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

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॥

A preamble to Śrī Siddhāntaśikhāmaṇi
The wearing of the Liṅga is a merit and the destoryer of
all sin. It is accepted by all the sages who are adept in Āgamas.
(29)
लिङ्गधारणमाख्यातं द्विधा सर्वार्थसाधकैः।
बाह्यमाभ्यन्तरं चेति मुनिभिर्मोक्षकाङ्क्षिभिः।।३०।।
liṅgadhāraṇamākhyātaṁ dvidhā sarvārthasādhakaiḥ |
bāhyamābhyantaraṁ ceti munibhirmokṣakāṅkṣibhiḥ ||30||
Liṅgadhāraṇa is said to be twofold as external and
internal by the sages who accomplish all objects and who aspire
for liberation. (30)
चिद्रूपं परमं लिङ्गं शाङ्करं सर्वकारणम्।
यत्तस्य धारणं चित्ते तदान्तरमुदाहृतम्।।३१।।
cidrūpaṁ paramaṁ liṅgaṁ śāṅkaraṁ sarvakāraṇam |
yattasya dhāraṇaṁ citte tadāntaramudāhṛtam ||31||
What constitutes the bearing in mind of the Supreme
Liṅga of Śiva which is of the nature of intelligence and which
is the cause of all, is said to be internal (Dīkṣā). (31)
चिद्रूपं हि परं तत्त्वं शिवाख्यं विश्वकारणम्।
निरस्तविश्वकालुष्यं निष्कलं निर्विकल्पकम्।।३२।।
सत्तानन्दपरिस्फूर्तिसमुल्लासकलामयम्।
अप्रमेयमनिर्देश्यं मुमुक्षुभिरुपासितम्।।३३।।
परं ब्रह्म महालिङ्गं प्रपञ्चातीतमव्ययम्।
cidrūpaṁ hi paraṁ tattvaṁ śivākhyaṁ viśvakāraṇam |
nirastaviśvakāluṣyaṁ niṣkalaṁ nirvikalpakam ||32||
sattānandaparisphūrtisamullāsakalāmayam |
aprameyamanirdeśyaṁ mumukṣubhirupāsitam ||33||
paraṁ brahma mahāliṅgaṁ prapañcātītamavyayam ||34||
The Supreme Principle called Śiva is of the nature of
intelligence, the cause of the universe, free from all defects,
without parts, without differences, endowed with the lustre
developed through the manifestation of existence and bliss,
beyond all means of knowledge, beyond identification, sought
after by the aspirants of liberation, the Supreme Brahman,
the Mahāliṅga, beyond the worlds and inexhaustible. (32-34)
तदेव सर्वभूतानामन्तस्त्रिस्थानगोचरम्।।३४।।
मूलाधारे च हृदये भ्रूमध्ये सर्वदेहिनाम्।
ज्योतिर्लिङ्गं सदा भाति यद्ब्रह्मेत्याहुरागमाः।।३५।।
tadeva sarvabhūtānamantastristhānagocaram ||34||
mūlādhāre ca hṛdaye bhrūmadhye sarvadehinām |
jyotirliṅgaṁ sadā bhāti vadbrahmetyāhurāgamāḥ ||35||
That (Mahāliṅga) itself is found in three places in the
bodies of all beings. In the Mūlādhāra (the region two inches
above the anus), the heart and the region between the eye-
brows of all beings, Jyotirliṅga (Liṅga in the form of lustre),
which is called as Brahman by the Āgamas, shines at all times.
(34-35)
अपरिच्छिन्नमव्यक्तं लिङ्गं ब्रह्म सनातनम्।
उपासनार्थमन्तःस्थं परिच्छिन्नं स्वमायया।।३६।।
aparicchinnamavyaktaṁ liṅgaṁ brahma sanātanam |
upāsanārthamantaḥsthaṁ paricchinnaṁ svamāyayā ||36||
The Liṅga which is undivided and unmanifest and which
is the beginningless Brahman, gets itself divided through its
Māyāśakti so that it gets worshipped by residing inside, (the
body). (36)
लयं गच्छति यत्रैव जगदेतच्चराचरम्।
पुनः पुनः समुत्पत्तिं तल्लिङ्गं ब्रह्म शाश्वतम्।।३७।।
layaṁ gacchati yatraiva jagadetaccarācaram |
punaḥ punaḥ samutpattiṁ
talliṅgaṁ brahma śāśvatam ||37||

A preamble to Śrī Siddhāntaśikhāmaṇi
That into which the movable and the immovable world
is merged and from which it is born again and again, is the
Liṅga, the eternal Brahman. (37)
तस्माल्लिङ्गमिति ख्यातं सत्तानन्दचिदात्मकम्।
बृहत्वाद् बृंहणत्वाच्च ब्रह्मशब्दाभिधेयकम्।।३८।।
tasmlliṅgamiti khyātaṁ sattānandacidātmakam |
brhatvād brhanatvācca brahmaśabdbhidhevakam ||38||
Hence it is called Liṅga which is of the nature of
existence, bliss and intelligence. It is designated as Brahman
