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

A preamble to Śrī Siddhāntaśikhāmaṇi
liberation, who drives away the delusion of the beings which
is the root-cause of severe transmigration, whose mind is
merged into the highest state of Śiva which is of the nature of
existence, intelligence and bliss and which is beyond
comparison and whose grandeur of the world is eradicated,
is being served by all people.(86)
Here ends the seventeenth chapter in the
Śrīsiddhāntaśikhāmaṇi, which
is the authority on the Vīraśaiva religion, dealing with the
nine Liṅgasthalas
pertaining to the Prasādisthala Written by Śrī Śivayogi
who has attained Brahmanhood with The Knowledge Six
Sthalas (17)
अष्टादशः परिच्छेदः
प्राणलिङ्गिस्थलान्तर्गतनवविधलिङ्गस्थलप्रसङ्गः
अथागस्त्यप्रश्नः—
प्रसादिस्थलसम्बद्धाः स्थलभेदाः प्रकीर्तिताः।
प्राणलिङ्गिस्थलारूढान् स्थलभेदान् वदस्व मे।।१।।
Agastya says—
The kinds of Liṅgasthalas pertaining to the
Prasādisthala have been told. Please tell me the kinds of
Liṅgasthalas connected with the Prāṇaliṅgisthala. (1)
स्थलानां नवकं प्रोक्तं प्राणलिङ्गिस्थलाश्रितम्।
आदावात्मस्थलं प्रोक्तमन्तरात्मस्थलं ततः।।२।।
परमात्मस्थलं पश्चान्निर्देशागमसंज्ञितम्।
निर्भावागमसंज्ञं च ततो नष्टागमस्थलम्।।३।।
आदिप्रसादनामाथ ततोऽप्यन्यप्रसादकम्।
सेव्यप्रसादकं चाथ शृणु तेषां च लक्षणम्।।४।।
Nine Sthalas (Liṅgasthalas) are told as belonging to the
Prāṇaliṅgisthala. They are: 1. Ātmasthala, 2.
Antarātmasthala, 3. Paramātmasthala,
4. Nirdehāgamasthala, 5. Nirbhāvāgamasthala, 6.
Naṣṭāgamasthala, 7. Ādi-prasādisthala, 8.
Antyaprasādisthala and 9. Sevyaprasādisthala. Their
characteristics are told. Please listen. (2-4)
जीवभावं परित्यज्य यदा तत्त्वं विभाव्यते।
गुरोश्च बोधयोगेन तदात्मायं प्रकीर्तितः।।५।।
When the aspirant discards the nature of the Individual
Self and assumes the state of Supreme Unity with Śiva
(tattva) by virtue of the teachings of the Guru, he is called
“Ātman”.(5)
वालाग्रशतभागेन सदृशो हृदयस्थितः।
अश्नन् कर्मफलं सर्वात्मा स्फुरति दीपवत्।।६।।
The Jīvātman who is equal to a hundredth part of the tip
of a hair, flashes like a lamp residing in the heart and enjoys
all the fruits of Karman. (6)
आत्मापि सर्वभूतानामन्तःकरणमाश्रितः।
अणुभूतो मलासङ्गादादिकर्मनियन्त्रितः।।७।।
Although He (Paraśivabrahman) is the Ātman of all
beings, he assumes the atomic form due to association with
impurities (such as Āṇavamala, etc.,) and resorts to the
inner sense (in the form of Ahaṅkāra) by remaining under

A preamble to Śrī Siddhāntaśikhāmaṇi
the control of the previous Karma (i.e, fruits of Karma). (7)
जपायोगाद्यथा रागः स्फटिकस्य मणेर्भवेत्।
तथाऽहङ्कारसम्बन्धादात्मनो देहमानिता ।।८।।
Just as due the relation (nearness) of the (red) Japā
flower, there is redness of the crystal bead, so is the conceit
of the body for the Ātman due to his association with the
Ahaṅkāra.(8)
अशरीरोऽपि सर्वत्र व्यापकोऽपि निरञ्जनः।
आत्मा मायाशरीरस्थः परिभ्रमति संसृतौ ।।९।।
Although he is without a body, he is everywhere;
although he is all-pervasive, he is not touched by anything;
this Ātman revolves in the cycle of birth and death residing
in the body made up of Māyāśakti. (9)
आत्मस्वरूपविज्ञानं देहेन्द्रियविभागतः।
अखण्डब्रह्मरूपेण तदात्मप्राप्तिरुच्य

A preamble to Śrī Siddhāntaśikhāmaṇi
जीवत्वं दुःखसर्वस्वं तदिदं मलकल्पितम्।
निरस्यते गुरोर्बोधाज्ज्ञानशक्तिः प्रकाशते।।१७।।
The state of the being is essentially sorrow only and this
is due to the Malas. This will be eradicated through the
instruction (guidance) of the Guru. Then the power of Self-
knowledge shines. (17)
यदा निरस्तं जीवत्वं भवेद् गुर्वनुबोधतः।
तदान्तरात्मभावोऽपि निरस्तस्य भवेद् ध्रुवम्।।१८।।
When the nature of the embodied Soul is given up due
to the knowledge given by the Guru, then he who has given
up that nature, gets the form of the inner-most Ātman with
all certainty. (18)
देहस्थितोऽप्ययं जीवो देहसङ्गविवर्जितः।
बोधात् परात्मभावित्वादन्तरात्मेति कीर्तितः।।१९।।
Although residing in the body, this Soul is freed from
the association with the body. Since he is in the capacity of
the Paramātman through Self-realisation, he is called
“Antarātman”. (19)
आत्मान्तरालवर्तित्वाज्जीवात्मपरमात्मनोः।
योगादुभयधर्माणामन्तरात्मेति कीर्तितः।।२०।।
The “Ātman” is called “Antarātman” because he
stands between the “Jīvātman” and the “Paramātman” and
because there is fusion of the characteristics of both of them.
(20)
अहङ्कारस्य सम्बन्धान्मनुष्यत्वादिविभ्रमः।
न स्वभाव इति ज्ञानादन्तरात्मेति कथ्यते।।२१।।
Due to the association with “egoism” (the notion of I
and mine), the delusion that I am man, etc., occurs. When
the knowledge that ‘it is not my real nature’ arises, then the
“Ātman” is called “Antarātman”. (21)
यथा पद्मपलाशस्य न सङ्गो वारिणा भवेत्।
तथा देहजुषोऽप्यस्य न शरीरेण सङ्गतिः।।२२।।
नीडस्थितो यथा पक्षी नीडाद्भिन्नः प्रदृश्यते।
देहस्थितस्तथात्मायं देहादन्यः प्रकाशते।।२३।।
Just as there is no association of the lotus leaf with
water, so there is no association with the body in his case
although he possesses a body. (22) Just as the bird residing
in the nest appears different from the nest, so does the
Ātman residing in the body appear different from the body.
(23)
आच्छाद्यते यथा चन्द्रो मेघैरसङ्गवर्जितैः।
तथात्मा देहसङ्घातैरसङ्गपरिवेष्टितः।।२४।।
Just as the moon is covered by the clouds which do not
stick to him, so is the Ātman encircled by the aggregates of
the body, etc., without being touched by them. (24)
निर्ममो निरहङ्कारो निरस्तोपाधिविप्लवः।
देहस्थोऽपि सदा ह्यात्मा शिवं पश्यति योगतः।।२५।।
The Ātman who, although residing in the body, is
without the notion of ‘I and mine’, who is without ‘egoism’
and who has the obstructions of adjuncts eradicated, realises
Śiva through Yoga. (25)
भोक्तृभोज्यपरित्यागात् प्रेरकस्य प्रसादतः।
भोक्तृताभावगलितः स्फुरत्यात्मा स्वभावतः।।२६।।
By relinquishing the notions of the enjoyer and the
enjoyed through the gracious favour of the inspirer (Śiva),
the Ātman appears in his pure nature (as Śiva) with his

