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

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।

134 A preamble to Śrī Siddhāntaśikhāmaṇi
शमीगर्भे यथा वह्निर्विशेषेण विभाव्यते ।।५९।।
Although Śiva is omnipresent, he is especially
manifested in the Iṣṭaliṅga which is his resort, just as fire is
especially found in the womb of the Śamī tree. (59)
सर्वगत्वं महेशस्य सर्वशास्त्रविनिश्चितम्।
तथाप्याश्रयलिङ्गादौ पूजार्थमधिका स्थितिः।।६०।।
The omnipresence of Maheśvara is decided in all the
Śāstras. Even then his stay is predominantly found in the
Iṣṭaliṅga, etc., which are his resorts. (60)
नित्यं भासि तदीयस्त्वं या ते रुद्र शिवा तनूः।
अघोराऽपापकाशीति श्रुतिराह सनातनी।।६१।।
The ancient lore (Śruti) says —“O Rudra,you shine
eternally as related to that auspicious body in the form of the
Iṣṭaliṅga, which is peaceful and which is untouched by any
sin.” (61)
तस्मात्सर्वप्रयत्नेन सर्वस्थानपराङ्मुखः।
स्वेष्टलिङ्गे महादेवं पूजयेत्पूजकोत्तमः।।६२।।
Hence, the Māheśvara, who is the worshipper par
excellance, should with all efforts worship the Great Lord in
his own Iṣṭaliṅga by discarding all other places. (62)
शिवस्य सर्वगत्वेऽपि सर्वत्र रतिवर्जितः।
स्वेष्टलिङ्गे यजन् देवं सर्वगत्वनिरासकः।।६३।।
Although Śiva is omnipresent, he who worships Śiva in
his own Iṣṭaliṅga without attachment elsewhere, is the
‘Sarvagatvanirāsaka’. (63)
पूजाविधौ नियम्यत्वाल्लिङ्गमात्रे स्थितं शिवम्।
पूजयन्नपि देवस्य सर्वगत्वं विभावयेत्।।६४।।
Ancient Tradition of VS : 1. Śrī Rambhāpurīpīṭha 135
Even while worshipping Śiva as residing in the Liṅga
(Iṣṭaliṅga) only as he should be restricted that way in the
process of worship, the Māheśvara should mentally cherish
the Lord’s omnipresence. (64)
यस्मादेतत् समुत्पन्नं महादेवाच्चराचरम्।
तस्मादेतन्न भिद्येत यथा कुम्भादिकं मृदः।।६५।।
शिवतत्त्वात्समुत्पन्नं जगदस्मान्न भिद्यते।
फेनोर्मिबुद्बुदाकारं यथा सिन्धोर्न भिद्यते।।६६।।
यथा तन्तुभिरुत्पन्नः पटस्तन्तुमयः स्मृतः।।
तथा शिवात्समुत्पन्नं शिव एव चराचरम्।।६७।।
Since this world consisting of the movable and the
immovable is born from the Great God (Śiva), it cannot
differ from him, just as pot, etc., cannot differ from clay.
(65) The world which is born from the principle of Śiva,
does not differ from that, just as the forms of foam, waves,
etc., do not differ from the ocean. (66) Just as the cloth
which is born from threads is regarded as made up of
threads, so is the world consisting of the movable and the
immovable which is born from Śiva regarded as Śiva himself
(made up of Śiva—Śivamaya). (67)
आत्मशक्तिविकासेन शिवो विश्वात्मना स्थितः।
कुटीभावाद् यथा भाति पटः स्वस्य प्रसारणात्।।६८।।
Śiva stands in the form of the world through the
expansion of his own Śakti, just as the cloth appears in the
form of the tent through its expansion. (68)
तस्माच्छिवमयं सर्वं जगदेतच्चराचरम्।
तदभिन्नतया भाति सर्पत्वमिव रज्जुतः।।६९।।
Hence all this world which is consisting of the movable
and the immovable and which is pervaded by Śiva, does not

136 A preamble to Śrī Siddhāntaśikhāmaṇi
stand different from him, just as serpentness does not appear
different from the rope. (69)
रज्जौ सर्पवद्भाति शुक्तौ तु रजतत्ववत्।
चोरत्ववदपि स्थाणौ मरीच्यां च जलत्ववत्।।७०।।
गन्धर्वपुरवद्व्योम्नि सच्चिदानन्दलक्षणे।
निरस्तभेदसद्भावे शिवे विश्वं विराजते।।७१।।
The world shines in Śiva who is of the nature of
existence, intelligence and bliss and who is devoid of all
differences, like the serpentness in the rope, the silverness in
the conch-shell, the form of a thief in the post, the
appearance of water in the mirage and the Gandharva cities
in the sky. (70-71)
पत्रशाखादिरूपेण यथा तिष्ठति पादपः।
तथा भूम्यादिरूपेण शिव एको विराजते।।७२।।
Just as the tree stands in the form of leaves, branches,
etc., so does Śiva alone manifest himself in the form of the
earth, etc. (72)
समस्तजगदात्मापि शङ्करः परमेश्वरः।
भक्तानां हृदयाम्भोजे विशेषेण विराजते।।७३।।
Although Śaṅkara, the Supreme Lord, resides in the
entire world as its soul, yet he shines especially in the heart-
lotus of the devotees. (73)
कैलासे मन्दरे चैव हिमाद्रौ कनकाचले।
हृदयेषु च भक्तानां विशेषेण व्यवस्थितः।।७४।।
He (Śiva) is especially stationed in the Kailāsa,
Mandara mountain, Himālaya mountain, Meru mountain
and the hearts of the devotees. (74)
Ancient Tradition of VS : 1. Śrī Rambhāpurīpīṭha 137
सर्वात्मापि परिच्छिन्नो यथा देहेषु वर्तते।
तथा स्वकीयभक्तेषु शङ्करो भासते सदा।।७५।।
Just as Śaṅkara, although he is the Universal Self of all,
stays in the bodies of all beings by dividing himself, so does
he reside always in the hearts of his devotees. (75)
नित्यं भाति त्वदीयेषु या ते रुद्र शिवा तनूः।
अघोराऽपापकाशीति श्रुतिराह सनातनी।।७६।।
The ancient Śruti says – “O Rudra, that your body in
the form of the Liṅga which is peaceful and which is not
touched any defect, ever shines in those who belong to
you. (76)
विशुद्धेषु विरक्तेषु विवेकिषु महात्मसु।
शिवस्तिष्ठति सर्वात्मा शिवलाञ्छनधारिषु।।७७।।
Śiva who is the universal soul, resides in the hearts of
those who are pure and who are not attached to mundane
life, of those great men who are endowed with discrimination
and of those who are decked with the signs of Śiva. (77)
नित्यं सन्तोषयुक्तानां ज्ञाननिर्धूतकर्मणाम्।
माहेश्वराणामन्तःस्थो विभाति परमेश्वरः।।७८।।
The Great Lord shines in the hearts of the Māheśvaras
who are always endowed with contentment and whose fruits
of Karma (deeds) are eradicated by knowledge. (78)
अन्यत्र शम्भो रतिमात्रशून्यो निजेष्टलिङ्गे
नियतान्तरात्मा।
शिवात्मकं विश्वमिदं विबुध्यन् माहेश्वरोऽसौ भवति
प्रसादी।।७९।।
इति श्रीमत्षट्स्थलब्रह्मिणा शिवयोगिनाम्ना

