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

188 A preamble to Śrī Siddhāntaśikhāmaṇi
outside. The sun in the form of the Guru, who is all-
pervasive, has the capacity to eradicate the darkness outside
and inside. (27)
कटाक्षलेशमात्रेण विना ध्यानादिकल्पनम्।
शिवत्वं भावयेद्यत्र स वेदः शाम्भवो भवेत्॥२८॥
शिववेदकरे ज्ञाने दत्ते येन सुनिर्मले।
जीवन्मुक्तो भवेच्छिष्यः स गुरुर्ज्ञानसागरः॥२९॥
That in which the notion of Śiva is clearly revealed
merely by a little of the gracious glance (of the Guru)
without the performance of meditation, etc., is the Veda
(knowledge) pertaining to Śiva. (28) That Guru, by whom
the extermely pure knowledge revealing Śiva being given the
disciple would be liberated even while alive, is the veritable
ocean of knowledge. (29)
गुरोर्विज्ञानयोगेन क्रिया यत्र विलीयते।
तत्क्रियालिङ्गमाख्यातं सर्वैरागमपारगैः॥३०॥
That Liṅga in which the action (deeds of worship) is
merged through the spiritual knowledge imparted by the
Guru, is called the Kriyāliṅga by all the experts in
Śivāgamas.(30)
परानन्दचिदाकारं परब्रह्मैव केवलम्।
लिङ्गं सद्रूपतापन्नं लक्ष्यते विश्वसिद्धये॥३१॥
The Liṅga which of the nature of supreme bliss and
intelligence and which is the veritable Parabrahman itself,
has assumed the existent form for the fulfilment of all the
endeavours. (31)
लिङ्गमेव परं ज्योतिर्भवति ब्रह्म केवलम्।
तस्मात् तत्पूजनादेव सर्वकर्मफलोदयः॥३२॥
Appendix-II : Abbreviations (Akārādi) 189
The Brahman, which is the Supreme Lustre, is itself the
Liṅga. Hence, all deeds will bear fruit only through its
worship.(32)
परित्यज्य क्रियाः सर्वा लिङ्गपूजैकतत्पराः।
वर्तन्ते योगिनः सर्वे तस्माल्लिङ्गं विशिष्यते॥३३॥
All the Yogins remain dedicated to the worship of the
Liṅga alone, having given up all actions. Hence, the Liṅga
has the highest distinction. (33)
यज्ञादयः क्रियाः सर्वा लिङ्गपूजांशसंमिताः।
इति यत्पूज्यते सिद्धैस्तत्क्रियालिङ्गमुच्यते॥३४॥
All the actions such as the sacrifice, etc., amount to
only a few aspects of the worship of the Liṅga. That Liṅga
which is worshipped by the accomplished sages with this
conviction, is called the Kriyāliṅga.(34)
किं यज्ञैरग्निहोत्राद्यैः किं तपोभिश्च दुश्चरैः।
लिङ्गार्चनरतिर्यस्य स सिद्धः सर्वकर्मसु॥३५॥
What is the use of sacrifices such as Agnihotra, etc.?
What is the use of the rigorously practised penances? He
who is deeply interested in the worship of the Liṅga, is
accomplished in all the actions. (35)
ब्रह्मविष्ण्वादयः सर्वे विबुधा लिङ्गमाश्रिताः।
सिद्धाः स्वस्वपदे भान्ति जगत्तन्त्राधिकारिणः॥३६॥
All the gods, Brahman, Viṣṇu, etc., having resorted to
the Liṅga, have become accomplished and have been
enjoying their respective positions as authorities of
administration of the world. (36)
क्रिया यथा लयं प्राप्ता तथा भावोऽपि लीयते।
यत्र तद्देशिकैरुक्तं भावलिङ्गमिति स्फुटम्॥३७॥

190 A preamble to Śrī Siddhāntaśikhāmaṇi
That Liṅga into which the pure feeling is also merged
just as the action gets merged, is designated clearly by the
teachers as the Bhāvaliṅga. (37)
भावेन गृह्यते देवो भगवान् परमः शिवः।
किं तेन क्रियते तस्य नित्यपूर्णो हि स स्मृतः॥३८॥
अखण्डपरमानन्दबोधरूपः परः शिवः।
भक्तानामुपचारेण भावयोगात् प्रसीदति॥३९॥
Śiva, the Supreme God, is grasped through pure feeling
(Bhakti). What is the use of that (Kriyā) for him? He is
regarded as eternally absolute (Nityapūrṇa). (38) Śiva, the
Supreme, is of the nature of the realisation of the absolute
Supreme Bliss. He is pleased through the worship of the
devotees and dedication of their devotion. (39)
मृच्छिलाविहिताल्लिङ्गाद्भावाल्लिङ्गं विशिष्यते।
निरस्तसर्वदोषत्वाद् ज्ञानमार्गप्रवेशनात्॥४०॥
The Bhāvaliṅga is distinguished from the Liṅga which is
made up of mud or stone because it is bereft of all defects
and also because it belongs to the province of knowledge.
(40)
विहाय बाह्यलिङ्गानि चिल्लिङ्गं मनसि स्मरन्।
पूजयेद् भावपुष्पैर्यो भावलिङ्गीति कथ्यते॥४१॥
He, who having set aside the external Liṅgas, cherishes
the Liṅga in the form of knowledge (consciousness) in his
mind and worships it with flowers in the form of pure
feelings, is called the Bhāvaliṅgin. (41)
मूलाधारेऽथवा चित्ते भ्रूमध्ये वा सुनिर्मलम्।
दीपाकारं यजन् लिङ्गं भावद्रव्यैः स योगवान्॥४२॥
He is adept in Yoga (i.e., the Yogin) as he worships the
Appendix-II : Abbreviations (Akārādi) 191
Liṅga, which is of the form of a lamp and which is extremely
pure, in the pelvic region, the heart or the region between the
eye-brows, with abstract objects. (42)
स्वानुभूतिप्रमाणेन ज्योतिर्लिङ्गेन संयुतः।
शिलामृद्दारुसंभूतं न लिङ्गं पूजयत्यसौ॥४३॥
The Śivayogin who is deeply attached to the
Jyothirliṅga which is realised through the authority of self-
experience, does not worship the Liṅga which is made up of
stone, mud or wood. (43)
क्रियारूपा तु या पूजा सा ज्ञेया स्वल्पसंविदाम्।
आन्तरा भावपूजा तु शिवस्य ज्ञानिनां मता॥४४॥
That worship which is of the nature of action, should be
understood as pertaining to persons of a little knowledge.
The inner worship of Śiva which is of the nature of worship
through conceptual objects (pure feelings) is meant for the
wise (the enlightened). (44)
तद्भावज्ञापकज्ञानं लयं यत्र समश्नुते।
तज्ज्ञानलिङ्गमाख्यातं शिवतत्त्वार्थकोविदैः॥४५॥
That Liṅga into which the knowledge revealed by that
Bhāvaliṅga gets merged, is called the Jñānaliṅga (the Liṅga
of the nature of knowledge) by the knowers of the secret of
“Śivatattva”, i.e., by the Vīraśaivas. (45)
त्रिमूर्तिभेदनिर्मुक्तं त्रिगुणातीतवैभवम्।
ब्रह्म यद्बोध्यते तत्तु ज्ञानलिङ्गमुदाहृतम्॥४६॥
The Brahman (Paraśivabrahman) which is known or
revealed by the Śruti, the Guru and self-experience, as that
which is free from the difference of trinity, i.e., Brahman,
Viṣṇu and Rudra, and which is endowed with the grandeur
surpassing that of the three Guṇas, viz., Sattva, Rajas and
Tamas, even surpassing that of the fourth state, and which is

