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

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।

A preamble to Śrī Siddhāntaśikhāmaṇi
शिवार्थं भावयन् योगी जीवन्मुक्तो भविष्यति।।५७।।
Reflecting that the joy and sorrow arising due to Karma
obtained through all the senses as dedicated to Śiva, the
Yogin becomes “Jīvanmukta”. (57)
शासनीयो भवेद्यस्तु परकायेन सर्वदा।
तत्प्रसादात्तु मोक्षार्थी स शिष्य इति कीर्तितः।।५८।।
He who is always to be instructed by the Śivayogin
(Parayogin) and who is an aspirant for liberation through
Śivayogin’s favour, is termed as “the disciple” (Śiṣya). (58)
भावो यस्य स्थिरो नित्यं मनोवाक्कायकर्मभिः।
गुरौ निजे गुणोदारे स शिष्य इति गीयते।।५९।।
He whose attachment towards his Guru, the one who
has the abundance of merits, is always firm in mind, speech
and physical action, has been eulogised as the “Śiṣya”. (59)
शान्तो दान्तस्तपश्शीलः सत्यवाक् समदर्शनः।
गुरौ शिवे समानस्थः स शिष्याणामिहोत्तमः।।६०।।
He who is calm, who is self - restrained, who is given to
penance, who speaks the truth, who looks upon all with
equality and who treats the Guru and Śiva with equal regard,
is the best among the “Śiṣyas”.(60)
गुरुमेव शिवं पश्येच्छिवमेव गुरुं तथा।
नैतयोरन्तरं किञ्चिद्विजानीयाद्विचक्षणः।।६१।।
शिवाचारे शिवध्याने शिवज्ञाने च निर्मले।
गुरोरादेशमात्रेण परां निष्ठामवाप्नुयात्।।६२।।
The wise one (Śiṣya) looks upon the Guru as Śiva and
Śiva as the Guru. He does not think of any difference
between them. (61) He cherishes extreme devotion on the
mere direction of the Guru, towards the Śaiva practices,
meditation on Śiva and the flawless knowledge of Śiva.(62)
ब्रह्माण्डबुद्बुदोद्भूतं मायासिन्धुं महत्तरम्।
गुरोः कवलयत्याशु कटाक्षवडवानलः।।६३।।
गुरोः कटाक्षवेधेन शिवो भवति मानवः।
रसवेधाद् यथा लोहो हेमतां प्रतिपद्यते।।६४।।
The submarine fire in the form of Guru’s gracious
glance consumes at once the great ocean of Māyā wherein
the bubbles in the form of worlds rise. (63) Through the
piercing of the gracious glance of the Guru the man becomes
Śiva, just as through the piercing of the quick-silver the
metal (copper) becomes gold.(64)
न लङ्घयेद् गुरोराज्ञां ज्ञानमेव प्रकाशयन्।
शिवासक्तेन मनसा सर्वसिद्धिमवाप्नुयात्।।६५।।
Showing the knowledge of “non-duality” with Śiva, the
Śiṣya should never transgress the direction of the Guru. But
with his mind fully attached to Śiva he would attain all the
powers.(65)
शिवादन्यज्जगन्मिथ्या शिवः संवित्स्वरूपकः।
शिवस्त्वमिति निर्दिष्टो गुरुणा मुक्त एव सः।।६६।।
That the world is apart from Śiva is false and Śiva is of
the nature of consciousness. He who is instructed by the
Guru that “you are Śiva”, is, indeed, liberated. (66)
गुरोर्लब्ध्वा महाज्ञानं संसारामयभेषजम्।
मोदते यः सुखी शान्तः स जीवन्मुक्त एव हि।।६७।।
After having obtained the knowledge of the principal
Upaniṣadic statements (through the Guru), which is the
medicine for the disease in the form of transmigration, he
who takes delight in that and who becomes happy and

