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

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 ||

120 A preamble to Śrī Siddhāntaśikhāmaṇi
That Dāna which is given with the notion that the
recipient, the giver and the object given are Śiva and with the
idea that one’s self is not the doer, is Sahajadāna. (83)
सहजं दानमुत्कृष्टं सर्वदानोत्तमोत्तमम्।
शिवज्ञानप्रदं पुंसां जन्मरोगनिवर्तकम्॥८४॥
sahajaṁ dānamutkṛṣṭaṁ sarvadānottamottamam |
śivajñānapradaṁ puṁsāṁ janmaroganivartakam ||84||
Sahajadāna is excellent. It is the best among the best of
all Dānas. It brings to all men the knowledge of Śiva which
in return removes their disease in the form of transmigra-
tion. (84)
शिवाय शिवभक्ताय दीयते यदि किञ्चन।
भक्त्या तदपि विख्यातं सहजं दानमुत्तमम्॥८५॥
śivāya śivabhaktāya dīyate yadi kiñcana |
bhaktyā tadapi vikhyātaṁ sahajaṁ dānamuttamam ||85||
If even a little is given with devotion to Śiva and to any
devotee of Śiva, even that is well known as the best
Sahajadāna. (85)
दानात् स्वर्णसहस्रस्य सत्पात्रे यत्फलं भवेत्।
एकपुष्पप्रदानेन शिवे तत्फलमिष्यते॥८६॥
dānāt svarṇasahasrasya satpātre yatphalaṁ bhavet |
ekapuṣpapradānena śive tatphalamiṣyate ||86||
Whatever reward that accrues by making a donation of
a thousand golden coins to a deserving person, the same
reward accrues by offering a single flower to Śiva. (86)
शिव एव परं पात्रं सर्वविद्यानिधिर्गुरुः।
तस्मै दत्तं तु यत्किञ्चित्तदनन्तफलं भवेत्॥८७॥
śiva eva paraṁ pātraṁ sarvavidyānidhirguruḥ |
tasmai dattaṁ tu yatkiñcittadanantaphalaṁ bhavet ||87||
Vacanasāhitya is not the Primary Source of 101 sthalas 121
Śiva who is the treasure of all lores and who is the Guru,
is the worthiest receipient. Whatever little that is given to
him would be of infinite reward. (87)
शिवयोगी शिवः साक्षाच्छिवज्ञानमहोदधिः।
यत्किञ्चिद्दीयते तस्मै तद्दानं पारमार्थिकम्॥८८॥
śivayogī śivaḥ sākṣācchivajñānamahodadhiḥ |
yatkiñciddīyate tasmai taddānaṁ pāramārthikam ||88||
The Śivayogin, who is the ocean of the knowledge of
Śiva, is actually Śiva himself. Whatever ‘Dāna’ that is given
to him, is of the highest reward. (88)
शिवयोगी महापात्रं सर्वेषां दानकर्मणि।
तस्मान्नास्ति परं किञ्चित्पात्रं शास्त्रविचारतः॥८९॥
śivayogī mahāpātraṁ sarveṣāṁ dānakarmaṇi |
tasmānnāsti paraṁ kiñcitpātraṁ śāstravicārataḥ ||89||
The Śivayogin is highly worthy recipient among the
recipients in the context of the act of Dāna. Hence, there is
no one superior to him in being a worthy recipeint. This is
what the Śāstras say. (89)
भिक्षामात्रप्रदानेन शान्ताय शिवयोगिने।
यत्फलं लभ्यते नैतद् यज्ञकोटिशतैरपि॥९०॥
bhikṣāmātrapradānena śāntāya śivayogine |
yatphalaṁ labhyate naitad yajñakoṭiśatairapi ||90||
What reward one gets by offering a mouthful of food to
the Śivayogin who is tranquil, it is not got even by performing
thousands of crores of sacrifices. (90)
शिवयोगिनि संतृप्ते तृप्तो भवति शङ्करः।
तत्तृप्त्या तन्मयं विश्वं तृप्तिमेति चराचरम्॥९१॥
śivayogini saṁtṛpte tṛpto bhavati śaṅkaraḥ |
tattṛptyā tanmayaṁ viśvaṁ tṛptimeti carācaram ||91||

A preamble to Śrī Siddhāntaśikhāmaṇi
When the Śivayogin is satisfied, Śiva is satisfied.