192 A preamble to Śrī Siddhāntaśikhāmaṇi
endowed with the grandeur of the state beyond the fourth, is
regarded as the Jñānaliṅga, i.e., the Tṛptiliṅga which is the
receptacle of knowledge. (46)
स्थूले क्रियासमापत्तिः सूक्ष्मे भावस्य सम्भवः।
स्थूलसूक्ष्मपदातीते ज्ञानमेव परात्मनि॥४७॥
Action (deed of worship) is associated with the Sthūla-
liṅga, pure feeling is associated with the Sūkṣma-liṅga and in
the case of the Parātman which is beyond the states of the
Sthūla and the Sūkṣma, it is nothing but knowledge that is
associated. (47)
कल्पितानि हि रूपाणि स्थूलानि परमात्मनः।
सूक्ष्माण्यपि च तैः किं वा परबोधं समाचरेत्॥४८॥
The gross forms of the Supreme Self (Śiva) and His
subtle forms are indeed, artificial. What is the use of those?
The awareness of the Supreme should be preserved. (48)
परात्परं तु यद्ब्रह्म परमानन्दलक्षणम्।
शिवाख्यं ज्ञायते येन ज्ञानलिङ्गीति कथ्यते॥४९॥
He who knows the Brahman which is higher than the
highest and which is characterised by bliss and which is
designated as Śiva, is called the Jñānaliṅgin. (49)
बाह्यक्रियां परित्यज्य चिन्तामपि मानसीम्।
अखण्डज्ञानरूपत्वं यो भजेन्मुक्त एव सः॥५०॥
He who attains the form of absolute knowledge, giving
up the external form of worship and even the mental form of
it through thoughts, is, indeed, the one who has attained
liberation. (50)
तद्भावज्ञापकं ज्ञानं यत्र ज्ञाने लयं व्रजेत्।
तद्भानेष समाख्यातः स्वाभिधानो मनीषिभिः॥५१॥
He who has that self-knowledge into which his
knowledge revealing the Jñānaliṅga gets absorbed, is said to
be the Svaliṅga (Svayaliṅga - one who knows himself as the
Liṅga) by the sages.(51)
स्वच्छन्दाचारसन्तुष्टो ज्योतिर्लिङ्गपरायणः।
आत्मस्थसकलाकारः स्वाभिधो मुनिसत्तमः॥५२॥
निर्ममो निरहङ्कारो निरस्तक्लेशपञ्चकः।
भिक्षाशी समबुद्धिश्च मुक्तप्रायो मुनिर्भवेत्॥५३॥
यदृच्छालाभसन्तुष्टो भस्मनिष्ठो जितेन्द्रियः।
समवृत्तिर्भवेद्योगी भक्षुके वा नृपेऽथवा॥५४॥
पश्यन् सर्वाणि भूतानि संसारस्थानि सर्वशः।
स्मयमानः परानन्दे लीनात्मा वर्तते सुधीः॥५५॥
The best of the sages called “Svaya” is content with
practices according to his free-will, totally surrendered to the
Liṅga in the form of light and has all the forms housed in his
Self.(52) He is the sage who is free from attachment, who is
devoid of egoism, who has the pentad of afflictions
eradicated, who lives on alms, who has the equipoised mind
and who remains in the stage of release. (53) That Śivayogin
is content with whatever he gets, is devoted to the Bhasma
(Śiva, the Bhasma par excellence or the holy ash), has
conqured the senses and is of equal attitude towards a beggar
or a king. (54) The wise one remains absorbed in the
Supreme Bliss wondering seemingly on witnessing all the
beings everywhere within the fold of this world of mortality.
(55)
ध्यानं शैवं तथा ज्ञानं भिक्षा चैकान्तशीलता।
यतेश्चत्वारि कर्माणि न पञ्चममिहेष्यते॥५६॥
Contemplation on Śiva, the knowledge of Śiva (as the

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)
कामक्रोधादिनिर्मुक्तः शान्तिदान्तिसमन्वितः।
समबुद्ध्या चरेद् योगी सर्वत्र शिवबुद्धिमान्॥५८॥
इदं मुख्यमिदं हीनमिति चिन्तामकल्पयन्।
सर्वत्र सञ्चरेद् योगी सर्वं ब्रम्हेति भावयन्॥५९॥
न सम्मानेषु सम्प्रीतिं नावमानेषु च व्यथाम्।

A preamble to Śrī Siddhāntaśikhāmaṇi
अद्वैतपरमानन्दमुदितो देहिवच्चरेत् ।।६१।।
न प्रपञ्चे निजे देहे न धर्मे न च दुष्कृते।
गतवैषम्यधीर्धीरो यतिश्चरति देहिवत् ।।६२।।
The Yogin who is totally free from desire, anger, etc.,
and who is endowed with peace and restraint, wanders with
an attitude of equality (towards everything) and with the
conception of Śiva in everything. (58) The Yogin wanders
everywhere without thinking that this is superior or that is
inferior looking upon everything as Brahman. (59) The
Yogin who is stationed with his Self merged in the Supreme
Soul, wanders without experiencing joy at felicitations or
sorrow at insults. (60) He moves like one endowed with a
body, delighted as he is with the supreme bliss of non-duality
and is making all the people astonished by his uncommon
(extraordinary) qualities. (61) The wise Yogin wanders as
one endowed with a body, free from all ideas of inequality
towards the world, his own body, meritorious action or sinful
action. (62)
प्राकृतैश्वर्यसम्पत्तिपराङ्मुखमनःस्थितिः।
चिदानन्दनिजात्मस्थो मोदते मुनिपुङ्गवः ।।६३।।
The excellent sage (Śivayogin) enjoys the state of mind
which has turned away from the munificence of the ordinary
type, residing in his self-same nature of the bliss of
awareness. (63)
स्वयमेव स्वयं भूत्वा चरतः स्वस्वरूपतः।
परं नास्तीति बोधस्य परत्वमभिधीयते ।।६४।।
The state of realisation that there is nothing beyond the
form of his own Self in one who wanders in his self-same
form all by himself as the absolute Self, is called "Paratva"
(the highest state). (64)
स्वतन्त्रः सर्वकृत्येषु स्वं परत्वेन भावितः।
तृणीकुर्वन् जगज्जालं वर्तते शिवयोगिराट् ।।६५।।
The Lord among the Śivayogins is free in all activities,
assumes his Self as the Supreme Self and looks upon the net-
work of worlds as equal to a straw of grass. (65)
वर्णाश्रमसमाचारमार्गनिष्ठापराङ्मुखः ।
सर्वोत्कृष्टं स्वमात्मानं पश्यन् योगी तु मोदते ।।६६।।
The Yogin (Śivayogin) enjoys looking at his own Self as
superior to all, being averse to the attachment to the path of
Varṇāśrama practices. (66)
विश्वातीतं परं ब्रह्म शिवाख्यं चित्स्वरूपकम्।
तदेवाहमिति ज्ञानी सर्वोत्कृष्टः स उच्यते ।।६७।।
The enlightened person who realises the Supreme
Brahman called Śiva which transcends the universe and
which is of the nature of awareness (knowledge) as himself,
is said to be superior to everything. (67)
अचलं ध्रुवमात्मानमनुपश्यन्निरन्तरम्।
निरस्तविश्वभ्रान्तिर्जीवन्मुक्तो भवेन्मुनिः ।।६८।।
Looking upon himself incessantly as the immovable and
stable Self, the sage (Śivayogin) is liberated even while alive
with the delusion of the world having disappeared. (68)
ब्रह्माद्याः किं नु कुर्वन्ति देवताः कर्ममार्गगाः।
कर्मातीतपदस्थस्य स्वयं ब्रह्मस्वरूपिणः ।।६९।।
What can the deities, Brahman, etc., who are following
the path of "Karma", do to him who is in a state which is
beyond Karma and who is himself of the nature of Brahman.
(69)

