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

44 A preamble to Śrī Siddhāntaśikhāmaṇi 2. Śaivāgamas : (2) Pārameśvarāgama 45
मन्दारचन्दनप्रायैर्मण्डितं तरुमण्डलैः ।
शाखाशिखरसंलीनतारकागणकोरकैः ॥१८॥
मुनिकन्याकरानीतकलशाम्बुविवर्धितैः ।
आलवालजलास्वादमोदमानमृगीगणैः॥१९॥
हेमारविन्दनिष्यन्दमकरन्दसुगन्धिभिः।
मरालालापवाचालुवीचिमालामनोहरैः ॥२०॥
इन्दीवरवरज्योतिस्तिरस्कृतहरिन्मुखैः।
लोपामुद्रापदन्यासचरितार्थतटाङ्कितैः ॥२१॥
हारनीहारकर्पूरहरहासामलोदकैः ।
नित्यनैमित्तिकस्नाननियमार्थैस्तपस्विनाम् ॥२२॥
प्रकृष्टमणिसोपानैः परिवीतं सरोवरैः ।
विमुक्तसत्त्ववैरस्यं ब्रह्मलोकमिवापरम् ।। २३ ।।
हूयमानाज्यसन्तानधूमगन्धिमहास्थलम्।
शुकसंसत्समार्थ्यश्रुतिशास्त्रोपबृंहणम् ।। २४ ।।
tatra kutracidābhogasārvartukusumadrume |
apaśvadāśramaṁ divyamagastvasva mahāmuneh ||17||
mandāracandanaprāyairmaṇḍitaṁ tarumaṇḍalaiḥ |
śākhāśikharasaṁlīnatārakāgaṇakorakaiḥ ||18||
munikanyākarānītakalaśāmbuvivardhitaiḥ |
ālavālajalāsvādamodamānamṛgīgaṇaiḥ ||19||
hemāravindaniṣyandmakarandasugandhibhiḥ |
marālālapavācāluvīcimālāmanoharaiḥ ||20||
indīvaravarajyotirandhikṛtaharinmukhaiḥ |
lopāmudrāpadanvāsacaritārthatatāṅkitaiḥ ||21||
hāranīhārakarpūrahārahāsāmalodakaiḥ |
nitvanaimittikasnānanīyamārthaistapasvinām ||22||
prakṛṣṭamaṇisopānaiḥ parivītaṁ sarovaraiḥ |
vimuktasattvavairasvaṁ brahmalokamivāparam ||23||
hūyamānājyasantānadhūmagandhimahāsthalam |
śukasaṁsatsamārabdhaśrutiśāstropabṛṁhaṇam ||24||
There at some place in that Malaya - mountain, which
was endowed with trees bearing flowers throughout all seasons,
he (Śrī Reṇuka) saw the holy hermitage of the great sage
Agastya (17), which was adorned with the groups of trees
such as Mandāra tree, sandalwood tree, etc., that were bearing
buds of flowers resembling the galaxy of stars grown at the
ends of their branches (18), which was also adorned with the
herds of female deer that were nourished by the waters
brought in pitchers by the hands of hermit-maids and that
were delighted by drinking water from the basins of trees
(19), which was surrounded by the lakes (23) that were
fragrant with the honey issuing from the gold- coloured lotuses,
that were charming with the series of waves rendered reso-
nant with cooings of swans (20), that were rendering the
quarters dark with the excellent lustre of the blue lotuses,
that were endowed with banks sanctified by the feet of
Lopāmudrā (21), that were full of waters as clear as pearl
necklace, snow, camphor and Śiva's laughter, that were useful
for the daily and occasional ablutions by the hermits (22)
and that were decked with steps studded with excellent jewels,
which was free from enmity on the part of animals and thus
was like another Brahma-world (23), which was endowed with
a vast ground that was fragrant with the smoke arising from
the series of oblations offered and which was resonant with
the repetition of Vedas and other Śāstras made by the hosts
of parrots. (24)
तस्य मध्ये समासीनं मूले चन्दनभूरुहः।
सुकुमारदलच्छायादूरितादित्यतेजसः ।।२५।।
तडिप्तिङ्गज्जटाभारैस्त्रिपुण्ड्राङ्कितमस्तकैः ।
भस्मोद्धूलितसर्वाङ्गैः स्फुरद्रुद्राक्षभूषणैः ॥२६॥
नववल्कलवासोभिर्नानानियमधारिभिः ।
परिवीतं मुनिगणैः प्रमथैरिव शङ्करम् ।।२७।।

46 A preamble to Śrī Siddhāntaśikhāmaṇi
समुज्ज्वलजटाजालैस्तपःपादपपल्लवैः।
स्फुरत्सौदामिनीकल्पैर्ज्वालाजालैरिवानलम्।।२८।।
विशुद्धभस्मकृतया त्रिपुण्ड्राङ्कितरेखया।
त्रिस्रोतसेव सम्बद्धशिलाभागं हिमाचलम्।।२९।।
भस्मालङ्कृतसर्वाङ्गं शशाङ्कमिव भूगतम्।
वसानं वल्कलं नव्यं बालातपसमप्रभम्।।३०।।
वडवाग्निशिखाजालसमालीढमिवार्णवम्।
सर्वासामपि विद्यानां समुदायनिकेतनम्।।३१।।
न्यक्कृतप्राकृताहन्तं निरूढशिवभावनम्।
तृणीकृतजगज्जालं सिद्धीनामुदयस्थलम्।।३२।।
मोहान्धकारतपनं मूलबोधमहीरुहम्।
ददर्श स महायोगी मुनिं कलशसंभवम्।।३३।।
tasya madhye samāsīnaṁ mūle candanabhūruhaḥ |
sukumāradalacchāvādūritāditvatejasah ||25||
taḍitpiṅgajaṭābhraistripuṇḍrāṅkitamastakaiḥ |
bhasmoddhūlitasarvāṅgaiḥ
sphuradrudrākṣabhkṣaṇaiḥ ||26||
navavalkalavāsobhīrnānāniyamadhāribhiḥ |
parivītaṁ munigaṇaiḥ pramathairiva śaṅkaram ||27||
samujjvalajaṭājālaistapaḥ pādapapallavaiḥ |
sphuratsaudāminīkalpairjvālājālairivānalam ||28||
viśuddhabhasmakśtayā tripuṇḍrāṅkitarekhayā |
trisrotaseva sambaddhaśilābhāgaṁ himācalam ||29||
bhasmālaṅkṛtasarvāṅgaṁ śaśāṅkamiva bhūgatam |
vasānaṁ valkalaṁ navyaṁ bālātapasamaprabham ||30||
vaḍavāgniśikhājālasamālīḍhamivārṇavam |
sarvṣamapi vidyānāṁ samudāyaniketanam ||31||
nyakkṛtaprākṛtāhantaṁ nirūḍhaśivabhāvanam |
tṛṇīkṛtajagajjālaṁ siddhīnāmudayasthalam ||32||
2. Śaivāgamas : (2) Pārameśvarāgama 47
mohāndhakāratapanaṁ mūlabodhamahīruham |
dadarśa sa mahāyogī munim kalaśasambhavaṁ ||33||
In that hermitage (25) he (Śrī Reṇuka), the great sage,
saw the pitcher-born sage (Agastya) (33), who sat under the
sandalwood tree which warded off the sun-shine by the shadow
of its tender foliage (25), who had been surrounded by the
hosts of sages like Śaṅkara by his first devotees (pramathas)
(27) with their matted locks reddish like lightning, with their
foreheads marked by ‘tripuṇḍra’ (triple horizontal lines of
holy ash — Bhasma), with all their limbs smeared with Bhasma,
with their ornaments of shining beads, with their fresh bark
garments (26) and with the observance of many religious vows
(27), who looked like fire with the net-work of flames in the
form of the net-work of matted locks that were the veritable
sprouts of the tree of penance and that resembled the flashing
lightning (28), who, with the ‘tripuṇḍra’ mark made by pure
white Bhasma, looked like the Himālaya mountain with its
rocky region associated with the three streams of Gaṅgā (29),
who had all his limbs adorned with Bhasma marks and thus
looked like the moon descending to the earth, who had decked
himself with new bark garment having its lustre resembling
the morning sun-shine (30) and thus looked like the ocean
enveloped by the net-work of flames of submarine fire, who
had been the abode for the collection of the lores (31), who
had given up uncultured egoistic feeling, who had the con-
ception of Śiva deep - rooted in him, who looked at the
network of the worlds as if it were a straw of grass, who had
been the source of superior powers (aṇimā, mahimā, etc.)
(32), who had been the illuminator of the darkness of
infatuation and who had been the divine tree of self-
knowledge. (33)
समागतं महासिद्धं समीक्ष्य कलशोद्भवः।
गणेन्द्रं रेणुकाभिख्यं विवेद ज्ञानचक्षुषा।।३४।।
तस्यानुभावं विज्ञाय सहसैव समुत्थितः।