A preamble to Śrī Siddhāntaśikhāmaṇi
inclination of being the enjoyer slipped away. (26)
सर्वेषां प्रेरकत्वेन शम्भुरन्तःस्थितः सदा।
तत्परिज्ञानयोगेन योगी नन्दति मुक्तवत्।।२७।।
Śambhu resides always inside as the inspirer of all.
Through the meditation leading to that realisation, the Yogin
experiences the delight like one liberated. (27)
निर्धूते तत्प्रबोधेन मले संसारकारणे।
सामरस्यात् परात्मस्थात् परमात्मायमुच्यते।।२८।।
When all the defilements of ignorance (Malas) that
cause transmigration, are washed away by that
enlightenment, this “Antarātman” comes to be called
“Paramātman,” as he becomes one with the Supreme
Ātman. (28)
सर्वेषामात्मभेदानामुत्कृष्टत्वात् स्वतेजसा।
परमात्मा शिवः प्रोक्तः सर्वगोऽपि प्रकाशवान्।।२९।।
As he is the most effulgent of all the Souls through his
own lustre, although he resides in all beings with lustre, Śiva
is called the Paramātman.(29)
ब्रह्माण्डबुद्बुदस्तोमा यस्य मायामहोदधौ।
उन्मज्जन्ति निमज्जन्ति परमात्मा स उच्यते।।३०।।
He in whose great ocean of Māyā the multitudes of
bubbles in the form of worlds rise and submerge, is called the
Paramātman. (30)
यस्मिन् ज्योतिर्गणाः सर्वे स्फुलिङ्गा इव पावकात्।
उत्पत्य विलयं यान्ति तद्रूपं परमात्मनः।।३१।।
That form in which the hosts of luminaries rise like the
sparks from the fire and merge again, is the form of the
Paramātman. (31)
यस्मिन् समस्तवस्तूनि कल्लोला इव वारिधौ।
सम्भूय लयमायान्ति तद्रूपं परमात्मनः।।३२।।
That in which all the objects merge together like the
waves in the ocean, is the form of the Paramātman.(32)
निरस्तमलसम्बन्धं निःशेषजगदात्मकम्।
सर्वतत्त्वोपरि प्रोक्तं स्वरूपं परमात्मनः।।३३।।
It is said that the nature of the Paramātman who has his
relation with the Malas totally eradicated, is the very life-
principle of the entire world and stands above all the
Principles. (33)
यथा व्याप्य जगत्सर्वं स्वभासा भाति भास्करः।
तथा स्वशक्तिभिर्व्याप्य परमात्मा प्रकाशते।।३४।।
Just as the sun shines with his own brightness by
enveloping the entire world, so does the Paramātman shine
by enveloping (the universe) with his “Śaktis”.(34)
विश्वतो भासमानोऽपि विश्वमायाविलक्षणः।
परमात्मा स्वयंज्योतीरूपो जीवात्मनां भवेत्।।३५।।
Although appearing everywhere and yet remaining
away from the Māyā of the world, the Paramātman shines as
their inner light in the Individual Souls. (35)
देहिनोऽपि परात्मत्वभाविनो निरहङ्कृतेः।
निरस्तदेहधर्मस्य निर्देहागम उच्यते।।३६।।
The Śivayogin, although possessing a body, assumes a
state of bodilessness (nirdeha) with the realisation that he is
Paramātman himself, egoism being removed and attachment
to the peculiar properties of the body being suspended. (36)
गलिते ममताहन्ते संसारभ्रमकारणे।

A preamble to Śrī Siddhāntaśikhāmaṇi
पराहन्तां प्रविष्टस्य कुतो देहः कुतो रतिः॥३७॥
केवले निष्प्रपञ्चौघे गम्भीरे चिन्महोदधौ।
निमग्नमानसो योगी कथं देहं विचिन्तयेत्॥३८॥
अपरिच्छेद्यमात्मानं चिदम्बरमिति स्मरन्।
देहयोगेऽपि देहस्थैर्विकारैर्न विलिप्यते॥३९॥
अखण्डसंविदाकारमद्वितीयं सुखात्मकम्।
परमाकाशमात्मानं मन्वानः कुत्र मुह्यति॥४०॥
When the notions of ‘I and mine’ (ahantā and mamatā)
which cause the delusion of worldly life (subjected to
transmigration), slip away, where is the body and where is
attachment to it in the case of the Yogin who has assumed the
state of being the Supreme Soul? (37) When the Yogin has
his mind merged into the profound ocean of consciousness
which is consisting in the stream of ‘worldlessness’, how can
he think of the body? (38) Cherishing his Ātman as the
partless ether of consciousness even while having a body, the
Yogin is not affected by the deformities (peculiarities) found
in the body. (39) Realising himself as the Supreme Ether
(Paramātman) which is of the nature of absolute awareness,
which is without a second and which is blissful, where can he
have delusive attachment? (40)
उपाधिविहिता भेदा दृश्यन्ते चैकवस्तुनि।
इति यस्य मतिः सोऽयं कथं देहमितो भवेत्॥४१॥
How can he who has the clear awareness that
differences consequent on adjuncts are found regarding a
single object, be limited to the body at all? (41)
भेदबुद्धिः समस्तानां परिच्छेदस्य कारणम्।
अभेदबुद्धौ जातायां परिच्छेदस्य का कथा॥४२॥
The idea of difference is the cause of division in the case
of all objects. When the idea of non-difference dawns,
where is the scope for the talk about division? (42)
शिवोऽहमिति यस्यास्ति भावना सर्वगामिनी।
तस्य देहेन सम्बन्धः कथं स्यादमितात्मनः॥४३॥
In the case of him who has the all-comprehensive idea
of “Śivo’ham” (I am Śiva) and who has been in the state of
unlimited Ātman (i.e., Paramātman), how can there be any
relation with body? (43)
व्यतिरेकात्स्वरूपस्य भावान्तरनिराकृतेः।
भावो विकारनिर्मुक्तो निर्भावागम उच्यते॥४४॥
The mental state (of the Śivayogin) which is free from
all agitations, when other thoughts (bhāvāntara) that are not
in conformity with the true nature of the Self are discarded,
is called “Nirbhāvāgama” (44)
अहं ब्रह्मेति भावस्य वस्तुद्वयसमाश्रयः।
एकीभूतस्य चिद्व्योम्नि तदभावो विनिश्चितः॥४५॥
The conception that “I am Brahman” rests on dual
entity. But that conception is decidedly absent in one who
has mergd into the Ether of Supreme Intelligence (i.e., the
Paramātman). (45)
एकभावनिरूढस्य निष्कलङ्के चिदम्बरे।
क्व जातिवासनायोगः क्व देहित्वं परिभ्रमः॥४६॥
To one who has ascended to the state of non-duality in
the spotless Ether of Intelligence (Cit), where is the
association with the depravities of castes and creeds? Where
is the corporality? Where is the delusion (of existence)?
(46)
शून्ये चिदम्बरे स्थाने दूरे वाङ्मानसाध्वनः।

A preamble to Śrī Siddhāntaśikhāmaṇi
विलीनात्मा महायोगी केन किं वापि भावयेत् ।।४७।।
The Mahāyogin has his Ātman merged into the Ether of
Intelligence which is formless and which is beyond the range
of speech and mind. In what manner or which object can he
think of in that state? (47)
अविशुद्धे विशुद्धे वा स्थले दीप्तिर्यथा रवेः ।
पतत्येवं सदाद्वैती सर्वत्र समवृत्तिमान् ।।४८ ।।
Just as the light of the sun falls in any place which my be
clean or may not be clean, so the Yogin who is in the state of
non-duality with Śiva, is always of aqual attitude
everywhere.(48)
न बिभेति जरामृत्योर्न क्षुधाया वशं व्रजेत् ।
परिपूर्णनिजानन्दं समास्वादन् महासुखी ।।४९ ।।
Experiencing or tasting the sweetness of the absolute
bliss of the Self, the Yogin who has become extremely
delighted, does not fear old age and death and would not
surrender to hunger. (49)
भेदशून्ये महाबोधे ज्ञात्रादित्रयहीनकः ।
ज्ञानस्य नष्टभावेन नष्टागम इहोच्यते ।।५० ।।
As the triad (tripuṭī) of the knower (Jñātṛ), known
(Jñeya) and knowledge (Jñāna) is totally absent from that
state of the highest enlightenment, which is free from all
distintions, the consideration of duality is lost and this is the
“Naṣṭāgamasthala” (the state characterised by the absence
of distinction) in the case of the Śivayogin. (50)
अद्वैतवासनाविष्टचेतसां परयोगिनाम्।
पश्यतामन्तरात्मानं ज्ञातृत्वं कथमन्यथा ।।५१ ।।
In the case of the Parayogins whose conscience is
indelibly charged with the impression of non-duality and who
perceive introspectively their own innermost Self, how can
there be any state of being the knower of something (other
than their Self)? (51)
अकर्ताऽहमवेत्ताहमदेहोऽहं निरञ्जनः ।
इति चिन्तयतः साक्षात् संविदेव प्रकाशते ।।५२ ।।
In the case of him who thinks of himself as “I am not
the doer”, “I am not the knower”, “I am bodiless”, “I am
unattached to any thing”, what actually appears is the
“Consciousness” alone. (52)
निरस्तभेदजल्पस्य निरीहस्य प्रशाम्यतः ।
स्वे महिम्नि विलीनस्य किमन्यज्ज्ञेयमुच्यते ।।५३ ।।
In the case of the Śivayogin in whom the talk of duality
is totally subsided, who is without desire, who is calm and
who has merged into his own greatness, what else can be
regarded as “knowable”? (53)
एकीभूते निजाकारे संविदा निष्प्रपञ्चया ।
केन किं वेदनीयं तद्वेत्ता कः परिभाष्यते ।।५४ ।।
When the Śivayogin has become inseparably one with
his own original form (i.e., the Paramātman—saccidānanda
form) with his experience (of Śivādvaita) which is free from
all attachments to the world, what is to be known and by
what? Who is told as the knower of that? (54)
महासत्ता महासंविद् विश्वरूपा प्रकाशते ।
तद्विना नास्ति वस्त्वेकं भेदबुद्धिं विमुञ्चतः ।।५५ ।।
To the Śivayogin, the most extensive existence and the
most enveloping consciousness appear as the world. Apart
from that there is no other object in the case of him who has
given up the conception of difference. (55)
सर्वाधिष्ठातृकः शम्भुरादिस्तस्य प्रसादतः ।