A preamble to Śrī Siddhāntaśikhāmaṇi
स्वेच्छया सञ्चरेद्योगी विमुञ्चन् देहमानिताम् ।
दर्शनैः स्पर्शनैः सर्वानज्ञानपि विमोचयेत् ।।७०।।
The Yogin wanders freely giving up the pride of his
body. He releases all the ignorant even (from mundane life)
through the grace of his sight and touch. (70)
नित्ये निर्मलभावने निरुपमे निर्धूतविश्वभ्रमे
सत्तानन्दचिदात्मके परशिवे साम्यं गतः संयमी ।
प्रध्वस्ताश्रमवर्णधर्मनिगलः स्वच्छन्दसञ्चारवान्
देहीवाद्भुतवैभवो विजयते जीवन्विमुक्तः सुधीः ।।७१।।
इति श्रीमत्षट्स्थलब्रह्मिणा शिवयोगिनाम्ना
विरचिते श्रीसिद्धान्तशिखामणौ
भक्तस्थलान्तर्गतनवविधलिङ्गस्थलप्रसङ्गः नाम
पञ्चदशः परिच्छेदः समाप्तः ।।१५।।
The Śivayogin (Saṁyamin) who has attained (the
utmost) similarity (non-duality) with Parśivabrahman—
which is eternal, which is of pure form, which is without any
similarity, which is totally free from the infatuation of the
world and which is consisting of existence, bliss and
intelligence—, who has broken the chain of prescriptions of
the Varṇas and Āśramas, who wanders at will and who
possesses wonderful grandeur like an ordinary man, attains
his glory as the enlightened Jīvanmukta. (71)
Thus ends the fifteenth chapter dealing with nine
Liṅgasthalas of the
Bhaktasthala in Śrī Siddhānatśikhāmaṇi written by Śrī
Śivayogin who has attained the state of Brahman through the
path of Ṣaṭsthalas. (15)
षोडशः परिच्छेदः
माहेश्वरस्थलान्तर्गतनवविधलिङ्गस्थलप्रसङ्गः
अगस्त्य उवाचेति—
स्थलानां नवकं प्रोक्तं भक्तस्थलसमाश्रयम् ।
माहेश्वरस्थले सिद्धं स्थलभेदं वदस्व मे ।।१।।
Agastya says—
The nine (Liṅga-) Sthalas belonging to the Bhaktasthala
have been told. Now tell me about the kinds of Sthalas (i. e.,
Liṅgasthalas) found in the Māheśvarasthala. (1)
रेणुक उवाचेति—
माहेश्वरस्थले सन्ति स्थलानि नव तापस ।
क्रियागमस्थलं पूर्वं ततो भावागमस्थलम् ।।२।।
ज्ञानागमस्थलं चाथ सकायस्थलमीरितम् ।
ततोऽकायस्थलं प्रोक्तं परकायस्थलं ततः ।।३।।
धर्माचारस्थलं चाथ भावाचारस्थलं ततः ।
ज्ञानाचारस्थलं चाथ क्रमादेषां भिदोच्यते ।।४।।
Reṇuka says—
In the Māheśvarasthala, there are nine Liṅgasthalas,

A preamble to Śrī Siddhāntaśikhāmaṇi
viz., 1. Kriyāgamasthala, 2. Bhāvāgamasthala, 3.
Jñānāgamasthala, 4. Sakāyasthala, 5. Akāyasthala, 6.
Parakāyasthala, 7. Dharamācārasthala, 8. Bhāvācārasthala
and 9. Jñānācārasthala. Their features are told in due order.
(2-4)
शिवो हि परमः साक्षात् पूजा तस्य क्रियोच्यते।
तत्परा आगमा यस्मात् तदुक्तोऽयं क्रियागमः ।।५।।
Śiva is actually the Parasthala Śivayogin. His worship is
said to be “action”. For the reason that the Āgamas are in
favour of that “action”, i.e., are predominantly in favour of
that “action”, they are called “Kriyāgama”. (5)
प्रकाशते यथा नाग्निररण्यां मथनं विना।
क्रियां विना तथान्तस्थो न प्रकाशो भवेच्छिवः ।।६।।
Just as fire does not appear in the Araṇī stick (sacred
fuel) without rubbing, so does Śiva inside not manifest
without action, i.e., deeds of worship. (6)
न यथा विधिलोपः स्यद्यथा देवः प्रसीदति।
यथागमः प्रमाणं स्यत्तथा कर्म समाचरेत् ।।७।।
The “action”, i.e., worship should be rendered in such a
way as there would be no transgression of the prescribed
method, as the God would be pleased and as conforming to
the authority of the Āgama (traditional text). (7)
विधिः शिवनियोगोऽयं यस्माद्विहितकर्मणि।
शिवाराधनबुद्धयैव निरतः स्याद्विचक्षणः ।।८।।
This prescribed method of worship is the ordination of
Śiva. Hence, a person with spiritual awareness should be
engaged in the prescribed actions with his dedication to the
service of Śiva. (8)
गुरोरादेशमासाद्य पूजयेत् परमेश्वरम्।
पूजिते परमेशाने पूजिताः सर्वदेवताः ।।९।।
One should worship Śiva, the Supreme Lord
(Parameśvara), by getting the guidance from the Guru.
When the Supreme Lord is worshipped all deities are
worshipped. (9)
सदा शिवार्चनोपायसामग्रीव्यग्रमानसः।
शिवयोगरतो योगी मुच्यते नात्र संशयः ।।१०।।
The Yogin who is ever engaged in the contemplation of
Śiva in the form of engrossment in acquiring the materials
required for the worship of Śiva, is undoubtedly prone to
liberation. (10)
अन्धपङ्गुवदन्योन्यसापेक्षे ज्ञानकर्मणी।
फलोत्पत्तौ विरक्तस्य तस्मात्तद्द्वयमाचरेत् ।।११।।
Knowldege and action are mutually interdependent.
Hence, this idea, knowledge and action should both be
adopted in practice by the Śivayogin (Virakta) for
accomplishing the fruit in the form liberation, higher or
lower. (11)
ज्ञाने सिद्धेऽपि विदुषां कर्मापि विनियुज्यते।
फलाभिसन्धिरहितं तस्मात् कर्म न सन्त्यजेत् ।।१२।।
Even when the knowledge is fulfilled in realisation,
action, too, is made use of by the wise. Hence, action which
is not associated with any desire for the fruit should not be
discarded. (12)
आचार एव सर्वेषामलङ्काराय कल्पते।
आचारहीनः पुरुषो लोके भवति निन्दितः ।।१३।।
The righteous practice alone is meant for the
adornment of all persons. A person who is without such a
practice would stand condemned in the world. (13)

A preamble to Śrī Siddhāntaśikhāmaṇi
[Left Column]
ज्ञानेनाचारयुक्तेन प्रसीदति महेश्वरः।
तस्मादाचारवान् ज्ञानी भवेदादेहपातनात्॥१४॥
Maheśvara is pleased with spiritual knowledge coupled
with religious practices. Hence, one should be an
enlightened person engaged in religious practices till the
body falls off. (14)
भावचिह्नानि विदुषो यानि सन्ति विरागिणः।
तानि भावागमत्वेन वर्तन्ते सर्वदेहिनाम्॥१५॥
All those gestures of faith which are discerned in an
enlightened recluse (Śivayogin), form the Gospel of Faith
(Bhāvāgama) for all the embodied beings. (15)
शिवोऽहमिति भावोऽपि शिवतापत्तिकारणम्।
न ज्ञानमात्रं नाचारो भावयुक्तः शिवो भवेत्॥१६॥
The conception that "I am Śiva" is the means to attain
the state of Śiva, neither mere knowledge nor mere religious
practice. He who possesses this faith becomes Śiva. (16)
ज्ञानं वस्तुपरिच्छेदो ध्यानं तद्भावकारणम्।
तस्माज् ज्ञाते महादेवे ध्यानयुक्तो भवेत्सुधीः॥१७॥
Knowledge is the ascertainment of an object.
Meditation is the means to the conception of that object.
Hence, when the Mahādeva is known, the enlightened
preson (i.e., Śivayogin) should turn to meditation. (17)
अन्तर्बहिश्च सर्वत्र परिपूर्णं महेश्वरम्।
भावयेत् परमानन्दलब्धये पण्डितोत्तमः॥१८॥
The best among the enlightened (Śivayogin) should
conceive of the Maheśvara as having pervaded everywhere,
inside and outside, in order to attain the supreme bliss. (18)
[Right Column]
अर्थहीना यथा वाणी पतिहीना यथा सती।
श्रुतिहीना यथा बुद्धिर्भावहीना तथा क्रिया॥१९॥
चक्षुर्हीनो यथा रूपं न किञ्चिद्वीक्षितुं क्षमः।
भावहीनस्तथा योगी न शिवं द्रष्टुमीश्वरः॥२०॥
Action without the spiritual conception is like the
speech without meaning, a devoted wife without her
husband, and knowledge without scripture. (19) Just as he
who is without eyes cannot see any form, so is the Yogin not
competent to have a vision of Śiva without spiritual
conception. (20)
भावशुद्धेन मनसा पूजयेत्परमेष्ठिनम्।
भावहीनां न गृह्णाति पूजां सुमहतीमपि॥२१॥
The Śivayogin should worship the Parameśvara
(Supreme Lord) with the mind endowed with pure intentions
(thoughts). The Lord does not accept the worship which is
without the spiritual conception however great it might be.
(21)
नैरन्तर्येण सम्पन्ने भावे ध्यातुं शिवं प्रति।
तद्भावो जायते यद्वत् क्रिमेः कीटस्य चिन्तनात्॥२२॥
When the mental cherishing (Bhāva) by way of
meditating on Śiva becomes incessant, the attainment of
Śiva’s form is possible, as is the case with a worm (which
becomes the bee) through the (continuous) thought about
an insect (i.e., bee). (22)
निष्कळङ्कं निराकारं परब्रह्म शिवाभिधम्।
निर्णायतुमसमर्थोऽपि तद्विभूतिं विभावयेत्॥२३॥
If one is incapable of meditating on Śiva, the
Parabrahman, who is free from flaws and who is without any