because of its nature of largeness and enlargement. (38)
आधारे हृदये वापि भ्रूमध्ये वा निरन्तरम्।
ज्योतिर्लिङ्गानुसन्धानमान्तरं लिङ्गधारणम्।।३९।।
ādhāre hṛdaye vāpi bhrkmadhye vā nirantaram |
ivotirlingānusandhānamāntaram lingadhāranam ||39||
The concentration on or the cherishing of the Jyotirliṅga
in the Mūlādhāra, the heart or the region between the eye-
brows, constitutes the internal Liṅgadhāraṇa (initiation). (39)
आधारे कनकप्रख्यं हृदये विद्रुमप्रभम्।
भ्रूमध्ये स्फटिकच्छायं लिङ्गं योगी विभावयेत्।।४०।।
ādhāre kanakaprakhyaṁ hṛdaye vidrumaprabham|
bhrūmadhve sphamikacchāyaṁ
liṅgaṁ vogī vibhāvavet ||40||
The Yogin should cherish the Liṅga as of golden hue in
the Mūlādhāra, as of coralline lustre in the heart and as of
crystalline lustre in the region between the eye-brows. (40)
निरुपाधिकमाख्यातं लिङ्गस्यान्तरधारणम्।
विशिष्टं कोटिगुणितं बाह्यलिङ्गस्य धारणात्।।४१।।
ये धारयन्ति हृदये लिङ्गं चिद्रूपमैश्वरम्।
न तेषां पुनरावृत्तिर्घोरसंसारमण्डले।।४२।।
nirupādhikamākhyātaṁ lingasyāntaradhāraṇam |
viśistam kotigunitaṁ bāhvalingasva dhāranāt ||41||
ye dhārayanti hrdaye lingaṁ cidrūpamaiśvaram |
na tesāṁ punarāvrttirghorasaṁsāramandale ||42||
The internal Liṅgadhāraṇa is said to be Nirupādhika
(one without any external factor) Liṅgadhāraṇa. Those who
wear (cherish) the Liṅga, which is of the nature of
consciousness and which is related to Śiva, in the heart, would
never come within the range of terrible transmigration. (41-
42)
अन्तर्लिङ्गानुसन्धानमात्मविद्यापरिश्रमः।
गुरूपासनशक्तिश्च कारणं मोक्षसम्पदाम्।।४३।।
antarliṅgānusandhānamātmavidyāpariśramaḥ |
gurūdāsanāśaktiśca kāranam moksasampadām ||43||
The cherishing of the Liṅga inside, the experience of
self - knowledge and the power derived from Guru's worship,
constitute the cause for the wealth of liberation. (43)
वैराग्यज्ञानयुक्तानां योगिनां स्थिरचेतसाम्।
अन्तर्लिङ्गानुसन्धाने रुचिर्बाह्ये न जायते।।४४।।
vairāgyajñānayuktānāṁ yogināṁ sthiracetasām |
antarliṅgānusandhāne rucirbāhve na iāvate ||44||
In the case of the Yogins who are endowed with
detachment and knowledge and who are of firm mind, the
interest is evinced in the concentration on the internal Liṅga
but not in the external Liṅga. (44)
ब्रह्मा विष्णुश्च रुद्रश्च वासवाद्याश्च लोकपाः।
मुनयः सिद्धगन्धर्वा दानवा मानवास्तथा।।४५।।
सर्वे च ज्ञानयोगेन सर्वकारणकारणम्।
पश्यन्ति हृदये लिङ्गं परमानन्दलक्षणम्।।४६।।

A preamble to Śrī Siddhāntaśikhāmaṇi
brahmā viṣṇuśca rudraśca vāsavādyāśca lokapāḥ |
munayaḥ siddhagandharvā dānavā mānavāstathā || 45 ||
sarve ca jñānayogena sarvakāraṇakāraṇam |
paśyanti hṛdaye liṅgaṁ paramānandalakṣaṇam || 46 ||
Brahman, Viṣṇu and Rudra, the lords of quarters such
as Indra, the sages, the Siddhas, the Gandharvas, the demons,
the human beings, all these visualise in their heart the Liṅga
which is the cause of all causes and which is of the nature of
supreme bliss, through Jñānayoga. (45-46)
तस्मात्सर्वप्रयत्नेन शाङ्करं लिङ्गमुत्तमम् ।।४७।।
अन्तर्विभावयेद्विद्वान् अशेषक्लेशमुक्तये ।।४७।।
tasmātsarvaprayatnena śāṅkaraṁ liṅgamuttamam |
antarvibhāvayedvidvān aśeṣakleśamuktaye || 47 ||
Hence the wise one should with all efforts cherish inside
the Supreme Śivaliṅga in order to get relieved of all afflictions.
(47)
अन्तर्धारयितुं लिङ्गमाशक्तः शक्त एव वा।
बाह्यं च धारयेल्लिङ्गं तद्रूपमिति निश्चयात् ।।४८।।
antardhārayituṁ liṅgamaśaktaḥ śaktaḥ eva vā |
bāhyaṁ ca dhārayelliṅgaṁ tadrūpamiti niścayāt || 48 ||
Whether one is able to undergo internal Liṅgadhāraṇa
or not, one should have external Liṅgadhāraṇa as its replica.
