
प्रवालवलभीशृङ्गशृङ्गारमणिमण्टपे ।। ८ ।।
kadācidatha kailāse kaladhautaśilāmaye |
gandharvavāmanayanākrīḍāmauktikadarpaṇe || 1 ||
mandāravakulāśokamākandaprāyabhūruhe |
mallīmarandaniṣyandanapīnamadhuvrate || 2 ||
kuṅkumastabakāmodakūlaṅkaṣaharinmukhe |
kalakaṇṭhakulālāpakandaladrāgabandhure || 3 ||

1. Veda and Upaniṣads : Yajurveda 19
   kinnarīgītamādhuryaparivāhitagahvare |
   sānandavarayogīndravṛndālaṅkṛtakandare || 4 ||
   hemāravindakalikāsugandhirasamānase |
   śātakumbhamayastambhaśatottuṅgavirājite || 5 ||
   māṇikyadīpakalikāmarīcidyotitāntare |
   dvāratoranasaṁrūḍhaśaṅkhapadmanidhidvaye || 6 ||
   muktātārakitodāravitānāmbaramaṇḍite |
   sparśālakṣitavaiḍūryamayabhittiparamparē || 7 ||
   sañcaratpramathaśreṇīpadavācālanūpure |
   pravālavalabhīśṛṅgaśṛṅgāramaṇimaṇḍape || 8 ||
   Then once in the Kailāsa mountain, which was made up
   of silver - coloured rocks, which was the mirror studded with
   pearls for the sport of Gandharva damsels(1), which was full
   of various trees with the predominance of Mandāra (coral
   tree), Bakula, Aśoka and Mākanda (mango), which had the
   bees fattened by the drinking of honey oozing from jasmine
   flowers (2), which had the ends of all its quarters deeply
   wafted by the fragrance of the bunches of Kuṅkuma (red)
   flowers, which was charmingly filled with the acute melody
   of the cooings of the hosts of cuckoos (3), which had its caves
   overflowing with the sweetness of songs sung by the Kinnara
   damsels, which had its valleys adorned by the hosts of great
   Yogins such as Sānanda-gaṇeśa (4), which had the Mānasa
   lake rendered fragrant by the buds of the gold-hued lotuses,
   which shone with the loftiness of hundreds of pillars made up
   of gold (5), which had its interior illuminated by the rays of
   lamp-posts studded with jewels (māṇikya), which was rich
   with the double treasure of ‘Śaṅkha’ and ‘Padma’ inlaid in
   the arched door ways (6), which was adorned with the broad
   cloth of canopies starred (twinkling) with pearls, which had
   rows of walls that were studded with lapis lazuli which could
   be identified by touch only (7), which was filled with the noise
   of the anklets of the feet of the lines of the principal devotees
   who were wandering in it and which had a ceremonial tent

