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

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 ।।

Page 95

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)

108 A preamble to Śrī Siddhāntaśikhāmaṇi
यः सर्वभूताधिपतिं विश्वेशानं विनिन्दति।
न तस्य निष्कृतिः शक्या कर्तुं वर्षशतैरपि।।३८।।
yaḥ sarvabhūtādhipatiṁ viśveśānaṁ vinindati |
na tasya niṣkṛtiḥ śakyā kartuṁ varṣaśatairapi ||38||
There is no atonement possible by even hundreds of
years for him who condemns the Lord of all beings, the Lord
of the universe. (38)
शिवपूजापरो भूत्वा पूर्वकर्म विसर्जयेत्।
अथवा पूर्वकर्म स्यात् सा पूजा निष्फलं भवेत्।।३९।।
śivapūjāparo bhūtvā pūrvakarma visarjayet |
athavā pūrvakarma syāt sā pūjā niṣphalaṁ bhavet ||39||
Being engaged in the worship of Śiva, the devotee
should give up previous practices. Or else if previous
practices continue, that worship (of Śiva) would become
fruitless. (39)
उत्तमां गतिमाश्रित्य नीचां वृत्तिं समाश्रितः।
आरूढपतितो ज्ञेयः सर्वकर्मबहिष्कृतः।।४०।।
uttamāṁ gatimāśritya nīcāṁ vṛttiṁ samāśritaḥ |
ārūḍhapatito jñeyaḥ sarvakarmabahiṣkṛtaḥ ||40||
He who resorts to lower state after having ascended to
higher state, should be known as 'ārūḍhapatita'; he is
prohibited from all religious practices. (40)
पञ्चाक्षरोपदेशी च नरस्तुतिकरो यदि।
सोऽलिङ्गी स दुराचारी कुकविः स तु विश्रुतः।।४१।।
pañcākṣaropadeśī ca narastutikaro yadi |
so'liṅgī sa durācārī kukaviḥ sa tu viśrutaḥ ||41||
If the devotee who has received Pañcākṣaramantra
(from the Guru), resorts to the praise of men, he is as good
as one without Liṅga (aliṅgin); he is given to bad ways; he is
3. Śaiva Purāṇas : An Account of the Śaiva Purāṇas 109
a bad poet; he is as good as one without the knowledge of
Śāstras. (41)
चर्मपात्रे जलं तैलं न ग्राह्यं भक्तितत्परैः।
गृह्यते यदि भक्तेन रौरवं नरकं व्रजेत् ।।४२।।
carmapātre jalaṁ tailaṁ
na gṛhyaṁ bhaktitatparaiḥ |
gṛhyate yadi bhaktena rauravaṁ narakaṁ vrajet ||42||
Water and oil should not be taken in a leather container
by those who are immersed in devotion. If they are taken (in
a leather container) by the devotee, he is bound to go to the
terrible hell. (42)
न तस्य सूतकं किञ्चिन्प्राणलिङ्गाङ्गसङ्गिनः।
जन्मनोऽत्थं मृतोत्थं च विद्यते परमार्थतः।।४३।।
na tasya sūtakaṁ kiñcinprāṇaliṅgāṅgasaṅginaḥ |
janmano'tthaṁ mṛtotthaṁ ca vidyate paramārthataḥ ||43||
In the case of the devotee who is associated with the
Prāṇaliṅga as his soul, there is no impurity (sūtaka) whatever
arising from birth and that arising from death in the ultimate
sense. (43)
लिङ्गार्चनरतायाश्च ऋतौ नार्या न सूतकम्।
तथा प्रसूतिकायाश्च सूतकं नैव विद्यते।।४४।।
liṅgārcanaratāyāśca ṛtau nāryā na sūtakam |
tathā prasūtikāyāśca sūtakaṁ naiva vidyate ||44||
There is no impurity for a woman during menses so far
as she is engaged in the worship of the Liṅga. Similarly there
is no impurity for her during her post-delivery period. (44)
गृहे यस्मिन् प्रसूता स्त्री सूतकं नात्र विद्यते ।
शिवपादाम्बुसंस्पर्शात् सर्वपापं प्रणश्यति ।।४५।।
gṛhe yasmin prasūtā strī sūtakaṁ nātra vidyate |
śivapādāmbusaṁsparśāt sarvapāpaṁ praṇaśyati ||45||

