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

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||

82 A preamble to Śrī Siddhāntaśikhāmaṇi
vasiṣṭhādyā mahābhāgā munayaḥ śrutikovidāḥ |
dhārayanti sadākālaṁ tripuṇḍraṁ bhasmanā kṛtam || 42 ||
Brahman, Viṣṇu, Rudra, gods headed by Indra apply
‘tripuṇḍra’ with Bhasma. The great souls, Vasiṣṭha, etc., and
the sages who are well-versed in Vedic lore always apply
‘tripuṇḍra’ with Bhasma. (41-42)
शैवागमेषु वेदेषु पुराणेष्वखिलेषु च।
स्मृतीतिहासकल्पेषु विहितं भस्मपुण्ड्रकम् ।।
धारणीयं समस्तानां शैवानां च विशेषतः ।। ४३ ।।
śaivāgameṣu vedeṣu purāṇeṣvakhileṣu ca |
smṛtītihāsakalpeṣu vihitaṁ bhasmapuṇḍrakam ||
dhāranīyaṁ samastānāṁ śaivānāṁ ca viśeṣataḥ || 43 ||
‘Bhasmatripuṇḍra’ is prescribed in the Śaivāgamas,
Vedas, all the Purāṇas, Smṛtis, Itihāsas and Kalpa. It is
prescribed to be applied; it is for all and especially for the
Śaivas. (43)
नास्तिको भिन्नमर्यादो दुराचारपरायणः।
भस्मतौरिपुण्ड्रधारी चेन्मुच्यते सर्वकिल्बिषैः ।। ४४ ।।
nāstiko bhinnamaryādo durācāraparāyaṇaḥ |
bhasmatripuṇḍradhārī cenmucyate sarvakilbiṣaiḥ || 44 ||
iti bhasmadhāraṇasthalam |
He who applies ‘tripuṇḍra’ with Bhasma, whether he is
a heterodox person, has transgressed the limits of decency or
has been engaged in bad conduct, becomes free from all sins.
(44)
भस्मना विहितस्नानस्त्रिपुण्ड्राङ्कितमस्तकः।
शिवार्चनपरो नित्यं रुद्राक्षमपि धारयेत् ।। ४५ ।।
bhasmanā vihitasnānastripuṇḍrāṅkitamastakaḥ |
śivārcanaparo nityaṁ rudrākṣamapi dhārayet || 45 ||
2. Śaivāgamas : (8) Svāyambhuvāgama 83
atha rudrākṣadhāraṇasthalam - 7
The devotee who has taken bath with Bhasma, who has
marked his forehead with Bhasmatripuṇḍra and who is
engaged in the worship of Śiva, should always wear the
Rudrākṣas (beads). (45)
रुद्राक्षधारणादेव मुच्यन्ते सर्वपातकैः।
दुष्टचित्ता दुराचारा दुष्प्रज्ञा अपि मानवाः ।। ४६ ।।
rudrākṣadhāraṇādeva mucyante sarvapātakaiḥ |
duṣṭacittā durācārā duṣprajñā api mānavāḥ || 46 ||
By wearing the Rudrākṣas, even those men who are of
wicked mind, who are of wicked practices or who are of wicked
intentions, are relieved of all sins. (46)
पुरा त्रिपुरसंहारे त्रिनेत्रो जगतां पतिः।
उदपश्यत् पुरां योगमुन्मीलितविलोचनः ।। ४७ ।।
निपेतुस्तस्य नेत्रेभ्यो बहवो जलबिन्दवः।
तेभ्यो जाता हि रुद्राक्षा रुद्राक्षा इति कीर्तिताः ।। ४८ ।।
रुद्रनेत्रसमुत्पन्ना रुद्राक्षा लोकपावनाः।
purā tripurasaṁhāre trinetro jagatāṁ patiḥ |
udapaśyat purāṁ yogamunmīlitavilocanaḥ || 47 ||
nipetustasya netrebhyo bahavo jalabindavaḥ |
tebhyo jātā hi rudrākṣā rudrākṣā iti kīrtitāḥ || 48 ||
rudranetrasamutpannā rudrākṣā lokapāvanāḥ |
Once in the past, on the occasion of destruction of three
cities, Trinetra (Śiva with three eyes), the Lord of worlds,
opened widely the three eyes and gazed intently at the concord
of the (three) cities. From his eyes profuse drops of tears
fell. From them the Rudrākṣas were born and they are called
Rudrākṣas because they originated from Rudra's eyes;
Rudrākṣas are such as to make the people sacred. (47-49)

Left Page:

A preamble to Śrī Siddhāntaśikhāmaṇi
अष्टत्रिंशत्प्रभेदेन भवन्त्युत्पत्तिभेदतः ।। ४९ ।।
aṣṭatriṃśatprabhedena bhavantyutpattibhedataḥ | | 49 | |
They (Rudrākṣas) are of thirty-eight varieties in
accordance with the difference in their origin. (49)
नेत्रात्सूर्यात्मनः शम्भोः कपिला द्वादशोदिताः ।
श्वेताः षोडश सञ्जाताः सोमरूपाद्विलोचनात् ।। ५० ।।
कृष्णा दशविधा जाता वह्निरूपाद्विलोचनात् ।
एवमुत्पत्तिभेदेन रुद्राक्षा बहुधा स्मृता ।। ५१ ।।
netrātsūryātmanaḥ śambhoḥ kapilā dvādaśoditāḥ |
śvetāḥ ṣoḍaśa sañjātāḥ somarūpādvilocanāt | | 50 | |
kṛṣṇā daśavidhā jātā vahnirūpādvilocanāt |
evamutpattibhedena rudrākṣā bahudhā smṛtāḥ | | 51 | |
From Śambhu's eye of the form of Sūrya twelve tawny
varieties were born. Sixteen white varieties originated from
his eye of the form of Candra. Ten black varieties arose from
his eye of form of Agni. Thus Rudrākṣas are regarded as
multifarious in accordance with the difference in their origin.
(50-51)
अच्छिद्रं कनकप्रख्यमनन्यधृतमुत्तमम् ।
रुद्राक्षं धारयेत् प्राज्ञः शिवपूजापरायणः ।। ५२ ।।
acchidraṃ kanakaprakhyamananyadhṛtamuttamam |
rudrākṣaṃ dhārayet prājñaḥ śivapūjāparāyaṇaḥ | | 52 | |
A wise person who is engaged in the worship of Śiva
should wear a good Rudrākṣa which is free from holes, which
has golden hue and which is not worn by others. (52)
यथास्थानं यथावक्त्रं यथायोगं यथाविधि ।
रुद्राक्षधारणं वक्ष्ये रुद्रसायुज्यसिद्धये ।। ५३ ।।
yathāsthānaṃ yathāvaktraṃ yathāyogaṃ yathāvidhi |
rudrākṣadhāraṇaṃ vakṣye rudrasāyujyasiddhaye | | 53 | |