48 A preamble to Śrī Siddhāntaśikhāmaṇi
लोपामुद्राकरानीतैरूदकैरतिपावनैः ।।
पादौ प्रक्षालयामास स तस्य शिवयोगिनः ।।३५।।
संपूज्य तं यथाशास्त्रं तन्नियोगपुरस्सरम् ।
मुनिर्विर्नियसम्पन्नो निषसादासनान्तरे ।।३६।।
समासीनं मुनिवरं सर्वतेजस्विनां विभुम् ।
उवाच शान्तया वाचा रेवणः सिद्धशेखरः ।।३७।।
tamāgataṁ mahāsiddhaṁ samīkṣya kalaśodbhavaḥ |
gaṇendraṁ reṇukābhikhyaṁ viveda jñānacakṣuṣā ||34||
tasyānubhāvaṁ vijñāya sahasaiva samutthitaḥ |
lopāmudrākarānītairudakairatipāvanaiḥ ||
pādau prakṣālayāmāsa sa tasya śivayoginaḥ ||35||
sampūjya taṁ yathāśāstraṁ tanniyogapurassaram |
munirvinayasampanno niṣasādāsanāntare ||36||
samāsīnaṁ munivaraṁ sarvatejasvināṁ vibhum |
uvāca śāntayā vācā revaṇaḥ siddhaśekharaḥ ||37||
On seeing the great Siddha who had come, the pitcher -
born sage (Agastya) came to know through his inner
intellectual vision that he was the lord of Śiva's gaṇas
(devotees), Reṇuka by name (34). Having known his spir-
itual power, he (Agastya) rose up immediately and washed
his, the Śivayogin's, feet with the holy waters brought by
Lopāmudrā with her hands. (35) Having worshipped him
according to Śāstras after bringing him in, the sage, who was
of great discipline, sat on another seat. (36) Then Śrī Reṇuka,
the crest - jewel among the Siddhas, said in a calm voice to
the great sage, who was the lord among the spiritual
luminaries. (37)
निर्विघ्नं वर्तसे किं नु नित्या ते नियमक्रिया ।
अथ वाऽगस्त्य तेजस्विन् कुतः स्युस्तेऽन्तरायकाः ।।३८।।
विन्ध्यो निरुद्धो भवता विश्वोल्लङ्घनविभ्रमः ।
नहुषो रोषलेशात् ते सद्यः सर्पत्वमागतः ।।३९।।
2. Śaivāgamas : (3) Sūkṣmāgama 49
आचान्ते भवता पूर्वं पङ्कशेषाः पयोधयः ।
जीर्णस्ते जाठरे वह्नौ दृप्तो वातापिदानवः ।।४०।।
एवंविधानां चित्राणां सर्वलोकातिशायिनाम् ।
कृत्यानां तु भवान् कर्ता कस्तेऽगस्त्य समप्रभः ।।४१।।
शिवाद्वैतपरानन्दप्रकाशनपरायणम् ।
भवन्तमेकं शंसन्ति प्रकृत्या सङ्गवर्जितम् ।।४२।।
पुरा हैमवतीसूनुरवदत् ते षडाननः ।
शिवधर्मोत्तरं नाम शास्त्रमीश्वरभाषितम् ।।४३।।
भक्तिः शैवी महाघोरसंसारभयहारिणी ।
त्वया राजन्वती लोके जाताऽगस्त्य महामुने ।।४४।।
nirvighnaṁ vartase kiṁ nu nityā te niyamakriyā |
atha vā'gastya tejasvin kutaḥ syuste'ntarāyakāḥ ||38||
vindhyo niruddho bhavatā viśvollaṅghanavibhramaḥ |
nahuṣo roṣaleśāt te sadyaḥ sarpatvamāgataḥ ||39||
ācānte bhavatā pūrvaṁ paṅkaśeṣāḥ payodhayaḥ |
jīrṇaste jāṭhare vahnau dṛpto vātāpidānavaḥ ||40||
evaṁvidhānāṁ citrāṇāṁ sarvalokātiśāyinām |
kṛtyānāṁ tu bhavān kartā kaste'gastya samaprabhaḥ ||41||
śivādvaitaparānandaprakāśanaparāyaṇam |
bhavantamekaṁ śaṁsanti prakṛtyā saṅgavarjitam ||42||
purā haimavatīsūnuravadat te ṣaḍānanaḥ |
śivadharmottaraṁ nāma śāstramīśvarabhāṣitam ||43||
bhaktiḥ śaivī mahāghorasaṁsārabhayahāriṇī |
tvayā rājanvatī loke jātā'gastya mahāmune ||44||
"O Agastya, one endowed with brilliance! Are you free
from all obstacles? Are your religious practices regular? Or
else, whence could there be any impediments so far as you are
concerned? (38) The Vindhya mountain which was engaged
in the sport of transgressing the limits of the world, was put

Page 50

50 A preamble to Śrī Siddhāntaśikhāmaṇi
under control by you. By virtue of a little anger of yours,
Nahuṣa was instantaneously transformed into a serpent. (39)
In the past the oceans were reduced to the residue of mud
through your sipping of water. The haughty demon Vātāpi was
digested by you in your gastric fire. (40) Who can be equal to
you in power as you are the performer of those wonderful
deeds, which excel all the world? (41) You are alone praised
as one who is without any association since you are devoted to
the revelation of the supreme Bliss of non-duality with Śiva.
(42) It may be asked how; the answer is — In the past, the six-
faced God who is the son of Pārvatī, expounded to you the
Śivadharmottara - śāstra, which was originally spoken by Śiva.
(43) O great sage Agastya, the devotion to Śiva which was
capable of removing all fear of terrible transmigration, was
made manifest in the world by you.” (44)
अथागस्त्यमुनिवचनम्—
इति तस्य वचः श्रुत्वा सिद्धस्य मुनिपुङ्गवः ।
गम्भीरगुणया वाचा बभाषे भक्तिपूर्वकम् ।।४५ ।।
अहमेव मुनीन्द्राणां लालनीयोऽस्मि सर्वदा ।
भवदागमसम्पत्तिर्मां विना कस्य संभवेत् ।।४६ ।।
स्थिरमद्य शिवज्ञानं स्थिरा मे तापसक्रिया ।
भवद्दर्शनपुण्येन स्थिरा मे मुनिराजता ।।४७।।
संसारसर्पदष्टानां मूर्च्छितानां शरीरिणाम्।
कटाक्षस्तव कल्याणं समुज्जीवनभेषजम् ।।४८ ।।
समस्तलोकसन्दाहतापत्रयमह्रानलः ।
त्वत्पदाम्बुजकणास्वादादुपशाम्यति देहिनाम् ।।४९ ।।
रेणुकं त्वां विजानामि गणनांथं शिवप्रियम् ।
अवतीर्णमिमां भूमिं मदनुग्रहकाङ्क्षया ।।५० ।।
भवादृशानां सिद्धानां प्रबोधध्वस्तजन्मनाम् ।
प्रवृत्तिरीदृशी लोके परानुग्रहकारिणी ।।५१ ।।

Page 51

2. Śaivāgamas : (3) Sūkṣmāgama 51
   त्वन्मुखाच्छ्रोतुमिच्छामि सिद्धान्तं श्रुतिसंमतम्।
   सर्वज्ञ वद मे साक्षाच्छैवं सर्वार्थसाधकम् ।।५२ ।।
   सद्यः सिद्धिकरं पुंसां सर्वयोगीन्द्रसेवितम्।
   दुराचारैरनाघ्रातं स्वीकृतं वेदवेदिभिः ।।
   शिवात्मैक्यमहाबोधसम्प्रदायप्रवर्तकम् ।।५३ ।।
   उक्त्वा भवान् सकललोक-
   महोपकारं सिद्धान्तसंग्रहमनादृतबाह्यतन्त्रम्।
   सद्यः कृतार्थयितुमर्हति दिव्ययोगिन्
   नानागमश्रवणवर्तितसंशयं माम् ।।५४ ।।
   athagastyamunivacanam—
   iti tasya vacaḥśrutvā siddhasya munipuṅgavaḥ |
   gambhīraguṇayā vācā babhṣe bhaktipūrvakam ||45||
   ahameva munīndrāṇāṁ lālanīyo’smj sarvadā |
   bhavadāgamasampattirmāṁ vinā kasva saṁbhavet ||46||
   sthiramadya śivajñānaṁ sthirā me tāpasakriyā |
   bhavaddarśanapunvena sthirā me munirājatā ||47||
   saṁsārasarpadaṣṭānāṁ mūrcchitānāṁ śarīriṇāṁ |
   katākṣastava kalvāṇaṁ samuiiīvanabhesaiam ||48||
   samastalokasandāhatāpatrayamahānalaḥ |
   tvatpadāmbukanāsvdādupaśāṁvati dehinām ||49||
   reṇukaṁ tvāṁ vijānāmi gaṇanāthaṁ śivapriyam |
   avatīrṇamimāṁ bhūmiṁ madanugrahakāṅkṣavā ||50||
   bhavādrśānāṁ siddhānāṁ
   prabodhadhvastajanmanām |
   pravrttiridrśī loke parānugrahakārinī ||51||
   tvanmukhācchrotumicchāmi
   siddhntanśrutisaṁmatam |
   sarvaiña vada me sākṣā-
   cchaivaṁ sarvārthasādhakam ||52||

52 A preamble to Śrī Siddhāntaśikhāmaṇi
sadyaḥ siddhikaraṁ puṁsāṁ sarvayogīndrasevitam |
durācārairanāghrātaṁ svīkṛtaṁ vedavedibhiḥ ||
śivātmaikyavahābodhasampradāyapravartakam ||53||
uktvā bhavān sakalalokamahopakāraṁ
siddhntasaṅgrahamanādṛtabāhyatantram |
sadyaḥ kṛtārthayitumarhati divyayogin
nānāgamaśravanavartitasaṁśavaṁ māṁ ||54||
Having heard Siddha’s (Śrī Reṇuka’s) speech, the best
among the sages (Agastya) said with devotion in a speech
that was endowed with the quality of depth (45) — “I should,
among the great sages, be praised at all times; for, to whom
except me, has befallen this fortune of your visit? (46) By
the merit of your sight, my knowledge of Śiva has become
firm, my performance of penance has become firm (fruitful)
and my distinction as the lord of the sages has become firm.
(47) The auspicious glance of yours is the medicine for revival
in the case of those beings who are in a swoon for having
been bitten by the serpent of transmigration. (48) The great
fire of three afflictions which burns the entire world gets ex-
tinguished by the swallowing of a drop of water from your
feet (Pādodaka)”. (49) When asked as to ‘who I am’, he says