110 A preamble to Śrī Siddhāntaśikhāmaṇi
There is no pollution in that house in which a woman
has delivered a child, due to the fact that the water sanctified
by the feet of Śiva (i.e., the Guru). (45)
शिवस्थानानि तीर्थानि विशिष्टानि शिवार्चकः।
शिवयात्रोत्सवं नित्यं सेवेत परया मुदा॥४६॥
शिवक्षेत्रोत्सवमहायात्रादर्शनकाङ्क्षिणाम्।
मार्गेऽन्नपानदानं च कुर्यान्माहेश्वरो जनः॥४७॥
śivasthānāni tīrthāni viśiṣṭāni śivārcakaḥ |
śivayātrotsavaṁ nityaṁ seveta parayā mudā ||46||
śivakṣetrotsavamahāyātrādarśanakāṅkṣiṇām |
mārge'nnapānadānaṁ ca kuryānmāheśvaro janaḥ ||47||
The worshipper of Śiva (Vīraśaiva) should always with
great delight resort to the most distinguished holy places
dedicated to Śiva and participate in festivals in honour of
Śiva. (46) The Māheśvaras should offer food and water on
the way to the people who travel with the aspiration of visiting
places of pilgrimage and who participate in festive occasions
in honour of Śiva. (47)
नान्नतोयसमं दानं न चाहिंसापरं तपः।
तस्मान्माहेश्वरो नित्यमन्नतोयप्रदो भवेत्॥४८॥
nānnatoyasamaṁ dānaṁ na cāhiṁsāparaṁ tapaḥ |
tasmānmāheśvaro nityamannatoyaprado bhavet ||48||
There is no gift equal to food and water; there is no
penance equal to non-violence. Hence, the Māheśvara should
always offer food and water. (48)
स्वमार्गाचारवर्तिभ्यः स्वजातिभ्यः सदाव्रती।
दद्यात्तेभ्यः समादद्यात् कन्यां कुलसमुद्भवाम् ॥४९॥
svamārgācāravartibhyaḥ svajātibhyaḥ sadāvratī |
dadyāttebhyaḥ samādadyāt
kanyāṁ kulasamudbhavām ||49||
3. Śaiva Purāṇas : Śaiva contents in other Purāṇas 111
He who has undertaken the vow of Śivārcāra should give
and take in marrige the virgin born in the Vīraśaiva family to
and from those who follow the same religious path as his and
who belong to the same order as his.(49)
एवमाचारसंयुक्तो वीरशैवो महाव्रती।
पूजयेत्परया भक्त्या गुरुं लिङ्गं च सन्ततम्॥५०॥
evamācārasaṁyukto vīraśaivo mahāvratī |
pūjayetparayā bhaktyā guruṁ liṅgaṁ ca santatam ||50||
The Vīraśaiva who is also called ‘Mahāvratin’ (one who
has undertaken the great vow) and who is endowed with the
aforesaid Śaiva practices, should always worship the Guru
and the Liṅga with extreme devotion.(50)
iti bhaktamārgakriyāsthalam.
अथोभयस्थलम् - १०
athobhayasthalam - 10
गुरोरभ्यर्चनेनापि साक्षादभ्यर्चितः शिवः।
तयोर्नास्ति भिदा किञ्चिदेकत्वात्तत्वरूपतः॥५१॥
gurorabhyarcanenāpi sākṣādabhyarcitaḥ śivaḥ |
tayornāsti bhidā kiñcidekatvāttattvarūpataḥ ||51||
Through the worship of the Guru, Śiva is actually
worshipped. There is no difference at all between them
because they are spiritually of one form. (51)
यथा देवे जगन्नाथे सर्वानुग्रहकारके।
तथा गुरुवरे कुर्यादुपचारान् दिने दिने॥५२॥
yathā deve jagannāthe sarvānugrahakārake |
tathā guruvare kuryādupacārān dine dine ||52||
Just as in the case of the Divine Lord of the Universe,
who does favour to all, so in the case of the great Guru, the
devotee should offer all forms of worship every day. (52)