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In accordance with the place (limb) of the body, with
the number of faces of them, with the relation and with the
Śāstra, I tell you about the wearing of Rudrākṣas for the
attainment of union with Rudra. (53)
शिखायामेकमेकास्यं रुद्राक्षं धारयेद् बुधः ।
द्वित्रिद्वादशवक्त्राणि शिरसि त्रीणि धारयेत् ।। ५४ ।।
षट्त्रिंशद्धारयेन्मूर्ध्नि नित्यमेकादशान्नान् ।
दशसप्तपञ्चवक्त्रान् षट् षट् कर्णद्वये वहेत् ।। ५५ ।।
षडष्टवदनान् कण्ठे द्वात्रिंशद्धारयेत् सदा ।
पञ्चाशद्धारयेद् विद्वान् चतुर्वक्त्राणि वक्षसि ।। ५६ ।।
त्रयोदशमुखान् बाह्वोर्धरेत् षोडश षोडश ।
प्रत्येकं द्वादश वह्नेन्नावस्यान् मणिबन्धयोः ।। ५७ ।।
चतुर्दशमुखं यज्ञसूत्रमष्टोत्तरं शतम् ।
धारयेत् सर्वकालं तु रुद्राक्षं शिवपूजकः ।। ५८ ।।
śikhāyāmekamekāsyaṃ rudrākṣaṃ dhārayed budhaḥ |
dvitridvādaśavaktrāṇi śirasi trīṇi dhārayet | | 54 | |
ṣaṭtriṃśaddhārayenmūrdhni nityamekādaśānnān |
daśasaptapañcavaktrān ṣaṭ ṣaṭ karṇadvaye vahet | | 55 | |
ṣaḍaṣṭavadanān kaṇṭhe dvātriṃśaddhārayet sadā |
pañcāśaddhārayed vidvān caturvaktrāṇi vakṣasi | | 56 | |
trayodaśamukhān bāhvordharet ṣoḍaśa ṣoḍaśa |
pratyekaṃ dvādaśa vahennavāsyān maṇibandhayoḥ | | 57 | |
caturdaśamukhaṃ yajñasūtramaṣṭottaraṃ śatam |
dhārayet sarvakālaṃ tu rudrākṣaṃ śivapūjakaḥ | | 58 | |
In the lock of hair on the crown of head (śikhāyām),
one Rudrākṣa of one face should a wise man wear. On the
head three Rudrākṣas of two, three and twelve faces should
be worn. On the crest thirty-six Rudrākṣas of eleven faces
should be worn. In both the ears six Rudrākṣas each of ten,
seven and five faces should be worn. In the neck, thirty-two

Page 1 (Left)

A preamble to Śrī Siddhāntaśikhāmaṇi
Rudrākṣas of six and eight faces should be borne. On the
chest, fifty Rudrākṣas of four faces should be put on. In
each of the arms, sixteen Rudrakṣas of thirteen faces should
be tied. In each of fore-arms, twelve Rudrākṣas of nine faces
should be worn. One hundred and eight Rudrākṣas of fourteen
faces should be the Yajñasūtra (Yajñopavīta). Thus the
Rudrākṣas should a devotee of Śiva wear at all times. (54-58)
एवं रुद्राक्षधारी यः सर्वकाले तु वर्तते।
तस्य पापकथा नास्ति मूढस्यापि न संशयः ।।५९।।
evaṃ rudrākṣadhārī yaḥ sarvakāle tu vartate |
tasya pāpakathā nāsti mūḍhasyāpi na saṃśayaḥ ||59||
Thus in the case of him who wears Rudrākṣas at all times,
be he even a fool, there is no occasion for sin. There is no
doubt about it. (59)
ब्रह्महा मद्यपायी च स्वर्णहृद् गुरुतल्पगः।
मातृहा पितृहा चैव भ्रूणहा कृतघातकः ।।
रुद्राक्षधारणादेव मुच्यते सर्वपातकैः ।।६०।।
brahmahā madyapāyī ca svarṇahṛd gurutalpagaḥ |
mātṛhā pitṛhā caiva bhrūṇahā kṛtaghātakaḥ ||
rudrākṣadhāraṇādeva mucyate sarvapātakaiḥ ||60||
He who has killed a Brāhmaṇa, who is a drunkard, who
has stolen gold, who has seduced Guru’s wife, who has killed
his mother, who has killed has father, who has killed the baby
in the womb or who has killed his benefactor, is relieved of
all his great sins by the mere wearing of Rudrākṣas. (60)
दर्शनात् स्पर्शनाच्चैव स्मरणादपि पूजनात्।
रुद्राक्षधारणालोके मुच्यन्ते पातकैर्जनाः ।।६१।।
darśanāt sparśanāccaiva smaraṇādapi pūjanāt |
rudrākṣadhāraṇālloke mucyante pātakairjanāḥ ||61||
By the sight, touch, memory and worship of Rudrākṣas
and by the wearing of Rudrākṣas, people in the world become
freed from great sins. (61)

Page 2 (Right)

ब्राह्मणो वान्त्यजो वापि मूर्खो वा पण्डितोऽपि वा।
रुद्राक्षधारणादेव मुच्यते सर्वपातकैः ।।६२।।
brāhmaṇo vāntyajo vāpi mūrkho vā paṇḍito’pi vā |
rudrākṣadhāraṇādeva mucyate sarvapātakaiḥ ||62||
The devotee, whether he is a Brāhmaṇa, a Śūdra, a fool
or a learned person, is relieved of all great sins by the mere
wearing of Rudrākṣas. (62)
गवां कोटिप्रदानस्य यत्फलं भुवि लभ्यते।
तत्फलं लभते मर्त्यो नित्यं रुद्राक्षधारणात् ।।६३।।
gavāṃ koṭipradānasya yatphalaṃ bhuvi labhyate |
tatphalaṃ labhate martyo nityaṃ rudrākṣadhāraṇāt ||63||
Whatever fruit that is obtained in the world in the case
of offering a crore cows, that very fruit a human being attains
certainly through the wearing of Rudrākṣas. (63)
मृत्युकाले च रुद्राक्षं निष्पीड्य सह वारिणा।
यः पिबेच्चिन्तयन् रुद्रं रुद्रलोकं स गच्छति ।।६४।।
mṛtyukāle ca rudrākṣaṃ niṣpīḍya saha vāriṇā |
yaḥ pibeccintayan rudraṃ rudralokaṃ sa gacchati ||64||
He, who, at the time of death, squashes the Rudrākṣa
and drinks it with water meditating on Rudra, would go to
the world of Rudra. (64)
भस्मोद्धूलितसर्वाङ्गा धृतरुद्राक्षमालिकाः।
ये भवन्ति महात्मानस्ते रुद्रा नात्र संशयः ।।६५।।
bhasmoddhūlitasarvāṅgā dhṛtarudrākṣamālikāḥ |
ye bhavanti mahātmānaste rudrā nātra saṃśayaḥ ||65||
Those great souls who have smeared themselves with
Bhasma and who have worn the garlands of Rudrākṣas, are
the Rudras. There is no doubt about this. (65)