Page 20

20 A preamble to Śrī Siddhāntaśikhāmaṇi
(maṇṭapa) studded with the beautiful jewels at the top of the
mansion of coral stones(8), (there was a jewelled throne).
वन्दारुदेवमुकुटमन्दाररसवासितम्।
रत्नसिंहासनं दिव्यमध्यस्तं परमेश्वरम्।।९।।
तमास्थानगतं देवं सर्वलोकमहेश्वरम्।
त्रय्यन्तकमलारण्यविहारकलहंसकम्।।१०।।
उदारगुणमोंकारशुक्तिकैापुटमौक्तिकम्।
सर्वमङ्गलसौभाग्यसमुदायकेतनम्।।११।।
संसारविषमूर्च्छाल्लुजीवसञ्जीवनौषधम्।
नित्यप्रकाशनेर्मल्यकैवल्यसुरपादपम्।।१२।।
अनन्तपरमानन्दमकरन्दमधुव्रतम् ।
आत्मशक्तिलतापुष्यत्रिलोकीपुष्पकोरकम्।।१३।।
ब्रह्माण्डकुण्डिकाषण्डपिण्डीकरणपण्डितम्।
समस्तदेवताचक्रचक्रवर्तिपदे स्थितम् ।।१४।।
चन्द्रबिम्बायुतच्छायादायादद्युतिविग्रहम्।
माणिक्यमुकुटज्योतिर्मञ्जरीपिञ्जराम्बरम्।।१५।।
चूडालं सोमकलया सुकुमारबिसाभया।
कल्याणपुष्पकलिकाकर्णपूरमनोहरम्।।१६।।
मुक्तावलियसम्बद्धमुण्डमालाविरोजितम्।
पर्याप्तचन्द्रसौन्दर्यपरिपन्थिमुखश्रियम्।।१७।।
प्रातःसम्फुल्लकमलपरियायत्रिलोचनम्।
मन्दस्मितमितालापमधुराधरपल्लवम्।।१८।।
गण्डमण्डलपर्यन्तक्रीडन्मकरकुण्डलम्।
कालिमा कालकूटस्य कण्ठनाले कलङ्कितम्।।१९।।
मणिकङ्कणकेयूरमरीचिकरपल्लवैः।
चतुर्भिः संविराजन्तं बाहुमन्दारशाखिभिः।।२०।।
गौरीपयोधराश्लेषकृतार्थभुजमध्यमम्।

Page 21

1. Veda and Upaniṣads : Yajurveda 21
   सुवर्णब्रह्मसूत्राङ्गं सूक्ष्मकौशेयवाससम्।।२१।।
   नाभिस्थानावलम्बिन्‍या नवमौक्तिकमालया।
   गङ्गयेव कृताश्लेषं मौलिभागावतीर्णया।।२२।।
   पदेन मणिमञ्जीरप्रभापल्लवितश्रिया।
   चन्द्रवत्स्फटिकं पीठं समावृत्य स्थितं पुरः।।२३।।
   vandārudevamukuṭamandārarasavāsitam |
   ratnasiṁhāsanaṁ divyamadhyastaṁ parameśvaram ||9||
   tamāsthānagataṁ devaṁ sarvalokamaheśvaram |
   trayyantakamalāraṇyavihārakalahaṁsakam ||10||
   udāraguṇamoṅkāraśuktikāpuṭamauktikam |
   sarvamaṅgalasaubhāgyasamudāyaniketanam ||11||
   saṁsāraviṣamūrcchalujīvasañjīvanauṣadham |
   nityaprakāśanairmalyakaivalyasurapādapam ||12||
   anantaparamānandamakarandamadhuvratam |
   ātmaśaktilatāpuṣpatrilokīpuṣpakorakam ||13||
   brahmāṇḍakuṇḍikāṣaṇḍapiṇḍīkaraṇapaṇḍitam |
   samastadevatācakracakravartipade sthitam ||14||
   candrabimbāyutacchāyādāyādadyutivigraham |
   māṇikyamukuṭajyotirmañjarīpiñjarāmbaram ||15||
   cūḍālaṁ somakalayā sukumārabisābhayā |
   kalyāṇapuṣpakalikākarṇapūramanoharam ||16||
   muktāvalayasambaddhamuṇḍamālāvīrāyitam |
   paryāptacandrasaundaryaparipanthimukhaśriyam ||17||
   prātaḥsamphullakamalaparyāyatrilocanam |
   mandasmitamitālāpamadhurādharapallavam ||18||
   gaṇḍamaṇḍalaparyantakrīḍanmakarakuṇḍalam |
   kālimnā kālakūtasva kanthanāle kalaṅkitam ||19||
   maṇikaṅkaṇakeyūramarīcikarapallavaiḥ |
   caturbhiḥ saṁvirājantaṁ bāhumandāraśākhibhiḥ ||20||