138 A preamble to Śrī Siddhāntaśikhāmaṇi
विरचिते श्रीसिद्धान्तशिखामणौ माहेश्वरस्य नवविधस्थलप्रसङ्गो
नाम दशमः परिच्छेदः समाप्तः ।। १० ।।
This Māheśvara who has no attachment towards gods
other than Śiva and whose mind is fully absorbed in his
Iṣṭaliṅga, becomes the Prasādin by cherishing this world as
Śiva in spirit. (79)
Here ends the tenth chapter dealing with the nine sthalas of
the
Māheśvarasthala in Śrīsiddhāntaśikhāmaṇi written by
Śivayogi Śivācārya who has realised the Brahman through the
path of six Sthalas. (10)
एकादशः परिच्छेदः
प्रसादिनः सप्तविधस्थलप्रसङ्गः
अगस्त्य उवाच —
उक्तो माहेश्वरः साक्षाल्लिङ्गनिष्ठादिधर्मवान्।
कथमेष प्रसादीति कथ्यते गणनायक ।।१।।
Agastya says—
The Māheśvara is declared to be one whose piety
consists actually of adherence to the Iṣṭaliṅga, etc. O Lord of
the Gaṇas, how is he called Prasādin? (1)
रेणुक उवाच —
लिङ्गनिष्ठादिभावेन ध्वस्तपापनिबन्धनः।
Ancient Tradition of VS : 2. Śrī Ujjayinīpīṭha 139
मनःप्रसादयोगेन प्रसादीत्येष कथ्यते ।।२।।
Reṇuka says —
He, i.e., the Māheśvara, whose bonds of sin are
destroyed through the state of remaining engrossed in the
firm devotion to the Iṣṭaliṅga, is called Prasādin by virtue of
his calmness of mind. (2)
प्रसादिस्थलमित्येतदस्य माहात्म्यबोधकम्।
अन्तरस्थलभेदेन सप्तधा परिकीर्तितम् ।।३।।
This Prasādisthala which reveals his greatness, is said to
be sevenfold by virtue of differences in its internal Sthalas.
(3)
प्रसादिस्थलमादौ तु गुरुमाहात्म्यकं ततः।
ततो लिङ्गप्रशंसा च ततो जङ्गमगौरवम् ।।४।।
ततो भक्तस्य माहात्म्यं ततः शरणकीर्तनम्।
शिवप्रसादमाहात्म्यमिति सप्तप्रकारकम् ।।५।।
It is sevenfold as — 1. Prasādisthala, 2.
Gurumāhātmyasthala, 3. Liṅgapraśaṁsāsthala
(Liṅgamāhātmyasthala), 4. Jaṅgamagauravasthala,
(Jaṅgamamāhātmyasthala) 5. Bhaktamāhātmyasthala, 6.
Śaraṇakīrtanasthala (Śaraṇamahattvasthala) and 7. (Śiva)-
Prasādamāhātmyasthala (Prasāda-mahattvasthala). (4-5)
क्रमाल्लक्षणमेतेषां कथयामि महामुने।
O Great Sage, I shall tell you the chracteristics of them
in their due order.
नैर्मल्यं मनसो लिङ्गं प्रसाद इति कथ्यते।
शिवस्य लिङ्गरूपस्य प्रसादादेव सिद्ध्यति ।।६।।
The mental sign in the form of purity is called Prasāda.

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140 A preamble to Śrī Siddhāntaśikhāmaṇi
It is accomplished through the favour (grace) of Śiva in the
form of the Iṣṭaliṅga. (6)
शिवप्रसादं यद्द्रव्यं शिवाय विनिवेदितम्।
निर्माल्यं तत्तु शैवानां मनोनेर्मल्यकारणम्।।७।।
That object which is offered to Śiva is the Prasāda
(token of grace) of Śiva. That left over (after being offered
to Śiva) is the cause for the mental purity of Śaiva devotees.
(7)
मनःप्रसादसिद्ध्यर्थं निर्मलज्ञानकारणम्।
शिवप्रसादं स्वीकुर्वन् प्रसादीत्येष कथ्यते।।८।।
By partaking the Prasāda of Śiva which is the cause for
the purity of mind, for achieving the tranquility of mind, he is
called "Prasādin". (8)
अन्नशुद्ध्या हि सर्वेषां तत्त्वशुद्धिरुदाहृता।
विशुद्धमन्नजातं हि यच्छिवाय समर्पितम्।।९।।
तदेव सर्वकालं तु भुञ्जानो लिङ्गतत्परः।
मनःप्रसादमतुलं लभते ज्ञानकारणम्।।१०।।
It is through the purity of food that the purity of
principles is told in the case of all. Whatever that is offered
to Śiva is the pure food article. (9) He who is devoted to the
Liṅga, partakes it at all times and attains immence calmness
of mind which is in turn the cause of knowledge. (10)
आत्मभोगाय नियतं यद्यद्द्रव्यं समाहितम्।
तत्तत् समर्प्य देवाय भुञ्जीयादात्मशुद्धये ।।११।।
Whatever object is received as meant for one’s
enjoyment, all that should be first dedicated to Śiva and then
partaken for the purification of one’s self. (11)
नित्यसिद्धेन देवेन भिषजा जन्मरोगिणाम्।

Page 141

Ancient Tradition of VS : 3. Śrī Kedārapīṭha 141
यद्यत् प्रसादितं भुक्त्वा तत्तज्जन्मरसायनम्।।१२।।
Whatever object that is granted as ‘Prasāda’ after
having partaken it by the Lord, who is ever present (in the
Iṣṭaliṅga or Śivaliṅga) and who is the physician for those
suffering from the disease of transmigration, all that is the
curing elixir for the disease of transmigration. (12)
आरोग्यकारणं पुंसामन्तःकरणशुद्धिदम्।
तापत्रयमहारोगसमुद्धरणभेषजम् ।।१३।।
विद्यावैशद्यकरणं विनिपातविघातनम्।
द्वारं ज्ञानावतारस्य मोहोच्छेदस्य कारणम्।।१४।।
वैराग्यसम्पदो मूलं महानन्दप्रवर्धनम्।
दुर्लभं पापचित्तानां सुलभं शुद्धकर्मणाम्।।१५।।
आदृतं ब्रह्मविष्णुवाद्यैर्वसिष्ठाद्यैश्च तापसैः।
शिवस्वीकृतमन्नाद्यं स्वीकार्यं सिद्धिकाङ्क्षिभिः।।१६।।
The Prasāda (of Śiva) is the cause for health, the
purifier of the internal senses of human beings, the medicine
for raising the human beings from the great disease in the
form of three afflictions, the instrument for clarity of
knowledge, the means of preventing men from degradation,
the door for the advent of knowledge, the cause for the
eradication of delusion, the source for the wealth of
renunciation, the enhancer of great bliss, that which is
inaccessible to those with sinful minds, that which is
accessible to those with pure minds and that which is
accepted by Brahman, Viṣṇu, etc., and by the seers such as
Vasiṣṭha, etc. The food, etc., which are partaken by Śiva
should be taken by those who aspire for the highest good.
(13-16)
पत्रं पुष्पं फलं तोयं यच्छिवाय निवेदितम्।