A preamble to Śrī Siddhāntaśikhāmaṇi
आदिप्रसादीत्युक्तोऽयं निर्विकारपदे स्थितः ।।५६।।
Śambhu (Śiva), the substratum of all, is “Ādi” (the
cause); with his (Ādi-Śiva’s) favour gained, this Yogin, who
is in a state of tranquility, comes to be called as the
“Ādiprasādin” [one who has gained the gracious favour of
Śiva, the source (ādi) of all]. (56)
अनेकजन्मशुद्धस्य निरहङ्कारभाविनः।
अप्रपञ्चस्यादिदेवः प्रसीदति विमुक्तये ।।५७।।
शिवप्रसादसम्पत्त्या शिवभावमुपेयुषि।
शिवादन्यज्जगज्जालं दृश्यते न च दृश्यते ।।५८।।
शम्भोः शिवप्रसादेन संसारच्छेदकारिणा।
मोहग्रन्थिः विनिर्भिद्य मुक्तिं यान्ति विवेकिनः ।।५९।।
Paraśiva, the origin of all, confers his grace for
liberation on the Yogin who is rendered pure in many lives,
who is without any feeling of pride and who is not attached to
the world. (57) To him who has attained to the state of Śiva
through the abundance of favour of Śiva, the net-work of the
worlds, although appearing as different from Śiva, does not
appear so. (58) The enlightened Yogins attain to liberation
by breaking the knot of infatuation through the auspicious
grace of Śambhu which is the cause for the eradication of
transmigration. (59)
विना प्रसादमीशस्य संसासो न निवर्तते।
विना सूर्योदयं लोके कुतः स्यात् तमसो लयः ।।६०।।
Without the gracious favour of Śiva, the cycle of
transmigration does not stop. Whence can there be the
disappearance of darkness in the world without the rising of
the sun? (60)
सर्वानुग्राहकः शम्भुः केवलं कृपया प्रभुः।
मोचयेत् सकलान् जन्तून् न किञ्चिदिह कारणम् ।।६१।।
Śambhu, the Lord, who is the doer of favour to all,
releases all the beings from bondage merely out of
compassion. There is no other cause for that. (61)
लयः सर्वपदार्थानामन्त्य इत्युच्यते बुधैः।
प्रसादोऽनुभवस्तस्य तद्वानन्त्यप्रसादवान् ।।६२।।
That (Paramātman) into which all things are absorbed,
is called “Antya” (final resort) by the learned; the
realisation of him as one’s Self is the Prasāda (gracious
favour); he who possesses that (antyaprasāda) is called the
“Antyaprasādin”. (62)
देवतिय॑ङ्मनुष्यादिव्यवहारविकल्पना ।
मायाकृता परे तत्त्वे तल्लये तत्क्षयो भवेत् ।।६३।।
The variety of usage as god, animal, human being, etc.,
is all created by Māyā. When that (Māyā) gets absorbed in
the Supreme Principle (Śiva), the variety too will disappear.
(63)
साक्षात्कृते परे तत्त्वे सच्चिदानन्दलक्षणे।
क्व पदार्थपरिज्ञानं कुतो ज्ञातृत्वसंभवः ।।६४।।
When the Supreme Principle (Paraśiva) which is of the
nature of existence, intelligence and bliss, is realised, where
is the particular knowledge of the objects? Whence is the
appearance of the knower? (64)
सुषुप्तस्य यथा वस्तु न किञ्चिदपि भासते।
तथा मुक्तस्य जीवस्य न किञ्चिद्वस्तु दृश्यते ।।६५।।
Just as not even a single object appears to a person who
is in deep sleep, so nothing appears to the liberated Soul.

A preamble to Śrī Siddhāntaśikhāmaṇi
(65)
यथाकाशमविच्छिन्नं निर्विकारं स्वरूपतः।
तथा मुक्तस्य जीवस्य स्वरूपमवशिष्यते।।६६।।
Just as the undivided ether is by nature without any
form, so the original nature remains in the case of the
liberated Soul.(66)
न किञ्चदपि मुक्तस्य दृश्यं कर्तव्यमेव वा।
सुखस्फूर्तिस्वरूपेण निश्चला स्थितिरुच्यते।।६७।।
There is nothing to be seen (known) and nothing to be
done for the Jīvanmukta. His state is said to be unwavering
(calm) with the nature inspired by bliss.(67)
शिवाद्वैतपरिज्ञानशिथिलाशेषवस्तुनः ।
केवलं संविदुल्लासदर्शिनः केन को भवेत्।।६८।।
What can be of use and by what it is to the Śivayogin in
whom all knots of objective world have become slackened
and who has the experience of mere delight of spiritual
consciousness? (68)
सेव्यो गुरुः समस्तानां शिव एव न संशयः।
प्रसादोऽस्य परानन्दप्रकाशः परिकीर्त्यते।।६९।।
सेव्यो गुरुः स्मृतो ह्यस्य प्रसादोऽनुभवो मतः।
तदेकावेशरूपेण तद्वान् सेव्यप्रसादवान्।।७०।।
गुरुदेवः परं तत्त्वं परतत्त्वं गुरुः स्मृतः।
तदेकत्वानुभावेन न किञ्चिदवशिष्यते।।७१।।
Guru is worthy to be served by all; he is undoubtedly
Śiva himself; his gracious favour is regarded as the
manifestation of supreme bliss.(69) Guru is regarded as
worthy to be served; his gracious favour is deemed as the
experience (of bliss); he who has that experience as of the
nature of identity between him and his gracious favour, is the
“Sevyaprasādin”. (70) The holy Guru is the supreme
principle of unity incarnate and the supreme principle of
unity is regarded as the Guru; owing to this mystic
realisation of oneness, nothing (other than Śiva) exists.(71)
अपरिच्छेद्यमात्मस्थमवाङ्मानसगोचरम्।
आनन्दं पश्यतां पुंसां रतिरन्यत्र का भवेत्।।७२।।
ज्ञानामृतेन तृप्तस्य किमन्यैर्भोज्यवस्तुभिः।
ज्ञानादेव परानन्दं प्रकाशयति सच्छिवः।।७३।।
In the case of men (the Śivayogins) who are actually
experiencing the bliss which is absolute, which is in their
Śivaikya state and which is beyond the range of speech and
mind, what interest can there be in anything else? (72) In the
case of the Śivayogin who is contented with the nectar of
knowledge, what is the use of the enjoyable objects other
than that? Śiva of the nature “Sat” (Cit and Ānanda)
manifests the supreme bliss through knowledge only. (73)
मुक्तिरेव परा तृप्तिः सच्चिदानन्दलक्षणा।
नित्यतृप्तस्य मुक्तस्य किमन्यैर्भोगसाधनैः।।७४।।
Liberation is the highest contentment characterised by
existence, intelligence and bliss. In the case of him who is
eternally contented and liberated, what is the use of other
means of enjoyment? (74)
न बाह्यकर्म तस्यास्ति न चान्तर्नैव कुत्रचित्।
शिवैक्यज्ञानरूढस्य देहभ्रान्तिं विमुञ्चतः।।७५।।
In the case of the Śivayogin who is deeply rooted in the
knowledge of the unity of Śiva and who has discarded the
delusive attachment to the body, there no activity anywhere