(48)
लिङ्गं तु त्रिविधं प्रोक्तं स्थूलं सूक्ष्मं परात्परम्।
इष्टलिङ्गमिदं स्थूलं यद्बाह्ये धार्यते तनौ ।।४९।।
प्राणलिङ्गमिदं सूक्ष्मं यदन्तर्भावनामयम्।
परात्परं तु यत्प्रोक्तं तृप्तिलिङ्गं तदुच्यते ।।५०।।
liṅgaṁ tu trividhaṁ proktaṁ
sthūlaṁ sūkṣmaṁ parātparam |
iṣṭaliṅgamidaṁ sthūlaṁ yadbahye dhāryate tanau || 49 ||
prāṇaliṅgamidaṁ sūkṣmaṁ yadantarbhāvanāmayam |
parātparaṁ tu yatproktaṁ tṛptiliṅgaṁ taducyate || 50 ||
The Liṅga (Mahāliṅga) is said to be three-fold as Sthūla
(Gross), Sūkṣma (Subtle) and Parātpara (Higher than the
Highest). This Iṣṭaliṅga which is borne outside on the body,
is the Sthūla. (49) This Prāṇaliṅga which is made up of
feelings inside, is the Sūkṣma. That which is said to be
Parātpara is spoken as Tṛptiliṅga (the Liṅga in the form of
contentment). (50)
भावनातीतमव्यक्तं परब्रह्म शिवाभिधम्।
इष्टलिङ्गमिदं साक्षादनिष्टपरिहारतः ।।
धारयेदवधानेन शरीरे सर्वदा बुधः ।।५१।।
bhāvanātītamavyaktaṁ parabrahma śivābhidham |
iṣṭaligamidaṁ sākṣādaniṣṭaparihāmataḥ ||
dhārayedavadhānena śarīre sarvadā budhaḥ || 51 ||
The wise person should vigilently wear always on his
body the Iṣṭaliṅga, the actual form of that which is beyond
conception, which is the unmanifest and which is the
Parabrahman designated as Śiva, as it removes what is
undesirable. (51)
मूर्ध्नि वा कण्ठदेशे वा कक्षे वक्षःस्थलेऽपि वा।
कुक्षौ हस्तस्थले वापि धारयेल्लिङ्गमैश्र्वरम् ।।५२।।
mūrdhni vā kaṇṭhadeśe vā kakṣe vakṣaḥsthale’pi vā |
kukṣau hastasthale vāpi dhārayelliṅgamaiśvaram || 52 ||
The Śivaliṅga (Iṣṭaliṅga) should be borne on the head,
neck region, arm-pit, chest region, belly or palm. (52)
नाभेरधस्ताल्लिङ्गस्य धारणं पापकारणम्।
जटाग्रे त्रिकभागे च मलस्थाने न धारयेत् ।।५३।।
nābheradhastālliṅgasya dhāraṇaṁ pāpakāraṇam |
jaṭāgre trikabhāge ca malasthāne na dhārayet || 53 ||

A preamble to Śrī Siddhāntaśikhāmaṇi
To wear the Liṅga below the navel region is the cause
for sin. It should not be borne at the top of the tuft of hair,
on the back or near the anus. (53)
लिङ्गधारी सदा शुद्धो निजलिङ्गं मनोरमम् ।
अर्चयेद् गन्धपुष्पाद्यैः करपीठे समाहितः ।।५४।।
बाह्यपीठार्चनादेतत् करपीठार्चनं वरम् ।
सर्वेषां वीरशैवानां मुमुक्षूणां निरन्तरम् ।।५५।।
liṅgadhārī sadā śuddho nijaliṅgaṁ manoramam |
arcayed gandhapuṣpādyaiḥ karapīṭhe samāhitaḥ ||54||
bāhyapīṭhārcanādetat karapīṭhārcanaṁ varam |
sarveṣāṁ vīraśaivānāṁ mumukṣūṇāṁ nirantaram ||55||
He who wears the Liṅga is always pure. He should
worship the pleasing Iṣṭaliṅga with concetration on the seat
in the form of palm through sandal paste, flowers, etc. (54)
The worship (of the Liṅga) on the seat in the form of palm is
ever superior to the worship (of it) on any other seat in the
case of all Vīraśaivas who are desirous of liberation. (55)
ब्रह्मविष्ण्वादयो देवा मुनयो गौतमादयः ।
धारयन्ति सदा लिङ्गमुत्तमाङ्गे विशेषतः ।।५६।।
लक्ष्म्यादिशक्तयः सर्वाः शिवभक्तिविभाविताः ।
धारयन्त्यलिकाग्रेषु शिवलिङ्गमहर्निशम् ।।५७।।
brahmaviṣṇvādayo devā munayo gautamādayaḥ |
dhārayanti sadā liṅgamuttamāṅge viśeṣataḥ ||56||
lakṣmyādiśaktayaḥ sarvāḥ śivabhaktivibhāvitāḥ |
dhārayantyalikāgreṣu śivaliṅgamaharniśam ||57||
The gods, Brahman, Viṣṇu, etc., and the sages, Gautama,
etc., wear always the Liṅga especially on their heads. (56)
All the Śaktis, Lakṣmī, etc., who have clear manifestation of
devotion to Śiva, wear the Śivaliṅga day and night at the top
of their foreheads. (57)
वेदशास्त्रपुराणेषु कामिकाद्यागमेषु च ।
लिङ्गधारणमाख्यातं वीरशैवस्य निश्चयात् ।।५८।।
vedaśāstrapurāṇeṣu kāmikādyāgameṣu ca |
liṅgadhāraṇamākhyātaṁ vīraśaivasya niścayāt ||58||
‘Liṅgadhāraṇa’ has been advocated certainly for the
Vīraśaiva in Veda, Śāstra and Purāṇa and also in the Āgamas,
Kāmika, etc. (58)
ऋगित्याह पवित्रं ते विततं ब्रह्मणस्पते ।
तस्मात्पवित्रं तल्लिङ्गं धार्यं शैवमनामयम् ।।५९।।
ṛgityāha pavitraṁ te vitataṁ brahmaṇaspate |
tasmātpavitraṁ talliṅgaṁ
dhāryaṁ śaivamanāmayam ||59||
‘Pavitraṁ te vitataṁ brahmaṇaspate’ (O Brahmaṇaspati!