142 A preamble to Śrī Siddhāntaśikhāmaṇi
तत्तत्स्वीकारयोगेन सर्वपापक्षयो भवेत्।।१७।।
Be it a leaf (Bilva leaf, etc.), a flower, a fruit or water, by
the partaking of whatever that is dedicated to Śiva, there is
bound to be the exhaustion of all sins. (17)
यथा शिवप्रसादान्नं स्वीकार्यं लिङ्गतत्परैः।
तथा गुरोः प्रसादान्नं तथैव शिवयोगिनाम्।।१८।।
Just as the food as the Prasāda of Śiva should be
partaken, so should the food as the Prasāda of the Śrīguru
and as that of the Jaṅgama be partaken by him who is
devoted the Liṅga. (18)
गुरुरेवात्र सर्वेषां कारणं सिद्धिकर्मणाम्।
गुरुरूपो महादेवो यतः साक्षादुपस्थितः।।१९।।
Guru alone is the cause for the fulfilment of desired
objects, because the Great Lord Śiva actually appears in the
form of the Guru. (19)
निष्कलो हि महादेवो नित्यज्ञानमहोदधिः।
सकलो गुरुरूपेण सर्वानुग्राहको भवेत्।।२०।।
The Great Lord Śiva who is without parts (limbs) and
who is the veritable ocean of eternal knowledge, does favour
to all in the form of the Guru who is endowed with
limbs.(20)
यः शिवः स गुरुर्ज्ञेयो यो गुरुः स शिवः स्मृतः।
न तयोरन्तरं कुर्याद् ज्ञानावाप्तौ महामतिः।।२१।।
He who is Śiva should be known as the Guru and he who
is the Guru should be regarded as Śiva. Wise man should not
make any difference between them for the purpose of
attaining knowledge. (21)
हस्तपादादिसाम्येन नेतरैः सदृशं वदेत्।
आचार्यं ज्ञानदं शुद्धं शिवरूपतया स्थितम्।।२२।।
Ancient Tradition of VS : 4. Śrī Śrīśailapīṭha 143
One should not speak of the Guru, who is the teacher
giving knowledge, who is pure and who stands as Śiva
incarnate, as equal to others (ordinary persons) on the basis
of the similarity of hands, feet, etc. (22)
आचार्यस्यावमानेन श्रेयःप्राप्तिर्विहन्यते।
तस्मान्निःश्रेयसप्राप्त्यै पूजयेतं समाहितः।।२३।।
When the Ācārya is insulted, the attainment of the
highest good is prevented. Hence in order to attain the
highest good, one should worship him with concentration.
(23)
गुरुभक्तिविहीनस्य शिवभक्तिर्न जायते।
ततः शिवे यथा भक्तिस्तथा भक्तिर्गुऱावपि।।२४।।
In the case of him who is devoid of devotion towards the
Guru, the devotion towards Śiva does not arise. Hence just
as he has devotion towards Śiva, so should he have devotion
towards the Guru. (24)
गुरुमाहात्म्ययोगेन निजज्ञानातिरेकतः।
लिङ्गस्यापि च माहात्म्यं सर्वोत्कृष्टं विभाव्यते।।२५।।
As a result of the (knowledge of the) greatness of the
Guru and by virtue of the abundance of one’s knowledge, the
greatness of the Liṅga also stands realised to the highest
extent. (25)
शिवस्य बोधलिङ्गं यद् गुरुबोधितचेतसा।
तदेव लिङ्गं विज्ञेयं शाङ्करं सर्वकारणम्।।२६।।
That which is the symbol of the awareness (bodha=
intelligence) of Śiva, should be known as the Śivaliṅga which
is the cause of all, through the mind illumined by the
teaching of the Guru. (26)
परं पवित्रममलं लिङ्गं ब्रह्म सनातनम्।

144 A preamble to Śrī Siddhāntaśikhāmaṇi
शिवाभिधानं चिन्मात्रं सदानन्दं निरङ्कुशम् ।।२७।।
कारणं सर्वलोकानां वेदानांमपि कारणम्।
पूरणं सर्वतत्त्वस्य तारणं जन्मवारिधेः ।।२८।।
ज्योतिर्मयमनिर्देश्यं योगिनामात्मनि स्थितम्।
कथं विज्ञायते लोके महागुरुदयां विना ।।२९।।
How can the Liṅga which is the ancient Brahman, be
known without the grace of the great Guru — the Liṅga,
which is the supreme, which is sacred, which is pure, which is
named Śiva, which is pure consciousness, which is ever
blissful, which is without any restrictions, which is the cause
of all worlds, which is the cause of even the Vedas, which is
complementary to all the principles, which is the means of
crossing over the ocean of transmigration, which is full of
lustre, which cannot be pointed out and which is residing in
the hearts of the Yogins? (27-29)
ब्रह्मणा विष्णुना पूर्वं यल्लिङ्गं ज्योतिरात्मकम्।
अपरिच्छेद्यमभवत् केन वा परिचोद्यते ।।३०।।
Who can understand that Liṅga which is of the nature
of lustre and which even Brhaman and Viṣṇu could not
decipher? (30)
बहुनात्र किमुक्तेन लिङ्गं ब्रह्म सनातनम्।
योगिनो यत्र लीयन्ते मुक्तपाशनिबन्धनाः ।।३१।।
What is the use of saying more? The Liṅga is the
ancient Brahman into which the Yogins who are relieved of
the bondage of fetters get merged. (31)
पीठिका परमा शक्तिर्लिङ्गं साक्षात्परः शिवः।
शिवशक्तिसमायोगं विश्वं लिङ्गं तदुच्यते ।।३२।।
The base is the Supreme Śakti and the Liṅga is actually
Ancient Tradition of VS : 5. Śrī Kāśīpīṭha 145
the Supreme Śiva. The Liṅga which is the communion of
Śiva and Śakti is said to be the universe. (32)
ब्रह्मादयः सुराः सर्वे मुनयः शौनकादयः।
शिवलिङ्गार्चनादेव स्वं स्वं पदमवाप्नुयुः ।।३३।।
All the gods, Brahman, etc., and the sages, Śaunaka,
etc., attained their respective status through the worship of
the Śivaliṅga alone. (33)
विश्वाधिपत्वमीशस्य लिङ्गमूर्तेः स्वभावजम्।
अनन्यदेवसादृश्यं श्रुतिराह सनातनी ।।३४।।
The overlordship of the world on the part of the
Parameśvara, who is of the form of the Liṅga, is natural.
Hence, the ancient Śruti speaks of his greatness as not
equalled by any other god. (34)
गुरुशिष्यसमारूढलिङ्गमाहात्म्यसम्पदः ।
सर्वं चिद्रूपविज्ञानाज्जङ्गमाधिक्यमुच्यते ।।३५।।
The greatness of the Jaṅgama consists in the realisation
of the Supreme Intelligence (Cit - Śiva) in everything, from
out of the abundance of the greatness of Liṅga abiding in the
link between the Guru and the Śiṣya (disciple). (35)
जानन्त्यतिशयाद् ये तु शिवं विश्वप्रकाशकम्।
स्वस्वरूपतया ते तु जङ्गमा इति कीर्तिताः ।।३६।।
Those who have immencely realised Śiva who is the
revealer of the Universe, as their own inner nature (i.e., as
their very Souls), are lauded as the Jaṅgamas. (36)
ये पश्यन्ति जगज्जालं चिद्रूपं शिवयोगतः।
निर्धूतमलसंस्पर्शास्ते स्मृताः शिवयोगिनः ।।३७।।
घोरसंसारतिमिरपरिध्वंसनकारणम् ।
येषामस्ति शिवज्ञानं ते मताः शिवयोगिनः ।।३८।।