A preamble to Śrī Siddhāntaśikhāmaṇi
externally and no activity internally anywhere.(75)
न कर्मबन्धे न तपोविशेषे न मन्त्रयोगाभ्यासने तथैव।
ध्याने न बोधे च तथात्मतत्त्वे मनःप्रवृत्तिः परयोगभाजाम् ।।७६।।
इति श्रीमत्षट्स्थलब्रह्मिणा शिवयोगिनामा...
विरचिते वीरशैवधर्मनिर्णये श्रीसिद्धान्तशिखामणौ
प्राणलिङ्गिस्थलविषय-नवविधलिङ्गप्रसङ्गो
नामाष्टादशः परिच्छेदः समाप्तः ।।१८।।
The mental inclination of the Śivayogins is not in the
prescriptions of Karman, nor in any special type of penance,
nor in the practice of Mantrayoga, nor in meditation; but it is
only absorbed in the awarness of the Ātmatattva, i.e., the
knowledge of the spiritual nature of his own Self. (76)
Here ends the eighteenth Chapter dealing with the nine
Liṅga-Sthalas pertaning to the Prāṇaliṅgisthala in
Śrīsiddhāntaśikhāmaṇi an authority on Vīraśaivism Written by
Śrī Śivayogi who has attained the Brahmanhood following the
path of Six Sthalas (18)
एकोनविंशः परिच्छेदः
शरणस्थलान्तर्गद्वादशलिङ्गस्थलप्रसङ्गः
अगस्त्यप्रश्नः—
स्थलभेदाः समाख्याताः प्राणलिङ्गिस्थलाश्रिताः।
कथय स्थलभेदं मे शरणस्थलसमाश्रितम् ।।१।।
Question of Agastya —
The kinds of Sthalas pertaining to the Prāṇaliṅgi-sthala
are told. Now tell me the Sthala-division connected with the
Śaraṇasthala. (1)
रेणुक उवाचेति—
शरणस्थलमाश्रित्य स्थलद्वादशकं मया।
उच्यते नाम सर्वेषां स्थलानां शृणु तापस ।।२।।
Reṇuka said—
There are twelve Sthalas (Liṅgasthalas) connected with
the Śaraṇasthala. I shall tell the names of those Sthalas.
Listen, O Sage! (2)
दीक्षापादोदकं पूर्वं शिक्षापादोदकं ततः।
ज्ञानपादोदकं चाथ क्रियानिष्पत्तिकं ततः ।।३।।
भावनिष्पत्तिकं चाथ ज्ञाननिष्पत्तिकं ततः।
पिण्डाकाशस्थलं चाथ बिन्द्वाकाशस्थलं ततः ।।४।।
महाकाशस्थलं चाथ क्रियायाश्च प्रकाशनम्।
भावप्रकाशनं पश्चात् ततो ज्ञानप्रकाशनम् ।।
स्वरूपं पृथगेतेषां कथयामि यथाक्रमम् ।।५।।

1. Dīkṣāpādodakasthala, 2. Śikṣāpādodakasthala, 3. Jñānapādodakasthala, 4. Kriyāniṣpattisthala, 5. Bhāvaniṣpattisthala, 6. Jñānaniṣpattisthala, 7. Piṇḍākāśasthala, 8. Bindvākāśasthala, 9. Mahākāśasthala, 10. Kriyāprakāśasthala, 11. Bhāvaprakāśasthala and 12.

A preamble to Śrī Siddhāntaśikhāmaṇi
Jñānaprakāśasthala. I shall tell you their special features in
due order. (3-5)
दीक्षयाऽपगतद्वैतं यज्ज्ञानं गुरुशिष्ययोः।
आनन्दस्यैक्यमेतेन दीक्षापादोदकं स्मृतम्।।६।।
That enlightenment of the “Guru” and the “Śiṣya” with
the notion of Dvaita (duality) between them eradicated
through the spiritual initiation, consists in the communion
of their individual bliss. With that enlightenment, the
Śivayogin, who is “Sevyaprasādin”, acquires
“Dīkṣāpādodaka” (the enlightenment of Supreme Bliss
through spiritual initiation). (6)
अथवा पादशब्देन गुरुरेव निगद्यते।
शिष्यश्चोदकशब्देन तयोरैक्यं तु दीक्षया।।७।।
Or by the word “Pāda”, Guru is meant and by the word
“Udaka”, Śiṣya is told; their communion is through Dīkṣā.
(7)
परमानन्द एवोक्तः पादशब्देन निर्मलः।
ज्ञानं चोदकशब्देन तयोरैक्यं तु दीक्षया।।८।।
The Supreme bliss itself, which is free from Malas, is
told by the word “Pāda” and knowledge is told by the term
“Udaka”. Their harmony is through “Dīkṣā”. (8)
परसंवित्प्रकाशात्मा परमानन्दभावनाम्।
अधिगम्य महायोगी न भेदं क्वापि पश्यति।।९।।
The great Yogin, whose self is illumined by the
brightness of Supreme Consciousness (Śiva) having attained
the experience of Supreme Bliss, does not find any
difference anywhere. (9)
देशकालाद्यवच्छेदविहीनं नित्यनिर्मलम्।
आनन्दं प्राप्य बोधेन नान्यत् काङ्क्षति संयमी।।१०।।
The Yogin with self-restraint, having attained through
self-awareness the bliss which is free from limitations of
place, time, etc., which is eternal and which is pure, does not
aspire for anything else. (10)
ज्ञानामृतमपि स्वच्छं गुरुकारुण्यसम्भवम्।
आस्वाद्य रमते योगी संसारामयवर्जितः।।११।।
On tasting the nectar of knowledge which is born from
the gracious favour of the Guru and which is pure, the Yogin
rejoices with the disease of transmigration eradicated. (11)
गुरुशिष्यमयं ज्ञानं शिक्षा योगिनमीर्र्यते।
तयोः समरसत्वं हि शिक्षापादोदकं स्मृतम्।।१२।।
The spiritual instruction (Śikṣā) consisting in the
enlightenment of communion between the Guru and the Śiṣya
(himself), inspires the Yogin. The interfusion of those two
(Śikṣā and Jñāna) is called Śikṣāpādodaka (the realisation of
supreme bliss through spiritual instruction). (12)
मथिताच्छास्त्रजलधेर्युक्तिमन्थानवैभवात्।
गुरुणा लभ्यते बोधसुधा सुमनसां गणैः।।१३।।
The nectar in the form of spiritual knowledge which is
churned out by the Guru (Guru = Bṛhaspati also) from the
ocean in the form of the scripture through the power of the
churning rod in the form of reasoning, is obtained by the
hosts of gods in the form of the enlightened persons. (13)
ज्ञानचन्द्रसमुद्भूतां परमानन्दचन्द्रिकाम्।
पश्यन्ति परमाकाशे मुक्तिरात्रौ महाधियः।।१४।।
The wise apprehend, on the night of Mukti, the
moonlight of supreme bliss emerging from the moon of right
knowledge in the Supreme Ether (of one’s own Self). (14)
दृष्टे तस्मिन् परानन्दे देशकालादिवर्जिते।

A preamble to Śrī Siddhāntaśikhāmaṇi
द्रष्टव्यं विद्यते नान्यच्छ्रोतव्यं ज्ञेयमेव वा।।१५।।
When that supreme bliss without the limitations of
place and time, is experienced, there remains nothing to be
seen, to be heard or to be known. (15)
आत्मानन्देन तृप्तस्य का स्पृहा विषये सुखे।
गङ्गाजलेन तृप्तस्य कूपतोये कुतो रतिः।।१६।।
When he is satisfied with the bliss of the Ātman, what
desire can he have towards the pleasure arising from the
sense-objects? To one who is satisfied with the water of
Gaṅgā, how can there be any interest in the water of the
well? (16)
यस्मिन्नप्राप्तकल्लोले सुखसिन्धौ निमज्जति।
सामरस्यान्महायोगी तस्य सीमा कुतो भवेत्।।१७।।
In that ocean of bliss without having any waves in which
the Yogin merges himself, where can he have any limit to it?
(17)
गुरुप्रसादचन्द्रेण निष्कलङ्केन चारुणा।
यन्मनःकुमुदं नित्यबोधितं तस्य को भ्रमः।।१८।।
The night lotus in the form of the mind of that
Śivayogin, which is without any spot and which is charming,
is made to bloom by the moon in the form of the gracious
favour of the Guru. What delusion could there be in such a
Yogin? (18)
तदैक्यसम्पदानन्दज्ञानं ज्ञानगुरुर्मतः।
तत्सामरस्यं शिष्यस्य ज्ञानपादोदकं विदुः।।१९।।
That blissful enlightenment of the treasure of spiritual
unity (with Śiva, the Cosmic Soul) is said to be Jñānaguru
(Knowledge as Guru). The state of communion (sāmarasya)
between Jñāna and Ānanda, is called as
“Jñānapādodakasthala” (the accomplishment of supreme
bliss through the realisation of cosmic unity) for the disciple.
(19)
अविद्याराहुनिर्मुक्तो ज्ञानचन्द्रः सुनिर्मलः।
प्रकाशते पराकाशे परानन्दमहाद्युतिः।।२०।।
The spotless moon of self-realisation, which is free
from the Rāhu of ignorance and which is filled with the
brightest lustre of supreme bliss, shines on the heart-ether of
the Śivayogin. (20)
अज्ञानमेघनिर्मुक्तः पूर्णज्ञानसुधाकरः।
आनन्दजलधेर्वृद्धिमनुपश्यन् विभासते।।२१।।
The full moon of spiritual knowledge, who is uncovered
by the cloud of ignorance, shines looking at the rising of the
ocean of bliss. (21)
ज्ञानचन्द्रोदये जाते ध्वस्तमोहतमोभराः।
पश्यन्ति परमां काष्ठां योगिनः सुखरूपिणीम्।।२२।।
When the moon in the form of the knowledge of Śiva in
Self-realisation arises, the Yogins in whom the mass of
darkness in the form of infatuation is totally eradicated,
experience the extreme limit consisting in bliss. (22)
मायारजन्या विरमे बोधसूर्ये प्रकाशिते।
निरस्तसर्वव्यापारश्चित्रं स्वपिति संयमी।।२३।।
When the night of Māyā ends and when the sun of
enlightenment shines, the sage astonishingly sleeps with all
his activities arrested. (23)
अनाद्यविद्याविच्छित्तिवेलायां परयोगिनः।
प्रकाशते परानन्दः प्रपञ्चेन विना कृतः।।२४।।
At the time of the slashing of the beginningless