Your ‘liṅga’ is sacred and all - pervasive) — says the Ṛgveda.
Hence, the Śivaliṅga is sacred and without defects; it should
be borne (on the body). (59)
ब्रह्मेति लिङ्गमाख्यातं ब्रह्मणः पतिरीश्वरः ।
पवित्रं तद्धि निक्ख्यातं तत्सम्पर्कात्तनुः शुचिः ।।६०।।
brahmeti liṅgamākhyātaṁ
brahmaṇaḥ patirīśvaraḥ |
pavitraṁ taddhi nikhyātaṁ
tatsamparkāttanuḥ śuciḥ ||60||
By ‘Brahman’ the Liṅga is meant. The ‘Lord of
Brahman’ means ‘Īśvara’. That Liṅga is well known as sacred.
By its association, the body is pure. (60)
अतप्ततनूरज्ञो वै आमः संस्कारवर्जितः ।
दीक्षया रहितः साक्षान्नाप्नुयाल्लिङ्गमुत्तमम् ।।६१।।
ataptatanurajño vai āmaḥ saṁskāravarjitaḥ |
dīkṣayā rahitaḥ sākṣānnāpnuyālliṅgamuttamam ||61||

A preamble to Śrī Siddhāntaśikhāmaṇi
He who has an unbaked body is indeed ignorant. He is
immature as he has not undergone any purificatory process
(Dīkṣā). He who is without Dīkṣā should not actually get
that Supreme Liṅga. (61)
अघोराऽपापकाशीति या ते रुद्र शिवा तनूः।
यजुषा गीयते यस्मात् तस्माच्छैवोऽघवर्जितः ।।६२।।
aghorā'pāpakāśīti yā te rudra śivā tanūḥ |
yajuṣā gīyate yasmāt tasmācchaivo'ghavarjitaḥ || 62 ||
Since the Yajurveda declares that Rudra's auspicious
body (Liṅga) is not terrible (peaceful) and shines on the sinless
persons (devotees), the Śaiva initiation (Liṅgadhāraṇa) is
without any blemish. (62)
यो लिङ्गधारी नियतान्तरात्मा
नित्यं शिवाराधनबद्धचित्तः।
स धारयेत् सर्वमलापहत्यै
भस्मामलं चारु यथाप्रयोगम्।।६३।।
yo liṅgadhārī niyatāntarātmā
nityaṃ śivārādhanabaddhacittaḥ |
sa dhārayet sarvamalāpahatyai
bhasmāmalaṃ cāru yathāprayogam || 63 ||
He who wears the Liṅga, whose inner soul is restrained
and whose mind is ever dedicated to the worship of Śiva,
should apply according to procedure the pure and charming
Bhasma for the removal of all the impurities. (63)
ॐ तत्सदिति श्रीशिवयोगीतेषु सिद्धान्तागमेषु शिवाद्धैतविद्यायां
शिवयोगशास्त्रे श्रीरेणुकागस्त्यसंवादे वीरशैवधर्मनिर्णये
श्रीशिवयोगीशिवाचार्यविरचिते श्रीसिद्धान्तशिखामणौ
भक्तस्थले गुरुकारुण्य-लिङ्गधारणप्रसङ्गो
नाम षष्ठः परिच्छेदः समाप्तः ।।६।।
Om Tatsaditi Śrīśivagīteṣu siddhāntāgameṣu
śivādvaitavidyāyāṃ śivayogaśāstre
śrīreṇukāgastyasaṃvāde vīraśaivadharmanirṇaye
śivayogīśivācāryaviracite Śrīsiddhāntaśikhāmaṇau
bhaktasthale Gurukāruṇya-liṅgadhāraṇaprasaṅgo
nāma ṣaṣṭhaḥ paricchedaḥ samāptaḥ // 4 //

A preamble to Śrī Siddhāntaśikhāmaṇi
सप्तमः परिच्छेदः
Saptamaḥ Paricchedaḥ
विभूतिरुद्राक्षधारणप्रसङ्गः
Vibhūtirudrākṣadhāraṇaprasaṅgaḥ
भस्मधारणसंयुक्तः पवित्रो नियताशयः ।
शिवाभिधानं यत्प्रोक्तं भासनाद्भसितं तथा ।। १ ।।
महाभस्मेति सञ्चिन्त्य महादेवं प्रभामयम् ।
वर्तन्ते ये महाभागा मुख्यास्ते भस्मधारिणः ।। २ ।।
atha bhasmadhraṇasthalaṃ - 6
bhasmadhāraṇasaṃyuktaḥ pavitro niyatāśayaḥ |
śivābhidhānaṃ yatproktaṃ bhāsanādbhasitaṃ tathā || 1 ||
mahābhasmeti sañcintya mahādevaṃ prabhāmayam |
vartante ye mahābhāgā mukhyāste bhasmadhāriṇaḥ || 2 ||
He who is endowed with the application of Bhasma, is
pure and of controlled aspirations. Those blessed persons
who cherish the Mahādeva (Great God) full of resplendence
as the Mahābhasma, who is said to be Śiva by name and who
is likewise called ‘Bhasita’ due to shining (bhāsana), are the
foremost among those who apply the Bhasma. (1-2)
शिवाग्न्यादिसमुत्पन्नं मन्त्रन्यासादियोगतः ।
तदुपाधिकमित्याहुर्भस्मतन्त्रविशारदाः ।। ३ ।।
śivāgnyādisamutpannaṃ mantranyāsādiyogataḥ |