• “I know that you are the lord of the Śivagaṇas called Reṇuka,
  who is dear to Śiva and that you have descended to the earth
  with a desire to render favour to me. (50) Such is the attitude
  of conferring favour on others in the case of Siddhas of your
  stature, whose transmigration has been arrested by spiritual
  knowledge. (51) Hence I would like to hear from you the
  Siddhānta (doctrine), which is acceptable to the Śrutis
  (Vedas). O omniscient one, please tell me the doctrine which
  is directly associated with Śiva, which is the means for
  attaining all rewards (52), which brings immediate
  achievement for the people, which is resorted to by all the
  best sages, which is not even smelt by the persons of ill-
  conduct, which is accepted by the knowers of Veda, and which
  spreads the great tradition consisting in the awareness of the

2. Śaivāgamas : (3) Sūkṣmāgama 53
   unity of Ātman with Śiva. (53) Hence, O divine yogin, it
   behoves you to make me, who am full of doubts due to hearing
   many traditional lores, presently blessed by expounding the
   Śaiva doctrine, which is of great benefit to the entire world
   and which does not respect any external treatises”. (54)
   ॐ तत्सदिति श्रीशिवयोगीतेषु सिद्धान्तागमेषु शिवाव्दैतवीद्यायां
   शिवयोगशास्त्रे श्रीरेणुकागस्त्यसंवादे वीरशैवधर्मनिर्णये
   श्रीशिवयोगीशिवाचार्यविरचिते श्रीसिद्धान्तशिखामणौ
   अनुक्रमवर्णनो नाम चतुर्थः परिच्छेदः ।।
   Om Tatsaditi Śrīśivagīteṣu siddhāntāgameṣu
   śivādvaitavidyāyāṁ śivayogaśāstre
   śrīreṇukāgastyasaṁvāde vīraśaivadharmanirṇaye
   śivayogīśivācāryaviracite Śrīsiddhāntaśikhāmaṇau
   anukramavarṇano nāma caturthaḥ paricchedaḥ // 4 //
   Thus ends the fourth chapter called
   ‘the meeting between Śrī Reṇuka and Agastya’
   in Śrī Siddhāntaśikhāmaṇi, which is the essence of
   Vedas, Āgamas, Purāṇas culled out by Śrī Śivayogin,
   who is the great teacher among the Vīramāheśvaras. (4)

56 A preamble to Śrī Siddhāntaśikhāmaṇi
पञ्चमः परिच्छेदः
भक्तस्थले पिण्डपिण्डज्ञानसंसारहेयस्थलप्रसङ्गः
अथागस्त्यवचः श्रुत्वा रेणुको गणनायकः।
ध्यात्वा क्षणं महादेवं साम्बमाह समाहितः ।।१।।
athāgastyavacaḥ śrutvā reṇuko gaṇanāyakaḥ |
dhvātvā kṣaṇaṁ mahādevaṁ sāmbamāha samāhitaḥ ||1||
Then on hearing the words of Agastya, Śrī Reṇuka, the
lord of Gaṇas, cherished mentally with concentration the
Mahādeva along with Ambā (Śakti) and said: (1)
अगस्त्य मुनिशार्दूल समस्तागमपारग।
शिवज्ञानकरं वक्ष्ये सिद्धान्तं शृणु सादरम् ।।२।।
agastya muniśārdūla samastāgamapāraga |
śivaiñānakaraṁ vaksve siddhāntaṁ śṛṇu sādaram ||2||
O Agastya, who is the lion among the sages and who is
well versed in all the Āgamas, I shall tell you the Siddhānta
(doctrine) which inculcates the knowledge of Śiva; listen to
it with respect. (2)
अगस्त्य खलु सिद्धान्ता विख्याता रुचिभेदतः।
भिन्नाचारसमायुक्ता भिन्नार्थप्रतिपादकाः ।।३।।
agastya khalu siddhāntā vikhyātā rucibhedataḥ |
bhinnācārasamāvuktā bhinnārthapratipādakāḥ ||3||
O Agastya, there are (many) Siddhāntas which are well
known, which differ according to aptitudes, which are
associated with various practices and which propound various
tenets. (3)
2. Śaivāgamas : (4) Kāraṇāgama 57
सांख्यं योगः पाञ्चरात्रं वेदाः पाशुपतं तथा।
एतानि मानभूतानि नोपहन्त्यानि युक्तिभिः ।।४।।
sānkhyaṁ yogaḥ pāñcarātraṁ vedāḥ pāśupataṁ tathā |
etāni mānabhūtāni nodahanvāni vuktibhih ||4||
Sāṅkhya, Yoga, Pāñcarātra, Vedas and Pāśupata, these
are the Siddhāntas which are quite authoritative and which
should not be refuted with arguments. (4)
वेदः प्रधानं सर्वेषां सांख्यादीनां महामुने।
वेदानुसरणादेषां प्रामाण्यमिति निश्चितम् ।।५।।
vedah pradhānaṁ sarveṣāṁ
sānkhyādīnāṁ mahāmune |
vedānusaranādeśāṁ drāmānvamiti niścitam ||5||
O Great sage, among these, Sāṅkhya, etc., Veda is
predominant. The authoritativeness of these is decidedly on
the ground that they follow Veda. (5)
पाञ्चरात्रस्य सांख्यस्य योगस्य च तथा मुने।
वेदैकदेशवर्तित्वं शैवं वेदमयं मतम् ।।६।।
pāñcarātrasya sānkhyasya yogasya ca tathā mune |
vedaikadeśavartitvaṁ śaivaṁ vedamavaṁ matam ||6||
O sage, Pāñcarātra, Sāṅkhya and Yoga are based on some
parts of Veda, while Śaivasiddhānta is based on the entire
Veda. (6)
वेदैकदेशवर्तिभ्यः सांख्यादिभ्यो महामुने।
सर्ववेदानुसारित्वाच्छैवतंत्रं विशिष्यते ।।७।।
vedaikadeśavartibhyaḥ sānkhyādibhyo mahāmune |
sarvavedānusāritvācchaivatantraṁ viśisvate ||7||
O great sage, compared to Sāṅkhya, etc., which are based
on some parts of Veda, the Śaivasiddhānta, which follows the
entire Veda, is superior. (7)

Page 58

58 A preamble to Śrī Siddhāntaśikhāmaṇi
शैवतन्त्रमिति प्रोक्तं सिद्धान्ताख्यं शिवोदितम्।
सर्ववेदार्थरूपत्वात् प्रामाण्यं वेदवत् सदा।।८।।
śaivatantramiti proktaṁ siddhāntākhyaṁ śivoditam |
sarvavedārtharūpatvāt prāmāṇyaṁ vedavat sadā || 8 ||
The Śaiva doctrine which is known as Siddhānta
expounded by Śiva is authoritative like Veda, because it brings
out the significance of the entire Veda. (8)
आगमा बहुधा प्रोक्ताः शिवेन परमात्मना।
शैवं पाशुपतं सोमं लाकुलं चेति भेदतः ।।९।।
āgamā bahudhā proktāḥ śivena paramātmanā |
śaivaṁ pāśupataṁ somaṁ lākulaṁ ceti bhedataḥ || 9 ||
Āgamas are of many kinds as told by Śiva the Supreme
Self. They are classified as Śaiva, Pāśupata, Soma and
Lākula. (9)
तेषु शैवं चतुर्भेदं तन्त्रं सर्वविनिश्चितम्।
वामं च दक्षिणं चैव मिश्रं सिद्धान्तसंज्ञकम्।।१०।।
teṣu śaivaṁ caturbhedaṁ tantraṁ sarvaviniścitam |
vāmaṁ ca dakṣiṇaṁ caiva
miśraṁ siddhāntasaṁjñakam || 10 ||
Among them (Āgamas) Śaiva is of four kinds as decided
by all. They are Vāma, Dakṣiṇa, Miśra and Siddhānta. (10)
शक्तिप्रधानं वामाख्यं दक्षिणं भैरवात्मकम्।
सप्तमातृपरं मिश्रं सिद्धान्तं वेदसंमतम्।।११।।
śaktipradhānaṁ vāmākhyaṁ
dakṣiṇaṁ bhairavātmakam |
saptamātṛparaṁ miśraṁ
siddhāntaṁ vedasaṁmatam || 11 ||
Vāmatantra has the predominance of Śakti,
Dakṣiṇatantra has Bhairava as its deity, Miśratantra is

Page 59

2. Śaivāgamas : (4) Kāraṇāgama 59
   dedicated to Saptamātṛkās and Siddhānta is agreeable to
   Veda. (11)
   वेदधर्माभिधायित्वात् सिद्धान्ताख्यः शिवागमः।
   वेदबाह्यविरोधित्वाद् वेदसंमत उच्यते।।१२।।
   vedadharmābhidhāyitvāt
   siddhāntākhyaḥ śivāgamaḥ |
   vedabāhyavirodhitvād vedasaṁmata ucyate || 12 ||
   The Śivāgama (Śaivatantra) called Siddhānta is said to
   be acceptable to Veda because it advocates the Dharma that
   is taught in Veda and also because it opposes whatever that is
   outside or unacceptable to Veda. (12)
   वेदसिद्धान्तयोरैक्यमेकार्थप्रतिपादनात् ।
   प्रामाण्यं सदृशं ज्ञेयं पण्डितैरेतयोः सदा।।१३।।
   vedasiddhāntayoraikyamekārthapratipādanāt |
   prāmāṇyaṁ sadṛśaṁ jñeyaṁ paṇḍitairetayoḥ sadā || 13 ||
   Veda and Siddhānta are one because they propound the
   same doctrine. Authoritativeness of the two should always
   be grasped as similar by the learned. (13)
   सिद्धान्ताख्ये महातन्त्रे कामिकाद्ये शिवोदिते।
   निर्दिष्टमुत्तरे भागे वीरशैवमतं परम्।।१४।।
   siddhāntākhye mahātantre kāmikādye śivodite |
   nirdiṣṭamuttare bhāge vīraśaivamataṁ param || 14 ||
   In the latter part of the great traditional lore called
   Siddhānta which starts with Kāmika and which is taught by
   Śiva, the supreme doctrine of Vīraśaiva is advocated. (14)
   विद्यायां शिवरूपायां विशेषाद् रमणं यतः।
   तस्मादेते महाभागा वीरशैवा इति स्मृताः।।१५।।
   vidyāyāṁ śivarūpāyāṁ viśeṣād ramaṇaṁ yataḥ |
   tasmādete mahābhāgā vīraśaivā iti smṛtāḥ || 15 ||