112 A preamble to Śrī Siddhāntaśikhāmaṇi
अप्रत्यक्षो महादेवः सर्वेषामात्ममायया ।
प्रत्यक्षो गुरुरूपेण वर्तते भक्तिसिद्धये ।।५३।।
apratyakṣo mahādevaḥ sarveṣāmātmamāyayā ।
pratyakṣo gururūpeṇa vartate bhaktisiddhaye ।।53।।
The Great Lord (Śiva) remains invisible to all by virtue
of his Māyāśakti (elusive power). He is visible in the form of
Guru for the fulfilment of devotion (of the devotees). (53)
शिवज्ञानं महाघोरसंसारार्णवतारकम्।
दीयते येन स गुरुः कस्य वन्द्यो न जायते।।५४।।
śivajñānaṁ mahāghorasaṁsārārṇavatārakam ।
dīyate yena sa guruḥ kasya vandyo na jāyate ।।54।।
To whom is the Guru not worthy of salutation? It is he
by whom the knowledge of Śiva that helps men to cross over
the terrible ocean of transmigration, is given. (54)
यत्कटाक्षकलामात्रात् परमानन्दलक्षणम्।
लभ्यते शिवरूपत्वं स गुरुः केन नार्चितः।।५५।।
yatkaṭākṣakalāmātrāt paramānandalakṣaṇam ।
labhyate śivarūpatvaṁ sa guruḥ kena nārcitaḥ ।।55।।
He is the Guru by a mere spark of whose gracious sight
the spiritual form of Śiva, which is characterised by supreme
bliss, is obtained (realised). By whom is he not worshipped?
(55)
हितमेव चरेन्नित्यं शरीरेण धनेन च।
आचार्यस्योपशान्तस्य शिवज्ञानमहानिधेः।।५६।।
गुरोराज्ञां न लङ्घेत सिद्धिकामी महामतिः।
तदाज्ञालङ्घनेनापि शिवाज्ञाच्छेदको भवेत्।।५७।।
hitameva carennityaṁ śarīreṇa dhanena ca ।
ācāryasyopaśāntasya śivajñānamahānidheḥ ।।56।।
The date of Śrī Siddhāntaśikhāmaṇi 113
gurorājñāṁ na laṅgheta siddhikāmī mahāmatiḥ ।
tadājñālaṅghanenāpi śivājñācchedako bhavet ।।57।।
The wise devotee who aspires for the accomplishment
of liberation should always render what is salutary with his
body and wealth to the Guru, who is tranquil and who is the
great ocean of knowledge of Śiva. Even through the
transgression of Guru's order, he would be breaking the order
of Śiva. (56-57)
ityubhayasthalam
अथ त्रिविधसम्पत्तिस्थलम् - ११
atha trividhasampattisthalam - 11
यथा गुरौ यथा लिङ्गे भक्तिमान् परिवर्तते।
जङ्गमे च तथा नित्यं भक्तिं कुर्याद्विचक्षणः।।५८।।
yathā gurau yathā liṅge bhaktimān parivartate ।
jaṅgame ca tathā nityaṁ
bhaktiṁ kuryādvicakṣaṇaḥ ।।58।।
Just as the wise devotee acts with devotion towards the
Guru and towards the Liṅga, so should he render devotion
always towards the Jaṅgama. (58)
एक एव शिवः साक्षात् सर्वानुग्रहकारकः।
गुरुजङ्गमलिङ्गात्मा वर्तते भुक्तिमुक्तिदः।।५९।।
eka eva śivaḥ sākṣāt sarvānugrahakārakaḥ ।
gurujaṅgamaliṅgātmā vartate bhuktimuktidaḥ ।।59।।
Śiva, who is one and only actual doer of favour to all,
acts as the giver of enjoyment and liberation (to devotees) in
the form of Guru, Liṅga and Jaṅgama. (59)
लिङ्गं च द्विविधं प्रोक्तं जङ्गमाजङ्गमात्मना।
अजङ्गमे यथा भक्तिर्जङ्गमे च तथा स्मृता।।६०।।
liṅgaṁ ca dvividhaṁ proktaṁ jaṅgamājaṅgamātmanā ।
ajaṅgame yathā bhaktirjaṅgame ca tathā smṛtā ।।60।।