tadupādhikamityāhurbhasmatantraviśāradāḥ || 3 ||
That which is born from the fire sanctified by Śivamantra
to the accompaniment of Mantranyāsa, etc., is called as
‘Sopādhikabhasma’ by the experts in the art of preparing
Bhasma (or in the Śāstra pertaining to Bhasma). (3)
विभूतिर्भसितं भस्म क्षारं रक्षेति भस्मनः ।
एतानि पञ्चनामानि हेतुभिः पञ्चभिर्भृशम् ।। ४ ।।
vibhūtirbhasitaṃ bhasma kṣāraṃ rakṣeti bhasmanaḥ |
etāni pañcanāmāni hetubhiḥ pañcabhirbhṛśam || 4 ||
Vibhūti, Bhasita, Bhasma, Kṣāra and Rakṣā — these
are the five names of Bhasma often due to five reasons. (4)
विभूतिर्भूतिहेतुत्वाद् भसितं तत्त्वभासनात् ।
पापानां भर्त्सनाद्भस्म क्षरणात् क्षारमापदाम् ।।
रक्षणात् सर्वभूतेभ्यो रक्षेति परिगीयते ।। ५ ।।
vibhūtirbhūtihetutvād bhasitaṃ tattvabhāsanāt |
pāpānāṃ bhartsanādbhasma kṣaraṇāt kṣāramāpadām ||
rakṣaṇāt sarvabhūtebhyo rakṣeti parigīyate || 5 ||
It is called ‘Vibhūti’ because it is the cause for prosper-
ity, ‘Bhasita’ because it reveals the spiritual truth,
‘Bhasma’because it threatens away sins, ‘Kṣāra’ because it
makes all the adversities to flow away and ‘Rakṣā’ because it
protects from all evil beings. (5)
नन्दा भद्रा च सुरभिः सुशीला सुमनास्तथा ।
पञ्च गावो विभोर्जाताः सद्योजातादिवक्त्रतः ।। ६ ।।
nandā bhadrā ca surabhiḥ suśīlā sumanāstathā |
pañca gāvo vibhorjātāḥ sadyojātādivaktrataḥ || 6 ||
Nandā, Bhadrā, Surabhi, Suśīlā and Sumanas - these are
the five cows born from the Lord’s faces, Sadyojāta, etc.,
respectively. (6)
कपिला कृष्णा च धवला धूम्रा रक्ता तथैव च ।
नन्दादीनां गवां वर्णाः क्रमेण परिकीर्तिताः ।। ७ ।।
kapilā kṛṣṇā ca dhavalā dhūmrā raktā tathaiva ca |
nandādīnāṃ gavāṃ varṇāḥ krameṇa parikīrtitāḥ || 7 ||
Tawny, black, white, grey and red are said to be the
colours of the cows, Nandā, etc., respectively. (7)

74 A preamble to Śrī Siddhāntaśikhāmaṇi 2. Śaivāgamas : (6) Vīrāgama 75
सद्योजाताद्विभूतिश्च वामाद्भासितमेव च ।।८।।
अघोराद्भस्म संजातं तत्पुरुषात्क्षारमेव च ।
रक्षा चेशानवक्त्राच्च नन्दादिद्वारतोऽभवत् ।।९।।
sadyojātādvibhūtiśca vāmādbhasitameva ca ||8||
aghorādbhasma sañjātaṁ tatpuruṣātkṣārameva ca |
rakṣā ceśānavaktrācca nandādidvārato'bhavat ||9||
‘Vibhūti’ was born from ‘Sadyojāta’, ‘Bhasita’ from
‘Vāmadeva’, ‘Bhasma’ from ‘Aghora’, ‘Kṣāra’ from ‘Tatpuruṣa’
and ‘Rakṣā’ from ‘Īśāna’ face, through ‘Nandā’, etc. (8-9)
धारयेन्नित्यकार्येषु विभूतिं च प्रयत्नतः ।
नैमित्तिकेषु भसितं क्षारं काम्येषु सर्वदा ।।१०।।
प्रायश्चित्तेषु सर्वेषु भस्म नाम यथाविधि ।
रक्षा च मोक्षकार्येषु प्रयोक्तव्या सदा बुधैः ।।११।।
dhārayennityakāryeṣu vibhūtiṁ ca prayatnataḥ |
naimittikeṣu bhasitaṁ kṣāraṁ kāmyeṣu sarvadā ||10||
prāyaścitteṣu sarveṣu bhasma nāma yathāvidhi |
rakṣā ca mokṣakāryeṣu prayoktavyā sadā buddhāiḥ ||11||
‘Vibhūti’ should be applied necessarily in daily (nitya)
rites, ‘Bhasita’ in occasional (naimittika) rites, ‘Kṣāra’ in rites
performed with some desire to fulfil (kāmya), ‘Bhasma’ in all
the propitiatory rites according to procedure and ‘Rakṣā’
should be employed by the wise in the rites connected with
liberation. (10-11)
नन्दादीनां तु ये वर्णाः कपिलाद्याः प्रकीर्तिताः ।
त एव वर्णा विख्याता भूत्यादीनां यथाक्रमम् ।।१२।।
nandādīnāṁ tu ye varṇāḥ kapilādyāḥ prakīrtitāḥ |
ta eva varṇā vikhyātā bhūtyādīnāṁ yathākramam ||12||
Those very colours, tawny, etc., which are said to belong
to ‘Nandā’, etc., are well known in the case of ‘Vibhūti’, etc.,