Page 60

60 A preamble to Śrī Siddhāntaśikhāmaṇi
It is because of the special experience of bliss in the
knowledge in the form of Śiva that these great souls are called
as ‘Vīraśaivas’. (15)
वीशब्देनोच्यते विद्या शिवजीवैक्यबोधिका।
तस्यां रमन्ते ये शैवा वीरशैवास्तु ते मताः ।।१६।।
vīśabdenocyate vidyā śivajīvaikyabodhika |
tasyāṃ ramante ye śaivā vīraśaivāstu te matāḥ ||16||
The term “vī” stands for “vidyā” (knowledge) which
teaches the identity of Śiva and Jīva. Those devotees of Śiva
who take delight in that are called Vīraśaivas. (16)
विद्यायां रमते यस्मान्मायां हेयां श्ववद्रहेत्।
अनेनैव निरुक्तेन वीरमाहेश्वरः स्मृतः।।१७।।
vidyāyāṃ ramate yasmānmāyāṃ heyāṃ śvavadrahet |
anenaiva niruktena vīramāheśvaraḥ smṛtaḥ ||17||
Through the etymology in the form of ‘vidyāyāṃ ramate’
(one who takes delight in knowledge) and ‘heyāṃ mayāṃ
śvavad rahet’ (one who discards detestable Māyā as it were a
dog), one gets the designation of “Vīramāheśvara”. (17)
वेदान्तजन्यं यज्ज्ञानं विद्येति परिकीर्त्यते।
विद्यायां रमते तस्यां वीर इत्यभिधीयते।।१८।।
vedāntajanyaṃ yajjñānaṃ vidyeti parikīrtyate |
vidyāyāṃ ramate tasyāṃ vīra ityabhidhīyate ||18||
That knowledge which arises from Vedānta is called as
‘Vidyā’. He who takes delight (ramate) in that knowledge is
designated as ‘Vīra’. (18)
शैवैर्माहेश्वरैश्चैव कार्यमन्तर्बहिःक्रमात्।
शिवो महेश्वरश्चेति नात्यन्तमिह भिद्यते।।१९।।
यथा तथा न भिद्यन्ते शैवा माहेश्वरा अपि।
śaivairmāheśvaraiścaiva kāryamantarbahiḥkramāt |
śivo maheśvaraśceti nātyantamiha bhidyate ||19||

Page 61

2. Śaivāgamas : (4) Kāraṇāgama 61
   yathā tathā na bhidyante śaivā māheśvarā api |
   The worship of the Liṅga (Kāryam) by the Śaivas and
   the Māheśvaras is in method internal and external
   respectively. Just as between Śiva and Maheśvara there is
   not much of a difference, similarly between Śaivas and
   Māheśvaras there is not much of a difference. (19-20)
   शिवाश्रितेषु ते शैवा ज्ञानयज्ञरता नराः।।२०।।
   माहेश्वराः समाख्याताः कर्मयज्ञरता भुवि।
   तस्मादाभ्यन्तरे कुर्युः शैवा माहेश्वरा बहिः ।।२१।।
   śivāśriteṣu te śaivā jñānayajñaratā narāḥ ||20||
   māheśvarāḥ samākhyātāḥ karmayajñaratā bhuvi |
   tasmādābhyantare kuryuḥ śaivā māheśvarā bahiḥ ||21||
   They are Śaivas who are the persons engaged in the
   sacrifice in the form of knowledge (20), while Māheśvaras
   are said to be those who are engaged in the sacrifice in the
   form of action. Hence Śaivas do internal worship and
   Māheśvaras do external worship. (20-21)
   वीरशैवास्तु षड्भेदाः स्थलधर्मविभेदतः।
   भक्तादिव्यवहारेण प्रोच्यन्ते शास्त्रपारगैः।।२२।।
   vīraśaivāstu ṣaḍbhedāḥ sthaladharmavibhedataḥ |
   bhaktādivyavahāreṇa procyante śāstrapāragaiḥ ||22||
   Vīraśaivas are six - fold depending on the difference in
   the religious practices of Sthalas. They are called in practice
   as Bhakta, etc., by the experts in Śāstras (religious lore). (22)
   शास्त्रं तु वीरशैवानां षड्विधं स्थलभेदतः।
   धर्मभेदसमायोगाद् अधिकारिविभेदतः।।२३।।
   śāstraṃ tu vīraśaivānāṃ ṣaḍvidhaṃ sthalabhedataḥ |
   dharmabhedasamāyogād adhikārivibhedataḥ ||23||
   The Śāstra of the Vīraśaivas is six-fold depending
   upon the differences in Sthalas, differences in religious

62 A preamble to Śrī Siddhāntaśikhāmaṇi
practices ordained and differences in eligibility for each
stage. (23)
आदौ भक्तस्थलं प्रोक्तं ततो माहेश्वरस्थलम्।
प्रसादिस्थलमन्यत्तु प्राणलिङ्गिस्थलं ततः।।
शरणस्थलमाख्यातं षष्ठमैक्यस्थलं मतम्।।२४।।
ādau bhaktasthalaṁ proktaṁ
tato māheśvarasthalam |
prasādisthalamanyattu prāṇaliṅgisthalaṁ tataḥ ||
śaraṇasthalamākhyātaṁ
ṣaṣṭhamaikyasthalaṁ matam ||24||
The first one is said to be the Bhaktasthala, then the
Māheśvarasthala. Prasādisthala is another. Then comes the
Prāṇaliṅgisthala. Śaraṇasthala is then told. Aikyasthala is
regarded as the sixth. (24-25)
भक्तस्थलं प्रवक्ष्यामि प्रथमं कलशोद्भव।
तदवान्तरभेदांश्च समाहितमनाः शृणु।।२५।।
bhaktasthalaṁ pravakṣyāmi
prathamaṁ kalaśodbhava |
tadavāntarabhedāṁśca samāhitamanāḥ śrṇu ||25||
O Agastya, Pitcher - born Sage, I shall first tell you about
Bhaktasthala and its sub-varieties. Listen to me with your
mind extremely attentive. (25)
शैवी भक्तिः समुत्पन्ना यस्यासौ भक्त उच्यते।
तस्यानुष्ठेयधर्माणामुक्तिर्भक्तस्थलं मतम्।।२६।।
śaivī bhaktiḥ samutpannā yasyāsau bhakta ucyate |
tasyānuṣṭheyadharmāṇāmuktirbhaktasthalaṁ matam ||26||
He in whom devotion of Śiva has arisen is called Bhakta.
Bhaktasthala consists in the exposition of the religious
practices to be practised by him (i.e., the Bhakta). (26)
2. Śaivāgamas : (4) Kāraṇāgama 63
अवान्तरस्थलान्यत्र प्राहुः पञ्चदशोत्तमाः।
पिण्डता पिण्डविज्ञानं संसारगुणहेयता।।२७।।
दीक्षा लिङ्गधृतिश्चैव विभूतेरपि धारणम्।
रुद्राक्षधारणं पश्चात् पञ्चाक्षरजपस्तथा।।२८।।
भक्तमार्गक्रिया चैव गुरोलिङ्गस्य चार्चनम्।
जङ्गमस्य तथा ह्येषां प्रसादस्वीकृतिस्तथा।।२९।।
अत्र दानत्रयं प्रोक्तं सोपाधि निरुपाधिकम्।
सहजं चेति निर्दिष्टं समस्तागमपारगैः।।
एतानि शिवभक्तस्य कर्तव्यानि प्रयत्नतः।।३०।।
avāntarasthalānyatra prāhuḥ pañcadaśottamāḥ |
piṇḍatā piṇḍavijñānaṁ saṁsāraguṇaheyatā ||27||
dīkṣā liṅgadhṛtiścaiva vibhūterapi dhāraṇam |
rudrākṣadhāraṇaṁ paścāt pañcākṣarajapastathā ||28||
bhaktamārgakriyā caiva gurorliṅgasya cārcanam |
jaṅgamasya tathā hyeṣāṁ prasādasvīkṛtistathā ||29||
atra dānatrayaṁ proktaṁ sopādhi nirupādhikam |
sahajaṁ ceti nirdiṣṭaṁ samastāgamapāragaiḥ ||
etāni śivabhaktasya kartavyāni prayatnataḥ ||30||
Here the noble persons say that there are fifteen sub-
Sthalas as — 1. Piṇḍasthala, 2. Piṇḍajñānasthala,
3. Saṁsāraheyasthala, 4. Dīkṣālakṣaṇa - Gurukāruṇyasthala,
5. Liṅgadhāraṇasthala, 6. Vibhūtidhāraṇasthala,
7. Rudrākṣadhāraṇasthala, 8. Pañcākṣarījapasthala,
9. Bhaktamārgakriyāsthala, 10. Ubhayasthala,
11. Trividhasampattisthala, 12. Caturvidhasārāyasthala,
13. Sopādhidānasthala, 14. Nirupādhidānasthala and
15. Sahajadānasthala. These are to be practised with great
efforts by the devotee of Śiva. (27-30)
बहुजन्मकृतैः पुण्यैः प्रक्षीणे पापपञ्जरे।
शुद्धान्तःकरणो देही पिण्डशब्देन गीयते ।।३१।।