Through the satisfaction of Śiva, the entire world of the
movable and the immovable, which is pervaded by him,
becomes satisfied. (91)
तस्मात् सर्वप्रयत्नेन येन केनापि कर्मणा।
तृप्तिं कुर्यात् सदाकालमन्नाद्यैः शिवयोगिनः ।।९२।।
tasmāt sarvaprayatnena yena kenāpi karmaṇā |
tṛptim kurvāt sadākālamannādyaih śivayoginah ||92||
Hence with all efforts and by any kind of action, the
devotee should always satisfy the Śivayogin with food, etc.
(92)
निरुपाधिकचिद्रूपपरानन्दात्मवस्तुनि ।
समाप्तं सकलं यस्य स दानी शङ्करः स्वयम् ।। ९ ३ ।।
nirupādhikacidrūpaparānandātmavastuni |
samāptam sakalam yasya
sa dānī śaṅkarah svayam ||93||
That giver (Sahajadānin), everything of whom has been
surrendered to the Supreme which is characterised by
adjunctless intelligence and highest bliss, is, indeed, Śiva
himself. (93)
उक्ताखिलाचारपरायणोऽसौ
सदा वितन्वन् सहजं तु दानम्।
ब्रह्मादिसम्पत्सु विरक्तचित्तो
भक्तो हि माहेश्वरतामुपैति ।।९४।।
uktākhilācāraparāyaṇo'sau
sad vitanvan sahajam tu dānam |
brahmādisampatsu viraktacitto
bhakto hi māheśvaratāmupaiti ||94||
The devotee who is absorbed in all the aforesaid
practices doing always the Sahajadāna and whose mind is
averse to the wealth of Brahman, etc., would attain to the
status of a Māheśvara. (94)
ॐ तत्सदिति श्रीशिवयोगीतेषु सिद्धान्तागमेषु शिवाव्दैतविद्यायां
शिवयोगशास्त्रे श्रीरेणुकागस्त्यसंवादे वीरशैवधर्मनिर्णये
श्रीशिवयोगीशिवाचार्यविरचिते श्रीसिद्धान्तशिखामणौ
भक्तस्थले भक्तमार्गक्रियादिप्रसङ्गो नाम
नवमः परिच्छेदः समाप्तः ।।९।।
Om Tatsaditi Śrīśivagīteṣu siddhāntāgameṣu
śivādvaitavidyāyāṃ śivayogaśāstre
śrīreṇukāgastyasaṃvāde vīraśaivadharmanirṇaye
śivayogīśivācāryaviracite Śrīsiddhāntaśikhāmaṇau
bhaktasthale Bhaktamārgakriyādiprasaṅgo nāma
navamaḥ paricchedaḥ samāptaḥ || 9 ||

122 A preamble to Śrī Siddhāntaśikhāmaṇi
दशमः परिच्छेदः
माहेश्वरस्य नवविधस्थलप्रसङ्गः
अगस्त्य उवाच—
भक्तस्थलं समाख्यातं भवता गणनायक।
केन वा धर्मभेदेन भक्तो माहेश्वरो भवेत् ।।१।।
Agastya asked—
O Lord of Gaṇas (devotees of Śiva), Bhaktasthala is
expounded by you. By what speciality of practices the
Bhakta would become Māheśvara. (1)
रेणुक उवाच—
केवले सहजे दाने निष्णातः शिवतत्परः।
ब्रह्मादिस्थानविमुखो भक्तो माहेश्वरः स्मृतः।।२।।
Reṇuka said—
The Bhakta who is adept in Sahajadāna itself, who is
devoted to Śiva and who is averse to the positions of
Brahman, etc., is regarded as Māheśvara. (2)
भक्तेर्यदा समुत्कर्षो भवेद्वैराग्यगौरवात्।
तदा माहेश्वरः प्रोक्तो भक्तः स्थिरविवेकवान्।।३।।
When there is the enhancement of devotion due to the
depth of renunciation, then the devotee with firm
discrimination is called the Māheśvara. (3)
माहेश्वरस्थलं वक्ष्ये यथोक्तं शम्भुना पुरा।
माहेश्वरप्रशंसादौ लिङ्गनिष्ठा ततः परम्।।४।।
S.N. Dasgupta's view refuted 123
पूर्वाश्रयनिरासश्च तथाद्वैतनिराकृतिः।
आह्वानवर्जनं पश्चादष्टमूर्तिनिराकृतिः।।५।।
सर्वगत्वनिरासश्च शिवत्वं शिवभक्तयोः।
एवं नवविधं प्रोक्तं माहेश्वरमहास्थलम्।।६।।
I shall tell about the (sub-Sthalas of) Māheśvarasthala
as told by Śiva long ago: 1. Maheśvarapraśaṁsāsthala, 2.