A preamble to Śrī Siddhāntaśikhāmaṇi
nescience in the case of the Śivayogin, there arises the
supreme bliss which is separated from the world. (24)
नित्यानन्दे निजाकारे विमले परतेजसि।
विलीनचेतसां पुंसां कुतो विश्वविकल्पना॥२५॥
Whence can there be any thought about the world in the
case of those Yogins (Śivayogins) who have merged their
mind in the Supreme Lustre (i.e., Śiva) which is their own
form, which is pure and which is consisting in the eternal
bliss? (25)
कुतो ब्रह्मा कुतो विष्णुः कुतो रुद्रः कुतो रविः।
साक्षात्कृतपरानन्दज्योतिषः साम्यकल्पना॥२६॥
Where is Brahman, where is Viṣṇu, where is Rudra,
where is Ravi? Where is the idea of similarity with the
Śivayogin who is endowed with the experience of the
brilliance of supreme bliss of Śiva? (26)
अपरोक्षपरानन्दविलासस्य महात्मनः।
ब्रह्मविष्ण्वादयो देवा विशेषाः सुखबिन्दवः॥२७॥
Brahman, Viṣṇu and other gods are but the individual
drops of joy of the great Śivayogin in whom the the Supreme
Bliss gets manifested through immediate experience. (27)
यन्मात्रासहितं लोके वाञ्छन्ति विषयं नराः।
तदप्रमेयमानन्दं परमं को न वाञ्छति॥२८॥
When the people of the world crave for the objects of
senses which are endowed with a protion of that (great) bliss,
who will not crave for that supreme bliss which is
immeasurable? (28)
परकाये क्रियापत्तिः कल्पितैव प्रकाशते।
रज्जौ भुजङ्गवद् यस्मात् क्रियानिष्पत्तिमानयम्॥२९॥
The appearance of actions in the Parakāyayogin
appears imaginery like the serpent in the rope. Hence he is
the one whose actions have become terminated. (29)
ज्ञानिनां यानि कर्माणि तानि नो जन्महेतवः।
अग्निदग्धानि बीजानि यथा नाङ्कुरकारणम्॥३०॥
Those deeds which are of the enlightened Yogins are
not at all causes for rebirth, just as the seeds which are burnt
by fire cannot be the causes for germination. (30)
कर्मणा कृतेनापि ज्ञानिनो निरहङ्कृतेः।
विक्रिया प्रतिबिम्बस्था किं करोति हिमद्युतेः॥३१॥
What is the use of action that is done in the case of the
enlightened Yogin who is free from egoism? What can the
change that is found in the reflection do to the moon? (31)
चन्द्रस्य मेघसम्बन्धाद् यथा गमनकल्पना।
तथा देहस्य सम्बन्धादारोप्या स्यात् क्रियात्मनः॥३२॥
The action is only superimposed on the Ātman due to
his seeming relation with the body, just as the movement is
imagined in the case of the moon due to his seeming relation
with the cloud. (32)
ज्ञानी कर्मनिरूढोऽपि लिप्यते न क्रियाफलैः।
घृतादिना यथा जिह्वा भोक्त्री चापि न लिप्यते॥३३॥
Even though he is engaged in action, the enlightened
Yogin is not associated with the fruits of action, just as the
tongue, although tasting them, does not get smeared with the
ghee, etc. (33)
निरस्तोपाधिसम्बन्धे जीवे या या क्रियास्थितिः।
सा सा प्रतीतिमात्रेण निष्फला चात्र लीयते॥३४॥
Whatever action that may be found in the Jīvanmukta

A preamble to Śrī Siddhāntaśikhāmaṇi
who is bereft of all relation with external adjuncts, all that is
without fruits by being merely an appearance and get
absorbed in him only. (34)
गच्छंस्तिष्ठन् स्वपन् वापि न निष्कर्मास्ति कश्चन।
स्वभावो देहिनां कर्म ज्ञानिनां तत्तु निष्फलम्॥३५॥
No body can be without action while going, standing or
sleeping. Action is the very nature of the embodied beings.
That is without fruits in the case of the enlightened persons.
(35)
परिपूर्णमहानन्दभाविनः शुद्धचेतसः।
न भवेत् कर्मकार्पण्यं नानाभोगफलप्रदम्॥३६॥
In the case of the Śivayogin who experiences the
absolute supreme bliss with his pure Self, there will be no
distress of Karman, which provides various fruits to be
enjoyed. (36)
भावः प्रतीयमानोऽपि परकाये तु कल्पितः।
शुक्तौ रजतवद् यस्माद्भावनिष्पत्तिमानयम्॥३७॥
As all the mental conceptions, even when they seem to
be manifested in him are only imagined in the Śivayogin like
the silver in a conch-shell, he is “Bhāvaniṣpattimān” (one in
whom all conceptions cease to exist). (37)
भावेन नास्ति सम्बन्धः केवलज्ञानयोगिनः।
तथापि भावं कुर्वीत शिवे संसारमोचके॥३८॥
The Yogin who is steeped in pure knowledge, is not
associated with any mental conception. Yet he should have
the conception of Śiva, who is the saviour from
transmigration. (38)
परिपूर्णप्रबोधेऽपि भावं शम्भौ न वर्जयेत्।
भावो हि निहितस्तस्मिन् भवसागरतारकः॥३९॥
Even in the state of total knowledge, the Yogin should
not give up the emotional attachment fixed in Śiva, as it is the
means of fording over the ocean of transmigration. (39)
निवर्त्य जन्मजं दुःखं भावः शैवो निवर्तते।
यथा काष्ठादिकं दग्ध्वा स्वयं शाम्यति पावकः॥४०॥
After reverting the sorrow resulting from birth
(transmigration), that “Bhāva” of Śiva disappears, just as
the fire becomes extinct on its own after burning the sticks,
etc., (40)
प्रकाशिते शिवानन्दे तद्भावैः किं प्रयोजनम्।
सिद्धे साध्ये चिरेणापि साधनैः किं प्रयोजनम्॥४१॥
When the bliss of the unity of Śiva dawns, what is the
use of such “Bhāvas”? When the goal is accomplished, even
though after a long time, what is the use of the means? (41)
एकीकृते शिवे भावे ज्ञानेन सह संयमी।
विस्मितात्मसमावेशः शिवभावे विभासते॥४२॥
When the conception of “Śivo’ham” (of the Yogin) is
merged into Śiva along with the knowledge, the Yogin who is
astonished with the merging of his own Self, appears in his
state of unity with Śiva. (42)
न भावेन विना ज्ञानं न भावो ज्ञानमन्तरा।
मोक्षाय कारणं प्रोक्तं तस्मादुभयमाश्रयेत्॥४३॥
There cannot be “Jñāna” without “Bhāva” and there
cannot be “Bhāva” without “Jñāna”. Both are said to be
cause for liberation. Hence both are to be resorted to. (43)
ज्ञानस्य व्यवहारेऽपि ज्ञेयाभावात् स्वभावतः।
स्वप्नवज्ज्ञाननिष्पत्त्या ज्ञाननिष्पन्न इत्यसौ॥४४॥
As the knowledge of the day-to-day affairs does not