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64 A preamble to Śrī Siddhāntaśikhāmaṇi
bahujanmakṛtaiḥ puṇyaiḥ prakṣīṇe pāpapañjare |
śuddhāntaḥkaraṇo dehī piṇḍaśabdena gīyate ||31||
The embodied soul (dehī = jīvātman), whose inner
conscience is rendered pure by the destruction of the net-
work of sins through the merits acquired in many lives, is
extolled by the word 'Piṇḍa'. (31)
शिवशक्तिसमुत्पन्ने प्रपञ्चेऽस्मिन् विशिष्यते ।
पुण्याधिकः क्षीणपापः शुद्धात्मा पिण्डनामकः ।।३२।।
śivaśaktisamutpanne prapañce'smin viśiṣyate |
puṇyādhikaḥ kṣīṇapāpaḥ śuddhātmā piṇḍanāmakaḥ ||32||
In this world which has evolved from Śiva and Śakti, the
pure Self who has the predominance of merit, who is totally
free from sin and who is called 'Piṇḍa', excels all. (32)
एक एव शिवः साक्षाच्चिदानन्दमयो विभुः ।
निर्विकल्पो निराकारो निर्गुणो निष्प्रपञ्चकः ।
अनाद्यविद्यासम्बन्धात्तदंशो जीवनामकः ।।३४।।
देवतैर्यङ्मनुष्यादिजातिभेदे व्यवस्थितः ।
मायी महेश्वरस्तेषां प्रेरको हृदि संस्थितः ।।३५।।
eka eva śivaḥ sākṣāccidānandamayo vibhuḥ ||33||
nirvikalpo nirākāro nirguṇo niṣprapañcakaḥ |
anādyavidyāsambandhāttadaṃśo jīvanāmakaḥ ||34||
devatiryaṅmanuṣyādijātibhede vyavasthitaḥ |
māyī maheśvarasteṣāṃ prerako hṛdi saṃsthitaḥ ||35||
One and only one is Śiva, who is actually the lord of the
nature of intelligence and bliss (33), who is all - pervasive,
who is without alternative, who is without form, who is without
guṇas and who is without diversity. His portion is Jīva (soul)
due to association with beginningless nescience. (34) It is
arranged in the diversity of birth as gods, animals, human
beings, etc. Maheśvara with his Māyāśakti resides in the
hearts of all beings as the impelling force. (35)

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2. Śaivāgamas : (4) Kāraṇāgama 65
   चन्द्रकान्ते यथा तोयं सूर्यकान्ते यथानलः ।
   बीजे यथाङ्कुरः सिद्धस्तथात्मनि शिवः स्थितः ।।३६।।
   candrakānte yathā toyaṃ sūryakānte yathānalaḥ |
   bīje yathāṅkuraḥ siddhastathātmani śivaḥ sthitaḥ ||36||
   Just as water is found in the Candrakānta (moon -
   stone), fire in the Sūryakānta (sun - stone) and sprout in the
   seed, so is Śiva residing in the Soul (Jīva). (36)
   आत्मत्वमीश्वरत्वं च ब्रह्मण्येकत्र कल्पितम् ।
   बिम्बत्वं प्रतिबिम्बत्वं यथा पूष्णि कल्पितम् ।।३७।।
   गुणत्रयविभेदेन परतत्त्वे चिदात्मनि ।
   भोक्तृत्वं चैव भोज्यत्वं प्रेरकत्वं च कल्पितम् ।।३८।।
   ātmatvamīśvaratvaṃ ca brahmaṇyekatra kalpitam |
   bimbatvaṃ pratibimbatvaṃ yathā pūṣṇi kalpitam ||37||
   guṇatrayavibhedena paratattve cidātmani |
   bhoktṛtvaṃ caiva bhojyatvaṃ
   prerakatvaṃ ca kalpitam ||38||
   Just as the object of reflection and the reflection are
   created in the case of the sun so are ‘ātmatva’ and ‘īśvaratva’
   created in the Brahman only. (37) In the Paratattva (Paraśiva)
   which is of the nature of intelligence, the three states of being
   the enjoyer, the enjoyed and the impelling force, are created
   due to disparity among the three guṇas (sattva, etc). (38)
   गुणत्रयात्मिका शक्तिर्ब्रह्मनिष्ठा सनातनी ।
   तद्वैषम्यात् समुत्पन्ना तस्मिन् वस्तुत्रयाभिधा ।।३९।।
   guṇatrayātmikā śaktirbrahmaṇiṣṭhā sanātanī |
   tadvaiṣamyāt samutpannā tasmin vastutrayābhidhā ||39||
   The Śakti who is of the nature of three guṇas and who is
   ancient, adheres in the Brahman (Paraśiva). It is by the
   disparity in her (i.e., the guṇas) that the threefold distinction
   arose in it (the Brahman). (39)

Page 66

66 A preamble to Śrī Siddhāntaśikhāmaṇi
किञ्चित्सत्त्वरजोरूपं भोक्तृसंज्ञकमुच्यते ।
अत्यन्ततामसोपाधिर्भोज्यमित्यभिधीयते ।।
परतत्त्वमयोपाधिर्ब्रह्मचैतन्यमीश्वरः ।।४०।।
kiñcitsattvarajorūpaṁ bhoktṛsañjñakamucyate |
atyantatāmasopādhirbhojyamityabhidhīyate ||
paratattvamayopādhirbrahmacaitanyamīśvaraḥ ||40||
That which is of the nature of Rajas mixed with a
little Sattva is designated as Bhoktṛ (the enjoyer). That which
has the extreme dose of Tamas as its attribute, is said to be
Bhojya (the enjoyed). That supreme spirit in the form of
Brahman with the supreme priniciple as its attribute, is the
Īśvara (the Lord). (40)
भोक्ता भोज्यं प्रेरयिता वस्तुत्रयमिदं स्मृतम्।
अखण्डे ब्रह्मचैतन्ये कल्पितं गुणभेदतः ।।४१।।
bhoktā bhojyaṁ prerayitā vastutrayamidaṁ smṛtam |
akhaṇḍe brahmacaitanye kalpitaṁ guṇabhedataḥ ||41||
Bhoktṛ (the enjoyer), Bhojya (the enjoyed) and Preraka
(the impeller) — these constitute the threefold phenomenon
created in the unbroken Spirit in the form of Brahman due to
differences in guṇas. (41)
अत्र प्रेरयिता शम्भुः शुद्धोपाधिर्महेश्वरः ।
संमिश्रोपाधयः सर्वे भोक्तारः पशवः स्मृताः ।।४२ ।।
atra prerayitā śambhuḥ śuddhopādhirmaheśvaraḥ |
saṁmiśropādhayaḥ sarve bhoktāraḥ paśavaḥ smṛtāḥ ||42||
Here the impeller is Śambhu, who is the Maheśvara (the
Great Lord) whose attribute is of the nature of purity (sattva).
All those which are of mixed adjunct are the Bhoktṛs, i.e.,
the enjoyers. They are known as Paśus. (42)
भोज्यमव्यक्तमित्युक्तं शुद्धतामसरूपकम्।
सर्वज्ञः प्रेरकः शम्भुः किञ्चिज्ज्ञो जीव उच्यते।।
अत्यन्तगूढचैतन्यं जडमव्यक्तमुच्यते।।४३।।

Page 67

2. Śaivāgamas : (4) Kāraṇāgama 67
bhojyamavyaktamityuktaṁ śuddhatāmasarūpakam |
sarvajñaḥ prerakaḥ śambhuḥ kiñcijjño jīva ucyate ||
atyantagūḍhacaitanyaṁ jaḍamavyaktamucyate ||43||
Bhojya is otherwise known as Avyakta (the unmanifest);
it is purely related to darkness (tāmasa) in form. Preraka is
Śambhu (Śiva) the omniscient and Jīva (Bhoktṛ) is said to be
of limited knowledge. Avyakta (Bhojya) is said to be
insentient (jaḍa). (43)
उपाधिः पुनराख्यातः शुद्धाशुद्धविभेदतः ।
शुद्धोपाधिः परा माया स्वाश्रयाऽमोहकारिणी ।।४४।।
अशुद्धोपाधिरप्येवमविद्याश्रयमोहिनी ।
अविद्याशक्तिभेदेन जीवा बहुविधाः स्मृताः ।।४५।।
upādhiḥ punarākhyātaḥ śuddhāśuddhavibhedataḥ |
śuddhopādhiḥ parā māyā svāśrayā'mohakāriṇī ||44||
aśuddhopādhirapyevamavidyāśrayamohinī |
avidyāśaktibhedena jīvā bahuvidhāḥ smṛtāḥ ||45||
The attribute (upādhi) is again said to be twofold as
pure and impure. The pure attribute is higher Māyā who
resides in Śiva himself and does not create infatuation in him.
(44) The impure attribute is Avidyā which creates infatuation
wherever it resides. Due to multiplicity in Māyāśakti, Jīvas
are many. (45)
मायाशक्तिवशादीशो नानामूर्तिधरः प्रभुः।
सर्वज्ञः सर्वकर्ता च नित्यमुक्तो महेश्वरः ।।४६ ।।
किञ्चित्कर्ता च किञ्चिज्ज्ञो बद्धोऽनादिशरीरवान्।
अविद्यामोहिता जीवा ब्रह्मैक्यज्ञानवर्जिताः ।।४७।।
परिभ्रमन्ति संसारे निजकर्मानुसारतः।
देवतिर्यङ्मनुष्यादिनानायोनिविभेदतः ।।४८ ।।
māyāśaktivaśādīśo nānāmūrtidharaḥ prabhuḥ |
sarvajñaḥ sarvakartā ca nityamukto maheśvaraḥ ||46||