22 A preamble to Śrī Siddhāntaśikhāmaṇi
gaurīpayodharāśleṣakṛtārthabhujamadhyamam |
suvarṇabrahmasūtrāṅkaṁ sūkṣmakauśevavāsasam ||21||
nābhisthānāvalambinyā navamauktikamālayā |
gaṅgaveva kṛtāśleṣaṁ maulibhāgāvatīrṇavā ||22||
padena maṇimañjīraprahhāpallavitaśriyā |
candravatsphātikaṁ pīṭhaṁ samāvṛtva sthita purah ||23||
There on the jewelled divine throne, which was scented
with the juice of Mandāra flowers adorning the crowns of
gods offering salutations, sat Śiva the great Lord (9) who was
in that court of gods, who was the supreme master of all the
worlds, who was the royal swan taking a pleasure trip in lotus-
bed in the form of Vedānta (Upaniṣadic philosophy) (10),
who was of abundant virtues, who was the pearl of the oyster
in the form of ‘oṁkāra’ (oṁ - syllable), who was the abode of
the collection of all auspicious fortunes (11), who was the
reviving herb (sañjīvanauṣadha) for the beings falling into
swoon due to the poison of transmigration, who was shining
with eternal lustre, who was the divine tree (Kalpa tree)
granting emancipation (to those who surrendered to him)
(12), who was the bee enjoying abundant fragrance in the
form of infinite bliss, who had the buds in the form of the
three worlds emerging from the creeper in the form of his
inherent Śakti (13), who was the expert in bringing together
the flower-pots in the form of worlds, who stood in the position
of an emperor amidst the assembly of all gods (14), whose
body competed in lustre with a myriad orbs of moon, whose
attire was variegated in colour due to the clustre of lustres of
the nine jewels in his crown (15), who had adorned his crest
with the digit of moon which had the beauty of tender lotus
bulb, who was beautiful with the ear - ornaments made up of
auspicious flower - buds (16), who shone with the necklace
(muṇḍamālā) which was made up of rings of pearls, whose
face had the beauty that defeated the beauty of full moon
(17), whose three eyes represented the lotuses that bloomed
in the morning, whose sprout-like lower lip was charming

1. Veda and Upaniṣads : Philosophy of the Av. 23
   with a faint smile and less talk (18), whose crocodile-shaped
   ear-rings were sporting with his cheeks, who was blackened
   on his neck with the blackness of the ‘Kālakūṭa’ - poison (19),
   whose arms resembling Mandāra trees which had sproutlike
   four hands that were adorned with the rays of the jewelled
   bracelets and armlets, (20), whose bosom was blessed with
   the embrace of Gaurī’s breasts, who was marked with golden
   sacred thread, who had attired in fine silken dress (21), who
   with a fresh pearl necklace hanging down to his navel appeared
   as if he were embraced by Gaṅgā descending from his head
   (22) and who remained at the front portion of the throne by
   occupying the moonlike crystal foot-hold with his foot which
   had the sprouting lustre of jewelled anklets. (23)
   वामपार्श्वनिवासिन्या मङ्गलप्रियवेषया।
   समस्तलोकनिर्माणसमवायस्वरूपया ।।२४।।
   इच्छाज्ञानक्रियारूपबहुशक्तिविलासया।
   विद्यातत्त्वप्रकाशिन्या विनाभावविहीनया ।।२५।।
   संसारविषकान्तारदाहदावाग्निलॆखया।
   धम्मिल्लमल्लिकामोदझङ्कुर्वद्भृङ्गमालया ।।२६।।
   सम्पूर्णचन्द्रसौभाग्यसंवादिमुखपद्मया।
   नासामौक्तिकलावण्याशीरस्मितशोभया ।।२७।।
   मणित्ताटङ्करत्नान्तर्वलितापाङ्गलीलया।
   नेत्रद्वितयसौन्दर्यनिन्दितेन्दीवरत्विषा ।।२८।।
   कुसुमायुधकोदण्डकुटिलभ्रूविलासया।
   बन्धूककुसुमच्छायाबन्धुभूताधरश्रिया ।।२९।।
   कण्ठनालजितानङ्गकम्बुबिब्बोकसम्पदा।
   बाहुद्वितयसौभाग्यवञ्चितोत्पलमालया ।।३०।।
   स्थिरयौवनलावण्यशृङ्गारितशरीरया ।
   अत्यन्तकठिनोत्तुङ्गपीवरस्तनभारया ।।३१।।
   मृणालवल्लरीतन्तुबन्धुभूतावलग्नया ।