A preamble to Śrī Siddhāntaśikhāmaṇi
form, one can meditate upon his meritorious magnificence.
(23)
परस्य ज्ञानचिह्नानि यानि सन्ति शरीरिणाम्।
तानि ज्ञानागमत्वेन प्रवर्तन्ते विमुक्तये।।२४।।
Those gestures of knowledge which belong to the Para
Śivayogin, are in vogue as the Jñānāgama (Gospel of
Knowledge) for the emancipation of the beings. (24)
भावेन किं फलं पुंसां कर्मणा वा किमिष्यते।
भावकर्मसमायुक्तं ज्ञानमेव विमुक्तिदम्।।२५।।
What is the use of (mere) “Bhāva” for the aspirants?
What is it that is aspired by (mere) “Karma”? The
knowledge which is combined with “Bhāva” and “Karma”,
alone brings Mokṣa.(25)
केवलं कर्ममात्रेण जन्मकोटिशतैरपि।
नात्मनां जायते मुक्तिर्ज्ञानं मुक्तेर्हि कारणम्।।२६।।
The Jīvas cannot attain Mukti through Karma alone
even in hundreds of crores of lives. It is the Jñāna that is the
cause of Mokṣa. (26)
ज्ञानहीनं सदा कर्म पुंसां संसारकारणम्।
तदेव ज्ञानयोगेन संसारविनिवर्तकम्।।२७।।
Action without knowledge is always the cause for the
transmigration of beings. The same action coupled with
knowledge is the means of relief from transmigration. (27)
फलं क्रियावतां पुंसां स्वर्गाद्यं नश्वरं यतः।
तस्मात्स्थायिफलप्राप्त्यै ज्ञानमेव समभ्यसेत्।।२८।।
The fruit in the form of heaven, etc., in the case of those
who are engaged in sacrificial action, is transitory. Hence, in
order to attain a permanent fruit, knowledge alone should be
practised. (28)
शास्त्राभ्यासादियत्नेन सद्गुरोरुपदेशतः।
ज्ञानमेव समभ्यस्येत् किमन्येन प्रयोजनम्।।२९।।
Knowledge alone should be acquired through the effort
of studying Śāstras and through the teaching of the Guru.
What is the use of anything else? (29)
ज्ञानं परशिवाद्वैतपरिपाकविनिश्चयः।
येन संसारसम्बन्धविनिवृत्तिर्भवेत् सताम्।।३०।।
“Knowledge” is the mature ascertainment of the non-
duality of Śiva, by which there would be the removal of the
relation with transmigration in the case of virtuous persons.
(30)
शिवात्मकमिदं सर्वं शिवादन्यन्न विद्यते।
शिवोऽहमिति या बुद्धिस्तदेव ज्ञानमुत्तमम्।।३१।।
All this is consisting of Śiva. There is nothing other
than Śiva. I am Śiva. The conviction of this nature is the
best knowledge. (31)
अन्धो यथा पुरस्थानि वस्तूनि च न पश्यति।
ज्ञानहीनस्तथा देही नात्मस्थं वीक्षते शिवम्।।३२।।
Just as a blind person does not see the objects before
him, so does the embodied soul which is devoid of knowledge
not see Śiva residing in itself. (32)
शिवस्य दर्शनात् पुंसां जन्मरोगनिवर्तनम्।
शिवदर्शनमप्याहुः सुलभं ज्ञानचक्षुषाम्।।३३।।
The vision of Śiva is the means by which the disease of
transmigration is removed in the case of human beings. The
vision of Śiva is said to be easy for those who have the eye of
knowledge. (33)

A preamble to Śrī Siddhāntaśikhāmaṇi
दीपं विना यथा गेहे नान्धकारो निवर्तते।
ज्ञानं विना तथा चित्ते मोहोऽपि न निवर्तते॥३४॥
Just as the darkness in the house does not go away
without a lamp, similarly even the delusion in the mind does
not get reverted without knowledge. (34)
परस्य या तनुर्ज्ञेयाऽदेहकर्माभिमानिनः।
तया सकायो लोकोऽयं तदात्मत्वनिरूपणात्॥३५॥
With that body which is known (by others) to be
belonging to the Paraśivayogin, who is unattached to the
actions of that body, this world is “Sakāya” (endowed with a
body) since it is deemed as the Soul of it. (35)
कायं विना समस्तानां न क्रिया न च भावना।
न ज्ञानं यत्ततो योगी कायवानेव सञ्चरेत्॥३६॥
In the case of all, there is no action, no feeling or faith
and no knowledge without the body. That is why the Yogin
should move about with a body. (36)
शिवैकज्ञानयुक्तस्य योगिनोऽपि महात्मनः।
काययोगेन सिद्ध्यन्ति भोगमोक्षादयः सदा॥३७॥
Even in the case of the Śivayogin, who is endowed with
the knowledge of Śiva alone and who is great (in
accomplishments), it is only with the association of the body
that enjoyment (in this world), and liberation, etc., always
become possible. (37)
काष्ठं विना यथा वह्निर्जायते न प्रकाशवान्।
मूर्तिं विना तथा योगी नात्मतत्त्वप्रकाशवान्॥३८॥
Just as the fire does not possess its shining without the
fuel, so the Yogin does not get the flash of the principle of
Self (as śiva) without the body. (38)
मूर्त्यात्मनैव देवस्य यथा पूज्यत्वकल्पना।
तथा देहात्मनैवास्त्य पूज्यत्वं परयोगिनः॥३९॥
Just as God becomes worthy of worship only through
his form of a statue, so is the worshipful status for the
Parayogin only through the form of a body. (39)
निष्कलो हि महादेवः परिपूर्णः सदाशिवः।
जगत्सृष्ट्यादिसंसिद्ध्यै मूर्तिमानेव भासते॥४०॥
The Great Lord Sadāśiva who is without parts and who
is completely full, appears as having a body for the
accomplishment of creation of the world, etc. (40)
ब्रह्माद्या देवताः सर्वा मुनयोऽपि मुमुक्षवः।
कायवन्तो हि कुर्वन्ति तपः सर्वार्थसाधकम्॥४१॥
Even the Gods such as Brahman and all the sages who
are desirous of liberation, do, in deed, perform penance with
their bodies for attaining all their desires. (41)
तपो हि मूलं सर्वासां सिद्धीनां यज्जगत्त्रये।
तपस्तत्कायमूलं हि तस्मात् कायं न सन्त्यजेत्॥४२॥
Penance is the means to attain all the accomplishments
in the three worlds. Penance inevitably depends on the body.
Hence, the body should not be relinquished. (42)
औपचारिकदेहित्वाज्जगदात्मत्वभावनात्।
मायासम्बन्धराहित्यादकायो हि परः स्मृतः॥४३॥
The Parayogin is called Akāya (bodiless one) as his
state of possessing a body is only seeming, as he conceives
the world as spiritually one with him and as he is free from
any relation with Māyā. (43)
परस्य देहयोगेऽपि न देहाश्रयविक्रिया।

