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

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।

164 A preamble to Śrī Siddhāntaśikhāmaṇi | Controversy regarding text of S.S. 165
स एव तुर्यः परिकीर्तितोऽसौ
संविद्विपाकाच्छरणाभिधानः ।।४८।।
इति श्रीमत्षट्स्थलब्रह्मिणा शिवयोगिनामा
(रेणुकाचार्येण) विरचिते श्रीसिद्धान्तशिखामणौ
प्राणलिङ्गिनः पञ्चस्थलप्रसङ्गो नाम
द्वादशः परिच्छेदः समाप्तः ।।१२।।
He (the Prāṇaliṅgin) himself who is endowed with the
efficiency in the practices such as Prāṇaliṅgārcana (worship
of the Prāṇaliṅga with abstract materials of worship) and
who has a mature conception of Śiva as his Self, is called as
the ‘Turya’, the fourth one (in the order from Bhakta, etc.),
gets the designation of Śaraṇa by virtue of his maturity in
spirtual experience. (48)
Here ends the twelfth chapter dealing with the five Sthalas of the Prāṇaliṅgin in the
Śrī Siddhāntaśikhāmaṇi written by Śivayogin who is endowed with the experience of Brahman realised through the path of Ṣaṭsthala. (12)
त्रयोदशः परिच्छेदः
शरणस्य चतुर्विधस्थलप्रसङ्गः
अथअगस्त्यप्रश्नः। अगस्त्य उवाचेति —
माहेश्वरः प्रसादीति प्राणलिङ्गीति बोधितः।
कथमेष समादिष्टः पुनः शरणसंज्ञकः ।।१।।
Then comes Agastya’s question, i.e., Agastya says —
I am given an instruction about the Māheśvara and the
Prasādin and about the Prāṇaliṅgin. How is it that this
Prāṇaliṅgin is said to be Śaraṇa again? (1)
अङ्गलिङ्गी ज्ञानरूपः सती ज्ञेयः शिवः पतिः।
यत्सौख्यं तत्समावेशे तद्वान् शरणनामवान् ।।२।।
The Prāṇaliṅgin who has realised the communion of
Aṅga and Liṅga and whose natural state is that of Śiva’s
knowledge, should regard himself as a Satī (devoted wife)
and Śiva as Pati (lord or husband). He who experiences that
bliss in such an intimacy, is called as Śaraṇa. (2)
स्थलमेतत्समाख्यातं चतुर्धा धर्मभेदतः।
आदौ शरणमाख्यातं ततस्तामसवजर्नम् ।।३।।
ततो निर्देशमुद्दिष्टं शीलसम्पादनं ततः।
क्रमाल्लक्षणमेतेषां कथयामि निशाम्यताम् ।।४।।
This Sthala (Śaraṇasthala) is said to be fourfold on the
basis of the differences in distinctive features in it. They are:

1. Śaraṇasthala, 2. Tāmasanirasanasthala, 3. Nirdeśasthala
   and 4. Śīlasampādanasthala. Listen, I shall tell you about
   their special features in due order.(3-4)
   सतीव रमणे यस्तु शिवे शक्तिं विभावयन्।
   तदन्यविमुखः सोऽयं ज्ञातः शरणनामवान् ।।५।।
   He who contemplates on his Self as Śakti (the spiritual
   spouse) to Śiva as a chaste wife to her beloved husband and
   who is averse to other deities, is known by the name of
   Śaraṇa. (5)
   परिज्ञाते शिवे साक्षात् को वाऽन्यमभिकाङ्क्षति।
   निधाने महति प्राप्ते कः काचं याचतेऽन्यतः ।।६।।

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166 A preamble to Śrī Siddhāntaśikhāmaṇi
शिवानन्दं समासाद्य को वाऽन्यमुपतिष्ठते।
गङ्गामृतं परित्यज्य कः काङ्क्षेन्मृगतृष्णिकाम्॥७॥
संसारतिमिरच्छेदे विना शङ्करभास्करम्।
प्रभवन्ति कथं देवाः खद्योता इव देहिनाम्॥८॥
संसारार्तः शिवं यायाद् ब्रह्माद्यैः किं फलं सुरैः।
चकोरस्तृषितः पश्येच्चन्द्रं किं तारका अपि॥९॥
शिव एव समस्तानां शरण्यः शरणार्थिनाम्।
संसारोरगदष्टानां सर्वज्ञः सर्वदोषहा॥१०॥
शिवज्ञाने समुत्पन्ने परानन्दः प्रकाशते।
तदासक्तमना योगी नान्यत्र रमते सुधीः॥११॥
When Śiva is actually realised, who would desire to seek
another deity? When a great treasure is obtained, who
would beg for rosaries of glass from elsewhere? (6) Having
attained the bliss of Śiva, who would take resort to another?
Who would go after a mirage leaving aside the nectar of
Gaṅgā? (7) How other gods who are like fire-moths leaving
the sun in the form of Śaṅkara, would be efficient in
removing the darkness in the form of transmigration
(saṁsāra) of the embodied Souls? (8) He who is caught with
the affliction of transmigration should approach Śiva. What
is the use of other gods, Brahman, etc.? The thirsty cakora
(bird) should see the moon. Should it see the stars also? (9)
Śiva alone is the resort of all those seekers of refuge. The
omniscient one is the remover of all defects in the case of
those who are bitten by the serpent in the form of
transmigration. (10) When the knowledge of Śiva arises,
the supreme bliss reigns supreme. The enlightened Yogin
whose mind is attuned to it, would not enjoy anywhere
else.(11)