24 A preamble to Śrī Siddhāntaśikhāmaṇi
शृङ्गारतटिनीतुङ्गपुलिनश्रोणिभारया ।।३२।।
कुसुम्भकुसुमच्छायाकोमलाम्बरशोभया।
शृङ्गारोद्यानसंरम्भरम्भास्तम्भोरुकाण्डया ।।३३।।
चूतप्रवालसुषमासुकुमारपदाम्बज्या ।
स्थिरमङ्गलशृङ्गारभूषणालाङ्कृताङ्गया ।।३४।।
हारनूपुरकेयूरचमत्कृतशरीरया ।
चक्षुरानन्दलतया सौभाग्यकुलविद्यया ।।३५।।
उमया सममासीनं लोकजालकुटुम्बया।
अपूर्वरूपमभजन् परिवाराः समन्ततः ।।३६।।
vāmapārśvanivāsinyā maṅgalapriyaveṣayā |
samastalokanirmānasamavāyasvarūpavā ||24||
icchājñānakriyārūpabahuśaktivilāsayā |
vidvātattvaprakāśinvā vinābhāvavihīnavā ||25||
saṁsāraviṣakāntāradāhadāvāgnilekhayā |
dhammillamallikāmodahaṅkurvadbhṛṅgamālavā ||26||
sampūrṇacandrasaubhāgyasaṁvādīmukhapadmayā |
nāsāmauktikalāvanvaśirasmitāśobhavā ||27||
maṇitāṭaṅkaraṅgāntarvalitāpāṅgalīlayā |
netradvitavasaunḍarvaninditendīvaratviṣā ||28||
kusumāyudhakodaṇḍakuṭilābhrūvilāsayā |
bandhūkakusumacchāvābandhubhūtā'dharaśrivā ||29||
kaṇṭhanālajitānaṅgakambubhibbokasampadā |
bāhudvitayasaubhāgyavañcitotpalamālavā ||30||
sthiravauvanalāvanyaśṛṅgāritaśarīravā |
atvantakanthinottuṅgapīvarastanabhāravā ||31||
mṛṇālavallarītantubandhubhūtāvalagnayā |
śṛṅgāratatinītuṅgapulināśronibhāravā ||32||
kusumbhakusumacchāyākomalāmbaraśobhavā |
śṛṅgārodvānasaṁrambharambhāstambhorukndavā ||33||
1. Veda and Upaniṣads : Philosophy of the Av. 25
cūtapravālasuṣumāsukumārapadābjayā |
sthiramaṅgalaśṛṅgārabhūṣanālaṅkṛtāṅgavā ||34||
hāranūpurakeyūracamatkṛtaśarīrayā |
cakṣurānandalatavā saubhāgvakulavidvavā ||35||
umayā samamāsīnaṁ lokajālakuṭumbayā |
apūrvarūpamabhaian parivārāḥ samantatah ||36||
With Umā (36) who sat by his (Śiva's) left side, who
was decked in an auspicious and pleasing dress, who was of
the form of the material cause for the creation of all the worlds
(24), who displayed her many powers as Icchāśakti, Jñānaśakti
and Kriyāśakti, who revealed the 'Śuddhavidyātattva', who
was ever without separation from Śiva (25), who was the row
of forest-fire to burn the poisonous forest in the form of
transmigration, who had the swarms of bees humming with
the fragrance of the fully-blown jasmine flowers (26), whose
face-lotus was a match to the beauty of the full moon, who
had the beauty of her smile strewn with excessive loveliness
of the pearls in the nose-ornament (27), whose side glances
sportively danced on the stage in the form of the jewelled
ear-ornaments, who looked down on the colour of the blue
lotuses with the beauty of her two eyes (28), who was en-
dowed with the grace of eye-brows curved like the bow of
cupid with floral weapons (arrows), whose lower lip had the
(red) beauty related to the beauty of the Bandhūka flowers
(29), whose neck defeated cupid's victory conch and its voice,
who with the beauty of her two arms hoodwinked the garland
of Utpala flowers (30), whose body was adorned with the
loveliness of permanent youth, who was heavy with her
extremely hard, rising and bulging breasts (31), whose waist
was matched with the fibre of the lotus stalk, who was heavy
with the hip region resembling the raised sand of the river in
the form of love (32), who shone with the dress which was
lovely and tender like the Kusumbha flowers, whose tapering
thighs looked like the plantain trees adorning the garden of
love (33), whose lotus - like feet were as charming and soft as