A preamble to Śrī Siddhāntaśikhāmaṇi
शिवस्येव यतस्तस्मादकायोऽयं प्रकीर्तितः ।।४४।।
In spite of the association with the body there is no
mental perturbation on account of the body in the case of the
Parayogin, as in the case of Śiva. Hence, he is regarded as
"Akāya".(44)
परलिङ्गे विलीनस्य परमानन्दचिन्मये।
कुतो देहेन सम्बन्धो देहिवद्भासनं भ्रमः ।।४५।।
When the Yogin has merged into the Supreme Liṅga
which is consisting of blissful consciousness, whence is the
relation with the body? His appearance as the body is an
illusion. (45)
देहाभिमानहीनस्य शिवभावे स्थितात्मनः।
जगदेतच्छरीरं स्याद् देहेनैकेन का व्यथा ।।४६।।
What is the harm with one body in the case of the Self
who is totally free from attachment to the body and who is in
the state of Śiva as he has the world itself as his body? (46)
शिवज्ञानैकनिष्ठस्य नाहंकारभवभ्रमः।
न चेन्द्रियभवं दुःखं त्यक्तदेहाभिमानिनः ।।४७।।
In the case of the Parayogin who is firmly rooted in the
knowledge of oneness with Śiva and who has totally
relinquished attachment to the body, there is no delusion
arising from egoism and there is no sorrow arising from the
senses.(47)
न मनुष्यो न देवोऽहं न यक्षो नैव राक्षसः।
शिवोऽहमिति यो बुद्ध्यात् तस्य किं देहकर्मणा ।।४८।।
In the case of him who thinks firmly that "I am not a
human being, not a god, not a semi-divine being (yakṣa) or a
demon, but I am Śiva", what is the use of physical action?
(48)
वशीकृतत्वात् प्रकृतेर्मायामार्गातिवर्तनात्।
परकायोऽयमाख्यातः सत्यज्ञानसुखात्मकः ।।४९।।
Since he has conquered Prakṛti and has transcended the
path of Māyā, the Parayogin (ayam) who is of the nature of
Truth, Knowledge and Bliss, is called the "Parakāya" (One
housed in the Supreme Entity). (49)
परब्रह्मवपुर्यस्य प्रबोधानन्दभासुरम्।
प्राकृतेन शरीरेण किमेतेनास्य जायते ।।५०।।
What harm can be caused by this body which is born of
Prakṛti to the Parayogin who has Parabrahman which is
illumined with knowledge and bliss, as his body (abode).
(50)
सम्यग्ज्ञानाग्निसन्दग्धजन्मबीजकलेवरः।
शिवतत्त्वावलम्बी यः परकायः स उच्यते ।।५१।।
He whose body has its seed of birth thoroughly burnt by
the fire of right knowledge and who depends upon the
Principle of Śiva, is called "Parakāya" (51)
इन्द्रियाणि मनोवृत्तिवासनाः कर्मसंभवाः।
यत्र यान्ति लयं तेन सकायोऽयं परात्मना ।।५२।।
The Parayogin is regarded as one with a body (Sakāya)
with the Paramātman in whom the senses and the
impressions of the mental operations arising from Karma
(past deeds) get absorbed. (52)
पराहन्तामनुप्राप्य पश्येद् विश्वं चिदात्मकम्।
सदेहोऽतिभ्रमस्तस्य निश्चिता हि शिवात्मता ।।५३।।
Having attained the state of the Supreme Principle
("Supreme I-ness") as his own self, he should look upon the

A preamble to Śrī Siddhāntaśikhāmaṇi
universe as of the nature of consciousness. His being of the
nature of Śiva is a matter of certainty. To think of him as
endowed with a body is a deep delusion. (53)
स्वस्वरूपं चिदाकारं ज्योतिः साक्षाद्विचिन्तयन् ।
देहवानपि निर्देहो जीवन्मुक्तो हि साधकः ॥५४॥
Cherishing his own form as actually the light of the
nature of consciousness, the aspirant (i.e., Parayogin) who is
as good as one without a body although he has a body, is
indeed liberated even while alive. (54)
देहस्तिष्ठतु वा यातु योगिनः स्वत्मबोधिनः।
जीवन्मुक्तिर्भवेत् सद्यश्चिदानन्दप्रकाशिनी ॥५५॥
Let the body go or stay. Jīvanmukti is bound to come to
the Yogin endowed with self-realisation and reveal the bliss
of consciousness instantaneously.(55)
आत्मज्ञानावसानं हि संसारपरिपीडनम् ।
सूर्योदयेऽपि किं लोकस्तिमिरोणोपरुध्यते ॥५६॥
The torture of mundane existence lasts up to self-
realisation. Is the world obstructed by darkness even after
sun-rise? (56)
देहाभिमाननिर्मुक्तः कलातीतपदाश्रयः।
कथं याति परिच्छेदं शरीरेषु महाबुधः ॥५७॥
How can the great enlightend person who is totally
relieved of the vanity of the body and who occupies a state
which is beyond “Kalās”, succumb to the limitation of the
bodies? (57)
तस्यैव परकायस्य समाचारो य इष्यते।
स धर्मः सर्वलोकानामुपकाराय कल्पते ॥५८॥
Those pious practices which are to the liking of the
Parakāya-yogin are the code of pious practices for the good
of all the people. (58)
अहिंसा सत्यमस्तेयं ब्रह्मचर्यं दया क्षमा।
दानं पूजा जपो ध्यानमिति धर्मस्य संग्रहः ॥५९॥
Non-violence, truth, non-stealing, celebacy, kindness,
forgiveness, charity, worship, repetition of the Mantra and
meditation— these form the succinct code of Dharma. (59)
शिवेन विहितो यस्मादागमैर्धर्मसंग्रहः।
तस्मात्तमाचरन् विद्वान् तत्प्रसादाय कल्पते ॥६०॥
Since the code of pious practices has been prescribed
by Śiva through the Āgamas, the wise one becomes eligible
for his (Śiva's) favour by practising it.(60)
अधर्मं न स्पृशेत् किञ्चिद् विहितं धर्ममाचरेत् ।
तं च कामविनिर्मुक्तं तमपि ज्ञानपूर्वकम् ॥६१॥
One should never do any impious deed; the prescribed
pious deed one should do, and that too without desire and
that again with the aid of knowledge. (61)
आत्मवत् सर्वभूतानि संपश्येद् योगवित्तमः।
जगदेकात्मताभावान्निग्रहादिविरोधतः ॥६२॥
The best among the Yogins (Parakāyayogin) looks upon
every being as his own Self through the notion of the world as
of one form due to the absence of scope for subjugation,
etc.(62)
एक एव शिवः साक्षाज्जगदेतदिति स्फुटम् ।
पश्यतः किं न जायेत ममकारो हि विभ्रमः ॥६३॥
What is not attainable to him who clearly visualises that
this world is actually Śiva only? The notion of “I and mine”
is, indeed, a delusion.(63)

A preamble to Śrī Siddhāntaśikhāmaṇi
धर्म एव समस्तानां यतः संसिद्धिकारकम्।
निस्पृहोऽपि महायोगी धर्ममार्गं च न त्यजेत्।।६४।।
Since the code of pious duties is the cause for all
accomplishments, even the great Yogin, although he is
without desire, should not give up the path of Dharma.(64)
ज्ञानामृतेन तृप्तोऽपि योगी धर्मं न संत्यजेत्।
आचारं महतां दृष्ट्वा प्रवर्तन्ते हि लौकिकाः।।६५।।
Although contented with the ambrosia of knowledge,
the Yogin should not relinquish religious practices
(Dharma), for, it is by the example of the pious practices of
the great that the ordinary persons act.(65)
सदाचारप्रियः शम्भुः सदाचारेण पूज्यते।
सदाचारं विना तस्य प्रसादो नैव जायते।।६६।।
Śiva is fond of virtuous practices. He is worshipped by
virtuous practices. Without pious practices His favour
cannot be obtained. (66)
भाव एवास्य सर्वेषां भावाचारः प्रकीर्तितः।
भावो मानसचेष्टात्मा परिपूर्णः शिवाश्रयः।।६७।।
His (Śivayogin's) mental actions with Śivabhāva (faith
in Śiva) are said to be “Bhāvācāra” (Precepts of faith) for
all. “Bhāva” is mental action, marked with perfection and
rested in Śiva.(67)
भावनाविहितं कर्म पावनादपि पावनम्।
तस्माद् भावनया युक्तं परधर्मं समाचरेत्।।६८।।
The Karman guided by Bhāvā is the holiest among the
holy. Hence one should practise the pious observances of
the Parayogin always endowed with Bhāvanā. (68)
भावेन हि मनःशुद्धिर्भावशुद्धिश्च कर्मणा।
इति सञ्चिन्त्य मनसा योगी भावं न सन्त्यजेत्।।६९।।
Mind becomes pure through devotional feeling; the
devotional feeling becomes pure by deeds of worship.
Having thought like this, the Yogin should not give up Bhāva.
(69)
शिवभावनया सर्वं नित्यनैमित्तिकादिकम्।
कुर्वन्नपि महायोगी गुणदोषैर्न बाध्यते।।७०।।
Even performing actions of the daily as well as of the
occasional type, the great Yogin is not affected by the merit
or the demerit.(70)
अन्तः प्रकाशमानस्य संवित्सूर्यस्य सन्ततम्।
भावेन यदुपस्थानं तत्सन्ध्यावन्दनं विदुः।।७१।।
The rendering of service (worship) with pure feeling to
the sun in the form of consciousness which is incessantly
shining inside, is regarded as “Sandhyāvandana”.(71)
आत्मज्योतिषि सर्वेषां विषयाणां समर्पणम्।
अन्तर्मुखेन भावेन होमकर्मेति गीयते।।७२।।
The offering of all the objects of senses into the fire of
consciousness through their conceptions turned inwards, is
called the “Homa-karma” (offering of oblations). (72)
भावयेत् सर्वकर्माणि नित्यनैमित्तिकानि च।
शिवप्रीतिकराण्येव सङ्गराहित्यसिद्धये।।७३।।
In order to attain the state of absence of all
attachments, the Yogin should assume all the actions, daily
as well as occasional, as those that are pleasing to Śiva. (73)
शिवे निवेश्य सकलं कार्याकार्यं विवेकतः।
वर्तते यो महाभागः स सङ्गरहितो भवेत्।।७४।।