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146 A preamble to Śrī Siddhāntaśikhāmaṇi
Those who are totally free from the touch of all
impurities and who look upon the net-work of the worlds as
of the nature of Supreme Intelligence through its relation
with Śiva, are called Śivayogins. (37) Those who have the
knowledge of Śiva which is the cause for the eradication of
the darkness in the form of the terrible transmigration (cycle
of birth and death), are regarded as the Śivayogins. (38)
जितकामा जितक्रोधा मोहग्रन्थिविभेदिनः।
समलोष्टाश्मकनकाः साधवः शिवयोगिनः॥३९॥
समौ शत्रौ च मित्रे च साक्षात्कृतशिवात्मकाः।
निस्पृहा निरहंङ्कारा वर्तन्ते शिवयोगिनः॥४०॥
The Śivayogins are the pious persons who have
conquered the desires, who have conquered anger, who have
broken the knot of delusion and who are of equal attitude
towards a clod, a stone or gold. (39) The Śivayogins have
been of equal attitude to the enemy and the friend, have
realised Śiva in themselves and have been free from greed
and free from egoism. (40)
दुर्लभं हि शिवज्ञानं दुर्लभं शिवचिन्तनम्।
येषामेतद्द्वयं चास्ति ते हि साक्षाच्छिवात्मकाः॥४१॥
Rare, indeed, is the knowledge of Śiva and rare, indeed,
is the thought about Śiva. Those who have both these are,
indeed, actually of the nature of Śiva. (41)
पादाग्ररेणवो यत्र पतन्ति शिवयोगिनाम्।
तदेव सदनं पुण्यं पावनं गृहमेधिनाम्॥४२॥
सर्वसिद्धिकरं पुंसां दर्शनं शिवयोगिनाम्।
स्पर्शनं पापशमनं पूजनं मुक्तिसाधनम्॥४३॥
That very home of the householders in which the dust
of the feet of the Jaṅgamas falls, is sacred and sanctifying.

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Ancient Tradition of VS : 5. Śrī Kāśīpīṭha 147
The sight of the Jaṅgamas is such as leading to all
accomplishments, their touch is such as destroying (all) sin
and their worship is the means to liberation. (42-43)
महतां शिवतात्पर्यवेदिनामनुमोदिनाम्।
किं वा फलं न सिद्ध्येत सम्पर्काच्छिवयोगिनाम्॥४४॥
What is that fruit which is not accomplished through
the association with the great Jaṅgamas who are the knowers
of the secret about Śiva and who enjoy the bliss from the
bliss of Śiva? (44)
गुरोलिङ्गस्य माहात्म्यकथनाच्छिवयोगिनाम्।
सिद्धं भक्तस्य माहात्म्यं तथाप्येष प्रशस्यते॥४५॥
The greatness of the Bhakta (devotee) is proved by the
exposition of the greatness of the Guru, the Liṅga and the
Jaṅgama. Yet he is extolled here. (45)
ये भजन्ति महादेवं परमात्मानमव्ययम्।
कर्मणा मनसा वाचा ते भक्ता इति कीर्तिताः॥४६॥
Those who render service to the Supreme God, the
immutable Supreme Soul, with their deeds, mind and speech,
are extolled as the Bhaktas. (46)
दुर्लभा हि शिवे भक्तिः संसारभयतारिणी।
सा यत्र वर्तते साक्षात् स भक्तः परिगीयते॥४७॥
Rare, indeed, is the devotion to Śiva which rescues one
from the fear of transmigration. He in whom it actually
exists, is extolled as the Bhakta. (47)
किं वेदैः किं ततः शास्त्रैः किं यज्ञैः किं तपोव्रतैः।
नास्ति चेच्छाङ्करी भक्तिर्देहिनां जन्मरोगिणाम्॥४८॥
If there is no devotion to Śiva, of what use are the
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148 A preamble to Śrī Siddhāntaśikhāmaṇi
the embodied Souls who are afflicted by the disease of birth
(and death). (48)
शिवभक्तिविहीनस्य सुकृतं चापि निष्फलम्।
विपरीतफलं च स्याद् दक्षस्यापि महाध्वरे ।।४९।।
Even the good deed of a person who is bereft of
devotion to Śiva, is without fruit. In the great sacrifice of
even Dakṣa, it had an opposite fruit. (49)
अत्यन्तपापकर्मापि शिवभक्त्या विशुद्ध्यति।
चण्डो यथा पुरा भक्त्या पितृहाऽपि शिवोऽभवत् ।।५०।।
Even he who is of extremely sinful deed would be
purified by devotion to Śiva. In the past even Caṇḍa who had
killed his father, became Śiva himself due to devotion. (50)
सुकृतं दुष्कृतं वापि शिवभक्तस्य नास्ति हि।
शिवभक्तिविहीनानां कर्मपाशनिबन्धनम् ।।५१।।
In the case of a devotee of Śiva, there is neither merit
nor sin. For those who are without devotion to Śiva, there is
bondage by the bonds of Karma. (51)
शिवाश्रितानां जन्तूनां कर्मणा नास्ति सङ्गमः।
वाजिनां दिननाथस्य कथं तिमिरजं भयम् ।।५२।।
निरोद्धुं न क्षमं कर्म शिवभक्तान् विशृङ्खलान्।
कथं मत्तगजान् रुन्ध्येच्छृङ्खला बिसतन्तुजा ।।५३।।
There is no association of the beings who are devoted to
Śiva (have resorted to Śiva) with Karma. How can there be
any fear of darkness for the horses of the sun? The fruit of
deed has no power to control the devotees of Śiva who are
ever free from chains. How can the chain made of lotus fibre
put a stop to the intoxicated elephants? (52-53)
ब्राह्मणः क्षत्रियो वापि वैश्यो वा शूद्र एव वा।
Śivayogi Śivācārya's tradition : His Birth-place 149
अन्त्यजो वा शिवे भक्तः शिववन्मान्य एव सः ।।५४।।
Whether he is a Brāhmaṇa or a Kṣatriya or a Vaiśya or a
Śūdra, or even the lowest in society, he who is a devotee of
Śiva is as respectable as Śiva himself. (54)
शिवभक्तिसमावेशे क्व जातिपरिकल्पना।
इन्धनेष्वग्निदग्धेषु को वा भेदः प्रकीर्त्यते ।।५५।।
Whence can there be any idea of castes when the
devotion of Śiva has pervaded them? When the sticks (of
various kinds) are burnt in fire, what difference can be
pointed out among them? (55)
शुद्धा नियमसंयुक्ताः शिवार्पितफलागमाः।
अर्चयन्ति शिवं लोके विज्ञेयास्ते गणेश्वराः ।।५६।।
Those who are pure, who are endowed with śaiva
practices, who dedicate the fruits of action to Śiva and who
worship Śiva, should be regarded as the lords of Gaṇas
(Rudras). (56)
गुरुलिङ्गादिमाहात्म्यबोधा-न्वेषणसङ्गतः।
सर्वात्मना शिवापत्तिः शरणस्थानमुच्यते ।।५७।।
The total surrender to Śiva through the association with
the search leading to the realisation of the greatness of the
Guru, the Liṅga and the Jaṅgama, is said to be the state of a
Śaraṇa. (57)
ब्रह्मादिविबुधान् सर्वान् मुक्त्वा प्राकृतवैभवान्।
प्रपद्यते शिवं यत्तु शरणं तदुदाहृतम् ।।५८।।
That total surrender to Śiva by rejecting all gods
starting from Brahman as endowed with transitory wealth, is
said to be Śaraṇasthala (the state of a Śaraṇa). (58)
शरण्यः सर्वभूतानां शङ्करः शशिशेखरः।