Liṅganiṣṭāsthala, 3. Pūrvāśrayanirasanasthala, 4.
Advaitanirasanasthala, 5. Āhvānanirasanasthala, 6.
Aṣṭamūrtinirasanasthala 7. Sarvagatvanirasanasthala, 8.
Śivajaganmayas- thala and 9. Bhaktadehīkaliṅgasthala. Thus
the great Māheśvarasthala is said to be nine-fold, i.e., of nine
sub-Sthalas. (4-6)
आदितः क्रमशो वक्ष्ये स्थलभेदस्य लक्षणम्।
समाहितेन मनसा श्रूयतां भवता मुने।।७।।
I shall tell you in due order from the beginning the
definitions of the different Sthalas of Māheśvarasthala. O
Sage, you should listen to them with an attentive mind. (7)
विश्वस्मादधिको रुद्रो विश्वानुग्रहकारकः।
इति यस्य स्थिरा बुद्धिः स वै माहेश्वरः स्मृतः।।८।।
He whose mind is firm in its faith that Rudra is greater
than everyone and that he is the doer of favour to all, is
indeed regarded as the Māheśvara. (8)
ब्रह्माद्यैर्मलिनप्रायैर्निर्मले परमेश्वरे।
साम्योक्तिं यो न सहते स वै माहेश्वराभिधः।।९।।
He who does not tolerate any statement equating the
Great Maheśvara, who is pure, with Brahman and others,
who are full of impurity, is indeed the one who deserves the

124 A preamble to Śrī Siddhāntaśikhāmaṇi
name of Māheśvara. (9)
ईश्वरः सर्वभूतानां ब्रह्मादीनां महानिति।
बुद्धियोगात्तदासक्तो भक्तो माहेश्वरः स्मृतः।।१०।।
The devotee (Bhakta) who is attached to Śiva with the
firm conviction that he is the Great Lord of all the beings
such as Brahman, etc., is regarded as the Māheśvara. (10)
ब्रह्मादिदेवताजालं मोहितं मायया सदा।
अशक्तं मुक्तिदाने तु क्षयातिशयसंयुतम् ।।११।।
अनादिमुक्तो भगवानेक एव महेश्वरः।
मुक्तिदश्चेति यो वेद स वै माहेश्वरः स्मृतः ।।१२।।
The net-work of gods such as Brahman, etc., which is
ever infatuated by Māyāśakti and which is endowed with the
states of waning and waxing, is incapable of conferring
liberation. (11) He who knows that Maheśvara, who is free
from bondage from beginningless times, is alone the giver of
liberation, is regarded as the Māheśvara. (12)
क्षयातिशययुक्ता ब्रह्मविष्ण्वादिसम्पदः।
तृणवन्मन्यते युक्त्या वीरमाहेश्वरः सदा।।१३।।
शब्दस्पर्शादिसम्पन्ने सुखलेशे तु निःस्पृहः।
शिवानन्दे समुत्कण्ठो वीरमाहेश्वरो भवेत् ।।१४।।
The Vīramāheśvara always considers with reason the
affluences of Brahman, Viṣṇu, etc., which are subject to
waning and waxing, as similar to a straw of grass. (13) The
Vīramāheśvara is indeed indifferent towards the small bit of
pleasure arising from the objects of senses such as sound,
touch, etc., and is full of longing for the bliss of Śiva. (14)

The date of Śrīkara Bhā. 125
परस्त्रीसङ्गनिर्मुक्तः परद्रव्यपराङ्मुखः।
शिवार्थकार्यसम्पन्नः शिवागामपरायणः।।१५।।
शिवस्तुतिरसास्वादमोदमानमनाः शुचिः।
शिवोत्कर्षप्रमाणानां सम्पादनसमुद्यतः ।।१६।।
निर्ममो निरहङ्कारो निरस्तक्लेशपञ्जरः।
अस्पृष्टमदसम्बन्धो मात्सर्यावेशवर्जितः ।।१७।।
निरस्तमदनोन्मेषो निर्धूतक्रोधविप्लवः।
सदा सन्तुष्टहृदयः सर्वप्राणिहिते रतः।।१८।।
निवारणसमुद्योगी शिवकार्यविरोधिनाम्।
सहचारी सदाकालं शिवोत्कर्षाभिधायिभिः ।।१९।।
शिवापकर्षसम्प्राप्तौ प्राणत्यागेऽप्यशङ्कितः।
शिवैकनिष्ठः सर्वात्मा वीरमाहेश्वरो भवेत् ।।२०।।
The Vīramāheśvara is averse to association with other’s
wives, not interested in other’s wealth, engaged in an activity
for the sake of Śiva, well-versed in Śivāgamas, endowed with
a mind which takes delight in relishing the sweetness of