Page 167

In conclusion 167
तस्मात्सर्वप्रयत्नेन शङ्करं शरणं गतः।
तदनन्तसुखं प्राप्य मोदते नान्यचिन्तया॥१२॥
Hence, he who has taken refuge in Śiva with all efforts,
obtains infinite joy and experiences delight without thinking
about any other deity. (12)
शिवासक्तपरानन्दमोदिना गुरुणा यतः।
निरस्यन्ते तमोभावाः स तामसनिरासकः॥१३॥
Since all the qualities of ignorance are expelled by the
adorable one (Guru=Śaraṇa) who enjoys the supreme bliss
of his intimacy with Śiva, he is called Tāmasanirāsaka. (13)
यस्य ज्ञानं तमोमिश्रं न तस्य गतिरिष्यते।
सत्त्वं हि ज्ञानयोगस्य नैर्मल्यं विदुरुत्तमाः॥१४॥
He whose knowledge is mixed with the darkness of
ignorance, has no beatitude. The purity of mind
(sattvaguṇa) is known by the wise persons as the sacred
means of the Jñānayoga. (14)
शमो दमो विवेकश्च वैराग्यं पूर्णभावना।
क्षान्तिः कारुण्यसम्पत्तिः श्रद्धा सत्यसमुद्भवा॥१५॥
शिवभक्तिः परो धर्मः शिवज्ञानस्य बान्धवाः।
एतैर्युक्तो महायोगी सात्त्विकः परिकीर्तितः॥१६॥
Tranquility, restraint, discrimination, renunciation,
unbroken meditation, forgiveness, wealth of compassion,
faith born of truth, devotion to Śiva and the highest sense of
righteousness are the kith and kin of the realisation of Śiva.
The great Yogin who is endowed with these qualities is said
to be 'Sāttvika'. (15-16)
कामक्रोधमहामोहमदमात्सर्यवारणाः ।

168 A preamble to Śrī Siddhāntaśikhāmaṇi
शिवज्ञानमृगेन्द्रस्य कथं तिष्ठन्ति सन्निधौ ॥१७॥
How can the elephants in the form of passion, anger,
great delusion, arrogance, jealousy and avarice— (i.e., the
six enemies of spirit— Ariṣaḍvarga) stand before the lion in
the form of the knowledge of Śiva (as one’s Self)? (17)
यत्र कुत्रापि वा द्वेष्टि प्रपञ्चे शिवरूपिणि।
शिवद्वेषी स विज्ञेयो रजसाविष्टमानसः ॥१८॥
That person who hates everything everywhere in this
world which is of the form of Śiva, is indeed the Śiva-hater;
he should be known as one whose mind is overpowered by
Rajas. (18)
यो द्वेष्टि सकलान् लोकान् यो वाऽहङ्कुरुते सदा।
योऽसत्यभावानायुक्तः स तामस इति स्मृतः ॥१९॥
He who hates all the beings who shows arrogance and
who is filled with false conceptions, is regarded as Tāmasa’.
(19)
तमोमूला हि सञ्जाता रागद्वेषादिपादपाः।
शिवज्ञानकुठारेण छेद्यन्ते हि निरन्तरम् ॥२०॥
The trees in the form of attachment, hatred, etc., that
are born have their roots in the darkness of ignorance. They
are to be continuously cut by the axe in the form of
Śivajñāna.(20)
शिवज्ञाने समुत्पन्ने सहस्रादित्यसन्निभे।
कुतस्तमोविकाराः स्युर्महतां शिवयोगिनाम् ॥२१॥
When the Śivajñāna which is equal to a thousand suns,
is born, how can the perversions of Tamas (ignorance) exist
in the case of the great Śivayogins. (21)
निराकृत्य तमोभागं संसारस्य प्रवर्तकम्।
निर्दिश्यते तु यज्ज्ञानं स निर्देश इति स्मृतः ॥२२॥
Appendix-I : Sources of the Sthalas and Avāntasthalas 169
That knowledge which is taught after removing the part
of darkness (ignorance) which leads one to transmigration
(saṁsāra), is called Nirdeśa (guidance). (22)
गुरुरेव परं तत्त्वं प्रकाशयति देहिनाम्।
को वा सूर्यं विना लोके तमसो विनिवर्तकः ॥२३॥
Guru alone reveals the Supreme Principle to the
embodied Souls. Who else other than the sun can be the
remover of darkness? (23)
अन्तरेण गुरुं सिद्धं कथं संसारनिष्कृतिः।
निदानज्ञं विना वैद्यं किं वा रोगो निवर्तते ॥२४॥
Wthout the accomplished Guru, how can there be the
termination of transmigration? Without the physician who is
conversant with Pathology, can the disease be cured? (24)
अज्ञानमलिनं चित्तदर्पणं यो विशोधयेत्।
प्रज्ञाविभूतियोगेन तमाहुर्गुरुसत्तमम् ॥२५॥
He who can cleanse the mirror of mind which is dirty on
account of ignorance, by means of the holy ash in the form of
his knowledge (his spiritual power), is said to be the Guru
par excellance.(25)
अपरोक्षिततत्त्वस्य जीवन्मुक्तस्वभाविनः।
गुरोः कटाक्षे संसिद्धे को वा लोकेषु दुर्लभः ॥२६॥
When the gracious glance of the Guru who has the
inner perception of the Śivatattva (i.e., the Self as Śiva) and
who is of the nature of a Jīvanmukta (liberated while alive),
is accomplished, what is difficult to get in the worlds? (26)
कैवल्यकल्पतरवो गुरवः करुणालयाः।
दुर्लभा हि जगत्यस्मिन् शिवाद्वैतपरायणाः ॥२७॥
Rare, indeed, in this world, are the Gurus who are the