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114 A preamble to Śrī Siddhāntaśikhāmaṇi
The Liṅga is said to be twofold as Jaṅgama (movable)
and Ajaṅgama (immovable). It is prescribed that devotion
towards the Jaṅgamaliṅga should be the same as towards the
Ajaṅgamaliṅga. (60)
अजङ्गं तु यल्लिङ्गं मृच्छिलादिविनिर्मितम्।
तद्वरं जङ्गमं लिङ्गं शिवयोगीति विश्रुतम्।।६१।।
ajaṅgamaṁ tu yalliṅgaṁ mṛcchildivinirmitam |
tadvaraṁ jaṅgamaṁ liṅgaṁ śivayogīti viśrutam ||61||
The Ajaṅgamaliṅga is that which is made out of clay,
stone, etc. Better than that is the Jaṅgamaliṅga which is well
known as 'Śivayogin'. (61)
आचारे मन्त्रसंस्काराल्लिङ्गे वसति शङ्करः।
सदाकालं वसत्येव चरलिङ्गे महेश्वरः।।६२।।
ācāre mantrasaṁskārālliṅge vasati śaṅkaraḥ |
sadākālaṁ vasatyeva caraliṅge maheśvaraḥ ||62||
In the Acaraliṅga (Ajaṅgama), Śaṅkara resides through
the influence of Mantra. In the Caraliṅga (Jaṅgama), he, the
Great Lord, resides at all times. (62)
शिवयोगिनि यद्दत्तं तदक्षयफलं भवेत्।
तस्मात् सर्वप्रयत्नेन तस्मै देयं महात्मने।।६३।।
यत्फलं लभते जन्तुः पूजया शिवयोगिनः।
तदक्षयमिति प्रोक्तं सकलागमपारगैः।।६४।।
śivayogini yaddattaṁ tadakṣayaphalaṁ bhavet |
tasmāt sarvaprayatnena tasmai deyaṁ mahātmane ||63||
yatphalaṁ labhate jantuḥ pūjayā śivayoginaḥ |
tadakṣayamiti proktaṁ sakalāgamapāragaiḥ ||64||
Whatever that is given as gift to the Śivayogin bears
inexhaustible fruits. Hence, gifts should be made to him with
all efforts. The reward which a being obtains through the

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The date of Śrī Siddhāntaśikhāmaṇi 115
worship of the Śivayogin, is said to be inexhaustible by all the
experts in Āgamas. (63-64)
नावमन्येत कुत्रापि शिवयोगिनमागतम्।
अवमानाद्भवैत्तस्य दुर्गतिश्च न संशयः।।६५।।
nāvamanyeta kutrāpi śivayoginamāgatam |
avamānādbhavettasya durgatiśca na saṁśayaḥ ||65||
Nowhere should one cause insult to the Śivayogin
(Jaṅgama) who has come. Doing insult to him will undoubt-
edly result in hell. (65)
शिवयोगी शिवः साक्षादिति कैङ्कर्यभक्तितः।
पूजयेदादरेणैव यथा लिङ्गं यथा गुरुः।।६६।।
śivayogī śivaḥ sākṣditi kaiṅkaryabhaktitaḥ |
pūjayeddādarenaiva yathā liṅgaṁ yathā guruḥ ||66||
With devotion in the form of total servitude thinking
that the Śivayogin is Śiva himself, the devotee should worship
him (Śivayogin or Jaṅgama) as he worships the Liṅga and as
he worships the Guru. (66)
iti trividhasampattisthalam
अथ चतुर्विधसारायस्थलम् - १२
atha caturvidhasārāvasthalam - 12
पादोदकं यथा भक्त्या स्वीकरोति महेशितुः।
तथा शिवात्मनोर्नित्यं गुरुजङ्गमयोरपि।।६७।।
pādodakaṁ yathā bhaktyā svīkaroti maheśituḥ |
tathā śivātmanornityaṁ gurujaṅgamayorapi ||67||
Just as the devotee partakes the Pādodaka of the Lord,
so should he partake that of Guru and Jaṅgama who are of
the nature of Śiva. (67)
सर्वमङ्गलमाङ्गल्यं सर्वपावनपावनम्।
सर्वसिद्धिकरं पुंसां शाम्भोः पादाम्बुधारणम्।।६८।।

': it has a vertical bar for 'क', the loop on left, the cross on right going down into 'त', and then 'त' has a vertical stem!
That vertical stem of 'त' is just part of 'क्त'! It is NOT 'ा'!
A normal 'क्त' in Devanagari has a vertical stem on the right (from 'त')!
So:
रु (ru) + द्र (dra) + भु (bhu) + क्त (kta) + न्नं (nnaṁ) = रुद्रभुक्तन्नं? Or रुद्रभुक्तं + ... wait, why does the Latin say:
rudrabhuktānnam?
Wait! In the Latin:
r u d r a b h u k t ā n n a m
There is an ā with a macron!
Why does the Latin have ā?
Because the editor transcribed 'क्ता' with an aa-kara!
So in Devanagari it is:
रुद्रभुक्तारन्नं ? No, if Latin has rudrabhuktānnam, it's:
रुद्रभुक्त (or भुक्ता) + न्नं!
Wait, where did I see 'र'? There is NO 'र'! It was just misinterpreting the first 'न' of 'न्नं'!
Yes! It is रुद्रभुक्तारन्नं? No, it's रुद्रभुक्तारन्नं is not even possible, it is `रु