Śiva’s praise, pure, engaged in collecting the evidences to
prove the the greatness of Śiva, without the notion of ‘me
and mine’, free from egoism, bereft of the cage of afflictions,
untouched by the tinge of infatuation, bereft of the influence
of jealousy, without the manifestation of eroticism, free from
the agitation due to anger, ever endowed with contented
heart, engaged in doing good to all beings, busy in the act of
averting those who are apposed to actions dedicated to Śiva,
always a close associate of those who speak of the greatness
of Śiva, not having any hesitation in giving up his life when
some insult is caused to Śiva, devoted to Śiva only and having

126 A preamble to Śrī Siddhāntaśikhāmaṇi
the notion of all as his soul. (15-20)
अस्य माहेश्वरस्योक्तं लिङ्गनिष्ठामहास्थलम्।
प्राणात्ययेऽपि सम्पन्ने यदत्याज्यं विधीयते।।२१।।
Liṅganiṣṭhāsthala which is ordained that it should not
be abandoned even when the occasion of death arises, is
prescribed for the Māheśvara.(21)
अपगच्छतु सर्वस्वं शिरश्छेदनमस्तु वा।
माहेश्वरो न मुञ्चेत लिङ्गपूजामहाव्रतम् ।।२२।।
Let everything go. Let the head be cut off. Yet the
Māheśvara does not give up the great vow of Liṅgapūjā or
the worship of Liṅga. (22)
लिङ्गपूजामकृत्वा तु ये न भुञ्जन्ति मानवाः।
तेषां महात्मनां हस्ते मोक्षलक्ष्मीरुपस्थिता।।२३।।
Those great men who do not eat without worshipping
Śiva, will have the wealth of Mokṣa readily at their disposal
(literally, stationed in their hand). (23)
किमन्यैर्धर्मकलिलैः कीकषार्थप्रदायिभिः।
साक्षान्मोक्षप्रदः शाम्भोर्धर्मो लिङ्गार्चनात्मकः।।२४।।
What is the use of other petty duties which procure
negligible results? It is the duty towards Śiva in the form of
Liṅgapūjā (the worship of Liṅga) that actually brings
liberation. (24)
अर्पितेनान्नपानेन लिङ्गे नियमपूजिते।
ये देहवृत्तिं कुर्वन्ति महामाहेश्वरा हि ते।।२५।।
Those who nourish themselves with food and water
offered to the Liṅga which is duly worshipped, are, indeed,
The date of Śrīkara Bhā. 127
the great Māheśvaras. (25)
चिन्मये शाङ्करे लिङ्गे स्थिरं येषां मनः सदा।
विमुक्तेतरसर्वार्थं ते शिवा नात्र संशयः।।२६।।
Those whose mind is firmly fixed always in the Śivaliṅga
which is consisting of pure intelligence, in such a way as all
other ideas are sublated, are, indeed, Śivas. There is no
doubt about this. (26)
लिङ्गे यस्य मनो लीनं लिङ्गस्तुतिपरा च वाक्।
लिङ्गार्चनपरौ हस्तौ स रुद्रो नात्र संशयः।।२७।।
He whose mind is merged in the Liṅga, whose speech is
dedicated to the praise of the Liṅga and whose hands are
engaged in the worship of the Liṅga, is Rudra. There is no
doubt about it. (27)
लिङ्गनिष्ठस्य किं तस्य कर्मणा स्वर्गहेतुना।
नित्यानन्दशिवप्राप्तिर्यस्य शास्त्रेषु निश्चिता।।२८।।
What is the use of actions aiming to attain heaven in the
case of a devotee who is firmly dedicated to the Liṅga and in
whose case the attainment of Śiva consisting of eternal bliss
has been ordained in the Śāstras? (28)
लिङ्गनिष्ठापरं शान्तं भूतिरुद्राक्षसंयुक्तम्।
प्रशंसन्ति सदाकालं ब्रह्माद्या देवता मुदा।।२९।।
The gods, Brahman, etc., always with delight praise him
who is deeply engrossed in firm devotion to the Liṅga, who is
tranquil and who is endowed with Bhasma and Rudrākṣas.