respectively. (12)
भस्मोत्पादनमुद्दिष्टं चतुर्धा तन्त्रवेदिभिः ।
कल्पं चैवानुकल्पं तु उपकल्पमकल्पकम् ।।१३।।
एषामादिममुत्कृष्टमन्यत् सर्वमभावतः ।
bhasmotpādanamuddiṣṭaṁ caturdhā tantravedibhiḥ |
kalpaṁ caivānukalpaṁ tu upakalpamakalpakam ||13||
eṣāmādimamutkṛṣṭamanyat sarvamabhāvataḥ |
The production of ‘Bhasma’ is spoken as fourfold by
the experts in Śaivāgamas : Kalpa, Anukalpa, Upakalpa and
Akalpa. Among them the first one (Kalpa) is the best; the
rest are to be used when it is not available. (13)
यथाशास्त्रोक्तविधिना गृहीत्वा गोमयं नवम् ।।१४।।
सद्येन वामदेवेन कुर्यात् पिण्डमनुत्तमम् ।
शोषयेत्पुरुषेणैव दहेद् घोराच्छिवाग्निना ।।१५।।
कल्पं तद्भस्म विज्ञेयमनुकल्पमथोच्यते ।
वनेषु गोमयं यच्च शुष्कं चूर्णीकृतं तथा ।।१६।।
दग्धं चैवानुकल्पाख्यमापणादिगतं तु यत् ।
वस्त्रेणोत्तारितं भस्म गोमूत्राबद्धपिण्डितम् ।।१७।।
दग्धं प्रागुक्तविधिना भवेद्भस्मोपकल्पकम् ।
अन्यैरापादितं भस्माप्यकल्पमिति निश्चितम् ।।१८।।
yathāśāstroḳtavidhinā gṛhītvā gomayaṁ navam ||14||
sadyena vāmadevena kuryāt piṇḍamanuttamam |
śoṣayetpuruṣeṇaiva dahed ghorācchivāgninā ||15||
kalpaṁ tadbhasma vijñeyamanukalpamathocyate |
vaneṣu gomayaṁ yacca śuṣkaṁ cūrṇīkṛtaṁ tathā ||16||
dagdhaṁ caivānukalpākhyamāpaṇādigataṁ tu yat |
vastrenottāritaṁ bhasma gomūtrābaddhapiṇḍitam ||17||
dagdhaṁ prāguktavidhinā bhavedbhasmopakalpakam |
anyairāpāditaṁ bhasmāpyakalpamiti niścitam ||18||

76 A preamble to Śrī Siddhāntaśikhāmaṇi
In accordance with the procedure laid down in the
Śāstras, one should take the fresh cowdung uttering
‘Sadyojāta-mantra’ and then make it into a good ball (piṇḍa)
uttering ‘Vāmadeva-mantra’. Then one should dry it with
‘Tatpuruṣa-mantra’ and bake it in Śivāgni uttering
‘Aghoramantra’. (14-15) That Bhasma should be known as
‘Kalpa’. Now Anukalpa is told. The dry cowdung which is
found in the forests, which is powdered and which is burnt, is
the Bhasma called ‘Anukalpa’. That Bhasma, which is found
in shops, etc., which is sifted through cloth, which is made
into balls with cow’s urine and which is burnt according to
the procedure mentioned above, is what is called as ‘Upakalpa’.
That Bhasma which is prepared by others, is called ‘Akalpa’.
(16-18)
एष्वेकतममादाय पात्रेषु कलशादिषु ।
त्रिसन्ध्यमाचरेत्स्नानं यथासंभवमेव वा ।।१९।।
eṣvekatamamādāya pātreṣu kalaśādiṣu |
trisandhvamācaretsnānaṁ yathāsaṁbhavameva vā ||19||
With one of these (four kinds of Bhasma) collected in
vessels, pitcher, etc., the devotee should perform bath
(smearing) with it three times in the morning, midday and
evening (three ‘sandhyās’) or once whenever possible. (19)
स्नानकाले करौ पादौ प्रक्षाल्य विमलाम्भसा।
वामहस्ततले भस्म क्षिप्त्वाच्छाद्यान्यपाणिना ।।२०।।
अष्टकृत्वोथ मूलेन मौनी भस्माभिमन्त्र्य च।
शिर ईशानमन्त्रेण पुरुषेण मुखं तथा ।।२१।।
हृत्प्रदेशमघोरेण वामदेवेन गुह्यकम्।
पादौ सद्येन सर्वाङ्गं प्रणवेनैव सेचयेत् ।।२२।।
snānakāle karau pādau prakṣālya vimalāmbhasā |
vāmahastatale bhasma kṣiptvācchādyānyapāṇinā ||20||
aṣṭakṛtvātha mūlena maunī bhasmābhimantrya ca |
śira īśānamantreṇa puruṣeṇa mukhaṁ tathā ||21||
2. Śaivāgamas : (7) Suprabhedāgama 77
hṛtpradeśamaghoreṇa vāmadevena guhyakam |
pādau sadvena sarvāṅgaṁ praṇavenaiva secavet ||22||
At the time of bath (with Bhasma), the devotee should
wash his hands and feet with pure water. He should place the
Bhasma on the left palm and cover it with the other palm.