Page 26

26 A preamble to Śrī Siddhāntaśikhāmaṇi
the mango sprouts, whose limbs were adorned with very
charming ornaments which were firm and auspicious (34),
whose body was sparkling with necklaces, anklets and armlets,
who was the creeper of joy to the eyes, who was the noble
lore of beauty (35) and who had the entire net - work of
worlds as her family, Śiva sat. Him who had such an
unparallelled form, the retinue all round adored with praises.
(36)
पुण्डरीकाकृति स्वच्छं पूर्णचन्द्रसहोदरम् ।
दधौ तस्य महालक्ष्मीः सितमातपवारणम् ।। ३७ ।।
puṇḍarīkākṛtiṃ svacchaṃ pūrṇacandrasahodaram |
dadhau tasya mahālakṣmīḥ sitamātapavāraṇam || 37 ||
Mahālakṣmī held for him the white umbrella which was
of the form of white lotus, which was bright and which
resembled the full moon. (37)
तन्त्रीझङ्कारशालिन्या सङ्गीतामृतविद्यया ।
उपतस्थे महादेवमुपान्ते च सरस्वती ।। ३८ ।।
tantrījhaṅkāraśālinyā saṅgītāmṛtavidyayā |
upatasthe mahādevamupānte ca sarasvatī || 38 ||
Sarasvatī served near the Great Lord with nectarous
singing which was accompanied by the twang of the lute. (38)
झणत्कङ्कणजातेन हस्तेनोपनिषद्वधूः ।
ओंकारतालवृन्तेन वीजयामास शङ्करम् ।। ३९ ।।
jhaṇatkaṅkaṇajātena hastenopaniṣadvadhūḥ |
oṃkāratālavṛntena vījayāmāsa śaṅkaram || 39 ||
The damsel in the form of Upaniṣad was rendering
fanning service to Śaṅkara with the palmyra fan in the form
of “ Oṃkāra” held in her hand adorned with the jingling
bracelets. (39)
चलच्चामरिकाहस्ता झङ्कुर्वन्मणिकङ्कणाः ।
आसेवन्त तमीशानमभितो दिव्यकन्यकाः ।। ४० ।।