68 A preamble to Śrī Siddhāntaśikhāmaṇi
kiñcitkartā ca kiñcijjño baddho'nādiśarīravān |
avidvāmohitā iivā brahmaikvaiñānavariitāh || 47 ||
paribhramanti saṁsāre nijakarmānusārataḥ |
devatirvaṅmanucvdinānāvonivibhedatah || 48 ||
Due to the influence of Māyāśakti, the Lord assumes
many divine forms. He is the omniscient, omnipotent and
ever-liberated Great Lord. (46) The Jīva is, on the other
hand, of limited potency and limited knowledge; he is bound
and subjected to beginningless incarnation. The Jīvas who
are infatuated by Avidyā (nescience) and who are bereft of
the knowledge of their oneness with Paraśivabrahman (47),
revolve in the cycle of birth and death in accordance with
their funds of karma (past deeds) taking them to multifarious
wombs such as those of gods, animals, human beings, etc. (48)
चक्रनेमिक्रमेणैव भ्रमन्ति हि शरीरिणः ।
जात्यायुर्भोगवैषम्यकारणं कर्म केवलम् ।। ४९ ।।
cakranemikramenaiva bhramanti hi śarīrinah |
iātvāvurbhogavaicamvakāranam karma kevalam || 49 ||
The embodied souls revolve in the manner of a wheel's
rim. The cause for disparity as regards species, duration of
life and experiences is the fund of karma alone. (49)
एतेषां देहिनां साक्षी प्रेरकः परमेश्वरः ।
एतेषां भ्रमतां नित्यं कर्मयन्त्रनियन्त्रणे ।। ५० ।।
eteṣāṁ dehināṁ skāṣī prerakaḥ parameśvaraḥ |
etesāṁ bhramatāṁ nitvaṁ karmavantranivantrane || 50 ||
Of these embodied souls, the witness is the impeller
Parameśvara in controlling the operation of Karma of these
that are ever-revolving in the cycle of birth and death. (50)
देहिनां प्रेरकः शम्भुर्हितमार्गोपदेशकः ।
पुनरावृत्तिरहितमोक्षमार्गोपदेशकः ।। ५१ ।।
2. Śaivāgamas : (5) Makuṭāgama 69
dehināṁ prerakaḥ śambhurhitamārgopadeśakaḥ |
punarāvṛttirahitamoksamārgonadeśakah || 51 ||
Śambhu, who is the impeller of the embodied souls, is
the one who reveals a salutary path as he gives advice about
the path of emancipation from which there is no return (to
transmigration). (51)
स्वकर्मपरिपाकेन प्रक्षीणमलवासनः ।
शिवप्रसादाज्जीवोऽयं जायते शुद्धमानसः ।। ५२ ।।
svakarmaparipākena prakṣīṇamalavāsanaḥ |
śivadrasdiiīvo'vam iāvate śuddhamānasah || 52 ||
By virtue of the maturity of his Karma (fruits of deeds),
one gets all impressions of impurities eradicated. Such an
embodied soul becomes pure of mind due to the grace of
Śiva. (52)
शुद्धान्तःकरणे जीवे शुद्धकर्मविपाकतः ।
जायते शिवकारुण्यात् प्रस्फुटा भक्तिरैश्वरी ।। ५३ ।।
śuddhāntaḥkaraṇe jīve śuddhakarṁavipākataḥ |
iāvate śivakārunvāt drasdhutā bhaktiraiśvarī || 53 ||
There arises a clear devotion pertaining to Śiva out of
the grace of Śiva in the embodied soul whose conscience is
pure as a result of pure 'Karma'. (53)
जन्तुरन्त्यशरीरोऽसौ पिण्डशब्दाभिधेयकः ।। ५४ ।।
ianturantvaśarīro'sau dindaśabdābhidhevakah || 54 ||
The embodied soul who is in his last body, is to be
designated by the term 'Piṇḍa'. (54)
शरीरात्मविवेकेन पिण्डज्ञानी स कथ्यते ।
शरीरमेव चार्वाकैरात्मेति परिकीर्त्यते ।। ५५ ।।
इन्द्रियाणां तथात्मत्वमपरैः परिभाष्यते ।
बुद्धितत्त्वगतैर्बौद्धैर्बुद्धिरात्मेति गीयते ।। ५६ ।।

70 A preamble to Śrī Siddhāntaśikhāmaṇi
atha piṇḍajñānasthalam - 2
śarīrātmavivekena piṇḍajñānī sa kathyate |
śarīrameva cārvākairātmeti parikīrtyate || 55 ||
indriyāṇāṁ tathātmatvaparais paribhāṣyate |
buddhitattvagatairbauddhairbuddhirātmeti gīyat || 56 ||
With the knowledge of distinction between the body and
the soul, one is said to be 'Piṇḍajñānin', the knower of the
nature of pure soul. The body is itself spoken as the soul by
the Cārvākas (materialists). (55 ) Others expound that the
senses are the soul. Buddhi (intellect) is spoken of as the
soul by the Bauddhas who regard Buddhi as the main
principle. (56)
नेन्द्रियाणां न देहस्य न बुद्धेरात्मता भवेत्।
अहंप्रत्ययवेद्यत्वाद अनुभूतस्मृतेरपि।।५७।।
शरीरेन्द्रियबुद्धिभ्यो व्यतिरिक्तः सनातनः।
आत्मस्थितिविवेकी यः पिण्डज्ञानी स कथ्यते।।५८।।
nendriyāṇāṁ na dehasya na buddherātmatā bhavet |
ahaṁpratyayavedyatvādanubhūtasmṛterapi || 57 ||
śarīrendriyabuddhibhyo vyatiriktaḥ sanātanaḥ |
ātmasthitivivekī yaḥ piṇḍajñānī sa kathyate || 58 ||
The senses, the body or the intellect should not be
regarded as the soul because the soul is grasped through the
'I - notion' and also because memory comes to experience.
(57) He who has the discriminative knowledge regarding the
nature of the soul as that ancient (eternal) one which is totally
different from the body, the senses and the intellect, is called
as 'Piṇḍajñānin'. (58)
नश्वराणि शरीराणि नानारूपाणि कर्मणा।
आश्रितो नित्य एवासाविति जन्तोर्विवेकता।।५९।।
naśvarāṇi śarīrāṇi nānārūpāṇi karmaṇā |
āśrito nitya evāsāviti jantorvivekitā || 59 ||
2. Śaivāgamas : (6) Vīrāgama 71
To know that this Soul which resides in these transitory
bodies that are of many forms due to the fund of Karma, is
eternal, is true discrimination on the part of a being. (59)
शरीरात् पृथगात्मानमात्मभ्यः पृथगीश्वरम्।
प्रेरकं यो विजानाति पिण्डज्ञानीति कथ्यते।।६०।।
śarīrāt pṛthagātmānamātmabhyaḥ pṛthagīśvaram |
prerakaṁ yo vijānāti piṇḍajñānīti kathyate || 60 ||
iti piṇḍajñānasthalam
He who knows the soul as different from the body and
Īśvara, the impeller, as different from the souls, is said to be
'Piṇḍajñānin'. (60)
निरस्तहृत्कलङ्कस्य नित्यानित्यविवेकिनः।
संसारहेयताबुद्धिर्जायते वासनाबलात्।।६१।।
nirastahṛtkalaṅkasya nityānityavivekinaḥ |
saṁsāraheyatābuddhirjāyate vāsanābalāt || 61 ||
In the case of him in whom the impurity of heart is totally
removed and who has the discriminative knowledge of what
is eternal and what is non - eternal, there arises the awareness
of loathsomeness of mundane life by virtue of refined
impressions. (61)
ऐहिके क्षणिके सौख्ये पुत्रदारादिसंभवे।
क्षयित्वादियुते स्वर्गे कस्य वाञ्छा विवेकिनः।।६२।।
aihike kṣaṇike saukhye putradārādisaṁbhave |
kṣayitvādiyute svarge kasya vāñchā vivekinaḥ || 62 ||
Who among the wise persons can have any attachment
for the transient worldly pleasure arising from the children,
wife, etc., or for heaven which is associated with decay, etc.?
(62)
जातस्य हि ध्रुवो मृत्युर्ध्रुवं जन्म मृतस्य च।
जन्तुमरणजन्माभ्यां परिभ्रमति चक्रवत्।।६३।।