A preamble to Śrī Siddhāntaśikhāmaṇi
नित्यानि काम्यानि निमित्तजानि
कर्माणि सर्वाणि सदापि कुर्वन्।
योऽभस्मरुद्राक्षधरो यदि स्याद्
द्विजो न तस्यास्ति फलोपपत्तिः ।।६६।।
nityāni kāmyāni nimittajāni
karmāṇi sarvāṇi sadāpi kurvan |
yo'bhasmarudrākṣadharo yadi syād
dvijo na tasyāsti phalopapattiḥ || 66 ||
For the Dvija, who, while always performing all the daily
rites, rites for fulfilling desires and occasional rites, does not
put on Bhasma and Rudrākṣas, there is no attainment of any
fruit. (66)
सर्वेषु वर्णाश्रमसंगतेषु
नित्यं सदाचारपरायणेषु।
श्रुतिस्मृतिभ्यामिह चोद्यमानो
विभूतिरुद्राक्षधरः समानः ।।६७।।
sarveṣu varṇāśramasaṅgateṣu
nityaṁ sadācāraparāyaṇeṣu |
śrutismṛtibhyāmiha codyamāno
vibhūtirudrākṣadharaḥ samānaḥ || 67 ||
Among those who are devoted to Varṇas and Āśramas
and who are engaged in religious practices, he who has put
on Bhasma and Rudrākṣas is alone praised by Śruti and
Smṛti. (67)
ॐ तत्सदिति श्रीशिवगीतेषु सिद्धान्तागमेषु शिवाद्वैतविद्यायां
शिवयोगशास्त्रे श्रीरेणुकागस्त्यसंवादे वीरशैवधर्मनिर्णये
श्रीशिवयोगीशिवाचार्यविरचिते श्रीसिद्धान्तशिखामणौ
भक्तस्थले विभूतिरुद्राक्षधारणप्रसङ्गो
नाम सप्तमः परिच्छेदः समाप्तः ।।७।।
Om Tatsaditi Śrīśivagīteṣu siddhāntāgameṣu
śivādvaitavidyāyāṁ śivayogaśāstre
śrīreṇukāgastyasaṁvāde vīraśaivadharmanirṇaye
śivayogīśivācāryaviracite Śrīsiddhāntaśikhāmaṇau
bhaktasthale Vibhūtirudrākṣadhāraṇaprasaṅgo
nāma saptamaḥ paricchedaḥ samāptaḥ || 7 ||

84 A preamble to Śrī Siddhāntaśikhāmaṇi
अष्टमः परिच्छेदः
Aṣṭamaḥ Paricchedaḥ
पञ्चाक्षरीजपप्रसङ्गः
Pañcākṣarījapaprasaṅgaḥ
धृतश्रीभूतिरुद्राक्षः प्रयतो लिङ्गधारकः।
जपेत्पञ्चाक्षरीविद्यां शिवतत्त्वप्रबोधिनीम्॥१॥
dhṛtaśrībhūtirudrākṣaḥ prayato liṅgadhārakaḥ |
japetpañcākṣarīvidyāṃ śivatattvaprabodhinīm ||1||
He who has worn Bhasma and Rudrākṣas, who has been
endowed with self-restraint and who has borne the Liṅga,
should perform 'japa' with Pañcākṣarīmantra, which reveals
the principle of Śiva (i.e., of his Self as Śiva). (1)
शिवतत्त्वात् परं नास्ति यथा तत्त्वान्तरं महत्।
तथा पञ्चाक्षरीमन्त्रान्नास्ति मन्त्रान्तरं महत्॥२॥
śivatattvāt paraṃ nāsti yathā tattvāntaraṃ mahat |
tathā pañcākṣarīmantrānnāsti mantrāntaraṃ mahat ||2||
Just as there is no greater principle than the principle of
Śiva, so is no greater Mantra than Pañcākṣara-mantra (2)
ज्ञाते पञ्चाक्षरीमन्त्रे किं वा मन्त्रान्तरैः फलम्।
ज्ञाते शिवे जगन्मूले किं फलं देवतान्तरैः॥३॥
jñāte pañcākṣarīmantre kiṃ vā mantrāntaraiḥ phalam |
jñāte śive jaganmūle kiṃ phalaṃ devatāntaraiḥ ||3||
When the Pañcākṣarīmantra is known, what is the use
of other Mantras? When Śiva, who is the source of the world,
is known, what is the use of other deities? (3)
2. Śaivāgamas : (9) Pāśupatāgama 85
सप्तकोटिषु मन्त्रेषु मन्त्रः पञ्चाक्षरो महान्।
ब्रह्मविष्ण्वादिवेवेषु यथा शम्भुर्महत्तरः॥४॥
saptakoṭiṣu mantreṣu mantraḥ pañcākṣaro mahān |
brahmaviṣṇvādideveṣu yathā śambhurmahattaraḥ ||4||
Among the seven crore great Mantras, the Pañcākṣarī
mantra is the best, just as Śambhu is the greatest among the
gods, Brahman, Viṣṇu, etc. (4)
अशेषजगतां हेतुः परमात्मा महेश्वरः।
तस्य वाचकमन्त्रोऽयं सर्वमन्त्रैककारणम्॥५॥
aśeṣajagatāṃ hetuḥ paramātmā maheśvaraḥ |
tasya vācakamantro'yaṃ sarvamantraikakāraṇam ||5||
Maheśvara, the Supreme Soul, is the cause of the entire
worlds and this Mantra expressive of him, is the sole cause of
all Mantras. (5)
तस्याभिधानमन्त्रोऽयमभिधेयश्च स स्मृतः।
अभिधानाभिधेयत्वान्मन्त्रात् सिद्धः परः शिवः॥६॥
tasyābhidhānamantro'yamabhidheyaśca sa smṛtaḥ |
abhidhānābhidheyatvānmantrāt siddhaḥ paraḥ śivaḥ ||6||
This Mantra (Pañcākṣarī) is the one that denotes him
(Śiva) and he (Śiva) is known to be denoted by it. Due to the
relation of the denoted and the denotation, Paraśiva is evident
from the Mantra. (6)
नमःशब्दं वदेत्पूर्वं शिवायेति ततः परम्।
मन्त्रः पञ्चाक्षरो ह्येष सर्वश्रुतिशिरोगतः॥७॥
namaḥ śabdaṃ vadetpūrvaṃ śivāyeti tataḥ param |
mantraḥ pañcākṣaro hyeṣa sarvaśrutiśirogataḥ ||7||
The word 'namaḥ' (salutations) should be uttered first
and then the word 'śivāya' (to Śiva). This is the Pañcākṣara
(five-lettered) Mantra which is at the head of all Śrutis. (7)