150 A preamble to Śrī Siddhāntaśikhāmaṇi
सर्वात्मना प्रपन्नस्तं शरणागत उच्यते।।५९।।
Śaṅkara who has the moon as his crest-ornament, is the
resort of all beings. He who has resorted to him in all ways is
said to be ‘Śaraṇāgata.’ (59)
विमुक्तभोगलालसो देवतान्तरनिस्पृहः।
शिवमभ्यर्थयन् मोक्षं शरणार्थीति गीयते।।६०।।
He who is free from all desire for (mundane)
enjoyments and who is not interested in any other gods, is
called ‘Śaraṇārthin’ as he requests Śiva to grant liberation.
(60)
ये प्रपन्ना महादेवं मनोवाक्कायकर्मभिः।
तेषां तु कर्मजातेन किं वा देवादितर्पणैः।।६१।।
For those who have resorted to the Mahādeva with their
mental, vocal and physical actions, what is the use of any
action? Of what use are the libations to gods, etc.? (61)
सर्वेषामपि यज्ञानां क्षयः स्वर्गः फलायते।
अक्षयं फलमाप्नोति प्रपन्नः परमेश्वरम्।।६२।।
Of all the sacrifices the reward is heaven which is
exhaustive. But he who has taken refuge in the Supreme
Lord will get inexhaustive reward. (62)
प्रपन्नपारिजातस्य भवस्य परमात्मनः।
प्रपत्त्या किं न जायेत पापिनामपि देहिनाम्।।६३।।
Even in the case of sinful beings, what is it that does not
accrue through self-surrender to the Supreme Soul Śiva who
is the veritable desire - yielding tree (Pārijāta =
Kalpadruma) to those who take refuge under him? (63)
प्रपन्नानां महादेवं परिपक्वान्तरात्मनाम्।
जन्मैव जन्म नान्येषां वृथा जननसङ्गिनाम्।।६४।।
His Scholarship and Catholicism 151
It is the birth of those who are of mature Souls after
having taken refuge in the Great Lord that is the most
blessed birth, but not that of others who have taken birth in
vain. (64)
दुर्लभं मानुषं प्राप्य जननं ज्ञानसाधनम्।
ये न जानन्ति देवेशं तेषामात्मा निरर्थकः।।६५।।
Vain, indeed, is the embodied soul of those persons who
do not realise the Lord of Gods (Śiva) after having taken the
rare birth as human beings which is the means to attain
knowledge. (65)
तत्कुलं हि सदा शुद्धं सफलं तस्य जीवितम्।
यस्य चित्तं शिवे साक्षाद् विलीनमबहिर्मुखम्।।६६।।
Ever pure, indeed, is his family and fruitful, indeed, is
his life whose mind, which is not turned outward, is actually
merged in Śiva. (66)
गुरुलिङ्गादिमाहात्म्यविशेषानुभवस्थितिः।
यस्माच्छिवप्रसादात् स्यात्तदस्य महिमोच्यते।।६७।।
The fact that the Prasāda of Śiva is that from which
there arises the state of special experience of the greatness of
the Guru, the Liṅga, etc., is said to be its greatness. (67)
सदा लिङ्गैकनिष्ठानां गुरुपूजानुषङ्गिणाम्।
प्रपन्नानां विशुद्धानां प्रसीदति महेश्वरः।।६८।।
Maheśvara extends his favour only to those who are
devoted to the Liṅga alone, who are deeply attached to the
worship of the Guru, who have surrendered themselves (to
Śiva) and who are pure. (68)
प्रसादोऽपि महेशस्य दुर्लभः परिकीर्त्यते।
घोरसंसारसन्तापनिवृत्तिर्येन जायते।।६९।।