Then he should silently consecrate the Bhasma with
‘Mūlamantra’ muttered eight times. Thereafter, he should
smear it (Bhasma) on the head with ‘Īśānamantra’, on the
face with ‘Tatpuruṣamantra’ , on the chest region with
‘Aghoramantra’, on the private parts with ‘Vāmadevamantra’,
on the feet with ‘Sadyojātamantra’ and on all the limbs with
‘Omkāra’. (20-22)
भस्मना विहितं स्नानमिदमाग्नेयमुत्तमम्।
स्नानेषु वारुणाद्येषु मुख्यमेतन्मलापहम् ।।२३।।
bhasmanā vihitaṁ snānamidamāgneyamuttamam |
snāneṣu vāruṇādyeṣu mukhyametanmalāpaham ||23||
The bath taken with Bhasma is the Āgenya and it is the
best. Among the baths, Vāruṇa, etc., this is the foremost as
it removes all impurities. (23)
भस्मस्नानवतां पुंसां यथायोगं दिनेदिने।
वारुणाद्यैरालं स्नानैर्बाह्यदोषापहारिभिः ।।२४।।
bhasmasnānavatāṁ puṁsāṁ yathāyogaṁ dinedine |
vāruṇādyairalaṁ snānairbāhvadoṣāpahāribhiḥ ||24||
In the case of those persons who take bath with Bhasma
according of Śāstras everyday, enough of the baths with water,
etc., which remove only external impurities. (24)
आग्नेयं भस्मना स्नानं यतिभिस्तु विधीयते।
आर्द्रस्नानात्परं भस्म आर्दे जन्तुवधो ध्रुवम् ।। २५ ।।
āgneyaṁ bhasmanā snānaṁ yatibhistu vidhīyate |
ārdrasnānātparaṁ bhasma
ārdre jantuvadho dhruvam ||25||

78 A preamble to Śrī Siddhāntaśikhāmaṇi
The bath with Bhasma is the ‘Āgneya-snāna’ prescribed
by the sanyāsins. Smearing with Bhasma is superior to wet
bath. In the wet bath there is bound to be the killing of
beings. (25)
आर्द्रं तु प्रकृतिं विद्यात् प्रकृतिं बन्धनं विदुः।
प्रकृतेस्तु प्रहाणार्थं भस्मना स्नानमिष्यते।।२६।।
ārdraṁ tu prakṛtiṁ vidyāt
prakṛtiṁ bandhanaṁ viduḥ |
prakṛtestu prahāṇārthaṁ bhasmanā snānamisyate ||26||
The ‘wet’ (water) should be known as Prakṛti and Prakṛti
means bondage. In order to eradicate Prakṛti (bondage), the
bath with Bhasma is prescribed. (26)
ब्रह्माद्या विबुधाः सर्वे मुनयो नारदादयः।
योगिनः सनकाद्याश्च बाणाद्या दानवा अपि।।२७।।
भस्मस्नानयुताः सर्वे शिवभक्तिपरायणाः।
निर्मुक्तदोषकलिला नित्यशुद्धा भवन्ति हि।।२८।।
brahmādyā vibudhāḥ sarve munayo nāradādayaḥ |
yoginaḥ sanakādyāśca bāṇādyā dānavā api ||27||
bhasmasnānayutāḥ sarve śivabhaktiparāyaṇāḥ |
nirmuktadoṣakalilā nityaśuddhā bhavanti hi ||28||
All the gods, Brahman, etc., sages, Nārada, etc., Yogins,
Sanaka, etc., and demons, Bāṇa, etc., all having been
undergone ‘Bhasmasnāna’, have been absorbed in devotion
towards Śiva and freed from the masses (all kinds) of defects
and ever pure. (27-28)
नमश्शिवायति भस्म कृत्वा सप्ताभिमन्त्रितम्।
उद्धूलयेत्तेन देहं त्रिपुण्ड्रं चापि धारयेत्।।२९।।
namaśśivāyeti bhasma kṛtvā saptābhimantritam |
uddhūlayettena dehaṁ tripuṇḍraṁ cāpi dhārayet ||29||
2. Śaivāgamas : (7) Suprabhedāgama 79
After consecrating the Bhasma seven times with ‘Namaḥ
Śivāya’, the devotee should sprinkle (smear) his body with
Bhasma and ‘tripuṇḍra’ also should be applied. (29)
सर्वाङ्गोद्धूलनं चापि न समानं त्रिपुण्ड्रकैः।
तस्मात् त्रिपुण्ड्रमेवैकं लिखेदुद्धूलनं विना।।३०।।
sarvāṅgoddhūlanaṁ cāpi na samānaṁ tripuṇḍrakaiḥ |
tasmāt tripuṇḍramevaikaṁ likheduddhūlanaṁ vinā ||30||
The ‘uddhūlana’ to the entire body, is not equal to
‘tripuṇḍra’. Hence, without ‘uddhūlana’, ‘tripuṇḍra’ should
be applied. (30)
त्रिपुण्ड्रं धारयेन्नित्यं भस्मना सलिलेन च।
स्थानेषु पञ्चदशसु शरीरे साधकोत्तमः।।३१।।
tripuṇḍraṁ dhārayennityaṁ bhasmanā salilena ca |
sthāneṣu pañcadaśasu śarīre sādhakottamaḥ ||31||
The best aspirant of Mokṣa should apply ‘tripuṇḍra’ with
Bhasma mixed with water at fifteen places on the body. (31)
उत्तमाङ्गे ललाटे च श्रवणद्वितये तथा।
गले भुजद्वये चैव हृदि नाभौ च पृष्ठके।।३२।।