86 | A preamble to Śrī Siddhāntaśikhāmaṇi
आदितः परिशुद्धत्वान्मलत्रयवियोगतः।
शिव इत्युच्यते शम्भुश्चिदानन्दघनः प्रभुः।।८।।
āditaḥ pariśuddhatvānmalatrayaviyogataḥ |
śiva ityucyate śambhuścidānandaghanaḥ prabhuḥ ||8||
The lord Śambhu (Brahman) who is thick with
intelligence and bliss, is called Śiva because he is extremely
pure from the beginning due to his separation from the three
Malas (impurities). (8)
आस्पदत्वादाशेषाणां मङ्गलानां विशेषतः।
शिवशब्दाभिधेयो हि देवदेवस्त्रियम्बकः।।९।।
āspadatvādaśeṣāṇāṁ maṅgalānāṁ viśeṣataḥ |
śivaśabdābhidheyo hi devadevastriyambakaḥ ||9||
The God of gods, Triyambaka, is denoted by the word
Śiva because he is especially the shelter of all types of
auspiciousness. (9)
शिव इत्यक्षरद्वन्द्वं परब्रह्मप्रकाशकम्।
मुख्यवृत्त्या तदन्येषां शब्दानां गुणवृत्तयः।।१०।।
śiva ityakṣaradvandvaṁ parabrahmaprakāśakam |
mukhyavṛttyā tadanyeṣāṁ śabdānāṁ guṇavṛttayaḥ ||10||
The dissyllabic form Śiva reveals the meaning of
Parabrahman by primary function (Abhidhā) while words
other than that convey that meaning through secondary
function (Lakṣaṇā). (10)
तस्मान्मुख्यतरं नाम शिव इत्यक्षरद्वयम्।
सच्चिदानन्दरूपस्य शम्भोरमिततेजसः।।११।।
एतन्नामावलम्बेन मन्त्रः पञ्चाक्षरः स्मृतः।
tasmānmukhyataraṁ nāma śiva ityakṣaradvayam |
saccidānandarūpasya śambhoramitatejasaḥ ||11||
etannāmāvalambena mantraḥ pañcākṣaraḥ smṛtaḥ |
2. Śaivāgamas : (10) Vātulaśuddhāgama | 87
Hence, the syllabic pair Śiva is the principal name of
Śambhu, who is of the nature of existence, intelligence and
bliss and who is of infinite lustre. Depending upon this name
(Śiva), the Pañcākṣaramantra is regarded as great. (11-12)
यस्मादतः सदा जप्यो मोक्षकाङ्क्षिभिरादरात्।।१२।।
यथाऽनादिर्महादेवः सिद्धः संसारमोचकः।
तथा पञ्चाक्षरो मन्त्रः संसारक्षयकारकः।।१३।।
yasmādataḥ sadā japyo mokṣakāṅkṣibhirādarāt ||12||
yathā'nādirmahādevaḥ siddhaḥ saṁsāramocakaḥ |
tathā pañcākṣaro mantraḥ saṁsārakṣayakārakaḥ ||13||
That is why it has to be cherished with reverence by all
those who are desirous of emancipation. Just as Mahādeva
who is beginningless, is decided to be the liberator from
transmigration, so is the Pañcākṣara-mantra destroyer of
transmigration. (12-13)
पञ्चभूतानि सर्वाणि पञ्चतन्मात्रकाणि च।
ज्ञानेन्द्रियाणि पञ्चापि पञ्चकर्मेन्द्रियाणि च।।१४।।
पञ्चब्रह्माणि पञ्चापि कृत्यानि सह कारणैः।
बोध्यानि पञ्चभिर्वर्णैः पञ्चाक्षरमहामनोः।।१५।।
pañcabhūtāni sarvāṇi pañcatanmātrakāṇi ca |
jñānendriyāṇi pañcāpi pañcakarmendriyāṇi ca ||14||
pañcabrahmāṇi pañcāpi kṛtyāni saha kāraṇaiḥ |
bodhyāni pañcabhirvarṇaiḥ
pañcākṣaramahāmanoḥ ||15||
All the five gross elements, the five subtle elements, the
five sensory organs, the five motor organs, the five Brahmans,
the five activities along with causes — all these are understood
through the five syllables of the great Pañcākṣara-mantra.
(14-15)

88 A preamble to Śrī Siddhāntaśikhāmaṇi
पञ्चधा पञ्चधा यानि प्रसिद्धानि विशेषतः ।
तानि सर्वाणि वस्तूनि पञ्चाक्षरमयानि हि ।। १६ ।।
pañcadhā pañcadhā yāni prasiddhāni viśeṣataḥ |
tāni sarvāṇi vastūni pañcākṣaramayāni hi || 16 ||
Those objects which are especially known as sets of five
are all manifestations of Pañcākṣaramantra itself. (16)
ओंकारपूर्वो मन्त्रोऽयं पञ्चाक्षरमयः परः ।
शैवागमेषु वेदेषु षडक्षर इति स्मृतः ।। १७ ।।
oṅkārapūrvo mantro'yaṁ pañcākṣaramayaḥ paraḥ |
śaivāgameṣu vedeṣu ca ṣaḍakṣara iti smṛtaḥ || 17 ||
This supreme Mantra consisting of five syllables is
regarded in Śaivāgamas and Vedas as Ṣaḍakṣara (six - lettered)
with the precedence of ‘Oṁkāra’ (oṁ - syllable). (17)
मन्त्रस्यास्यादिभूतेन प्रणवेन महामनोः ।
प्रबोध्यते महादेवः केवलश्चित्सुखात्मकः ।। १८ ।।
mantrasyāsyādibhūtena praṇavena mahāmanoḥ |
prabodhyate mahādevaḥ kevalaścitsukhātmakaḥ || 18 ||
Mahādeva (the Great Lord) who is of the nature of
existence, intelligence and bliss, is revealed by this Praṇava
(Oṁ-syllable) which comes in the beginning of this
Pañcākṣarī-mantra, the great Mantra. (18)
प्रणवेनैकवर्णेन परब्रह्म प्रकाश्यते ।
अद्वितीयं परानन्दं शिवाख्यं