Page 27

1. Veda and Upaniṣads : Upaniṣads 27
calaccāmarikāhastā jhaṅkurvanmaṇikaṅkaṇāḥ |
āsevanta tamīśānamabhito divyakanyakāḥ || 40 ||
The divine damsels who held the waving chowries in their
hands and who were adorned with the jingling jewelled
bracelets, were rendering service all around to Śiva, the Lord.
(40)
चामराणां विलोलानां मध्ये तन्मुखमण्डलम्।
रराज राजहंसानां भ्रमतामिव पङ्कजम् ।। ४१ ।।
cāmarāṇāṃ vilolānāṃ madhye tanmukhamaṇḍalam |
rarāja rājahaṃsānāṃ bhramatāmiva paṅkajam || 41 ||
In the midst of the waving chowries, his round face shone
like a lotus amidst the encircling royal swans. (41)
मन्त्रेण तमसेवन्त वेदाः साङ्गविभूतयः ।
भक्त्या चूडामणिं कान्तं वहन्त इव मौलिभिः ।। ४२ ।।
mantreṇa tamasevanta vedāḥ sāṅgavibhūtayaḥ |
bhaktyā cūḍāmaṇiṃ kāntaṃ vahanta iva maulibhiḥ || 42 ||
Bearing him as their charming crest jewel as it were on
their heads, the Vedas along with their accessories (aṅgas)
rendered service to him devotedly through ‘mantras’ (hymns
of praise). (42)
तदीयायुधधारिण्यस्तत्समानविभूषणाः ।
अङ्गभूताःस्त्रियः काश्चिदासेवन्त तमीश्वरम् ।। ४३ ।।
tadīyāyudhadhāriṇyastatsamānavibhūṣaṇāḥ |
aṅgabhūtāḥstriyaḥ kāścidāsevanta tamīśvaram || 43 ||
Some damsels who were of the forms of Vedāṅgas,
who were holding their weapons and who were adorned with
ornaments similar to their ornaments, served him, the
Lord. (43)
आप्ताधिकारिणः केचिदनन्तप्रमुखा अपि ।
अष्टौ विद्येश्वरा देवमभजन्त समन्ततः ।। ४४ ।।

Page 28

āptādhikāriṇaḥ kecidanantapramukhā api ।
aṣṭau vidyeśvarā devamabhajanta samantataḥ ॥44॥
The eight Vidyeśvaras, Ananta, etc., who were the close
confidants of Śiva served the God all around. (44)
ततो नन्दी महाकालश्चण्डो भृङ्गी रिटिस्ततः ।
घण्टाकर्णः पुष्पदन्तः कपाली वीरभद्रकः ॥४५॥
एवमाद्या महाभागा महाबलपराक्रमाः ।
निरङ्कुशमहासत्त्वा भेजिरे तं महेश्वरम् ॥४६॥
tato nandī mahākālaścaṇḍo bhṛṅgī riṭistataḥ ।
ghaṇṭākarṇaḥ puṣpadantaḥ kapālī vīrabhadrakaḥ ॥45॥
evamādyā mahābhāgā mahābalaparākramāḥ ।
niraṅkuśamahāsattvā bhejire taṁ maheśvaram ॥46॥
Then Nandin, Mahākāla, Caṇḍa, Bhṛṅgin, Riṭi,
Ghaṇṭākarṇa, Puṣpadanta, Kapālin and Vīrabhadra — such
blessed ones, who were endowed with great power and
prowess and who were of uncontrolled great strength, served
the Great Lord. (45-46)
अणिमादिकमैश्वर्यं येषां सिद्धेरपोहनम् ।
ब्रह्मादयः सुरा येषामाज्ञाल्लङ्घनभीरवः ॥४७॥
मोक्षलक्ष्मीपरिष्वङ्गमुदिता येऽन्तरात्मना ।
येषामीषत्करं विश्वसर्गसंहारकल्पनम् ॥४८॥
ज्ञानशक्तिः परा येषां सर्ववस्तुप्रकाशिनी ।
आनन्दकणिका येषां हरिब्रह्मादिसम्पद् ॥४९॥
आकाङ्क्षन्ते पदं येषां योगिनो योगतत्पराः ।
काङ्क्षणीयफलो येषां सङ्कल्पः कल्पपादपः ॥५०॥
कर्मकालादिकार्यण्यचिन्ता येषां न विद्यते ।
येषां विक्रमसन्नाहा मृत्योरपि च मृत्यवः ॥
ते सारूप्यपदं प्राप्ताः प्रमथा भेजिरे शिवम् ॥५१॥
aṇimādikamaiśvaryaṁ yeṣāṁ siddherapohanam ।
brahmādayaḥ surā yeṣāmājñālaṅghanabhīravaḥ ॥47॥