A preamble to Śrī Siddhāntaśikhāmaṇi
usually come under his purview, the Śivayogin (asau) is
called “Jñānaniṣpanna” (one in whom the knowledge of
worldly affair has disappeared), with that knowledge melting
away like a dream. (44)
स्वप्नजातं यथा ज्ञानं सह स्वार्थैर्निवर्तते।
तथात्मनि प्रकाशे तु ज्ञानं ज्ञेयं निवर्तते।।४५।।
Just as the knowledge (experience) born of dream
disappears along with its objects, so does the knowledge to
be known disappears when the self-knowledge dawns. (45)
परिपूर्णे महानन्दे परमाकाशलक्षणे।
शिवे विलीनचित्तस्य कुतो ज्ञेयान्तरे कथा।।४६।।
In the case of the Yogin whose mind is completely
merged into Śiva who is the absolute supreme bliss and who
is of the nature of supreme ether, where is the reference to
(possiblility of) any other thing to be known? (46)
अखण्डानन्दसंवित्तिस्वरूपं ब्रह्म केवलम्।
मिथ्या तदन्यदित्येषा स्थितिर्ज्ञानमिहोच्यते।।४७।।
The knowledge, here, is the state in which there is (the
awareness of) Paraśiva-brahman alone who is of the nature
of the absolute blissful consciousness with the feeling that
everything other than him is false. (47)
सत्तात्मनानुवृत्तं यद् घटादिषु परं हि तत्।
व्यावर्तमाना मिथ्येति स्थितिर्ज्ञानमिहोच्यते।।४८।।
The state of awareness that what persists in all the
objects such as pot, cloth, etc., as the principle of existence,
is the Supreme (Paraśiva) and that what is excluded from it is
false, is said to be knowledge here. (48)
अकारणमकार्यं यदशेषोपाधिवर्जितम्।
तद्ब्रह्म तदहं चेति निष्ठा ज्ञानमुदीर्यते।।४९।।
That which is without the cause, which is not an effect
and which is free from all external adjuncts, is the Brahman
and I and that (the world) are Brahman—such a firm
conviction is said to be knowledge. (49)
ज्ञाताप्यहं ज्ञेयमिदमिति व्यवहतिः कुतः।
अभेदब्रह्मस्वारस्ये निरस्ताखिलवस्तुनि।।५०।।
“I am the knower and this is to be known”— how can
such a usage be possible (for the Yogin) in the natural
excellence of the communion with Paraśiva in which the
knowledge of the objective world is totally denied? (50)
यथा पिण्डस्थ आकाशस्तथात्मा पूर्ण उच्यते।
एतदर्थविवेको यः पिण्डाकाशस्थलं विदुः।।५१।।
Just as the ether (space) in the body (piṇḍa), so is the
Ātman absolute. This discrimination about the truth is what
is known as “Piṇḍākāśasthala (the state in which there is an
awareness of the asolute nature of the Ātman). (51)
घटोपाधिर्यथाकाशः परिपूर्णः स्वरूपतः।
तथा पिण्डस्थितो ह्यात्मा परिपूर्णः प्रकाशते।।५२।।
Just as the ether having the pot as its container, is
absolute by its nature, so is the Ātman residing in the body
also absolute. (52)
अन्तःस्थितं पराकाशं शिवमद्वैतलक्षणम्।
भावयेद् यः सुमनसा पिण्डाकाशः स उच्यते।।५३।।
He who contemplates through his pure mind Śiva who is
residing inside as the supreme ether and as one characterised
by non-duality, is called as “Piṇḍākāśa”. (53)
शिवागारमिदं प्रोक्तं शरीरं बोधदीपितम्।
षट्त्रिंशत्तत्त्वघटितं सुमनःपद्मपीठकम्।।५४।।

A preamble to Śrī Siddhāntaśikhāmaṇi
पराकाशस्वरूपेण प्रकाशः परमेश्वरः।
हृदाकाशगुहालीनो दृश्यतेऽन्तः शरीरिणाम्।।५५।।
This body which is illumined by enlightenment is said to
be a temple which is constructed with thirty-six principles
(form Śiva to Bhūmi) and which is endowed with a lotus-seat
in the form of pure mind. Parameśvara is realised inside by
the accomplished Souls as appearing in the form of the
supreme ether of consciousness residing in the cave in the
form of the cavity of the heart of the embodied beings. (54-
55)
एतच्छिवपुरं प्रोक्तं सप्तधातुसमावृतम्।
अत्र हृत्पङ्कजं वेश्म सूक्ष्माम्बरमनोहरम्।।५६।।
तत्र सन्निहितः साक्षात् सच्चिदानन्दलक्षणः।
नित्यसिद्धः प्रकाशात्मा जलस्थाकाशवच्छिवः।।५७।।
This (body) is said to be the city of Śiva bound by the
seven essential ingredients (saptadātavaḥ.). In that the lotus
of the heart which is charming with subtle ether, is the
abode. In that remains actually Śiva who is always bound
there ever effulgent like the ether reflected in (clear) water.
(56-57)
अन्तराकाशबिम्बस्थमशेषोपाधिवर्जितम् ।
घटाकाश इव च्छिन्नं भावयेच्चिन्मयं शिवम्।।५८।।
Paraśiva who is of the nature of consciousness residing
in the heart-lotus inside free from all external adjuncts,
should be cherished (contemplated) as divided like the sky
limited by the pot. (58)
यथाकाशो विभुर्ज्ञेयः सर्वप्राण्युपरि स्थितः।
तथात्मेत्युपमानार्थं बिन्द्वाकाशस्थलं विदुः।।५९।।
Just as the ether can be known as all-pervasive and as
spreading above all the beings, so does the Ātman
knowable—thus as a means of comparison, this
Bindvākāśasthala is grasped. (59)
यथैको वायुराख्यातः सर्वप्रणिगतो विभुः।
तथात्मा व्यापकः साक्षात् सर्वप्राणिगतः स्वयम्।।६०।।
यथा वह्नेरमेयात्मा सर्वत्रैकोऽपि भासते।
तथा शम्भुः समस्तात्मा परिच्छेदविवर्जितः।।६१।।
सर्वेषां देहिनामन्तश्चित्ततोऽयं प्रकाशते।
तस्मिन् प्रतिफलत्यात्मा शिवो दर्पणवद् विभुः।।६२।।
एको वशीकृतः संवित्प्रकाशात्मा परात्परः।
सर्वप्राणिगतो भाति तथापि विभुरुच्यते।।६३।।
Just as one air, which is all pervasive, is said to have
asumed the life-breath of the beings, so the Ātman who is all-
peraśive, has himself been residing in all the beings. (60) Just
as one fire which is of immeasurable form, shines
everywhere, so is Śiva who is the Self of all, free from
division. (61) The heart-lotus resides in all the beings like a
mirror. Therein Śiva, who is all-pervaśive, gets reflected as
the Self. (62) Śiva, who is higher than the highest, who is
independent, who is of the nature of bright consciousness
and who is residing in all the beings, is still called all-
pervasive. (63)
एक एव यथा सूर्यस्तेजसा भाति सर्वगः।
तथात्मा शक्तिभेदेन शिवः सर्वगतो भवेत्।।६४।।
Just as one and only sun shines everywhere with his
lustre, so does Śiva, the Ātman, reside everywhere through
the diversification of his Śaktis. (64)
पिण्डाण्डस्थं महाकाशं न भिन्नं तद्वदात्मनः।