90 A preamble to Śrī Siddhāntaśikhāmaṇi
पञ्चाक्षरीमिमां विद्यां प्रणवेन षडक्षरीम्।
जपेत् समाहितो भूत्वा शिवपूजापरायणः।।२४।।
pañcākṣarīmimāṁ vidyāṁ praṇavena ṣaḍakṣarīm |
japet samāhito bhūtvā śivapūjāparāyaṇaḥ ||24||
He who is engrossed in the worship of Śiva should
mutter with concentration this Pañcākṣarī-mantra which
becomes Ṣaḍakṣarī with ‘Oṁkāra’. (24)
प्राणायामत्रयं कृत्वा प्राङ्मुखोदङ्मुखोऽपि वा।
चिन्तयन् हृदयाम्भोजे देवदेवं त्र्यम्बकम्।।२५।।
सर्वालङ्कारसंयुक्तं साम्बं चन्द्रार्धशेखरम्।
जपेदेतां महाविद्यां शिवरूपामनन्यधीः।।२६।।
prāṇāyāmatrayaṁ kṛtvā
prāṅmukhodanmukho’pi vā |
cintayan hṛdayāmbhoje devadevaṁ tryambakam ||25||
sarvālaṅkārasaṁyuktaṁ
sāmbaṁ candrārdhaśekharam |
japedetāṁ mahāvidyāṁ śivarūpāmananyadhīḥ ||26||
After doing Prāṇāyāma three times, sitting in such a
way as facing the east or the north and cherishing in the lotus
of the heart Śiva, who is the god of gods, who is three-eyed,
who is endowed with all ornaments, who is accompanied with
Ambā (Mother Pārvatī) and who has the crescent moon as
his crest-ornament, the devotee should mutter with deep
concentration this great Mantra, which is of Śiva’s form
(auspicious in form). (25-26)
जपस्तु त्रिविधः प्रोक्तो वाचिकोपांशुमानसः।
श्रूयते यस्तु पार्श्वस्थैर्यथावर्णसमन्वयम्।।२७।।
वाचिकः च तु विज्ञेयः सर्वपाशप्रभञ्जनः।
ईषत्स्पृष्ट्वाधरपुटं यो मन्दमभिधीयते।।२८।।
2. Śaivāgamas : (10) Vātulaśuddhāgama 91
पार्श्वस्थैरश्रुतः सोऽयमुपांशुः परिकीर्तितः।
अस्पृष्ट्वाधरमस्पन्दि जिह्वाग्रं योऽन्तरात्मना।।
भाव्यते वर्णरूपेण स मानस इति स्मृतः।।२९।।
japastu trividhaḥ prokto vācikopāṁśumānasaḥ |
śrūvate vastu nārśvasthairvathā varnasamanvavah | | 27 | |
vācikaḥ sa tu vijñeyaḥ sarvapāpaprabhañjanaḥ |
īṣatspṛṣṭavādharapuṭaṁ vo mandamabhidhīvate | | 28 | |
pārśvasthairāśrutaḥ so’yamupāṁśuḥ parikīrtitaḥ |
aspṛṣṭvādharāmaspandi jihvāgraṁ yo’ntarātman | |
bhāvvate varnarūdena sa mānasa iti smṛtaḥ | | 29 | |
Japa is said to be threefold as Vācika (Vocal), Upāṁśu
(Lip-movement) and Mānasa (Mental). That Japa which is
heard by those who are on either side clearly with the syllabic
structure, is known to be Vācika. It is the destroyer of all
fetters. That Japa which is faintly uttered with the slight
touching of the lips in such away as it is not heard by those
who are on either side, is stated as Upāṁśu. That Japa which
is cherished in the form of the letters of the Mantra in the
inner soul without the touching of lips and without the
movement of the tip of tongue, is known as Mānasa. (27-29)
यावन्तः कर्मयज्ञाद्या व्रतदानतपांसि च।
सर्वे ते जपयज्ञस्य कलां नार्हन्ति षोडशीम्।।३०।।
yāvantaḥ karmayajñādyā vratadānatapāṁsi ca |
sarve te japayajñasya kalāṁ nārhanti ṣoḍaśīm | | 30 | |
As many as are the Karmayajñas and as many as are the
vows, donations and penances, so many of them all are not
equal to one-sixteenth part of the Japayajña. (30)
माहात्म्यं वाचिकस्यैतज्जपयज्ञस्य कीर्तितम्।
तस्माच्छतगुणोपांशुः सहस्रो मानसः स्मृतः।।३१।।
māhātmyam vācikasyaitajjapayajñasya kīrtitam |
tasmācchataguṇopāṁśuḥ sahasro mānasaḥ smṛtaḥ | | 31 | |

92 A preamble to Śrī Siddhāntaśikhāmaṇi
What is told above about the greatness of the Japayajña,
is applicable to Vācikajapa. Upāṁśujapa is hundred times
superior to that (Vācikajapa) and Mānasajapa is thousand
times superior to that (Upāṁśujapa). (31)
वाचिकात् तदुपांशोश्च जपादस्य महामनोः ।
मानसो हि जपः श्रेष्ठ घोरसंसारनाशकः ।। ३२ ।।
vācikāt tadupāṁśośca japādasya mahāmanoḥ |
mānaso hi japaḥ śreṣṭhaḥ ghorasaṁsāranāśakaḥ || 32 ||
The Mānasajapa of this great mantra (Pañcākṣarī)
which is the destroyer of the terrible transmigration, is
superior to Vācikajapa and Upāṁśujapa. (32)
एतेष्वेतेन विधिना यथाभावं यथाक्रमम् ।
जपेत् पञ्चाक्षरीमेतां विद्यां पाशविमुक्तये ।। ३३ ।।
eteṣvetena vidhinā yathābhāvaṁ yathākramam |
japet pañcākṣarīmetāṁ vidyāṁ pāśavimuktaye || 33 ||
In the manner already prescribed as regards these types
(of Japas, Vācika, etc.,), this Pañcākṣarīmantra should be
cherished or muttered in its due sequence and according to
the situation (with due devotion) in order to get released from
fetters. (33)
अनेन मूलमन्त्रेण शिवलिङ्गं प्रपूजयेत् ।
नित्यं नियमसम्पन्नः प्रयतात्मा शिवात्मकः ।। ३४ ।।
anena mūlamantreṇa śivaliṅgaṁ prapūjayet |
nityaṁ niyamasampannaḥ prayatātmā śivātmakaḥ || 34 ||
The devotee who is endowed with religious (yogic)
discipline, who is of purified mind and who is of the nature of
Śiva, should worship the Śivaliṅga (Iṣṭaliṅga) with this
original Mantra, i.e., with the cherishing or muttering of this
original Mantra. (34)
2. Śaivāgamas : (10) Vātulaśuddhāgama 93
भक्त्या पञ्चाक्षरेणैव यः शिवं सकृदर्चयेत् ।
सोऽपि गच्छेद्विवस्थानं मन्त्रस्यास्यैव गौरवात् ।। ३५ ।।
bhaktyā pañckṣareṇaiva yaḥ śivaṁ sakṛdarcayet |
so'pi gacchechivashthānaṁ
mantrasyāsyaiva gauravāt || 35 ||
He who worships Śiva, with devotion even once by the
Pañcākṣaramantra, would attain Śiva's domain due to the
greatness of this Mantra itself. (35)
अब्भक्षा वायुभक्षाश्च ये चान्ये व्रतकशिताः ।
तेषामेतैर्व्रतैर्नास्ति शिवलोकसमागमः ।। ३६ ।।
abbhakṣā vyubhakṣāśca ye cānye vratakarśitāḥ |
teṣāmetairvratairnāsti śivalokasamāgamaḥ || 36 ||
In the case of those who subsist on water and air and of
those who are emaciated by vows, there is no attainment of
Śivaloka (Śiva's domain) through those vows. (36)
तस्मात्तपांसि यज्ञाश्च व्रतानि नियमास्तथा ।
पञ्चाक्षरार्चनस्यैते कोट्यंशेनापि नो समाः ।। ३७ ।।
tasmāttapāṁsi yajñāśca vratāni niyamāstathā |
pañcākṣarārcanasyaite kotyaṁśenāpi no samāḥ || 37 ||
Hence all the penances, sacrifices, vows and religious
ordinances are not equal to one in a crore parts of the Linga
worship with Pañcākṣaramantra. (37)
अशुद्धो वा विशुद्धो वा सकृत् पञ्चाक्षरेण यः ।
पूजयेत् पतितो वापि मुच्यते नात्र संशयः ।। ३८ ।।
aśuddho vā viśuddho vā sakṛt pañcākṣareṇa yaḥ |
pūjayet patito vāpi mucyate nātra saṁśayaḥ || 38 ||
If even he who is pure or not pure or he who is fallen,
renders worship with Pañcākṣaramantra even once, he would
undoubtedly attain release (from sins). (38)