बाहुयुग्मे ककुद्देशे मणिबन्धद्वये तथा।
त्रिपुण्ड्रं भस्मना धार्यं मूलमन्त्रेण साधकैः।।३३।।
uttamāṅge lalāṭe ca śravaṇadvitaye tathā |
gale bhujadvaye caiva hṛdi nābhau ca pṛṣṭhake ||32||
bāhuyugme kakuddeśe maṇibandhadvaye tathā |
tripuṇḍraṁ bhasmanā dhāryaṁ
mūlamantreṇa sādhakaiḥ ||33||
‘Tripuṇḍa’ with Bhasma should be marked by the
aspirants of Mokṣa (devotees) muttering the ‘Mūlamantra’,
on the head, forehead, two ears, neck, two shoulders, chest,
navel, back, two arms, hump region and two forearms. (32-
33)

80 A preamble to Śrī Siddhāntaśikhāmaṇi
वामहस्ततले भस्म क्षिप्त्वाच्छाद्यान्यपाणिना।
अग्निरित्यादिमन्त्रेण स्पृशन् वाराभिमन्त्र्य च।।३४।।
त्रिपुण्ड्रमुक्तस्थानेषु दध्यात् सजलभस्मना।
शिवं शिवङ्करं शान्तं स प्राप्नोति न संशयः।।३५।।
vāmahastatale bhasma kṣiptvācchādyānyapāṇinā |
agnirityādimantreṇa spṛśan vārābhimantrya ca ||34||
tripuṇḍramuktasthāneṣu dadhyāt sajalabhasmanā |
śivaṁ śivaṅkaraṁ śāntaṁ sa prāpnoti na saṁśayaḥ ||35||
Having placed the Bhasma on the left palm, covered it
by the other (right) palm, touched it with water and
consecrated it with the Mantra, “Agniriti bhasma”, the
devotee should apply ‘tripuṇḍra’ of Bhasma mixed with water
to the places already told. He attains Śiva, who is bringer of
auspiciousness and who is peaceful; there is no doubt about
it. (34-35)
मध्याङ्गुलित्रयेणैव स्वदक्षिणकरस्य तु।
षडङ्गुलायतं मानमपि वाऽलिकमानकम्।।३६।।
नेत्रयुग्मप्रमाणेन फाले दध्यात् त्रिपुण्ड्रकम्।
madhyāṅgulitrayeṇaiva svadakṣiṇakarasya tu |
ṣaḍaṅgulāyataṁ mānamapi vā’likamānakam ||36||
netrayugmapramāṇena phāle dadhyāt tripuṇḍrakam |
With the three middle fingers of one’s right hand, one
should mark the ‘tripuṇḍra’ of six inches long or of the
measurement of the forehead and on the forehead, or it should
measure upto the ends of both eyes. (36-37)
मध्यमानामिकाङ्गुष्ठैरनुलोमविलोमतः ।
धारयेद्यस्त्रिपुण्ड्राङ्कं स रुद्रो नात्र संशयः।।३७।।
madhyamānāmikāṅguṣṭhairanulomavilomataḥ |
dhārayedvastripuṇḍrāṅkaṁ sa rodro nātra saṁśayaḥ ||37||
2. Śaivāgamas : (7) Suprabhedāgama 81
He who makes ‘tripuṇḍra’ marks with the middle
finger, ring finger and thumb from left to right and right to
left, is indeed Rudra; there is no doubt about it. (37)
ऋजु श्वेतमनुव्याप्तं स्निग्धं श्रोत्रप्रमाणकम्।
एवं सल्लक्षणोपेतं त्रिपुण्ड्रं सर्वसिद्धिदम्।।३८।।
ṛju śvetamanuvyāptaṁ snigdhaṁ śrotrapramāṇakam |
evaṁ sallakṣaṇopetaṁ tripuṇḍraṁ sarvasiddhidam ||38||
The ‘tripuṇḍra’ which is straight, bright, unbroken, thick
and of the length between the ears and which is thus endowed
with good features, is the one which brings all welfare. (38)
प्रातःकाले च मध्याह्ने सायाह्ने च त्रिपुण्ड्रकम्।।३९।।
कदाचिद्भस्मना कुर्यात् स रुद्रो नात्र संशयः।
एवंविधं विभूत्या च कुरुते यस्त्रिपुण्ड्रकम्।।
स रौद्रधर्मसंयुक्तस्त्रयीमय इति श्रुतिः।।४०।।
prātaḥ kāle ca madhvāhne sāyāhne ca tripuṇḍrakam ||39||
kadācidbhasmanā kuryāt sa rudro nātra saṁśayaḥ ||40||
evaṁvidhaṁ vibhūtyā ca kurute yastripuṇḍrakam ||
sa raudradharmasaṁyuktastrayīmaya iti śrutiḥ ||40||
He who applies ‘tripuṇḍra’ with Bhasma once in the
morning, midday and evening, is indeed Rudra; there is no
doubt about it. He who marks ‘tripuṇḍra’ of this type by
Bhasma, is associated with Rudra’s religion and the Śruti says
that he is made up of Veda. (39-40)
ब्रह्मा विष्णुश्च रुद्रश्च देवाः शक्रपुरोगमाः।
त्रिपुण्ड्रं धारयन्त्येव भस्मना परिकल्पितम्।।४१।।
वसिष्ठाद्या महाभागा मुनयः श्रुतिकोविदाः।
धारयन्ति सदाकालं त्रिपुण्ड्रं भस्मना कृतम्।।४२।।
brahmā viṣṇuśca rudraśca devāḥ śakrapurogamāḥ |
tripuṇḍraṁ dhārayantveva bhasmanā parikalpitam ||41||