72 A preamble to Śrī Siddhāntaśikhāmaṇi
jātasya hi dhruvo mṛtyurdhruvaṁ janma mṛtasya ca |
janturmāraṇajanmābhyāṁ paribhramati cakravat || 63 ||
For one who is born, death is certain and for one who is
dead, birth is certain. The being revolves like a wheel with
the cycle of death and birth. (63)
मत्स्यकूर्मवराहाङ्गैर्नृसिंहमनुजादिभिः ।
जातेन निधनं प्राप्तं विष्णुनापि महात्मना ।। ६४ ।।
matsyakūrmavarāhāṅgairnṛsiṁhamanujādibhiḥ |
jātena nidhanaṁ prāptaṁ viṣṇunāpi mahātmanā || 64 ||
The great Viṣṇu who took birth in the forms of fish,
tortoise, boar, man-lion and man, suffered death. (64)
भूत्वा कर्मवशाज्जन्तुर्ब्राह्मणादिषु जातिषु ।
तापत्रयमहावह्निसन्तापाद् दह्यते भृशम् ।। ६५ ।।
bhūtvā karmavaśājjanturbrāhmaṇādiṣu jātiṣu |
tāpatrayamahāvahnisantāpād dahyate bhṛśam || 65 ||
Having been born in the castes such as Brāhmaṇa, etc.,
the being is tormented repeatedly by the heat of the great fire
in the form of threefold afflictions. (65)
कर्ममूलेन दुःखेन पीड्यमानस्य देहिनः ।
आध्यात्मिकादिना नित्यं कुत्र विश्रान्तिरिष्यते ।। ६६ ।।
karmamūlena duḥkhena pīḍyamānasya dehinaḥ |
ādhyātmikādinā nityaṁ kutra viśrāntiriṣyate || 66 ||
In the case of the being who is ever tormented by the
suffering rooted in Karma such as ‘Ādhyātmika,’ etc., when
can there be any relief? (66)
आध्यात्मिकं तु प्रथमं द्वितीयं चाधिभौतिकम् ।
आधिदैविकमन्यच्च दुःखत्रयमिदं स्मृतम् ।। ६७ ।।
ādhyātmikaṁ tu prathamaṁ dvitīyaṁ cādhibhautikam |
ādhidaivikamanyacca duḥkhatrayamidaṁ smṛtam || 67 ||

2. Śaivāgamas : (6) Vīrāgama 73
   Ādhyātmika is the first, the second is Ādhibhautika and
   the other one is Ādhidaivika. This is the threefold
   affliction. (67)
   आध्यात्मिकं द्विधा प्रोक्तं बाह्याभ्यन्तरभेदतः ।
   वातपित्तादिजं दुःखं बाह्यमाध्यात्मिकं मतम् ।। ६८ ।।
   रागद्वेषादिसम्पन्नमान्तरं परिकीर्त्यते ।
   आधिभौतिकमेतद्धि दुःखं राजादिभूतजम् ।। ६९ ।।
   आधिदैविकमाख्यातं ग्रहयक्षादिसम्भवम् ।
   दुःखैरेतैरुपेतस्य कर्मबद्धस्य देहिनः ।।
   स्वर्गे वा यदि वा भूमौ सुखलेशो न विद्यते ।। ७० ।।
   ādhyātmikaṁ dvidhā proktaṁ
   bāhyābhyantarabhedataḥ |
   vātapittādijaṁ duḥkhaṁ
   bāhyamādhyātmikaṁ matam || 68 ||
   rāgadveṣādisampannamāntaraṁ parikīrtyate |
   ādhibhautikametaddhi duḥkhaṁ rājādibhūtajam || 69 ||
   ādhidaivikamākhyātaṁ grahayakṣādisambhavam |
   duḥkhairetairupetasya karmabaddhasya dehinaḥ ||
   svarge vā yadi vā bhūmau sukhaleśo na vidyate || 70 ||
   The Ādhyātmika sorrow is twofold as external and
   internal. The sorrow that is born from gastric air, bile, etc.,
   is regarded as external Ādhyātmika sorrow. (68) That which
   arises from attachment, hatred, etc., is said to be internal.
   The sorrow that comes from the king, etc., is Ādhibhautika.
   (69) That which is born from planets, yakṣas, etc., is
   Ādhidaivika sorrow. For the embodied soul who is bound by
   Karma and who is endowed with these sorrows, there is not
   the slightest joy in heaven or on the earth. (70)
   तटित्सु वीचिमालासु प्रदीपस्य प्रभासु च ।
   सम्पत्सु कर्ममूलासु कस्य वा स्थिरतामतिः ।। ७१ ।।

A preamble to Śrī Siddhāntaśikhāmaṇi
taṭi(ḍi)tsu vīcimālāsu pradīpasya prabhāsu ca ।
sampatsu karmamūlāsu kasva vā sthiratāmatiḥ ॥71॥
Who can have the notion of permanence in the case of
lightnings, series of waves, flames of a lamp and riches that
accrue due to past deeds? (71)
मलकोशे शरीरेऽस्मिन् महादुःखविवर्धने।
तडिदङ्कुरसङ्काशे को वा रुच्येत पण्डितः ॥७२॥
malakośe śarīre'smin mahāduḥkhavivardhane ।
tadidaṅkurasanṅkāśe ko vā rucyeta paṇḍitaḥ ॥72॥
Who is that wise person who might take interest in this
body which is a sheath of dirt, which enhances great sorrow
and which is like a flash of lightning? (72)
नित्यानन्दचिदाकारमात्मतत्त्वं विहाय कः।
विवेकी रमते देहे नश्वरे दुःखभाजने ॥७३॥
niyānandacidākāramātmatattvaṃ vihāya kaḥ ।
vivekī ramate dehe naśvare duḥkhabhājane ॥73॥
Who is that wise person, who can take pleasure in the
body which is transitory and which is the receptable of
sorrow, by discarding the principle of Self which is of the
nature of eternal bliss and intelligence? (73)
विवेकी शुद्धहृदयो निश्चितात्मसुखोदयः।
दुःखहेतौ शरीरेऽस्मिन् कलत्रे च सुतेषु च ॥७४॥
सुहृत्सु बन्धुवर्गेषु धनेषु कुलपद्धतौ।
अनित्यबुद्ध्या सर्वत्र वैराग्यं परमश्नुते ॥७५॥
vivekī śuddhahṛdayo niścitātmasukhodayaḥ ।
duḥkhahetau śarīre'smin kalatre ca suteṣu ca ॥74॥
suhṛtsu bandhuvargeṣu dhaneṣu kulapaddhatau ।
anityabuddhyā sarvatra vairgyaṃ paramaśnute ॥75॥
The wise person who is of pure heart and who has a
definite experience of the bliss of the Self, attains supreme
renunciation with a firm notion of impermanence in the case
of everything as the body which is cause of sorrow, the wife,
sons, friends, hosts of relatives, riches and the family tradition.
(74-75)
विवेकिनो विरक्तस्य विषयेष्वात्मरागिणः।
संसारदुःखविच्छेदेहेतौ बुद्धिः प्रवर्तते ॥७६॥
vivekino viraktasya viṣayeṣvātmarāgiṇaḥ ।
saṃsāraduḥkhavicchedahetau buddhiḥ pravartate ॥76॥
The determination to seek the means of eradicating the
sorrow of transmigration arises in the case of a person who is
discriminate, who is detached from objects of senses and who
is attached to his self-knowledge. (76)
नित्यानित्यविवेकिनः सुकृतिनः शुद्धाशयस्यात्मनो
ब्रह्मोपेन्द्रमहेन्द्रमुख्यविभवेष्वस्थायितां पश्यतः।
नित्यानन्दपदे निराकृतजगत्संसारदुःखोदये
साम्बे चन्द्रशिरोमणौ समुदयेद्भक्तिर्भवध्वंसिनी ॥७७॥
nityānityavivekinaḥ sukṛtinaḥ śuddhāśayasyātmano
brahmopendramahendramukhyavibhaveṣvasthāyitāṃ paśyataḥ ।
nityānandapade nirākṛtajagatsaṃsāraduḥkhodaye
sāmbe candraśiromaṇau samudayedbhaktirbhavadhvaṃsinī ॥77॥
In the case of Ātman (soul) who has the discrimination
as regards what is eternal and what is non-eternal, who is
endowed with merit, who has the purest of intentions and
who looks upon the wealth of Brahman, Viṣṇu, Mahendra,
etc., as transitory, there would arise devotion (Bhakti) which

A preamble to Śrī Siddhāntaśikhāmaṇi
eradicates transmigration, towards Śiva, who is the abode of
eternal bliss, who prevents the rise of sorrow of transmigration
in the world, who is associated with Ambā, (i.e., Śakti) and
who has the moon as his crest-ornament. (77)
इति श्रीमहावीरमाहेश्वराचार्य - शिवयोगिसंगृहीते
वेदागमपुराणादिसारभूते श्रीसिद्धान्तशिखामणौ
भक्तस्थले पिण्डपिण्डज्ञानसंसारहेयस्थलप्रसङ्गो
नाम पञ्चमपरिच्छेदः समाप्तः ।।५।।
iti śrīmahāvīramāheśvarācārya śivayogisaṅgṛhīte
vedāgamapurāṇādisārabhūte śrīsiddhāntaśikhāmaṇau
bhaktasthale piṇḍapiṇḍajñānasaṁsāraheyasthalaprasaṅgo
nāma pañcamaparicchedaḥ samāptaḥ || 5 ||
Here ends the fifth chapter dealing with
Sthalas called Piṇḍa, Piṇḍajñāna and Saṁsāraheya,
in Śrī Siddhāntaśikhāmaṇi, which is composed by
Śivayogin, the great teacher among
the great Vīramāheśvaras, and which happens to be
the gist of Vedas, Āgamas and Purāṇas. (5)

