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

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।

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

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

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

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

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

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

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

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

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