(29)
लिङ्गैकनिष्ठहृदयः सदा माहेश्वरो जनः।

128 A preamble to Śrī Siddhāntaśikhāmaṇi
पूर्वाश्रयगतान् धर्मांस्त्यजेत्स्वाचाररोधकान् ।। ३० ।।
The person called Māheśvara whose mind is deeply
devoted to the Liṅga alone should discard the practices that
go with the previous faith which are opposed to his own
current practices. (30)
स्वजातिकुलजान् धर्मान् लिङ्गनिष्ठाविरोधिनः ।
त्यजन् माहेश्वरो ज्ञेयः पूर्वाश्रयनिरासकः ।। ३१ ।।
Having given up the practices consequent on his
(previous) caste and profession which are opposed to
Liṅganiṣṭhā, the Māheśvara is regarded as
‘pūrvāśrayanirāsaka’, one who has given up the practices of
the previous faith. (31)
शिवसंस्कारयोगेन विशुद्धानां महात्मनाम् ।
किं पूर्वकालिकैर्धर्मैः प्राकृतानां हि ते मताः ।। ३२ ।।
What is the purpose served by the practices of the
previous times in the case of the great souls who have
become sanctified by the process of Śivadīkṣā? They are
meant for the unrefined persons. (32)
शिवसंस्कारयोगेन शिवधर्मानुषङ्गिणाम् ।
प्राकृतानां न धर्मेषु प्रवृत्तिरुपपद्यते ।। ३३ ।।
In the case of those who are engrossed in the Vīraśaiva
practices consequent on their sanctification by the Śaiva-
dīkṣā, any inclination towards the practices of the unrefined
persons would be incompatible. (33)
विशुद्धाः प्राकृताश्चेति द्विविधा मानुषा स्मृताः ।
शिवसंस्कारिणः शुद्धाः प्राकृता इतरे मताः ।। ३४ ।।
New evidence proposed 129
Men are twofold as Viśuddha (refined) and Prākṛta
(unrefined). Those who have undergone the Śaiva-dīkṣā are
Viśuddhas, while others are regarded as Prākṛtas. (34)
वर्णाश्रमधर्माणां व्यवस्था हि द्विधा मता ।
एका शिवेन निर्दिष्टा ब्रह्मणा कथिताऽपरा ।। ३५ ।।
The very arrangement of the duties of Varṇas (castes)
and Āśramas (orders of life) is regarded as twofold. One is
ordained by Śiva and the other is told by Brahman. (35)
शिवोक्तधर्मनिष्ठा तु शिवाश्रमनिषेविणाम् ।
शिवसंस्कारहीनानां धर्मः पैतामहः स्मृतः ।। ३६ ।।
The firm devotion to the Dharmas ordained by Śiva is in
the case of those who resort to the Śaiva order. In the case
of those who are without Śaiva initiation, the Dharmas are
those ordained by Pitāmaha (Brahman). (36)
शिवसंस्कारयुक्तेषु जातिभेदो न विद्यते ।
काष्ठेषु वह्निदग्धेषु यथा रूपं न विद्यते ।। ३७ ।।
तस्मात्सर्वप्रयत्नेन शिवसंस्कारसंयुतः ।
जातिभेदं न कुर्वीत शिवभक्ते कदाचन ।। ३८ ।।
There is no caste discrimination among those who are
subjected to Śaiva-dīkṣā, as there is no distinction in form
among the sticks that are burnt in fire. (37) Hence he who is
endowed with Śaiva-dīkṣā, should never make caste-
discrimination in the case of a devotee of Śiva. (38)
पूज्यपूजकयोर्लिङ्गजीवयोर्भेदवर्जने ।
पूजाकर्माद्यसम्पत्तेर्लिङ्गनिष्ठाविरोधतः ।। ३९ ।।

130 A preamble to Śrī Siddhāntaśikhāmaṇi
सर्वाद्वैतविचारस्य ज्ञानाभावे व्यवस्थितः।
भवेन्माहेश्वरः कर्मी सर्वाद्वैतनिरासकः।।४०।।
A Māheśvara, who is engaged in religious practices,
should discard the idea of total non-duality (between Śiva