A preamble to Śrī Siddhāntaśikhāmaṇi
षष्ठः परिच्छेदः
गुरुकारुण्यलिङ्गधारणप्रसङ्गः
Gurukāruṇyaliṅgadhāraṇaprasaṅgaḥ
ततो विवेकपम्पन्नो विरागी शुद्धमानसः।
जिज्ञासुः सर्वसंसारदोषध्वंसकरं शिवम्।।१।।
उपैति लोकविख्यातं लोभमोहविवर्जितम्।
आत्मतत्त्वविचारज्ञं विमुक्तविषयभ्रमम्।।२।।
शिवसिद्धान्ततत्त्वज्ञं छिन्नसन्देहविभ्रमम्।
सर्वतन्त्रप्रयोगज्ञं धार्मिकं सत्यवादिनम्।।३।।
कुलक्रमागाताचारं कुमार्गाचारवर्जितम्।
शिवध्यानपरं शान्तं शिवतत्त्वविवेकिनम्।।४।।
भस्मोद्धूलननिष्णातं भस्मतत्त्वविवेकिनम्।
त्रिपुण्ड्रधारणोत्कण्ठं धृतरुद्राक्षमालिकम्।।५।।
लिङ्गधारणसंयुक्तं लिङ्गपूजापरायणम्।
लिङ्गाङ्गयोगतत्त्वज्ञं निरूढाद्वैतवासनम्।।६।।
लिङ्गाङ्गस्थलभेदज्ञं श्रीगुरुं शिववादिनम्।
सेवेत परमाचार्यं शिष्यो भक्तिभयान्वितः।।७।।
षण्मासान् वत्सरं वापि यावदेष प्रसीदति।
atha gurukruGyasthalam - 4
tato vivekasampanno virgī śuddhamānasaḥ |
jijñāsuh sarvasaṁsāradoṣadhvaṁsakaraṁ śivam || 1 ||
upaiti lokavikhyātaṁ lobhamohavivarjitam |
ātmatattvavicraiñaṁ vimuktavisayabhramam || 2 ||
śivasiddhāntatattvajñaṁ chinnasandehavibhramam |
sarvatantraprayogaiñaṁ dhārmikaṁ satyavādinam || 3 ||
kulakramāgatācāraṁ kumārgācāravarjitam |
śivadhvānaparaṁ śāntaṁ śivatattvavivekinam || 4 ||
bhasmoddhūlananisnātaṁ bhasmatattvavivekinam |
tripuṇdradhāraṇotkaṇṭhaṁ dhṛtarūdrākṣamālikam || 5 ||
lingadhāraṇasamyuktam lingapūjāparāyaṇam |
lingāngavogatattvaīñam nirūdhdāvaitavāsanam || 6 ||
lingāngasthalabhedajñam śrīgurum śivavādinam |
seveta daramācārvam śisvo bhaktibhavānvitah || 7 ||
sanmāsān vatsaram vāpi vāvadesa prasīdati |
Then the devotee who is endowed with discrimination,
who is detached (from mundane life), who is of pure mind
and who is desirous of knowing Śiva, the destroyer of all
blemishes of transmigration, (1) approaches Śrīguru who is
well known in the world, who is free from avarice and delusion,
who cherishes the knowledge of the principle of Self, who is
bereft of perplexity about sense - objects, (2) who knows the
principles of Śaiva doctrine, who has his doubts and confusions
completely cut off, who is well-versed in all the practices of
Āgamas, who is pious, who is truthful, (3) whose religious
practices are as handed down by family heritage, who is totally
free from the practices of prohibited paths, who is intent on
meditation on Śiva, who is tranquil, who has the discrimina-
tive awareness of the principle of Śiva, (4) who is adept in
smearing himself with holy ash (Bhasma), who has the clear
knowledge of the principle of Bhasma, who is eager to apply
‘tripuṇḍra’, who has put on the garlands of beads (Rudrākṣa),
(5) who has borne the Liṅga, who is devoted to the worship
of the Liṅga, who has the knowledge of the principle of
communion between Liṅga (Śiva) and Aṅga (Jīva), who has
the impression of monism firmly rooted in him, (6) who knows
the distinction between Liṅgasthala and Aṅgasthala and who
advocates about Śiva.
It is said here that having thus aproached the noble
Guru, service should be rendered to him —

A preamble to Śrī Siddhāntaśikhāmaṇi
[Left Column]
Having thus approached the noble Guru, the devotee
should render service to the great teacher with devotion and
fear (7) for six months or a year or until he is pleased. (8-1
half)
प्रसन्नं परमाचार्यं भक्त्या मुक्तिप्रदर्शकम् ।।८।।
प्रार्थयेदग्रतः शिष्यः प्राञ्जलिर्विनयान्वितः।
भो कल्याण महाभाग शिवज्ञानमहोदधे ।।९।।
आचार्यवर्य सम्प्राप्तं रक्ष मां भवरोगिणम्।
prasannaṁ paramācāryaṁ
bhaktyā muktipradarśakam || 8 ||
prārthayedagrataḥ śiṣyaḥ prāñjalirvinayānvitaḥ |
bho kalyāṇa mahābhāga śivajñānamahodadhe || 9 ||
ācāryavarya samprāptaṁ
rakṣa māṁ bhavaroginam |
The disciple should stand with palms joined together
and full of obedience and appeal with devotion before him
who is the most pleased supreme preceptor and who would
show the path to liberation: “O the auspicious one! O the
most distinguished one! O the great ocean of the knowledge
of Śiva! O the best among the teachers! I have approached
you; please extend your protection to me, who am suffering
from the illness of transmigration.” (8-10)
इति शुद्धेन शिष्येण प्रार्थितः परमो गुरुः।
शक्तिपातं समालोक्य दीक्षया योजयेदमुम् ।।१०।।
iti śuddhena śiṣyeṇa prārthitaḥ paramo guruḥ |
śaktipātaṁ samālokya dīkṣayā yojayedamum || 10 ||
Having been requested thus by the disciple, who is of
pure mind, the great Guru should divine the descent of Śakti
(Bhakti) in him and fix him with initiation. (10)
दीयते च शिवज्ञानं क्षीयते पाशबन्धनम्।
यस्मादतः समाख्याता दीक्षेतीयं विचक्षणैः।।११।।
[Right Column]
dīyate ca śivajñānaṁ kṣīyate pāśabandhanam |
yasmādataḥ samākhyātā dīkṣetīyaṁ vicakṣaṇaiḥ || 11 ||
Since it gives the knowledge of Śiva (dī = dīyate) and it
removes the binding fetters (kṣā = kṣīyate), it is called as
Dīkṣā by the learned. (11)
सा दीक्षा त्रिविधा प्रोक्ता शिवागमविशारदैः।
वेधारूपा क्रियारूपा मन्त्ररूपा च तापस।।१२।।
sā dīkṣā trividhā proktā śivāgamaviśāradaiḥ |
vedhārūpā kriyārūpā mantrarūpā ca tāpasa || 12 ||
That Dīkṣā is said to be threefold by those who are well-
versed in Śivāgamas as of the nature of Vedhā, Kriyā and
Mantra. (12)
गुरोरालोकमात्रेण हस्तमस्तकयोगतः।
यः शिवत्वसमावेशो वेधादीक्षेति सा मता।।१३।।
मान्त्री दीक्षेति सा प्रोक्ता मन्त्रमात्रोपदेशिनी।
कुण्डमण्डलिकोपेता क्रियादीक्षा क्रियोत्तरा।।१४।।
gurorālokamātreṇa hastamastakayogataḥ |
yaḥ śivatvasamāveśo vedhādīkṣeti sā matā || 13 ||
māntrī dīkṣeti sā proktā mantramātropadeśinī |
kuṇḍamaṇḍalikopetā kriyādīkṣā kriyottarā || 14 ||
That process of infusing the notion of Śiva in the disciple
merely by the intent look of the Guru and the placing of his
palm on the head of the disciple, is regarded as Vedhādīkṣā.
The imparting of Mantra (into the ear of the disciple) is said
to be Māntrīdīkṣā. Kriyādīkṣā has the predominance of rites
with the preparation of circular diagrams for placing pots,
etc. (13-14)
शुभमासे शुभतिथौ शुभकाले शुभेऽहनि।
विभूतिं शिवभक्तेभ्यो दत्त्वा ताम्बूलपूर्वकम्।।१५।।

A preamble to Śrī Siddhāntaśikhāmaṇi
यथाविधि यथायोगं शिष्यमानीय देशिकः।
स्नातं शुक्लाम्बरधरं दन्तधावनपूर्वकम्॥१६॥
मण्डले स्थापयेच्छिष्यं प्राङ्मुखं तमुदङ् मुखः।
शिवस्य नाम कीर्तिं च चिन्तामपि च कारयेत्॥१७॥
अनन्तरम् –
विभूतिपट्टं दत्त्वाग्रे यथास्थानं यथाविधि।
पञ्चब्रह्ममयैस्तत्र स्थापितैः कलशोदकैः॥१८॥
आचार्यः सममृत्विग्भिस्त्रिः शिष्यमभिषिञ्चयेत्।
śubhamāse śubhatithau śubhakāle śubhe’hani |
vibhūtiṁ śivabhaktebhyo dattvā tāmbūlapūrvakam ||15||
yathāvidhi yathāyogaṁ śiṣyamānīya deśikaḥ |
snātaṁ śuklāmbaradharaṁ dantadhāvanapūrvakam ||16||
maṇḍale sthāpayecchiṣya

A preamble to Śrī Siddhāntaśikhāmaṇi
order to place the Mahāliṅga which is of the nature
‘Praṇava’ (Oṁkāra) in the Ājñācakra, on the palm of the
disciple. (20-21)
स्फाटिकं शैलजं वापि चन्द्रकान्तमयं तु वा।
बाणं वा सूर्यकान्तं वा लिङ्गमेकं समाहरेत्॥२२॥
atha liṁgadhāraṇasthalam - 5
sphāṭikaṁ śailajaṁ vāpi candrakāntamayaṁ tu vā |
bāṇaṁ vā sūryakāntaṁ vā liṅgamekaṁ samāharet || 22 ||
The Guru should take up a Liṅga made up of crystal,
stone of mountain, Candrakānta-stone, ‘Bāṇa’- stone or
Sūryakānta-stone. (22)
सर्वलक्षणसंपन्ने तस्मिंल्लिङ्गे विशोधिते।
पीठस्थितेऽभिषिक्ते च गन्धपुष्पादिपूजिते॥२३॥