152 A preamble to Śrī Siddhāntaśikhāmaṇi
The “Prasāda” of Śiva (Maheśa), by which there is the
removal of the afflictions arising from the terrible
transmigration, is said to be rare. (69)
यज्ञास्तपांसि मन्त्राणां जपश्विन्ता प्रबोधनम्।
प्रसादार्थं महेशस्य कीर्तितानि न संशयः ।।७०।।
The sacrifices, penances, the muttering of the Mantras,
meditation and knowledge are described as meant for the
Prasāda (favour) of the Great Lord. There is no doubt
about this. (70)
प्रसादमूला सर्वेषां भक्तिरव्यभिचारिणी।
शिवप्रसादहीनस्य भक्तिश्चापि न सिद्ध्यति ।।७१।।
The unfailing devotion of all is born of the Prasāda of
Śiva. Bhakti does not arise in the case of a person who is
bereft of the Prasāda of Śiva. (71)
गर्भस्थो जायमानो वा जातो वा ब्राह्मणोऽथवा।
अन्त्यजो वापि मुच्येत प्रसादे सति शाङ्करे ।।७२।।
Provided there is the Prasāda of Śaṅkara, everyone is
bound to get liberated, whether one is in the womb, in the
process of taking birth or already born, whether one is a
Brāhmaṇa or a Śūdra. (72)
ब्रह्माद्या विबुधाः सर्वे स्वस्वस्थाननिवासिनः।
नित्यसिद्धा भवन्त्येव प्रसादात् पारमेश्वरात् ।।७३।।
All the gods starting from Brahman, etc., who reside in
their respective dominions, become eternally accomplished
in power due to the Prasāda of the Great Lord. (73)
प्रसादे शाम्भवे सिद्धे परमानन्दकारणे।
सर्वं शिवमयं विश्वं दृश्यते नात्र संशयः ।।७४।।
When the Prasāda of Śiva which is the cause of supreme
His Scholarship and Catholicism 153
bliss, is attained, all this universe appears as made up of Śiva.
There is no doubt about this. (74)
संसारचक्रनिर्वाहनिमित्तं कर्म केवलम्।
प्रसादेन विना शम्भोर्न कस्यापि निवर्तते ।।७५।।
बहुनात्र किमुक्तेन नास्ति नास्ति जगत्त्रये।
समानमधिकं चापि प्रसादस्य महेशितुः ।।७६।।
It is the Karma (fruits of deeds) that is the cause for the
movement of the wheel of transmigration. But without the
Prasāda of Śiva, the Karma of anybody is not eradicated.
(75) What is the use of saying more? There is nothing and
nothing at all which is either equal or superior to the Prasāda
of the Great Lord. (76)
शिवप्रसादे सति योगभाजि सर्वं शिवैकात्मतया
विभाति।
स्वकर्ममुक्तः शिवभावितात्मा स प्राणलिङ्गीति
निगद्यतेऽसौ ।।७७।।
इति श्रीमत्षट्स्थलब्रह्मिणा शिवयोगिनाम्ना
(रेणुकाचार्येण) प्रणीते श्रीसिद्धान्तशिखामणौ प्रसादिनः
सप्तविधस्थलप्रसङ्गो नामैकादशः
परिच्छेदः समाप्तः ।।११।।
When the Prasāda of Śiva which consists in the union
with Śiva, is attained, everything appears in the form of Śiva.
The Prasādin who is deemed as not different from Śiva in
view of relief from his Karma, is said to be Prāṇaliṅgin
himself. (77)
Here ends the eleventh chapter dealing with the Nine
Sthalas of the Prasādin, in the
Śrī Siddhāntaśikhāmaṇi written by Śivayogin who is

154 | A preamble to Śrī Siddhāntaśikhāmaṇi
endowed with the experience of Brahman realised through the
Path of Ṣaṭsthala. (11)
द्वादशः परिच्छेदः
प्राणलिङ्गिनः पञ्चविधस्थलप्रसङ्गः
अगस्त्य उवाच —
भक्तो माहेश्वरश्चेति प्रसादीति निबोधितः।
एक एव कथं चैव प्राणलिङ्गीति कथ्यते॥१॥
Agastya said —
How is it that one and the same person who is called the
Bhakta, Māheśvara and Prasādin, is called as the
Prāṇaliṅgin? (1)
श्री रेणुक उवाच—
भक्तो माहेश्वरश्चैव प्रसादीति च कीर्तितः।
कर्मप्राधान्ययोगेन ज्ञानयोगोऽस्य कथ्यते॥२॥
Reṇuka says —
He was called Bhakta, Māheśvara and Prasādin by
virtue of his adherence predominantly to action. Here the
path of knowledge is told for him. (2)
लिङ्गं चिदात्मकं ब्रह्म तच्छक्तिः प्राणरूपिणी।
तद्रूपलिङ्गविज्ञानी प्राणलिङ्गीति कथ्यते॥३॥

His Scholarship and Catholicism | 155
The Liṅga is the Brahman which is of the nature of
consciousness and its Śakti is of the nature of its life-
principle. He who has the realisation of the Liṅga of that
nature, is said to be the Prāṇaliṅgin. (3)
प्राणलिङ्गिस्थलं चैतत् पञ्चस्थलसमन्वितम्।
प्राणलिङ्गिस्थलं चादौ प्राणलिङ्गार्चनं ततः॥४॥
शिवयोगसमाधिश्च ततो लिङ्गनिजस्थलम्।
अङ्गलिङ्गस्थलं चाथ क्रमादेषां भिदोच्यते॥५॥
This Prāṇaliṅgisthala has five sub-sthalas: 1.
Prāṇaliṅgisthala, 2. Prāṇaliṅgārcanasthala, 3.
Śivayogasamādhisthala, 4. Liṅganijasthala and 5.
Aṅgaliṅgisthala. The characteristics of these will be
explained in due order. (4-5)
प्राणापानसमाघातात् कन्दमध्याद्यदुत्थितम्।
प्राणलिङ्गं तदाख्यातं प्राणापाननिरोधिभिः॥६॥
That which springs up from the (inner) navel centre
through the collision of the Prāṇa and the Apāna, is said to
be the Prāṇaliṅga by those who are adept in controlling
Prāṇa and Apāna. (6)
प्राणो यत्र लयं याति भास्करे तुहिनं यथा।
तत्प्राणलिङ्गमुद्दिष्टं तद्धारी स्यात् तदाकृतिः॥७॥
That is said to be the Prāṇaliṅga in which the Prāṇa gets
absorbed like the dew in the sun. He who has borne that
Liṅga becomes that in form. (7)
ज्ञानिनां योगयुक्तानामन्तः स्फुरति दीपवत्।
चिदाकारं परं ब्रह्मलिङ्गमङ्गैर्न भाव्यते॥८॥
That Parabrahma-liṅga which is of the form of

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156 A preamble to Śrī Siddhāntaśikhāmaṇi
consciousness, flashes like a lamp in the hearts of those
enlightened persons who are absorbed in Yoga (meditation).
It cannot be realised by the ignorant. (8)
अन्तःस्थितं परं लिङ्गं ज्योतीरूपं शिवात्मकम्।
विहाय बाह्यलिङ्गस्था विमूढा इति कीर्तिताः॥९॥
Those who are devoted to the external Liṅga by leaving
aside that Supreme Liṅga which resides inside, which is of
the form of lustre and which is of the nature of Śiva, are
described as fools. (9)
संविल्लिङ्गपरामर्शी बाह्यवस्तुपराङ्मुखः।
यः सदा वर्तते योगी प्राणलिङ्गी स उच्यते॥१०॥
That Yogin who concentrates on the Liṅga of the nature
of intelligence (consciousness), withdrawing himself from
the external objects and who always remains in that state, is
said to be the Prāṇaliṅgin. (10)
मायाविकल्पजं विश्वं हेयं सञ्चिन्त्य नित्यशः।
चिदानन्दमये लिङ्गे विलीनः प्राणलिङ्गवान्॥११॥
He who is absorbed in the Liṅga which is made up of
intelligence and bliss, always thinking that this world which is
born of the variety of Māyā as something to be abandoned, is
the Prāṇaliṅgin. (11)
सत्ता प्राणमयी शक्तिः सद्रूपं प्राणलिङ्गकम्।
तत्सामरस्यविज्ञानात् प्राणलिङ्गीति कथ्यते॥१२॥
“Existence” is the Śakti made up of life-principle; its
form is the Prāṇaliṅga. Due to that realisation of
coelescence, one is called Prāṇaliṅgin.(12)
अन्तर्गतं चिदाकारं लिङ्गं शिवमयं परम्।
पूज्यते भावपुष्पैर्यत् प्राणलिङ्गार्चनं हि तत्॥१३॥