and Jīva), because to discard the distinction between the
Liṅga (Śiva) and the Jīva, who stand in the relation of the
worshipped and the worshipper, would contradict the
devotion to the Liṅga and make the rites of its worship out of
place and because the concept of total non-duality would
result in the absence of knowledge (that he is the worshipper
and the Liṅga is the worshipped). (39-40)
प्रेरकं शङ्करं बुद्ध्वा प्रेर्यमात्मानमेव च।
भेदात् स पूजयेन्नित्यं न चाद्वैतपरो भवेत्।।४१।।
Worshipping with the notion of duality that Śaṅkara is
the impeller and himself is the impelled, he (the Māheśvara)
should not be in favour of non-duality. (41)
पतिः साक्षान्महादेवः पशुरेष तदाश्रयः।
अनयोः स्वामिभृत्यत्वमभेदे कथमष्यिते।।४२।।
Mahādeva is the actual Pati (Lord) and this Jīva who
depends upon him is the Paśu (bound soul). How can this
distinction between these two as the master and servant be
compatiable when there is non-duality? (42)
साक्षात्कृतं परं तत्त्वं यदा भवति बोधतः।
तदाद्वैतसमापत्तिर्ज्ञानहीनस्य न क्वचित्।।४३।।
When the Supreme Principle (Śiva) is realised through
enlightenment, then comes the state of non-duality. It never
occurs to anybody who is ignorant. (43)
भेदस्य कर्महेतुत्वाद् व्यवहारः प्रवर्तते।
लिङ्गपूजादिकर्मस्थो न चाद्वैतं समाचरेत्।।४४।।
Ancient Tradition of Vīraśaivism 131
Since the consideration of duality proceeds for the sake
of action (in the form of worship), he who is dedicated to
actions such as the worship of the Liṅga should not practice
non-duality. (44)
पूजादिव्यवहारः स्याद्भेदाश्रयतया सदा।
लिङ्गपूजापरस्तस्मान्नाद्वैते निरतो भवेत्।।४५।।
Since the activities such as worship are always based on
the idea of duality, he who is inclined to the worship of the
Liṅga, should not get committed to non-duality. (45)
लिङ्गार्चनपरः शुद्धः सर्वाद्वैतनिरासकः।
स्वेष्टलिङ्गे शिवाकारे न तमाह्वयेच्छिवम्।।४६।।
He who is dedicated to Liṅga-worship, who is pure and
who has discarded all considerations of total non-duality
(between Śiva and Jīva), should not invoke Śiva into his
Iṣṭaliṅga which is of the form of Śiva. (46)
यदा शिवकलायुक्तं लिङ्गं दद्यान्महागुरुः।
तदारभ्य शिवस्तत्र तिष्ठत्याह्वानमत्र किम्।।४७।।
Right from the time the Great Guru confers the Liṅga
which is infused with the lustre of Śiva (Śivakalā), Śiva
resides in it. Then why should there be invoking? (47)
ससंस्कारेषु लिङ्गेषु सदा सन्निहितः शिवः।
तत्राह्वानं न कर्तव्यं प्रतिपत्तिविरोधकम्।।४८।।
Śiva resides always in the Liṅgas which are sanctified
(by the Guru). Invocation should not be done as it is against
propriety. (48)
नाह्वानं न विसर्गं च स्वेष्टलिङ्गे तु कारयेत्।
लिङ्गनिष्ठापरो नित्यमिति शास्त्रस्य निश्चयः।।४९।।
He who is firm in his devotion to the Liṅga should

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132 A preamble to Śrī Siddhāntaśikhāmaṇi
neither do invocation (of Śiva) nor do retirement (of Śiva) in
the case of the Iṣṭaliṅga. This is the ordination of the Śāstra.