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mokṣalakṣmīpariṣvaṅgamuditā ye'ntarātmanā ।
yeṣāmīṣatkaraṁ viśvasargasaṁhārakalpanam ॥48॥
jñānaśaktiḥ parā yeṣāṁ sarvavastuprakāśinī ।
ānandakaṇikā yeṣāṁ haribrahmādisampadaḥ ॥49॥
ākāṅkṣante padaṁ yeṣāṁ yogino yogatatparāḥ ।
kāṅkṣaṇīyaphalo yeṣāṁ saṅkalpaḥ kalpapādapaḥ ॥50॥
karmakālādikārpaṇyacintā yeṣāṁ na vidyate ।
yeṣāṁ vikramasaṇṇāhā mṛtyorapi ca mṛtyavaḥ ॥
te sārūpyapadaṁ prāptāḥ pramathā bhejire śivam ॥51॥
Those Pramathas (the first devotees) before whose extra-
ordinary power the superhuman powers such as Aṇiman, etc.,
were nothing, whose order the gods Brahman, etc., were afraid
of transgressing (47), who were in their hearts delighted with
the embrace of the damsel of Mukti, to whom the creation
and annihilation of the universe was a simple job (48), whose
supreme power of knowledge was such as to reveal all the
objects, in whose case the wealth of Viṣṇu, Brahman, etc.,
was but particles of bliss (49), whose status was aspired by
the Yogins who were engaged in Yoga, whose resolve was the
Kalpa tree bestowing all the desired fruits (50), in whose case
there was no worry of the shortcomings in respect of fruits of
action, time, desire, etc., the attempts of whose valour were
occasions of death even for the God of death and who had
attained the state of 'sārūpya' (oneness of form with Śiva),
served Śiva. (51)
ब्रह्मोपेन्द्रमहेन्द्राद्या विश्वतन्त्राधिकारिणम् ।
आयुधालङ्कृतप्रान्ताः परितस्तं सिषेविरे ॥५२॥
brahmopendramahendrādyā viśvatantrādhikāriṇam ।
āyudhālaṅkṛtaprāntāḥ paritastaṁ siṣevire ॥52॥
Brahman, Viṣṇu, Indra, etc., who had formed into rows
adorning themselves with weapons, served all around him,
who had the authority of world-creation. (52)

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30 A preamble to Śrī Siddhāntaśikhāmaṇi
आदित्या वसवो रुद्रा यक्षगन्धर्वकिन्नराः।
दानवा राक्षसा दैत्याः सिद्धा विद्याधरोरगाः ।।
अभजन्त महादेवमपरिच्छिन्नसैनिकाः ।।५३।।
ādityā vasavo rudrā yakṣagandharvakinnarāḥ |
dānavā rākṣasā daityāḥ siddhā vidyādharoragāḥ ||
abhajanta mahādevamaparicchinnasainikāḥ || 53 ||
Ādityas, Vasus, Rudras, Yakṣas, Gandharvas, Kinnaras,
Dānavas, Rākṣasas, Daityas, Siddhas, Vidyādharas and
serpents were rendering service to the Great Lord with all
their army. (53)
वसिष्ठो वामदेवश्च पुलस्त्यागस्त्यशौनकाः ।
दधीचिर्गौतमश्चैव सानन्दशुकनारदाः ।।५४।।
उपमन्युर्भृगुव्यासपाराशरमरीचयः ।
इत्याद्या मुनयः सर्वे नीलकण्ठं निषेविरे ।।५५।।
vasiṣṭho vāmadevaśca pulastyāgastyaśaunakḥ |
dadhīcirgautamaścaiva sānandaśukanāradāḥ || 54 ||
upamanyubhṛguvyāsapārāśaramarīcayaḥ |
ityādyā munayaḥ sarve nīlakaṇṭhaṃ siṣevire || 55 ||
Vasiṣṭha, Vāmadeva, Pulastya, Agastya, Śaunaka,
Dadhīci, Gautama, Sānanda, Śuka, Nārada, Upamanyu,
Bhṛgu, Vyāsa, Pārāśara, Marīci, these and other sages
rendered service to Śiva. (54-55)
पार्श्वस्थपरिवाराणां विमलाङ्गेषु बिम्बितः।
सर्वान्तर्गतमात्मानं स रेजे दर्शयन्निव ।।५६।।
pārśvasthaparivārāṇāṃ vimalāṅgeṣu bimbitaḥ |
sarvāntargatamātmānaṃ sa reje darśayanniva || 56 ||
Having been reflected in the clear bodies of the
servants standing by his sides, the Lord shone as if to show
himself as residing in all. (56)