Page 157

Controversy regarding text of S.S. 157
That worship with flowers in the form of pure mental
states (concepts) that is rendered to the Supreme Liṅga
which is the embodiment of Śiva, which resides inside and
which is of the nature of intelligence (consciousness), is the
Prāṇaliṅga-worship.(13)
अन्तः पवनसंस्पृष्टे सुसूक्ष्माम्बरशोभिते।
मूर्धन्यचन्द्रविगलत्सुधासेकातिशीतले ॥१४॥
बद्धेन्द्रियनवद्वारे बोधदीपे हृदालये।
पद्मपीठे समासीनं चिल्लिङ्गं शिवविग्रहम्॥
भावयित्वा सदाकालं पूजयेद् भाववस्तुभिः॥१५॥
The “Cilliṅga” (Prāṇaliṅga) which is of auspicious form
should be conceived as seated on the lotus-seat in the temple
of the heart which is pervaded by the inner vital breath,
which is adorned with an extremely subtle ether, which is
cool with the sprinkling of nectar oozing from the moon in
the crown of the head, which has its nine doors in the form of
senses closed and which is lighted by the lamp of knowledge,
and should be worshipped with mental objects. (14-15)
क्षमाऽभिषेकसलिलं विवेको वस्त्रमुच्यते।
सत्यमाभरणं प्रोक्तं वैराग्यं पुष्पमालिका॥१६॥
गन्धः समाधिसम्पत्तिरक्षता निरहङ्कृतिः।
श्रद्धा धूपो महाज्ञानं जगद्भासि प्रदीपिका॥१७॥
भ्रान्तिमूलप्रपञ्चस्य निवेदनं तन्निवेदनम्।
मौनं घण्टापरिस्पन्दस्ताम्बूलं विषयार्पणम्॥१८॥
विषयभ्रान्तिराहित्यं तत्प्रदक्षिणकल्पना।
बुद्धेस्तदात्मिका शक्तिर्नमस्कारक्रिया मता॥१९॥

158 A preamble to Śrī Siddhāntaśikhāmaṇi
एवंविधैर्भावशुद्धैरुपचारैरदूषितैः ।
प्रत्यङ्मुखमना भूत्वा पूजयेल्लिङ्गमन्तरम् ।।२०।।
Forbearance is the water for ablution (holy bathing);
discrimination is the sacred cloth; truth is the adornment;
renunciation is the garland of flowers; formation of trance is
the sandal paste; non-egotism is the sacred rice (akṣata);
faith is the incense; the great knowledge that reveals the
world is the lamp; dedication of the world rooted in delusion
is the offering; silence is the sound of the bell; dedication of
the sense-objects is ‘tāmbūla’ the betel; leaf, areca nut and
lime; absence of illusion about the sense-objects forms the
circumambulation; and the power of the intellect to be one
with the Liṅga is the act of salutation;— by such modes of
worship, pure in concepts, the aspirant should worship the
inner Liṅga (Prāṇaliṅga) with his mind directed inwards.
(16-20)
अन्तःक्रियारतस्यास्य प्राणलिङ्गार्चनक्रमैः।
शिवात्मध्यानसम्पत्तिः समाधिरिति कथ्यते ।।२१।।
The perfection in contemplation on the unity of Śiva
and Jīva on the part of the Yogin who is engaged in an
internal activity through the manner of Prāṇaliṅga-worship,
is called Samādhi (trance). (21)
सर्वतत्त्वोपरि गतं सच्चिदानन्दभासुरम्।
स्वप्रकाशमनिर्देश्यमवाङ्मानसगोचरम् ।।२२।।
उमाख्यया महाशक्त्या दीपितं चित्स्वरूपया।
हंसरूपं परात्मानं सोहंभावेन भावयेत्।।
तदेकतानतासिद्धिः समाधिः परमो मतः ।।२३।।
The aspirant should reflect on the Supreme Soul (Śiva)
who is of the nature of “Haṁsa”, who is beyond all (36)
Controversy regarding text of S.S. 159
principles, who is shining with existence, intelligence and
bliss, who is self-evident, who cannot be pointed out, who is
not revealed through speech and mind and who is illumined
by the Great Śakti called Umā of the nature of intelligence,
as his Self with the notion of “So’ham” (He is my Self). The
accomplishment of sameness or identity between Śiva and
Jīva is the highest Samādhi. (22-23)
परब्रह्म महालिङ्गं प्राणो जीवः प्रकीर्तितः।
तदेकभावमननात् समाधिस्थः प्रकीर्तितः ।।२४।।
The Mahāliṅga is itself the Parabrahman; the Prāṇa is
the Jīva; through the cherishing of oneness between them,
one is called ‘Samādhistha’ (a person who is absorbed in a
trance). (24)
अन्तः षट्चक्ररूढानि पङ्कजानि विभावयेत्।
ब्रह्मादिस्थानभूतानि भ्रूमध्यान्तानि मूलतः ।।२५।।
भ्रूमध्यादूर्ध्वभागे तु सहस्रदलमम्बुजम्।
भावयेत्तत्र विमलं चन्द्रबिम्बं तदन्तरे ।।२६।।
सूक्ष्मरंध्रं विजानीयात् तत्कैलासपदं विदुः।
तत्रस्थं भावयेच्छम्भुं सर्वकारणकारणम् ।।२७।।
The Prāṇaliṅgin should conceive the lotuses stationed
in the six nerve-centres inside the body called wheels
(cakras), starting from the nerve-centre at the anus and
ending with that in the middle of the eye-brows. Those
centres are the residing points of Brahman, etc. Just above
the place in between the eye-brows, a thousand-petalled
lotus is to be contemplated. In it, a clear orb of the moon
should be conceived. At the centre of that moon, a subtle
hole is to be visualised and that is known as the abode of
Kailāsa. The Śambhu (Śiva), the cause of all causes, should