(49)
यथात्मशिवयोरैक्यं न मतं कर्मसङ्गिनः।
तथा शिवात्पृथिव्यादेरद्वैतमपि नेष्यते।।५०।।
Just as the identity of Jīva and Śiva is not acceptable to
him who is associated with the rites of worship, so is also
identity of earth, etc., with Śiva not acceptable to him. (50)
पृथिव्याद्यष्टमूर्तिर्त्वमीश्वरस्य प्रकीर्तितम्।
तदधिष्ठातृभावेन न साक्षादेकभावतः।।५१।।
The state of having eight forms such as earth, etc., in
the case of Lord Śiva is with the idea that he is their presiding
deity, but not in the sense of their actual identity with him.
(51)
पृथ्व्यादिकमिदं सर्वं कार्यं कर्ता महेश्वरः।
नैतत्साक्षान्महेशोऽयं कुलालो मृत्तिका यथा।।५२।।
All this consisting of Pṛthvī, etc., is the effect and the
creator is Maheśvara. This is not actually Maheśa just as the
potter is not the clay. (52)
पृथिव्याद्यात्मपर्यन्तप्रपञ्चो ह्यष्टधा स्थितः।
तनुरीशस्य चात्मायं सर्वतत्त्वनियामकः।।५३।।
The world which stands eightfold from the earth
(Pṛthivī) to the sacrificer (Yajamāna = Ātman), is the body
of the Lord (Īśvara). This Ātman is the controller of all the
principles (tattvas). (53)
शरीरभूतादेतस्मात् प्रपञ्चात्परमेष्ठिनः।
आत्मभूतस्य देवस्य नाभेदो न पृथक्स्थितिः।।५४।।
There is neither absolute non-difference nor absolute

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Ancient Tradition of VS : 1. Śrī Rambhāpurīpīṭha 133
separateness of Paraśivabrahman, who is the God assuming
the form of the Soul, from this world which happens to be his
body. (54)
अचेतनत्वात् पृथ्व्यादेरज्ञत्वाद् आत्मनस्तथा।
सर्वज्ञस्य महेशस्य नैकरूपत्वमिष्यते।।५५।।
Since Pṛthvī (earth), etc., are insentient and since
Ātman (the embodied soul) is devoid of knowledge, they
cannot have identity with Maheśvara who is the Omniscient
one. (55)
इति यश्चिन्तयेन्नित्यं पृथिव्यादेरष्टमूर्तिः।
विलक्षणं महादेवं सोऽष्टमूर्तिनिरासकः।।५६।।
Thus he who thinks always that the Mahādeva (Śiva, the
Great Lord) is different from the eight forms such as pṛthivī
(earth), etc., is called ‘Aṣṭamūrtinirāsaka’ (one who rejects
the view that the eight forms are Śiva). (56)
सर्वगत्वे महेशस्य सर्वत्राराधनं भवेत्।
न लिङ्गमात्रे तन्निष्ठो न शिवं सर्वगं स्मरेत्।।५७।।
If Maheśvara is deemed as omnipresent, his worship
should be rendered everywhere, not merely in the Liṅga.
Hence, he who is firmly devoted to the Liṅga should not
consider Śiva as omnipresent. (57)
सर्वगोऽपि स्थितः शम्भुः स्वाधारे हि विशेषतः।
तस्मादन्यत्र विमुखः स्वेष्टलिङ्गे यजेच्छिवम्।।५८।।
Although Śiva remains omnipresent, he exists
especially in the Iṣṭaliṅga which happens to be his resort.
Hence the devotee should worship him in his Iṣṭaliṅga by
remaining averse to Śiva’s presence elsewhere. (58)
शिवः सर्वगतश्चापि स्वाधारे व्यज्यते भृशम्।