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Indus Valley Civilization and Miniature Liṅgas 31
क्षणं स शम्भुर्देवानां कार्यभागं निरूपयन् ।
क्षणं गन्धर्वराज्ञानां गानविद्यां विभावयन् ।।५७।।
ब्रह्मविष्ण्वादिभिर्देवैः क्षणमालापमाचरन् ।
क्षणं देवमृगाक्षीणां लालयन्नृत्यविभ्रमम् ।।५८।।
व्यासादीनां क्षणं कुर्वन् वेदोच्चारेषु गौरवम् ।
विदधानः क्षणं देव्या मुखे बिम्बाधरे दृशः ।।५९।।
हास्यनृत्यं क्षणं पश्यन् भृङ्गिणा परिकल्पितम् ।
नन्दिना वेत्रहस्तेन सर्वतन्त्राधिकारिणा ।।६०।।
अमुञ्चता सदा पार्श्वमात्माभिप्रायवेदिना ।
चोदितान् वासयन् कांश्चिद्विसृजन् भ्रूविलासत: ।।
सम्भावयंस्तथा चान्यानन्यानपि नियमयन् ।।६१।।
समस्तभुवनाधीशमौलिलालितशासनः ।
अकुण्ठशक्तिरव्याजालावण्यललिताकृतिः ।। ६ २ ।।
स्थिरयौवनसौरभ्यशृङ्गारितकलेवरः ।
आत्मशक्त्यमृतास्वादरसोल्लासितमानसः ।। ६ ३ ।।
स्वाभाविकमहैश्वर्यविश्रामपरमावधिः ।
निष्कल्लङ्कमहासत्त्वनिर्मितानेकविग्रहः ।। ६ ४ ।।
अखण्डारातिदोर्दण्डकण्डूखण्डनपण्डितः ।
चिन्तामणिः प्रपन्नानां श्रीकण्ठः परमेश्वरः ।। ६ ५ ।।
kṣaṇaṁ sa śambhurdevānāṁ kāryabhāgaṁ nirūpayan |
kṣaṇaṁ gandharvarājānāṁ gānavidyāṁ vibhāvayan || 57 ||
brahmaviṣṇvādibhirdevaiḥ kṣaṇamālāpamācaran |
kṣaṇaṁ devamṛgākṣīṇāṁ lālayannṛtyavibhramam || 58 ||
vyāsādīnāṁ kṣaṇaṁ kurvan vedoccāreṣu gauravam |
vidadhānaḥ kṣaṇaṁ devyā mukhe bimbādhare dṛśaḥ || 59 ||
hāsyanṛtyaṁ kṣaṇaṁ paśyan bhṛṅgiṇā parikalpitam |
nandinā vetrahastena sarvatantrādhikāriṇā || 60 ||

vsद्यो: Wait, dthenywith an acute accent or dot? No, it'sd y o t a y a n n i d a m a b r a v ī t! Wait, is it a y? Let's look at the bottom of the letter in dyotayan: The first letter is d. Then the next letter: does it have a descender? Wait, look at renukam: r e n u k a m. Wait, look at ullaṅghva: is that a yor av? Wait! In ullaṅghya: u l l a ṅ g h y a! Wait, look at the letter after h: it has a diagonal line down to the left, which is... a y! Wait! Why did it look like a vearlier? Let's re-examine: Look atullaṅghva: in ullaṅghya, the letter is y! Wait, let's look at lokanāthasya: l o k a n ā t h a s y a! Wait, look at sya: is that sfollowed byy? Wait! Look at syinlokanāthasya: The letter after s` has a right stem and a left diagonal... wait, does it have a