A preamble to Śrī Siddhāntaśikhāmaṇi
peaceful, is, indeed, “Jīvanmukta”. (67)
बोध्यमानः स गुरुणा परकायेन सर्वदा।
तच्छुश्रूषारतः शिष्यः शुश्रूषुरिति कीर्त्यते।।६८।।
Being instructed always by the Guru who is the
Parakāya (he who has the Supreme Śiva as his body), the
disciple is called Śuśrūṣu, as he is ever fond of hearing
(serving) the Guru. (68)
किं सत्यं किं नु वास्तवं क आत्मा कः परः
शिवः।
इति श्रवणसंसक्तो गुरोः शिष्यो विशिष्यते।।६९।।
What is the truth? What is the untruth? Who is
Ātman? Who is the Supreme Śiva? The disciple who is
interested in hearing the answers to the above questions, is
superior to all. (69)
श्रुत्वा श्रुत्वा गुरोर्वाक्यं शिवसाक्षात्क्रियावहम्।
उपशाम्यति यः स्वान्ते स मुक्तिपदमाप्नुयात्।।७०।।
He who, having heard repeatedly the words of the Guru
which lead to the realisation of Śiva, becomes calm inside,
can attain to the state of liberation. (70)
न बुध्यति गुरोर्वाक्यं विना शिष्यस्य मानसम्।
तेजो विना सहस्रांशोः कथं स्फुरति पङ्कजम्।।७१।।
Without the teaching of the Guru, the mind of the
disciple does not wake up. How can the lotus bloom without
the rays of the sun?(71)
सूर्यस्योदयमात्रेण सूर्यकान्तः प्रकाशते।
गुरोरालोकमात्रेण शिष्यो बोधेन भासते।।७२।।
Just by the rise of the sun, the “Sūryakānta” stone
begins to shine. Just by the Look of the Guru, the disciple is
brightened with knowlege. (72)
अद्वैतपरमानन्दप्रबोधैकप्रकाशकम् ।
उपायं शृणुयाच्छिष्यः सद्गुरुं प्राप्य प्राञ्जलिः।।७३।।
The disciple should approach with folded hands the
worthy Guru and hear from him the means which singularly
reveals the experience of the bliss of non-duality (with Śiva).
(73)
किं तत्त्वं परमं ज्ञेयं केन सर्वे प्रतिष्ठिताः।
कस्य साक्षात्क्रिया मुक्तिः कथयेति समासतः।।७४।।
Which is the Supreme Principle (Reality) to be known?
By whom all are sustained. Whose realisation is Mukti? Tell
me in brief. (74)
इति प्रश्ने कृते पूर्वं शिष्येण नियतात्मना।
ब्रूयात्तत्त्वं गुरुस्तस्मै येन स्यात् संसृतेर्लयः।।७५।।
Having been first asked thus by the disciple, who is
trained in self-control, the Guru should teach the
fundamental truth by which transmigration is arrested. (75)
शिव एव परं तत्त्वं चिदानन्दसदाकृतिः।
स यथार्थस्तदन्यस्य जगतो नास्ति नित्यता।।७६।।
Śiva alone who is of the nature of intelligence, bliss and
existence, is the Supreme Truth (Entity). He is the eternal
reality and there is no eternatity in the case of the world
other than him.(76)
अयथार्थप्रपञ्चोऽयं प्रतितिष्ठति शङ्करे।
सदात्मनि यथा शुक्तौ रजतत्त्वं व्यवस्थितम्।।७७।।
This non-eternal world is stationed in Śiva, just as the
idea of silverness is stationed in the conch-shell which is of
the nature of existence. (77)

A preamble to Śrī Siddhāntaśikhāmaṇi
शिवोऽहमिति भावेन शिवे साक्षात्कृते स्थिरम्।
मुक्तो भवीत संसारान्मोहग्रन्थेर्विभेदतः।।७८।।
When Śiva is realised with a firm conception that "I am Śiva", one attains liberation with the knot of delusion in the form of transmigration cut off. (78)
शिवं भावय चात्मानं शिवादन्यं न चिन्तय।
एवं स्थिरे शिवाव्दैते जीवन्मुक्तो भविष्यसि।।७९।।
(The Guru says): "Realise your Self as Śiva. Do not think of anything other than Śiva. When the non-duality with Śiva is firm, you will become liberated even while you are alive". (79)
एवं प्रचोदितः शिष्यो गुरुणा गुणशालिना।
शिवमेव जगत् पश्यन् जीवन्मुक्तोऽभिजायते।।८०।।
Having been urged like this by the Guru who is endowed with merits, the disciple, looking upon the world as Śiva, becomes "Jīvanmukta" (80)
गुरुवाक्यामृतास्वादात् प्राप्तबोधमहाफलः।
शुश्रूषुरेव सर्वेषां सेव्यत्वात् सेव्य उच्यते।।८१।।
The Śuśrūṣu himself who has abtained the great reward in the form of knowledge through the tasting of the nectar in the form of Guru’s teaching, is called "Sevya" because he is worthy to be served by all. (81)
गुरूपदिष्टे विज्ञाने चेतसि स्थिरतां गते।
साक्षात्कृतशिवः शिष्यो गुरुवत् पूज्यते सदा।।८२।।
The disciple (Sevya) who has the actual sight of Śiva in himself when the special knowledge imparted by the Guru becomes steady in his mind, should be always worshipped like the Guru. (82)
ज्ञानादाधिक्यसम्पत्तिर्गुरोर्यस्मादुपस्थिता ।
तस्माज्ज्ञानागमाच्छिष्यो गुरुवत् पूज्यतां व्रजेत्।।८३।।
By virtue of the dawn of that knowledge by which the excess of awareness had come to the Guru, the disciple attains to the state of being worshipped like the Guru.(83)
शिवोऽहमिति भावस्य नैरन्तर्याद् विशेषतः।
शिवभावे समुत्पन्ने शिववत् पूज्य एव सः।।८४।।
When the nature of Śiva springs up in the disciple by virtue of uninterrupted cherishing of the notion, "I am Śiva", he is worthy to be worshipped like Śiva. (84)
विषयासक्तचित्तोऽपि विषयसङ्गवर्जितः।
शिवभावयुतो योगी सेव्यः शिव इवापरः।।८५।।
Although his mind is attached to the objects of senses, he is free from the associations with the objects, the Yogin who is endowed with the nature of Śiva is worthy to be served like another Śiva. (85)
मुक्तः संशयपाशतः स्थिरमना बोधे च मुक्तिप्रदे
मोहं देहभृतां दृशा विघटयन् मूलं महासंसृतेः।
सत्तानन्दचिदात्मके निरुपमे शैवे परस्मिन् पदे
लीनात्मा क्षयितप्रपञ्चविभवो योगी जनैः सेव्यते।।८६।।
इति श्रीमत्षट्स्थलद्रह्मिणा शिवयोगिनाम्ना
विरचिते वीरशैवधर्मनिर्णये श्रीसिद्धान्तशिखामणौ
प्रसादिस्थलाश्रितनवलिङ्गप्रसङ्गो
नाम सप्तदशः परिच्छेदः समाप्तः ।।१७।।
The Yogin who is free from the fetters of doubts, who is firm-minded in respect of the knowledge giving rise to

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।