A preamble to Śrī Siddhāntaśikhāmaṇi
That great man who dedicates with discrimination every
action, whether worthy or unworthy, to Śiva, remains free
from all attachments.(74)
आत्मानमखिलं वस्तु शिवमानन्दचिन्मयम्।
एकभावेन सततं संपश्यन्नेव पश्यति।।७५।।
Looking upon his Self, all this objective universe and
the blissful consciousness, that is, Śiva as of one form, the
Yogin looks upon everything as Śiva.(75)
अस्य ज्ञानसमाचारो योगिनः सर्वदेहिनाम्।
ज्ञानाचारो यदुक्तोऽयं ज्ञानाचारः स कथ्यते।।७६।।
The pious practices with the knowledge (of Śiva) on the
part of this Śivayogin form the “Jñānācāra” (the precepts of
enlightenment) for all beings. Hence he is called
Jñānācāra.(76)
शिवाद्वैतपरं ज्ञानं ज्ञानमित्युच्यते बुधैः।
सिद्धेन वाप्यसिद्धेन फलं ज्ञानान्तरेण किम्।।७७।।
The knowledge consisting in the non-duality of the Self
with Śiva, is said to be knowledge by the learned. (When that
knowledge is attained) what is the use of another knowledge
whether it is accomplished or not accomplished? (77)
निर्मलं हि शिवज्ञानं निःश्रेयसकरं परम्।
रागद्वेषादिकलुषं भूयः संसृतिकारणम्।।७८।।
The pure knowledge of Śiva (i.e., Śivādvaita) leads to
the highest end, i.e., liberation. That which is contaminated
by attachment or hatred is again and again the cause of
transmigration (saṁsṛti or saṁsāra). (78)
परिपूर्णं महाज्ञानं परतत्त्वप्रकाशकम्।
अवलम्ब्य प्रवृत्तो यो ज्ञानाचार स उच्यते।।७९।।
The pious practice which proceeds depending on the
absolute, great knowledge that reveals the Supreme Reality,
is called “Jñānācāra”. (79)
निर्विकल्पे परे धाम्नि निष्कलो शिवनामनि।
ज्ञानेन योजयेत् सर्वं ज्ञानाचारी प्रकीर्तितः।।८०।।
He who infuses everything through knowledge into the
Supreme, Non-dual and Partless State which is called Śiva, is
called Jñānācārin.(80)
ज्ञानं मुक्तिप्रदं प्राप्य गुरुदृष्टिप्रसादतः।
कः कुर्यात् कर्मकार्पण्ये वाञ्छां संसारवर्धने।।८१।।
After having obtained the knowledge that brings
liberation thanks to the grace of Śrī Guru’s compassion, who
would aspire for the wretchedness of Karma which increases
(the rope of) transmigration? (81)
कर्म ज्ञानाग्निना दग्धं न प्ररोहेत् कथञ्चन।
यदाहुः संसृतेर्मूलं प्रवाहानुगतं बुधाः।।८२।।
The fund of the fruits of action (the seed) which is once
burnt by the fire of knowledge, would not sprout again under
any circumstance. That Karma is called the root-cause of
transmigration by the learned in accordance with the stream
of spiritual tradition. (82)
ज्ञानेन हीनः पुरुषः कर्मणा बद्ध्यते सदा।
ज्ञानिनः कर्मसङ्कल्पा भवन्ति किल निष्फलाः।।८३।।
A Person who is bereft of knowledge would always be
bound by Karma. But in the case of the enlightend person,
the conceptions of Karma are all fruitless.(83)
शुद्धाचारे शुद्धभावो विवेकी ज्योतिः पश्यन्
सर्वत्रैश्रवेमेकम्।

A preamble to Śrī Siddhāntaśikhāmaṇi
ज्ञानध्वस्तप्राकृतात्मप्रपञ्चो जीवन्मुक्तश्रेष्ठे
दिव्ययोगी।।८४।।
इति श्रीमदष्टस्थलब्रह्मिणा शिवयोगिनाम्ना
विरचिते श्रीसिद्धान्तशिखामणौ
माहेश्वरस्थलाश्रितनवस्थलप्रसङ्गो
नाम षोडशः परिच्छेदः समाप्तः ।।१६।।
The enlightened person who is of pure feeling due to
pure practices (Jñānācāra), sees everywhere the one and
only one lustre of Śiva with the eradication of the knowledge
of the ordinary world through right (spiritual) knowledge,
the divine Yogin moves about as the “Jīvanmukta” (as one
who is liberated even while alive). (84)
Here ends the Sixteenth Chapter called the chapter on the
nine Sthalas
of the Māheśvarasthala in Śrīsiddhānaśikhāmaṇi written
by one by name Śivayogin
who is adept in knowledge of Six Sthalas. (16)
सप्तदशः परिच्छेदः
प्रसादिस्थलान्तर्गतनवविधलिङ्गस्थलप्रसङ्गः
अगस्त्य उवाचेति—
स्थलानि तानि चोक्तानि यानि माहेश्वरस्थले।
वदस्व स्थलभेदं मे प्रसादिस्थलसंश्रितम् ।।१।।
Agastya says—
Those sub-Sthalas found in the Māheśvarasthala, are
told. Kindly tell me now the variety of Sthala perataining to
the Prasādisthala. (1)
श्रीरेणुक उवाच —
स्थलभेदा नव प्रोक्ताः प्रसादिस्थलसंश्रिताः।
कायानुग्रहणं पूर्वमिन्द्रियानुग्रहं ततः।।२।।
प्राणानुग्रहणं पश्चात् ततः कायार्पितं मतम्।
करणार्पितमाख्यातं ततो भावार्पितं मतम्।।३।।
शिष्यस्थलं ततः प्रोक्तं शुश्रूषुस्थलमेव च।
ततः सेव्यस्थलं चैषां क्रमशः शृणु लक्षणम्।।४।।
Śrī Reṇuka said—
The types of sub-Sthalas coming under the
Prasādisthala are told as nine; they are: 1.
Kāyānugrahasthala, 2. Indriyānugrahasthala, 3.
Prāṇānugraha-sthala, 4. Kāyārpitasthala, 5.
Karaṇārpitasthala, 6. Bhāvārpitasthala, 7. Śiṣyasthala, 8.
Śuśrūṣusthala and 9. Sevyasthala. Listen to the
characteristics of these in order. (2-4)
अनुगृह्णाति यल्लोकान् स्वकायं दर्शयन्नसौ।
तस्मादेष समाख्यातः कायानुग्रहनामकः ।।५।।
Since he (the Śivayogin in the Jīvanmukta stage)
favours the worldly people by displaying his own person, he
is called by the name “Kāyānugrāhaka” (he who favours by
the vision of his body). (5)
यथा शिवोऽनुगृह्णाति मूर्तिमाविश्य देहिनः।
तथा योगी शरीरस्थः सर्वानुग्राहको भवेत्।।६।।