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118 A preamble to Śrī Siddhāntaśikhāmaṇi
शिवभक्तिविहीनानां जन्तूनां पापकर्मणाम्।
विशुद्धे शिवनिर्माल्ये नाऽधिकारोऽस्ति कुत्रचित् ।।७६।।
śivabhaktivihīnānāṁ jantūnāṁ pāpakarmaṇām |
viśuddhe śivanirmālye nā’dhikāro’sti kutracit || 76 ||
There is no eligibility anywhere to receive the sacred
‘Prasāda’ of Śiva for those beings who are without devotion
towards Śiva and who are engaged in sinful activities. (76)
शिवलिङ्गप्रसादस्य स्वीकाराद् यत्फलं भवेत्।
तथा प्रसादस्वीकाराद् गुरुजङ्गमयोरपि।।७७।।
तस्माद् गुरुं महादेवं शिवयोगिनमेव च।
पूजयेत् प्रसादान्नं भुञ्जीयात् प्रतिवासरम् ।।७८।।
śivaliṅgaprasādasya svīkārād yatphalaṁ bhavet |
tathā prasādasvīkārād gurujaṅgamayorapi || 77 ||
tasmād guruṁ mahādevaṁ śivayoginameva ca |
pūjayet prasādānnaṁ bhuñjīyāt prativāsaram || 78 ||
Whatever reward one gets by partaking the Prasāda of
the Śivaliṅga (Iṣṭaliṅga), the same one gets by partaking the
Prasāda of the Guru and the Jaṅgama. Hence, one should
worship the Guru, the Liṅga (the Great Lord) and the
Jaṅgama (Śivayogin) and eat the food in the form of their
Prasāda everyday. (77-78)
iti caturvidhasrvasthalam
अथ सोपाधि-निरुपाधि-सहजदानस्थलानि - १३, १४, १५
atha sopādhi-nirupādhi-sahajadānasthalāni - 13. 14. 15
शिवलिङ्गे शिवाचार्ये शिवयोगिनि भक्तिमान्।
दानं कुर्याद्यथाशक्ति तत्प्रसाद्युतः सदा।।७९।।
śivaliṅge śivācārye śivayogini bhaktimān |
dānaṁ kurvādyathāśakti tatprasādayutaḥ sadā || 79 ||

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The date of Śrī Siddhāntaśikhāmaṇi 119
A devotee who is endowed with Prasāda, should offer
gifts to the Śivaliṅga, the Śivācārya (Guru) and the Śivayogin
(Jaṅgama) always according to his ability. (79)
दानं च त्रिविधं प्रोक्तं सोपाधिनिरुपाधिकम्।
सहजं चेति सर्वेषां सर्वतन्त्रविशारदैः।।८०।।
dānaṁ ca trividhaṁ proktaṁ sopādhinirupādhikam |
sahajaṁ ceti sarveṣāṁ sarvatantraviśāradaiḥ || 80 ||
Dāna is threefold as Sopādhikadāna, Nirupādhikadāna
and Sahajadāna. These are told for all (the devotees) by the
experts in all Āgamas. (80)
फलाभिसन्धिसंयुक्तं दानं यद्विहितं भवेत्।
तत् सोपाधिकमाख्यातं मुमुक्षुभिरनादृतम्।।८१।।
phalābhisandhisaṁyuktaṁ dānaṁ yadvihitaṁ bhavet |
tat sopādhikamākhyātaṁ mumukṣubhiranādṛtam || 81 ||
Then Dāna which is made with the purpose of getting a
reward, is said to be Sopādhikadāna. It is not undertaken by
those who aspire for liberation. (81)
फलाभिसन्धिनिर्मुक्तमीश्वरार्पितकाङ्क्षितम्।
निरुपाधिकमाख्यातं दानं दानविशारदैः।।८२।।
phalābhisandhinirmuktamīśvarārpitakāṅkṣitam |
nirupādhikamākhyātaṁ dānaṁ dānaviśāradaiḥ || 82 ||
That Dāna which is free from any association with a
desire for reward and which is made with the idea of dedicat-
ing to the Lord (Śiva), is said to be ‘Nirupādhikadāna’ by
those who are experts in Dāna. (82)
आदातृदातृदेयानां शिवभावं विचिन्तयन्।
आत्मनोऽकर्तृभावं च यद्दत्तं सहजं भवेत्।।८३।।
ādātṛdātṛdeyānāṁ śivabhāvaṁ vicintayan |
ātmano’kartṛbhāvaṁ ca
yaddattaṁ sahajaṁ bhavet || 83 ||