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94 A preamble to Śrī Siddhāntaśikhāmaṇi
सकृदुच्चारमात्रेण पञ्चाक्षरमहामनोः ।
सर्वेषामपि जन्तूनां सर्वपापक्षयो भवेत् ।। ३९ ।।
sakṛduccāramātreṇa pañcākṣaramahāmanoḥ |
sarveṣāmapi jantūnāṁ sarvapāpakṣayo bhavet || 39 ||
By the muttering of the great Pañcākṣaramantra even
once all the sins of all beings are eradicated. (39)
अन्येऽपि बहवो मन्त्रा विद्यन्ते सकलागमे ।
भूयो भूयः समभ्यासात् पुरुषार्थप्रदायिनः ।। ४० ।।
एष मन्त्रो महाशक्तिरीश्वरप्रतिपादकः ।
सकृदुच्चारणादेव सर्वसिद्धिप्रदायकः ।। ४१ ।।
anye’pi bahavo mantrā vidyante sakalāgame |
bhūyo bhūyaḥ samabhyāsāt puruṣārthapradāyinaḥ || 40 ||
eṣa manro mahāśaktirīśvarapratipādakaḥ |
sakṛduccāraṇādeva sarvasiddhipradāyakaḥ || 41 ||
There are many Mantras found in all the Āgamas. They
are prone to fulfil the aims of human life, when they are
repeated again and again. This Mantra which propounds the
greatness of the Lord and which is of great power, fulfils all
achievements even if it is muttered only once. (40-41)
पञ्चाक्षरीं समुच्चार्य पुष्पं लिङ्गे विनिक्षिपेत् ।
यस्तस्य वाजपेयानां सहस्रफलमिष्यते ।। ४२ ।।
pañckṣarīṁ samuccārya puṣpaṁ liṅge vinikṣipet |
yastasya vājapeyānāṁ sahasraphalamiṣyate || 42 ||
He who offers the flower to the Liṅga by muttering the
Pañcākṣarīmantra, would get a thousandfold fruit of
Vājapeyas. (42)
अग्निहोत्रं त्रयो वेदा यज्ञाश्च बहुदक्षिणाः ।
पञ्चाक्षरजपस्यैते कोट्यंशेनापि नो समाः ।। ४३ ।।

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2. Śaivāgamas : (10) Vātulaśuddhāgama 95
   agnihotraṁ trayovedā yajñāśca bahudakṣiṇāḥ |
   pañcākṣarajapasyaite koṭyaṁśenāpi no samāḥ || 43 ||
   The Agnihotra sacrifice, three Vedas and sacrifices
   involving profuse Dakṣiṇā (sacrificial fee) – all these are not
   equal to one in one crore parts of the merit of the muttering
   of Pañcākṣaramantra. (43)
   पुरा सानन्दयोगीन्द्रः शिवज्ञानपरायणः ।
   पञ्चाक्षरं समुच्चार्य नारकानुदतारयत् ।। ४४ ।।
   सिद्ध्या पञ्चाक्षरस्यास्य शतानन्दः पुरा मुनिः ।
   नरकं स्वर्गमकरोत् सङ्गिरस्यापि पापिनः ।। ४५ ।।
   उपमन्युः पुरा योगी मन्त्रेणानेन सिद्धिमान् ।
   लब्धवान् परेशानाच्छैवशास्त्रप्रवक्तृताम् ।। ४६ ।।
   वसिष्ठवामदेवाद्या मुनयो मुक्तकिल्बिषाः ।
   मन्त्रेणानेन संसिद्धा महातेजस्विनोऽभवन् ।। ४७ ।।
   purā sānandayogīndraḥ śivajñānaparāyaṇaḥ |
   pañcākṣaraṁ samuccārya nārakānudatārayat || 44 ||
   siddhyā pañcākṣarasyāsya śatānandaḥ purā muniḥ |
   narakaṁ svargamakarot saṅgirasvāpi pāpinaḥ || 45 ||
   upamanyuḥ purā yogī mantreṇānena siddhimān |
   labdhvān parameśānācchaivaśāstrapravaktṛtām || 46 ||
   vasiṣṭhavāmadevādyā munayo muktakilbiṣāḥ |
   mantreṇānena saṁsiddhā mahātejasvino’bhavan || 47 ||
   Once upon a time the lord of the Yogins Sānanda who
   was well-versed in the knowledge of Śiva, rescued those who
   were committed to hell by uttering the Pañcākṣarīmantra.
   Once the sage Śatānanda converted the hell into heaven for
   the sake a sinner called Saṅgira through his accomplishment
   with Pañcākṣaramantra. Again once the Yogin Upamanyu
   obtained the position of a propounder of Śaiva-śāstra from
   Parameśvara through his accomplishment with this Mantra.
   The sages Vasiṣṭha, Vāmadeva, etc., who were free from all

96 A preamble to Śrī Siddhāntaśikhāmaṇi 2. Śaivāgamas : (10) Vātulaśuddhāgama 97
defects, became brilliant with their accomplishments through śrīreṇukāgastyasaṁvāde vīraśaivadharmanirṇaye
this Mantra. (44-47) śivayogīśivācāryaviracite Śrīsiddhāntaśikhāmaṇau
ब्रह्मादीनां च देवानां जगत्सृष्ट्यादिकर्मणि। bhaktasthale Pañcākṣarījapaprasaṅgo nāma
मन्त्रस्यास्यैव माहात्म्यात् सामर्थ्यमुपजायते ।।४८।। aṣṭamaḥ paricchedaḥ samāptaḥ || 8 ||
brahmādīnāṁ ca devnāṁ jagatsṛṣṭyādikarmaṇi |
mantrasyāsyaiva māhātmyāt sāmarthyamupajāyate || 48 ||
The power of gods, Brahman, etc., in respect of creation,
etc., of the world, arises by virtue of the greatness of this
Mantra alone. (48)
किमिह बहुभिरुक्तैर्मन्त्रमेवं महात्मा
प्रणवसहितमादौ यस्तु पञ्चाक्षराख्यम्।
जपति परमभक्त्या पूजयन् देवदेवं
स गतदुरितबन्धो मोक्षलक्ष्मीं प्रयाति ।। ४९ ।।
kimiha bahubhiruktairmantramevaṁ mahātmā
praṇavasahitamādau yastu pañcākṣarākhyam |
japati paramabhaktyā pūjayan devadevaṁ
sa gataduritabandho mokṣalakṣmīṁ prayāti || 49 ||
What is the use of saying much? He, the noble person,
who mutters with devotion this Mantra called Pañcākṣara with
‘Omkāra’ in the beginning, while worshipping the God of gods,
would be relieved of the bondage of sins and would attain the
wealth of Mokṣa. (49)
ॐ तत्सदिति श्रीशिवयोगीतेषु सिद्धान्तागमेषु शिवाव्दैतविद्यायां
शिवयोगशास्त्रे श्रीरेणुकागस्त्यसंवादे वीरशैवधर्मनिर्णये
श्रीशिवयोगीशिवाचार्यविरचिते श्रीसिद्धान्तशिखामणौ
भक्तस्थले पञ्चाक्षरीजपप्रसङ्गो नाम
अष्टमः परिच्छेदः समाप्तः ।।८।।
Om Tatsaditi Śrīśivagīteṣu siddhāntāgameṣu
śivādvaitavidyāyāṁ śivayogaśāstre