A preamble to Śrī Siddhāntaśikhāmaṇi
Just as Śiva confers his favour on the beings by entering
into the statues, so does the Śivayogin confer his favour on
all by remaining in his body. (6)
शिवः शरीरयोगेऽपि यथा सङ्गविवर्जितः।
तथा योगी शरीरस्थो निःसङ्गो वर्तते सदा।।७।।
Just as Śiva, although associated with a body, is free
from any attachment to it, so does the Śivayogin remain
without any attachment even though he is residing in a
body.(7)
शिवभावनया युक्तः स्थिरया निर्विकल्पया।
शिवो भवति निर्धूतमायावेशपरिप्लवः।।८।।
The Śivayogin who is endowed with the conception of
his Self as Śiva, which is firm and which is free from varied
conception, is Śiva himself with inundation in the form of the
influence of Māyā totally prevented.(8)
चित्तवृत्तिषु लीनासु शिवे चित्सुखसागरे।
अविद्याकल्पितं वस्तु नान्यत् पश्यति संयमी।।९।।
The self - restrained Śivayogin does not see anything
created by ignorance, when his mental waves (inclinations)
are totally merged into Śiva who is the ocean of
consciousness and bliss.(9)
नेदं रजतमित्युक्ते यथा शुक्तिः प्रकाशते।
नेदं जगदिति ज्ञाते शिवतत्त्वं प्रकाशते।।१०।।
Just as conch-shell appears when it is said that this is
not silver, so the Śivatattva alone appears when it is known
that this is not the world.(10)
यथा स्वप्नकृतं वस्तु प्रबोधेनैव शाम्यति।
तथा शिवस्य विज्ञाने संसारं नैव पश्यति।।११।।
Just as an object seen in the dream disappears when one
wakes up, so the Śivayogin does not see the world at all when
he realises Paraśiva. (11)
अज्ञानमेव सर्वेषां संसारभ्रमकारणम्।
तन्निवृत्तौ कथं भूयः संसारभ्रमदर्शनम्।।१२।।
It is ignorance that is the cause for the delusion in the
form of mundane existence (saṃsāra). When that
(ignorance) is removed, how can there be the experience of
the delusion of worldly existence? (12)
गलिताहङ्कृतिग्रन्थिः क्रीडाकल्पितविग्रहः।
जीवन्मुक्तश्चरेद्योगी देहिवन्निरुपाधिकः।।१३।।
The Yogin the knot of whose egoism is removed, who
assumes forms for cosmic sport and who is liberated even
while alive, moves about like one with a body and yet without
limitations (upādhi). (13)
दर्शनात्परकायस्य करणानां विवेकतः।
इन्द्रियानुग्रहः प्रोक्तः सर्वेषां तत्त्ववेदिभिः।।१४।।
As the senses of all receive discriminative power by
virtue of the sight of the Śivayogin (Parakāya), the latter is
called Indriyānugraha (one favouring the senses) by the
knowers of Śiva-Jīva unity (Tattva).(14)
इन्द्रियाणां समस्तानां स्वार्थेषु सति सङ्गमे।
रागो वा जायते द्वेषस्तौ योगी परिवर्जयेत्।।१५।।
When all the senses are related to their respective
objects, either attachment is born or hatred. The Yogin gives
up both.(15)
इन्द्रियाणां बहिर्वृत्तिः प्रपञ्चस्य प्रकाशिनी।
अन्तः शिवे समावेशो निष्प्रपञ्चस्य कारणम्।।१६।।
The outward operation of the senses is such as to reveal

A preamble to Śrī Siddhāntaśikhāmaṇi
the world. The infusion of their operations in Śiva inside is
the cause for the worldlessness.(16)
क्षणमन्तः शिवं पश्यन् केवलेनैव चेतसा।
बाह्यार्थानामनुभवं क्षणं कुर्वन् दृगादिभिः॥१७॥
सर्वेन्द्रियनिरूढोऽपि सर्वेन्द्रियविहीनवान्।
शिवाहितमना योगी शिवं पश्यति नापरम्॥१८॥
Perceiving for a moment Śiva inside with his mere mind
and getting for a moment the experience of the external
objects through his eyes, etc., the Yogin who is without all
senses even though he is endowed with all the senses,
perceives Śiva and no one else with his mind fully rested in
Śiva. (17-18)
न जरा मरणं नास्ति न पिपासा न च क्षुधा।
शिवाहितेन्द्रियस्यास्य निर्मानस्य महात्मनः॥१९॥
There is no old age, no death, no thirst, no hunger, in
the case of this great soul (the Śivayogin) whose senses are
rested in Śiva and who is free from all conceits.(19)
मनो यत्र प्रवर्तेत तत्र सर्वेन्द्रियस्थितिः।
शिवे मनसि सँल्लीने क्व चोन्द्रियविचारणा॥२०॥
यद्यत् पश्यन् दृशा योगी मनसा चिन्तयत्यपि।
तत्तत् सर्वं शिवाकारं संविद्रूपं प्रकाशते॥२१॥
Wherever the mind goes there all the senses go; when
the mind is merged into Śiva, where is the consideration of
the operation of senses? Whatever the Śivayogin sees
through his eyes and also thinks about in mind, all that which
shines in the form of conciousness is of the form of Śiva. (20-
21)
करणैः सहितं प्राणं मनस्याधाय संयमी।
योजयेत् स शिवः साक्षात् यत्र नास्ति जगद्भ्रमः॥२२॥
The Yogin should station the life - breath along with the
senses in the mind and associate it with Śiva. Then he is Śiva
himself in whom there no delusion of the world. (22)
सर्वेन्द्रियप्रवृत्त्या च बहिरन्तः शिवं यजन्।
स्वच्छन्दचारी सर्वत्र सुखी भवति संयमी॥२३॥
Worshipping Śiva inside and outside through the
operations of all the senses, the Yogin, who acts everywhere
according to his sweet will, becomes filled with bliss.(23)
शिवस्य परकायस्य यत् तात्पर्यावलोकनम्।
तत्प्राणानुग्रहः प्रोक्तः सर्वेषां तत्त्वदर्शिभिः॥२४॥
That which consists in the realisation of everything as
identical with that Śivaliṅga on the part of the Śivayogin
whose body is Parabrahman, is said to be "Prāṇānugraha",
i.e., favour done to the life-breath of all beinga, by those who
have realised that identity.(24)
प्राणो यस्य लयं याति शिवे परमकारणे।
कुतस्तस्येन्द्रियस्फूर्तिः कुतः संसारदर्शनम्॥२५॥
In the case of the Śivayogin whose life-breath gets
absorbed into Śiva, the Supreme Cause, whence can there be
the operation of the senses and whence can there be the
appearance of worldly entanglements?(25)
करणेषु निवृत्तेषु स्वार्थसङ्गात् प्रयत्नतः।
तैः समं प्राणमारोप्य स्वान्ते शान्तमतिः स्वयम्॥२६॥
When the senses withdraw themselves from their
respective objects, the Yogin harnesses his life-breath with
them and retires himself into his peaceful Self.(26)
शान्तत्वात् प्राणवृत्तीनां मनः शाम्यति वृत्तिभिः।

A preamble to Śrī Siddhāntaśikhāmaṇi
तच्छान्तौ योगिनां किञ्चिच्छिवादन्यन्न दृश्यते ।।२७।।
Due to the pacification of the functions of the Prāṇa,
the mind becomes relieved of its functions. When that
(mind) is thus pacified, nothing remains to the Yogins other
than Śiva. (27)
प्राण एव मनुष्याणां देहधारणकारणम्।
तदाधारः शिवः प्रोक्तः सर्वकारणकारणम्।।२८।।
The life-breath is the cause for sustaining the body.
The power of its sustaining is said to be Śiva, who is the cause
of all causes. (28)
निराधारः शिवः साक्षात् प्राणस्तेन प्रतिष्ठितः।
तदाधारा तनुर्ज्ञेयः जीवो येनैव चेष्टते ।।२९।।
Śiva is actually without any support. Prāṇa is supported
by him. The support of it is to be known as the body by
which the Jīva acts. (29)
शिवे प्राणो विलीनोऽपि योगिनो योगमार्गतः ।
स्वशक्तिवासनायोगाद् धारयत्येव विग्रहम्।।३०।।
Although the Prāṇa of the Yogin is absorbed into Śiva
through the Yoga procedure, the Yogin sustains his body
through the impression of his innate power.(30)
स चाभ्यासवशाद्भूयः सर्वतत्त्वातिवर्तिनि।
निष्कलङ्के निराकारे निरस्ताशेषविप्लवे।।३१।।
चिद्विलासपरिस्फूर्तिपरिपूर्णसुखाद्वये ।
शिवे विलीनः सर्वात्मा योगी चलति न क्वचित् ।।३२।।
The Śivayogin whose prāṇa (life-breath) is absorbed
with all its activities by virtue of practice in Śiva who is
without a second, who transcends all the principles, who is
without any defects, who is without form, who is free from all
the impediments and who is singularly filled with complete
bliss by virtue of the abundance of grace of consciousness,
does not move even a bit.(31-32)
प्रध्वस्तवासनासङ्गात् प्राणवृत्तिपरिक्षयात्।
शिवैकीभूतसर्वात्मा स्थाणुवद्भाति संयमी।।३३।।
Then self-restrained Śivayogin whose activities (of
senses) have been merged into Śiva to become one with him,
looks (niścala) like a post, because of the eradication of the
impressions of objects and because of the stoppage of the
movement of the life-breath.(33)
शिवस्य पररूपस्य सर्वानुग्रहिणोऽर्चने।
त्यागो देहाभिमानस्य कायार्पितमुदाहृतम्।।३४।।
The renuciation of the attachment to the body in his
worship on the part of the Śivayogin who is Śiva incarnate
and who confers favours on all, is known as Kāyārpaṇa
(renunciation of bodily attachments). (34)
यदा योगी निजं देहं शिवाय विनिवेदयेत्।
तदा भवति तद्रूपं शिवरूपं न संशयः ।।३५।।
When the Yogin surrenders his body to Śiva then that
form of the Yogin becomes the form of Śiva. There is no
doubt about it. (35)
इन्द्रियप्रीतिहेतूनि विषयासङ्गजानि च।
सुखानि सुखचिद्रूपे शिवयोगी निवेदयेत् ।।३६।।
The Śivayogin should offer to Śiva of the nature of
blissful consciousness the pleasures which are the means of
giving delight to the senses and which are born of the
association with the objects of senses. (36)
दर्शनात् स्पर्शनात् भुक्तेः श्रवणाद् घ्राणनादपि।