A preamble to Śrī Siddhāntaśikhāmaṇi
अभिन्नः परमात्मेति महाकाशस्थलं विदुः ।।६५।।
यथा न भिन्नमाकाशं घटेषु च मठेषु च।
तथाण्डेषु पिण्डेषु स्थितो ह्यात्मा न भिद्यते ।।६६।।
The great ether, contained in the body (piṇḍāṇḍa) and
the world (brahmāṇḍa) is not different; in the same way,
Paramātman is not different from Jīvātman and this is known
as “Mahākāśasthala”. (65) Just as the ether is not different
in the pots and the monasteries, so the Ātman residing in the
worlds and the bodies, does not differ. (66)
अनिर्देश्यमनौपम्यमवाङ्मानसगोचरम्।
सर्वतोमुखसम्पन्नं सप्तानन्दं चिदात्मकम् ।।६७।।
कालातीतं कलातीतं क्रमयोगादिवर्जितम्।
स्वानुभूतिप्रमाणस्थं ज्योतिषामुदयस्थलम् ।।६८।।
शिवाख्यं परमं ब्रह्म परमाकाशलक्षणम्।
लिङ्गमित्युच्यते सद्भिर्यद्विना न जगत्स्थितिः ।।६९।।
This Paraśiva, the Supreme Brahman, who is depicted
as the Supreme Ether, who is indescribable, who is without
any comparison, who is beyond the range of speech and
mind, who is endowed with all round vision, who is reality
and bliss, who is supreme consciounsess, who transcends
time, who transcends all the “kalās” (instants), who is not
subjected to any order of modifications, who is evident
through self-realisation and who is the source of all the
luminaries, is said to be the “Mahāliṅga” by the wise.
Without that Mahāliṅga (Mahākāśa) the universe cannot
exist. (67-69)
परमाकाशमव्यक्तं प्रबोधानन्दलक्षणम्।
लिङ्गं ज्योतिर्मयं प्राहुर्लीयन्ते यत्र योगिनः ।।७०।।
संविदेव परा काष्ठा परमानन्दरूपिणी।
तामाहुः परमाकाशं मुनयो मुक्तसंशयाः ।।७१।।
The Supreme Ether, which is unmanifest, which is
characterised by intelligence and bliss, is called as the Liṅga
consisting in brilliance, wherin the Yogins merge. (70) The
divine consciousness which is of the nature of supreme bliss,
is the highest point. That is said to be the Supreme Ether by
the Yogins who are relieved of all doubts. (71)
तरङ्गादि यथा सिन्धोः स्वरूपान्नातिरिच्यते।
तथा शिवाच्चिदाकाशाद् विश्वमेतन्न भिद्यते ।।७२।।
Just as the waves, etc., of the ocean do not differ from
the nature of the ocean, so does this world not differ from
Śiva, the Supreme Ether. (72)
यथा पुष्पपलाशादि वृक्षरूपान्न भिद्यते।
तथा शिवात् पराकाशाज्जगतो नास्ति भिन्नता ।।७३।।
Just as the flowers, leaves, etc., do not differ from the
form of the tree, so this world has no difference from Śiva,
the Supreme Ether. (73)
यथा ज्योतींषि भासन्ते भूताकाशे पृथक्पृथक्।
तथा भान्ति पराकाशे ब्रह्माण्डानि विशेषतः ।।७४।।
Just as the luminaries shine separately in the elemental
ether, so in the Supreme Ether (i. e., Śiva) the worlds appear
separately. (74)
निरस्तोपाधिसम्बन्धं निर्मलं संविदात्मकम्।
पराकाशं जगच्चित्रविलासालम्बभित्तिकाम् ।।७५।।
The Supreme Ether (i.e., Paraśiva), which is bereft of
all the relation with external adjuncts and which is of the
nature of pure consciousness, is the canvas for painting the

A preamble to Śrī Siddhāntaśikhāmaṇi
splendour of the picture in the form of the world. (75)
शिवस्य परिपूर्णस्य चिदाकाशस्वरूपिणः।
आत्मत्वेनानुसाधनात् क्रियाद्योतनवान् यमी।।७६।।
The Śivayogin is called “Kriyāprakāśavān” (one in
whom there is the inner revelation of one's Self as Śiva) as he
contemplates on Śiva, who is the absolute and who is the
ether of intelligence (Cit) in form, as being his own Self. (76)
निष्कळङ्कचिदानन्दगगनोपमरूपिणः ।
शिवस्य परिपूर्णस्य वृत्तिश्चैतन्यरूपिणी।।७७।।
The state or “being” of Śiva (Śivayogin), who is
absolute, and who is like the spotless ether of intelligence
and bliss, is in the form of “spiritual power” (Caitanya). (77)
निष्कळङ्के निराकारे नित्ये परमतेजसि।
विलीनचित्तवृत्तस्य तथा शक्तिः क्रियोच्यते।।७८।।
In the same way, the Śakti of the Śivayogin whose
mental inclinations are merged into the supreme brilliance
which is spotless, which is formless and which is eternal, is
called Kriyāśakti. (78)
सर्वज्ञः सर्वकर्ता च सर्वगः परमेश्वरः।
तदैक्यचिन्तया योगी तादृशात्मा प्रकाशते।।७९।।
The Parameśvara is omniscient, ommipotent and
omnipresent. With the contemplation of communion with
him, the Śivayogin appears as of the same nature. (79)
सर्वेन्द्रियाणां व्यापारे विद्यमानेऽपि संयमी।
प्रत्यङ्मुखेन मनसा शिवं पश्यन् प्रमोदेत।।८०।।
Although the functions of all the senses are going on,
the Yogin turns his mind inwards and delights on having a
vision of Śiva inside. (80)
कूटस्थमचलं प्राज्ञं गुणातीतं गुणोत्तरम्।
शिवतत्त्वं स्वरूपेण पश्यन् योगी प्रमोदेत।।८१।।
Realising the “Śivatattva” as the Supreme Soul which is
immovable, which is intelligent, which is beyound the Guṇas
and which is of great excellence as his own Self, the Śivayogin
enjoys extreme delight. (81)
परात्मनि क्रिया सर्वा गन्धर्वनगरीमुखा।
प्रकाशत इति प्रोक्तं क्रियायास्तु प्रकाशनम्।।८२।।
All the action in the Paramātman (Śivayogin) flashes
like the city of Gandharvas. Hence, this is called
“Kriyāprakāśasthala”. (82)
तरङ्गाद्या यथा सिन्धौ न भिद्यन्ते तथात्मनि।
भावा बुद्ध्यादयः सर्वे यत्तद् भावप्रकाशनम्।।८३।।
Just as the waves, foam, etc., (which appear) in the
ocean do not differ (from the ocean), so all the inner
conceptions such as intellect, etc., (which appear) in the
Ātman (i.e., in the Self of the Śivayogin) do not differ (from
his Self). (83)
शिव एव जगत्सर्वं शिव एवाहमित्यपि।
भावयन् परमो योगी भावदोषैर्न बाध्यते।।८४।।
शिवभावे स्थिरे जाते निर्लेपस्य महात्मनः।
ये ये भावाः समुत्पन्नास्ते ते शिवमयाः स्मृताः।।८५।।
Contemplating that “Śiva is alone the entire world and
Śiva is himself my Self”, the supreme Yogin is not tormented
by the defects of transmigration. (84) When the conception
of Śiva as everything becomes firm in the case of the
Śivayogin who is not attached to the objects of senses,
whatever conceptions that may arise, all those have Śiva as

A preamble to Śrī Siddhāntaśikhāmaṇi
their content. (85)
अद्वितीयशिवाकारभावनाध्वस्तकर्मणा ।
न किञ्चिद्भाव्यते साक्षात् शिवादन्यन्महात्मना।।८६।।
Nothing is actually conceived other than Śiva by the
great Śivayogin whose fund of Karman is exhausted totally
by the conception of the form of the non-dual Paraśiva. (86)
गलिताज्ञानबन्धस्य केवलात्मानुभाविनः।
यत्र यत्र इन्द्रियासक्तिस्तत्र तत्र शिवात्मता।।८७।।
In the case of the Śivayogin from whom the bondage of
ignorance has slipped away and who has merely the inner
experience of his Self as Śiva, wherever there is the contact
of the senses, there is the experience of Śiva there. (87)
रागद्वेषादयो भावाः संसारक्लेशकारणम्।
तेषामुपशमो यत्र तत्र भावः शिवात्मकः।।८८।।
In that Śivayogin in whom there is the pacification of
the feelings of attachment, hatred, etc., which happen to be
the cause of the afflictions of mundane life, the mental
conception is in the form of Śiva only. (88)
यथा सूर्यसमाक्रान्तौ न शक्नोति तमः सदा।
तथा प्रकाशमात्मानं नाविद्याक्रामति स्वयम्।।८९।।
Just as darkness is not able anytime to overcome the
sun, so is nescience by itself not able to overcome the Self
(the Śivayogin) which is of the form of brightness of self-
realisation. (89)
मुख्यार्थेऽसम्भवे जाते लक्षणायोगसंश्रयात्।
तज्ज्ञानयोजनं यत्तदुक्तं ज्ञानप्रकाशनम्।।९०।।
The justification (i.e., the compatiblity) of that
knowledge of the “Śiva-Jīvaikya” or “Liṅgāṅgasāmarasya”
through the application of the function of Indication
(Lakṣaṇā) when the primary sense (mukhyārtha) obtained
through Abhidhā (Denotation) is incompatible, is said to be
“Jñānaprakāśana” (the manifestation of knowledge). (90)
मुक्तस्य ज्ञानसम्बन्धो ज्ञेयाभावः स्वभावतः।
उपाधिसहितं ज्ञानं न भेदमतिवर्तते।।९१।।
ज्ञानमित्युच्यते सद्भिः परिच्छेदोऽपि वस्तुनः।
परात्मन्यपरिच्छेदे कुतो ज्ञानस्य सम्भवः।।९२।।
ज्ञानस्याविषये तत्त्वे शिवाख्ये चित्सुखात्मनि।
आत्मैकत्वानुसन्धानं ज्ञानमित्युच्यते बुधैः।।९३।।
The relation with the knowledge (of the meaning known
through Lakṣaṇā) and the absence of anything to be known,
are natural for the liberated Śivayogin. The knowledge with
adjuncts cannot transgress difference. (91) Even the
distinctive cognition of the objects is also said to be
knowledge by the learned. When there is no distinction in
the Supreme Soul, whence can knowledge arise? (92) The
contemplation consisting of concentration on the unity of
Ātman (Śivajīvaikya) in the Supreme Principle called Śiva
which cannot be the subject of ordinary knowledge and
which is of the nature of bliss of consciousness, is said to be
knowledge by the learned. (93)
अपरिच्छिन्नमानन्दं सत्ताकारं जगन्मयम्।
ब्रह्मेति लक्षणं ज्ञानं ब्रह्मज्ञानमिहोच्यते।।९४।।
ब्रह्मज्ञाने समुत्पन्ने विश्वोपाधिविवर्जिते।
सर्वं संविन्मयं भाति तदन्यन्नैव दृश्यते।।९५।।
तस्मादद्वैतविज्ञानमपवर्गस्य कारणम्।
भावयन् सततं योगी संसारेण न लिप्यते।।९६।।