98 A preamble to Śrī Siddhāntaśikhāmaṇi
नवमः परिच्छेदः
Navamaḥ Paricchedah
भक्तमार्गक्रिया-उभय-त्रिविधसंपत्ति-
चतुर्विधसाराय-दानत्रयस्थलप्रसङ्गः
Bhaktamārgakriyā-ubhaya-trividhasaṅpatti-
caturvidhasārāv-dāntravsthalaprasangah
अथ भक्तमार्गक्रियास्थलम् - ९
भूतिरुद्राक्षसंयुक्तो लिङ्गधारी सदाशिवः।
पञ्चाक्षरजपोद्योगी शिवभक्त इति स्मृतः।।१।।
atha bhaktamārgakriyāsthalam - 9
bhktirudrākṣasaṅyukto liṅgadhrī sadāśivaḥ |
pañcāksaraianodvogī śivabhakta iti smrtaḥ ||1||
He who is adorned with Vibhūti and Rudrākṣas, who is
wearing the Liṅga (Iṣṭaliṅga), who is always pure and who is
engaged in muttering the Pañcākṣaramantra, is regarded as
the Śivabhakta (devotee of Śiva). (1)
श्रवणं कीर्तनं शम्भोः स्मरणं पादसेवनम्।
अर्चनं वन्दनं दास्यं सख्यमात्मनिवेदनम्।।२।।
एवं नवविधा भक्तिः प्रोक्ता देवेन शम्भुना।
दुर्लभा पापिनां लोके सुलभा पुण्यकर्मणाम्।।३।।
śravaṇaṁ kīrtanaṁ śambhoḥ
smaraṇaṁ pādasevanam |
arcanaṁ vandanaṁ dāsyaṁ
sakhvamātmanivedanam ||2||
evaṁ navavidhā bhaktiḥ proktā devena śambhun |
durlabhā pāpināṁ loke sulabhā punvakarmanām ||3||
2. Śaivāgamas : Date of Śaivāgamas 99
Śravaṇa, Kīrtana, Smaraṇa, Pādasevana, Arcana,
Vandana, Dāsya, Sakhya, Ātmanivedana – all these pertain-
ing to Śambhu are the nine types of devotion told by Lord
Śiva. These are rare in the case of the sinful, while these are
easy to get in the case of persons with merits. (2-3)
अधमे चोत्तमे वापि यत्र कुत्रचिदूर्जिता।
वर्तते शाङ्करी भक्तिः स भक्त इति गीयते।।४।।
adhame cottame vāpi yatra kutracidūrjitā |
vartate śāṅkarī bhaktiḥ sa bhakta iti gīvate ||4||
Whether a person of low caste or one of high caste, he
in whom the devotion towards Śiva flourishes is extolled as a
Bhakta. (4)
भक्तिः स्थिरीकृता यस्मिन् म्लेच्छे वा द्विजसत्तमे।
शम्भोः प्रियः स विप्रश्च न प्रियो भक्तिवर्जितः।।५।।
bhaktiḥ sthirīkṛtā yasmin
mlecche vā dviiasattame |
śambhoh privah sa vipraśca
na privo bhaktivariitah ||5||
Whether a Brāhmaṇa or an outcaste, he in whom Bhakti
is rendered firm, is dear to Śambhu and is a Brāhmaṇa; he
who is without Bhakti is not dear.(5)
सा भक्तिर्द्विविधा ज्ञेया बाह्याभ्यन्तरभेदतः।
बाह्या स्थूलान्तरा सूक्ष्मा वीरमाहेश्वरादृता।।६।।
sā bhaktirdvividhā jñeyā bāhyābhyantarabhedataḥ |
bāhvā sthūlāntarā sūksmā vīramāheśvarādrtā ||6||
That Bhakti is known to be twofold as external and
internal. The external Bhakti is gross and the internal one is
subtle and both are dear to the Vīramāheśvaras. (6)
सिंहासने शुद्धदेशे सुरम्ये रत्नचित्रिते।
शिवलिङ्गस्य पूजा या सा बाह्या भक्तिरुच्यते।।७।।

100 A preamble to Śrī Siddhāntaśikhāmaṇi
siṁhāsane śuddhadeśe suramye ratnacitrite ।
śivaliṅgasva pūiā vā sā bāhvā bhaktirucvate ।। 7 ।।
That worship which is rendered to the Śivaliṅga in a
sacred place on a charming throne made striking with gems,
is said to be external Bhakti. (7)
लिङ्गे प्राणं समाधाय प्राणे लिङ्गं तु शाम्भवम्।
स्वस्थं मनस्तथा कृत्वा न किञ्चिच्चिन्तयेद् यदि।।८।।
साऽऽभ्यन्तरा भक्तिरिति प्रोच्यते शिवयोगिभिः।
सा यस्मिन् वर्तते तस्य जीवनं भ्रष्टबीजवत्।।९।।
liṅge prāṇaṁ samādhāya
prāṇe liṅgaṁ tu śāmbhavaṁ ।
svasthaṁ manastathā kṛtvā na kiñciccintaved vadi ।। 8 ।।
sā''bhyantarā bhaktiriti procyate śivayogibhiḥ ।
sā vasmin

102 A preamble to Śrī Siddhāntaśikhāmaṇi
na yoniyantrapīḍā vai bhavennaivātra saṁśayaḥ |
sāṅgā'nvūnā ca vā sevā sā bhaktiriti kathvate | | 15 | |
There would be absolutely no torment caused by the
organ of birth. There is no doubt about it at all. That service
which is made up of these (nine) aspects and which is not
lacking in any aspect, is called as Bhakti. (15)
सा पुनर्भिद्यते त्रेधा मनोवाक्कायसाधनैः।
शिवरूपादिचिन्ता या सा सेवा मानसी स्मृता।।
जपादि वाचिकी सेवा कर्मपूजा च कायिकी ।।१६।।
sā punarbhidyate tredhā manovākkāyasādhanaiḥ |
śivarkpādicintā yā sā sevā mānasī smṛtā | |
iapādi vācikī sevā karmapūiā ca kāvikī | | 16 | |
That service is again threefold depending on the means
as mind, speech and body. Meditation on the form, etc., of
Śiva is regarded as mental service. Muttering of the Mantra,
etc., is vocal service and worship through actions is physical
service. (16)
बाह्यमाभ्यन्तरं चैव बाह्याभ्यन्तरमेव च।
मनोवाक्कायभेदैश्च त्रिधा तद्भजनं विदुः ।।१७।।
bāhyamābhyantaraṁ caiva bāhyābhyantarameva ca |
manovākkāvabhedaiśca tridhā tadbhaianam viduh | | 17 | |
That service (Bhajana) with the distinction as mental,
vocal and physical, is said to be threefold as external (bāhya),
internal (ābhyantara) and external-cum-internal
(bāhyābhyantara). (17)
मनो महेशध्यानाढ्यं नान्यध्यानरतं मनः।
शिवनामरता वाणी वाङ्‌मता चैव नेतरा ।।१८।।
लिङ्गैः शिवस्य चोद्दिष्टैस्त्रिपुण्ड्रादिभिरङ्कितः।
शिवोपचारनिरतः कायः कायो न चेतरः ।।१९।।