A preamble to Śrī Siddhāntaśikhāmaṇi
विषयेभ्यो यदुत्पन्नं शिवे तत्सुखमर्पयेत् ।।३७।।
Whatever pleasure that arises form the objects of
senses through seeing, touching, tasting, hearing and
smelling, all that should be offered to Śiva. (37)
देहद्वारेण यद्यात् स्यात् सुखं प्रासङ्गमात्मनः ।
तत्तन्निवेद्यन् शम्भोर्योगी भवति निर्मलः ।।३८ ।।
Whatever pleasure that occurs to the Self through the
body, all that the Yogin offers to Śiva and becomes pure.(38)
आसञ्जनं समस्तानां करणानां परात्परे ।
शिवे यत् तदिदं प्रोक्तं करणार्पितमागमे ।। ३९ ।।
The fastening of all the senses to Śiva who is the
Supreme over the Supreme, has been called “Karaṇārpita”
in the Āgamas. (39)
यद्यात्करणमालम्ब्य भुङ्क्ते विषयजं सुखम् ।
तत्तच्छिवे समर्प्यैष करणार्पक उच्यते ।।४०।।
This Śivayogin is called “Karaṇārpaka” (one who has
surrendered the senses) by offering to Śiva all those senses
(karaṇas) through which he can experience the joys born of
the objects of senses.(40)
अहङ्कारमदोद्रिक्तमन्तःकरणवारणम् ।
बध्नीयाद् यः शिवालाने स धीरः सर्वसिद्धिमान् ।।४१ ।।
He who binds the elephant in rut in the form of the
inner sense which is infuriated by the intoxication of egoism
to the post in the form of Śiva, is indeed, the bold hero who
has accomplished all the powers. (41)
इन्द्रियाणां समस्तानां मनः प्रथममुच्यते ।
वशीकृते शिवे तस्मिन् किमन्यैस्तद्वशानुगैः ।।४२ ।।
The mind is said to be the foremost among all the
senses. When that is controlled in Śiva, what to speak of
other senses which are the subordinates under its
control?(42)
इन्द्रियाणां वशीकारो निवृत्तिरिति गीयते ।
लक्ष्यीकृते शिवे तेषां कृतः संसारगाहनम् ।। ४३ ।।
The controlling of the senses is spoken of as “nivṛtti”
(repose). When Śiva is made their meeting point, whence
can there be merging into the ocean of “saṁsāra”? (43)
संसारविषकान्तारसमुच्छेदकुठारिका ।
उपशान्तिर्भवेत् पुंसामिन्द्रियाणां वशीकृतौ ।।४४ ।।
When the senses are brought under control, there will
be cessation of desire for men which acts as the axe in cutting
asunder the poisonous forest in the form of “saṁsāra”.(44)
इन्द्रियैरेव जायन्ते पापानि सुकृतानि च ।
तेषां समर्पणादीशे कुतः कर्मनिबन्धनम् ।। ४५ ।।
It is through the senses alone that the sins and merits
arise. When they are surrendered to Śiva, the Lord, where is
the scope for the bond of Karma?(45)
प्रकाशमाने चिद्वह्नौ बहिरन्तर्जगन्मये ।
समर्प्य विषयान् सर्वान् मुक्तवज्जायते जनः ।।४६ ।।
When the fire in the form of consciousness shines
inside and outside as the world, one would offer all the
objects of senses into it and would become like a man who is
liberated. (46)
चित्द्रव्यं समादाय जगज्जातं महाहविः ।
चिद्वह्नौ जुह्वतामन्तः कुतः संसारविप्लवः ।।४७ ।।
In the case of those who sacrifice into the fire of

A preamble to Śrī Siddhāntaśikhāmaṇi
consciousness by taking the great oblation in the form of
“Citta” (mental forms) born from the world, whence can
there be any tormentation of saṁsāra?(47)
आत्मज्योतिषि चिद्रूपे प्राणवायुनिबोधिते।
जुह्वन् समस्तविषयान् तन्मयो भवति ध्रुवम्॥४८॥
By sacrificing all the objects of senses as the oblation
into the fire of Ātman (Śiva) which is of the nature of
consciousness and which is enlightened by the life - breath,
the Śivayogin surely becomes Śiva who is consciousness
itself.(48)
इन्द्रियाणि समस्तानि शरीरं भोगसाधनम्।
शिवपूजाङ्गभावेन भावयन् मुक्तिमाप्नुयात्॥४९॥
Assuming that all the senses and the body which is the
instrument of experience (enjoyment) as the materials for
the worship of Śiva, the Yogin attains liberation.(49)
शिवे निश्चलभावेन भावानां यत्समर्पणम्।
भावार्पितमिदं प्रोक्तं शिवसद्भाववेदिभिः॥५०॥
The dedication of the mental inclinations (feelings,
etc.,) to Śiva with unswerving devotion, is said to be
“Bhāvārpita” (offering of one’s Bhāvas) by the knowers of
the true state of Śiva. (50)
चित्तस्थसकलार्थानां मननं यत्तु मानसे।
तदर्पणं शिवे साक्षान्मानसो भाव उच्यते॥५१॥
The dedication actually to Śiva of the mental reflections
of all the ideas stored in the intellect, constitutes the offering
of the mental concepts. (51)
भाव एव हि जन्तूनां कारणं बन्धमोक्षयोः।
भावशुद्धौ भवेन्मुक्तिर्विपरीते तु संसृतिः॥५२॥
Bhāva is the cause of bondage and liberation in the case
of beings. When the Bhāva is pure, there is liberation and
when it is the opposite, there is transmigration (bondage or
mundane life). (52)
भावस्य शुद्धिराख्याता शिवोऽहमिति योजना।
विपरीतसमायोगे कुतो दुःखनिवर्तनम्॥५३॥
The abstraction of the feeling as “I am Śiva” is said to
be the purity of Bhāva. But when the cherishment as
otherwise (i.e., duality) is there, whence can there be the
removal of sorrow?(53)
भोक्ता भोग्यं भोजयिता सर्वमेतच्चराचरम्।
भावयन् शिवरूपेण शिवो भवति वस्तुतः॥५४॥
One becomes in fact Śiva by cherishing all this movable
and immoval objects falling into the categories of the
enjoyer, the enjoyed and the one who prompts to enjoy, as of
the nature of Śiva. (54)
मिथ्येति भावयन् विश्वं विश्वातीतं शिवं स्मरन्।
सत्तानन्दचिदाकारं कथं बद्धुमिहार्हति॥५५॥
Assuming that the world is non-eternal and reflecting
on Śiva who is transcending the world as of the nature of
existence, intelligence and bliss, how can he (the Śivayogin)
be subjected to bondage?(55)
सर्वं कर्मार्चनं शम्भोर्वचनं तस्य कीर्तनम्।
इति भावयतो नित्यं कथं स्यात्कर्मबन्धनम्॥५६॥
In the case of him (the Śivayogin) who thinks always
that all his actions are the items of worship and that all his
words are the songs in praise of Śiva, how can there be
bondage through “Karman”? (56)
सर्वेन्द्रियगतं सौख्यं दुःखं वा कर्मसम्भवम्।