160 A preamble to Śrī Siddhāntaśikhāmaṇi
be contemplated there intently. (25-27)
बहिर्वासनया विश्वं विकल्पार्थं प्रकाशते।
अन्तर्वासितचित्तानामात्मानन्दः प्रकाशते॥२८॥
Due to the impression of the external objects, the
universe appears as full of variety. In the case of those
whose minds are inwardly inclined, the bliss of the Self alone
comes to experience. (28)
आत्मारणिसमुत्थेन प्रमोदमथनात्सुधीः।
ज्ञानाग्निना दहेत्सर्वं पाशजालं जगन्मयम्॥२९॥
The wise person (Prāṇaliṅgin) should burn the entire
net-work of bondage consisting in the world through the fire
of knowledge, which is born from the sacrificial fuel in the
form of Ātman (as not different from Paramātman) through
the friction of bliss. (29)
संसारविषवृक्षस्य पञ्चक्लेशपलाशिनः।
छेदने कर्ममूलस्य परशुः शिवभावना॥३०॥
अज्ञानराक्षसोन्मेषकारिणः संहृतात्मनः।
शिवध्यानं तु संसारतमसश्चण्डभास्करः॥३१॥
The thought of Śiva is the axe to cut the poison tree in
the form of transmigration, which has the five affllictions as
its leaves and which has ‘Karma’ as its root. The meditation
on Śiva is the brilliant sun for the darkness in the form of
transmigration which makes the demon in the form of
ignorance to open his eyes and which covers up the Self.
(30-31)
स्वान्तस्थशिवलिङ्गस्य प्रत्यक्षानुभवस्थितिः।
यस्यैव परलिङ्गस्य निजमित्युच्यते बुधैः॥३२॥
The state of one’s personal realisation of the internal
Controversy regarding text of S.S. 161
Śivaliṅga as the Universal Self, is what is considered by the
wise as the true form of the Supreme Śivaliṅga. (32)
ब्रह्मविष्णुवादयो देवाः सर्वे वेदायस्तथा।
लीयन्ते यत्र गम्यन्ते तल्लिङ्गं ब्रह्म शाश्वतम्॥३३॥
That in which all the gods commencing from Brahman
and Viṣṇu and all the Vedas, etc., get absorbed (līyante) and
from which they manifest themselves again (gamyante) is
the Liṅga., which is none other than the eternal Brahman.
(33)
चिदानन्दमयः साक्षच्छिव एव निरञ्जनः।
लिङ्गमित्युच्यते नान्यद् यतः स्याद्विश्वसंभवः॥३४॥
The Liṅga alone which is of the nature of intelligence
and bliss and which is free from all blemishes, is actually
Śiva, but not anything else, because it is from that the world
is born. (34)
बहुनात्र किमुक्तेन लिङ्गमित्युच्यते बुधैः।
शिवाभिदं परं ब्रह्म चिद्रूपं जगदास्पदम्॥३५॥
What is the use of saying much? The Supreme
Brahman which is designated as Śiva, which is of the nature
of intelligence and which is the substratum of the world, is
said to be the Liṅga. (35)
वेदान्तवाक्यजां विद्यां लिङ्गमाहुस्तथापरे।
तदसज्ज्ञेयरूपत्वाल्लिङ्गस्य ब्रह्मरूपिणः॥३६॥
Others say that the knowledge born from Vedānta
statements is the Liṅga. It is not correct, because the Liṅga
which is of the form of Brahman is to be known.(36)
अव्यक्तं लिङ्गमित्याहुर्जगतां मूलकारणम्।
लिङ्गी महेश्वरश्चेति मतमेतदसङ्गतम्॥३७॥

162 A preamble to Śrī Siddhāntaśikhāmaṇi
‘Avyakta’ (i.e., Prakṛti) which is the original cause of
the worlds, is said to be the Liṅga and Maheśvara is said to
be the ‘Liṅgin’. This view is not relevant. (37)
न सूर्यो भाति तत्रेन्दुर्न विद्युन्न च पावकः।
न तारका महालिङ्गे द्योतमाने परत्मनि।।३८।।
In that (brilliance) when the Mahāliṅga, the
Paramātman, shines, the sun does not shine nor do the
moon, the lightning, the fire and stars shine. (38)
ज्योतिर्मयं परं लिङ्गं श्रुतिराह शिवात्मकम्।
तस्य भासा सर्वमिदं प्रतिभाति न संशयः।।३९।।
The Supreme Liṅga in the form of Śiva is of the nature
of lustre. The Śruti says that all these (all these luminaries)
shine with the light of that Great Lustre. (39)
लिङ्गान्नास्ति परं तत्त्वं यदस्माज्जायते जगत्।
यदेतद्रूपतां धत्ते यदत्र लयमश्नुते।।४०।।
तस्माल्लिङ्गं परं ब्रह्म सच्चिदानन्दलक्षणम्।
निजरूपमिति ध्यानात् तदवस्था प्रजायते।।४१।।
There is no principle superior to the Liṅga since the
world is born from it, since it assumes the form of this
(world) and since the world merges into it. Hence, the Liṅga
is the Supreme Brahman which is of the nature of existence,
intelligence and bliss. Meditating on it (the Supreme
Brahman) as one's nature (Self) one attains its state. (40-41)
ज्ञानमङ्गमिति प्राहुर्ज्ञेयं लिङ्गं सनातनम्।
विद्यते तद्द्वयं यस्य सोऽङ्गलिङ्गीति कीर्तितः।।४२।।
The Aṅga, i.e., the Jīva, is the knowledge and the Liṅga
is what is to be known by him (the Prāṇaliṅgin). He who
knows the ‘two’, is said to be the Aṅgaliṅgin. (42)
Controversy regarding text of S.S. 163
अङ्गे लिङ्गं समारूढं लिङ्गे चाङ्गमुपस्थितम्।
एतदस्ति द्वयं यस्य स भवेदङ्गलिङ्गवान्।।४३।।
In the Aṅga, the Liṅga resides and in the Liṅga, the
Aṅga is stationed. He who has these two is the Aṅgaliṅgin,
one who has his Aṅga as the Liṅga and the Liṅga as his Aṅga.
(43)
ज्ञात्वा यः सततं लिङ्गं स्वान्तस्थं ज्योतिरात्मकम्।
पूजयेद्भावयन्नित्यं तं विद्यादङ्गलिङ्गिनम्।।४४।।
He who always worships the Liṅga knowing and
cherishing it incessantly as residing inside in the form of
lustre, should be regarded as the ‘Aṅgaliṅgin’. (44)
ज्ञायते लिङ्गमेवैकं सर्वैः शास्त्रैः सनातनैः।
ब्रह्मेति विश्वधामेति विमुक्तेः पदमित्यपि।।४५।।
मुक्तिरूपमिदं लिङ्गमिति यस्य मनःस्थितिः।
स मुक्तो देहयोगेऽपि स ज्ञानी स महागुरुः।।४६।।
The Liṅga is alone known from all the ancient lores as
Brahman, the Viśvadhāma (the abode of the world), the
place of emancipation. He whose mind is steadily
concentrating on the Liṅga as of the nature of liberation, is
indeed liberated even though he has the body. He is the
enlightened one. He is the great Guru.(45-46)
अनादिनिधनं लिङ्गं कारणं जगतामिह।
ये न जानन्ति ते मूढा मोक्षमार्गबहिष्कृताः।।४७।।
Those who do not know the Liṅga which is without a
beginning and an end, which is the cause of the worlds, are
the fools who are debarred from the path of liberation.(47)
यः प्राणलिङ्गार्चनभावपूर्वै-र्धर्मैरुपेतः
शिवभावितात्मा।