2. Śaivāgamas : Vīraśaiva parts of the Śaivāgamas 103
   mano maheśadhyānāḍhyaṁ
   nānyadhyānaratam manaḥ |
   śivanāmaratā vāṇī vāṅmatā caiva netarā ||18||
   liṅgaiḥ śivasya coddiṣṭaistripuṇḍrādibhirāṅkitaḥ |
   śivopacāraniratah kāvah kāvo na cetarah | | 19 | |
   The mind which is abounding in meditation of the Great
   Lord (Śiva) is the mind, but not that which is engaged in
   meditation on others. That speech which is immersed in the
   name of Śiva is the speech, but not anything other than that.
   That body which is marked by the prescribed signs of Śiva
   such as ‘Tripuṇḍra’, etc., and which is engrossed in the service
   (worship) of Śiva is the body, but not anything other than
   that. (18-19)
   अन्यात्मविदितं बाह्यं शम्भोरभ्यर्चनादिकम्।
   तदेव तु स्वसंवेद्यमाभ्यन्तरमुदाहृतम्।।
   मनो महेशप्रवणं बाह्याभ्यन्तरमुच्यते ।।२०।।
   anyātmaviditaṁ bāhyam śambhorabhyarcanādikam |
   tadeva tu svasaṁvedyamābhyantaramudāhṛtam ||
   mano maheśapravanaṁ bāhvābhvantaramucvate | | 20 | |
   The worship of Śiva, etc., which are perceived by others,
   are external service. The same which are known to one’s
   self, are stated to be internal service. The mind engrossed in
   the Great Lord is said to be external-cum-internal service.
   (20)
   पञ्चधा कथ्यते सद्भिस्तदेव भजनं पुनः।
   तपः कर्म जपो ध्यानं ज्ञानं चेत्यनुपूर्वकम् ।।२१।।
   pañcadhā kathyate sadbhistadeva bhaianam punah |
   tapah karma iapodhyānam
   iñānaṁ cetvanupūrvakam | | 21 | |
   That very service is again said to be fivefold as Tapas
   (penance), Karma (worship), Japa (muttering of Mantra),

Page 104

104 A preamble to Śrī Siddhāntaśikhāmaṇi
Dhyāna (meditation) and Jñāna (knowledge) in their due
order. (21)
शिवार्थे देहसंशोषस्तपः कृच्छ्रादि नो मतम्।
शिवार्चा कर्म विज्ञेयं बाह्यं यागादि नोच्यते।।२२।।
जपः पञ्चाक्षराभ्यासः प्रणवाभ्यास एव वा।
रुद्राध्यायादिकाभ्यासो न वेदाध्ययनादिकम्।।२३।।
ध्यानं शिवस्य रूपादिचिन्ता नात्मादिचिन्तनम्।
शिवागमार्थविज्ञानं ज्ञानं नान्यार्थवेदनम्।।
इति पञ्चप्रकारोऽयं शिवयज्ञः प्रकीर्तितः।।२४।।
śivārthe dehasaṁśoṣastapaḥ kṛcchrādi no matam |
śivārcā karma vijñevaṁ bāhvaṁ vāgādi nocvate ||22||
japaḥ pañcākṣarābhvāsaḥ praṇavābhvāsa eva vā |

106 A preamble to Śrī Siddhāntaśikhāmaṇi
नार्चयेदन्यदेवांस्तु न स्मरेन्न च कीर्तयेत्।
न तन्निवेद्यमश्नीयाच्छिवभक्तो दृढव्रतः।।३१।।
यद्गृहेष्वन्यदेवोऽस्ति तद्गृहाणि परित्यजेत्।
नान्यदेवार्चकान् मर्त्यान् पूजाकाले निरीक्षयेत्।।३२।।
सदा शिवैकनिष्ठानां वीरशैवाध्ववर्तिनाम्।
नहि स्थावरलिङ्गानां निर्माल्याद्युपयुज्यते।।३३।।
svamārgācāraniratāḥ sajātīy dvijāstu ye |
teṣāṁ gṛheṣu bhuñjīī netareṣāṁ kadācana ||29||
svamārgācāravimukhairbhavibhiḥ prkṛtātmabhiḥ |
preṣitaṁ sakalaṁ dravyamātmalīnamapi tyajet ||30||
nārcayedanyadevāṁstu na smarenna ca kīrtayet |
na tannivedyamaśnīyācchivabhakto dṛḍhavrataḥ ||31||
yadgṛheṣvanyadevo'sti tadgṛhāṇi parityajet |
nānyadevārcakān martyān pūjākāle nirīkṣayet ||32||
sadā śivaikaniṣṭhānāṁ vīraśaivādhvavartinām |
nahi sthāvaraliṅgānāṁ nirmālyādyupayujyate ||33||
The devotee should take food in the houses of those
Dvijas who are engaged in the practices of his own tradition
and who belong to the same fold as his, but not in those of
others. (29) He should give up all those objects which are
sent by those who are uninitiated, who are uncultured and
who are averse to the practices of his own tradition, although
they may be in his own possession. (30) He who is a devotee
of Śiva and who is of firm resolve, should not worship other
deities; nor should he cherish them in mind or praise them or
eat what is offered to them. (31) He should avoid those
houses which have other deities. At the time of worshipping
Śiva, he should not see those persons who worship other
deities. (32) The leftovers (objects that remain after being
offered) of the Liṅgas installed in temples, are prohibited in
the case of those who are devoted to Śiva only and who follow
the path of Vīraśaivas. (33)
3. Śaiva Purāṇas : General contents 107
यत्र स्थावरलिङ्गानामपायः परिवर्तते।
अथवा शिवभक्तानां शिवलाञ्छनधारिणाम् ।।३४।।
तत्र प्राणान् विहायापि परिहारं समाचरेत्।
शिवार्थं मुक्तजीवश्चेच्छिवसायुज्यमाप्नुयात्।।३५।।
yatra sthāvaraliṅgānāmapāyaḥ parivartate |
athavā śivabhaktānāṁ śivalāñchanadhāriṇām ||34||
tatra prāṇān vihāyāpi parihāraṁ samācaret |
śivārthaṁ muktajīvaścecchivasāyujyamāpnuyāt ||35||
Wherever danger occurs to the Liṅgas installed in
temples (Sthāvaraliṅgas) or to the Śaiva devotees who bear
the Śaiva marks (Bhasma, Rudrākṣa), the devotee should take
preventive measures even at the cost of his life. If he gives
up his life for Śiva's cause, he will get intimate union with
Śiva. (34-35)
शिवनिन्दाकरं दृष्ट्वा घातयेदथवा शपेत्।
स्थानं वा तत्परित्यज्य गच्छेद्वद्यक्षमो भवेत्।।३६।।
śivanindākaraṁ dṛṣṭvā ghātayedathavā śapet |
sthānaṁ vā tatparityajya
gacchedvadyakṣamo bhavet ||36||
On coming across a person who blames Śiva, the devotee
should kill him or curse him; if he is incapable of doing so, he
should leave that place and go away. (36)
यत्र चाचारनिन्दास्ति कदाचित्तत्र न व्रजेत्।
यद्गृहे शिवनिन्दास्ति तद्गृहं तु परित्यजेत्।।३७।।
yatra cācāranindāsti kadācittatra na vrajet |
yadgṛhe śivanindāsti tadgṛhaṁ tu parityajet ||37||
Wherever there is condemnation of religious practices,
there the devotee should never go. In whichever house there
is condemnation of Śiva, such a house the devotee should
avoid. (37)