A preamble to Śrī Siddhāntaśikhāmaṇi
The knowledge of the definition of Brahman as the
undivided bliss and existence and as consisting of the world,
is here said to be the knowledge of Brahman. (94) When the
knowledge of Brahman, which is without the adjunct of the
world arises, everything appears as made up of spiritual
consciousness and nothing other than that is seen. (95)
Hence, assuming for ever that the knowledge of non-duality
is the cause for liberation, the Śivayogin is never
contaminated by transmigration. (96)
नित्ये निर्मलसत्त्वयोगिषु परे निर्वासाने निष्कले
सर्वातीतपदे चराचरमये सत्तात्मनि ज्योतिषि।
संविद्व्योम्नि शिवे विलीनहृदयस्त्वेद्वैवैमुख्यतः
साक्षात् सर्वगतो विभाति विगलद्विश्वः स्वयं
संयमी ।।९७।।
इति श्रीमत्षट्स्थलद्रह्मिणा
शिवयोगिनाम्ना विरचिते श्रीवीरशैवधर्मनिर्णये
श्रीसिद्धान्तशिखामणौ शरणस्थल-
विषयद्वादशविधलिङ्गप्रसङ्गो नामैकोनविंशः
परिच्छेदः समाप्तः ।।१९।।
With his mind merged in such a way as to be averse to
be different, into Paraśivabrahman, who is eternal, who is
supreme, who is without any impressions, who is without
limbs, who is in the state which is beyond the reach of all,
who is consisting of the movable and the immovable merged
in him, who is of the nature of existence, who is full of lustre
and who is the ether of consciousness, and with the slipping
away of the world, the Śivayogin (saṁyamī) actually appears
supreme among those Yogins who are endowed with pure
“Sattva” (bright) quality. (97)
Here ends the Nineteenth Chapter dealing with the twelve
Liṅgasthalas of the Śaraṇasthala in Śrīsiddhāntaśikhāmaṇi
which is the authority on Vīraśaivism, written by Śrī Śivayogi
Śivācārya who attained Brahman through the path of Six
Sthals (19)
विंशः परिच्छेदः
ऐक्यस्थलान्तर्गतनवविधलिङ्गस्थलप्रसङ्गः
अथागस्त्यप्रश्नः—
स्थलभेदास्त्वया प्रोक्ताः शरणस्थलसंश्रिताः।
ऐक्यस्थलगतान् ब्रूहि स्थलभेदान् गणेन्द्र मे ।।१।।
Then Agastya asks —
The kinds of (Liṅga) Sthalas pertaining to the
Śaraṇasthala are told. O Lord of the Gaṇas, tell me about
the kinds of Liṅgasthala pertaining to the Aikyasthala. (1)
अथास्य प्रश्नस्योत्तरं वक्ति —
स्थलानां नवकं चैक्यस्थलेऽस्मिन् प्रकीर्त्यते ।।२।।
Then Srī Reṇuka replies the question —
The Sthalas belonging to the Aikyasthala are said to be
nine. (2)
तत्स्वीकृतप्रसादैक्यस्थलमादौ प्रकीर्तितम्।
शिष्टौदनस्थलं चाथ चराचरलयस्थलम् ।।३।।
भाण्डस्थलं ततः प्रोक्तं भाजनस्थलमुत्तमम्।

A preamble to Śrī Siddhāntaśikhāmaṇi
अङ्गालेपस्थलं पश्चात् स्वपराज्ञस्थलं ततः ।।४।।
भावाभावविनाशं च ज्ञानशून्यस्थलं ततः।
तदेषां क्रमशो वक्ष्ये शृणु तापस लक्षणम् ।।५।।
The Liṅgasthalas of the Aikyasthala are: 1.
S v ī k ṛ t a p r a s ā d i s t h a l a ,
2. Śiṣṭaudanasthala, 3. Carācaralayasthala, 4. Bhāṇḍasthala,
5. Bhājanasthala,
6. Aṅgālepasthala, 7. Svaparājñasthala, 8.
Bhāvābhāvavināśasthala and
9. Jñānaśūnyasthala. The Characteristics of these are told in
due order. Please listen, O mendicant. (3-5)
मुख्यार्थो लक्ष्यार्थश्च यत्र नास्ति चिदात्मनि।
विशृङ्खलतया तस्य प्रसादः स्वीकृतो भवेत् ।।६।।
In the Soul made up of “Cit” (supreme intelligence or
consciousness), there is neither the Primary sense nor the
Indicated sense; owing to its absolute freedom, the Soul
(Śivayogin) enjoys the bliss of “Prasādā”, the most profound
grace in the form of Self-realisation. (6)
मातृमेयप्रमाणादिव्यवहारे विहारिणीम्।
संवित्साक्षात्कृतिं लब्ध्वा योगी स्वात्मनि तिष्ठति ।।७।।
Having obtained the realisation of the consciousness
(knowledge or awareness)— the consciousness which is
present in the process of the knower, the known, the
knowledge, etc., — the Śivayogin remains in his own Self. (7)
अद्वैतबोधनिर्धूतभेदावेशस्य योगिनः।
साक्षात्कृतमहासंवित्प्रकाशस्य क्व बन्धनम् ।।८।।
In the case of the Śivayogin in whom the influence of
difference has been eradicated by the knowledge of non-
duality and who has the revelation of the great brilliance of
supreme consciousness, whence can there be bondage at all?
(8)
चिदात्मनि शिवे न्यस्तं जगदेतच्चराचरम्।
जायते तन्मयं सर्वमग्नौ काष्ठादिकं यथा ।।९।।
This entire world of the movable and the immovable
which is placed in Śiva consisting in pure consciousness,
becomes Śiva in form just as the wooden sticks, etc., assume
the form of fire in fire. (9)
न भाति पृथ्‍वी न जलं न तेजो नैव मारुतः।
नाकाशो न परं तत्त्वं शिवे दृष्टे चिदात्मनि ।।१०।।
When once Śiva, who is of the nature of consciousness,
is seen, earth does not appear, nor water, nor light, nor wind,
nor ether nor any other supreme principle. (10)
ज्योतिर्लिङ्गे चिदाकारे ज्वलत्यन्तर्निरन्तरम्।
विलीनं निखिलं तत्त्वं पश्यन् योगी न लिप्यते ।।११।।
Visualing steadily inside the entire multitude of
principles(36) as having merged in the “Jyotirliṅga” which is
in the form of consciounsess and which shines inside, the
Śivayogin is not contaminated by anything. (11)
अन्तर्मुखेन मनसा स्वात्मज्योतिषि चिन्मये।
सर्वानप्यर्थविषयान् जुह्वन् योगी प्रमोदेत ।।१२।।
Offering as oblation all the concepts of the objects,
through his inward mind, into the fire of his Self (which is
Paraśiva), which is of the nature of consciouness, the
Śivayogin gets delighted. (12)
सच्चिदानन्दजलधौ शिवे स्वात्मनि निर्मलः।
समर्प्य सकलान् भुङ्क्ते विषयान् तत्प्रसादतः ।।१३।।
After offering all the objects of the senses to his own