170 A preamble to Śrī Siddhāntaśikhāmaṇi
Kalpa trees (desire-yielding trees) of liberation, who are the
abodes of compassion and who are totally absorbed in the
non-duality of Śiva. (27)
क्षीराब्धिरिव सिन्धूनां सुमेरुरिव भूभृताम्।
ग्रहाणामिव तिग्मांशुर्मणीनामिव कौस्तुभः॥२८॥
द्रुमाणामिव भद्रश्रीर्देवानाामिव शङ्करः।
गुरुः शिवः परः श्लाघ्यो गुरूणां प्राकृतात्मनाम्॥२९॥
Like the milky ocean among the oceans, the Sumeru
among the mountains, the sun among the planets, the
Kaustubha among the jewels, the sandalwood tree among the
trees, Śaṅkara among the gods, so is Guru who is absorbed in
Śiva praiseworthy among the Gurus as contrasted from the
ordinary Gurus. (28-29)
जिज्ञासा शिवतत्त्वस्य शीलमित्युच्यते बुधैः।
निर्देशयोगादार्याणां तद्वान् शीलीति कथ्यते॥३०॥
The earnest desire to know the principle of unity of
one's Self with Śiva is said to be 'Śīla' by the learned. He who
possesses it through the instructions of the noble (Gurus), is
called the Śīlin' (one who has 'Śīla'). (30)
प्रपन्नार्तिहरे देवे परमात्मनि शङ्करे।
भावस्य स्थिरतायोगः शीलमित्युच्यते बुधैः॥३१॥
An association of firmness regarding the devotion
towards Śaṅkara, the Supreme Soul, the God who is the
remover of the pain of the suppliant, is said to be 'Śīla' by the
learned. (31)
शीलं शिवैकविज्ञानं शिवध्यानैकतानता।
शिवप्राप्तिसमुत्कण्ठा तद्योगी शीलवान् स्मृतः॥३२॥
The knowledge of Śiva as one's Self alone, absorption in
Appendix-I : Sources of the Sthalas and Avāntasthalas 171
the meditation on Śiva and earnest longing for the
attainment of the Śiva (for becoming one with Śiva),
constitute the 'Śīla'. He who has that Śīla is the Śīlavān. (32)
शिवादन्यत्र विज्ञाने वैमुख्यं यस्य सुस्थिरम्।
तदासक्तमनोवृत्तिस्तमाहुः शीलभाजनम्॥३३॥
He whose averseness to know any god other than Śiva is
firm and whose mental inclination is attached to him only, is
said to be the fit recipient of Śīla.(33)
पतिव्रताया यच्छीलं पतिरागात् प्रशस्यते।
तथा शिवानुरागेण सुशीलोऽभक्त उच्यते॥३४॥
The virtue of a lady devoted to her husband, is extolled
due to her love for her husband. Similarly he who is not
severed from his love for Śiva, is said to be 'Śuśīla' (virtuous
person). (34)
पतिं विना यथा स्त्रीणां सेवान्यस्य तु गर्हणा।
शिवं विना तथान्येषां सेवा निन्द्या कृतात्मनाम्॥३५॥
Just as the service rendered to some one other than
their husbands is a reproach in the case of women, so is the
service rendered to any god other than Śiva reproachable in
the case of blessed souls. (35)
बहुनात्र किमुक्तेन शिवज्ञानैकनिष्ठता।
शीलमित्युच्यते सद्भिः शीलवांस्तत्परो मतः॥३६॥
Why say anything more. The engrossment in the
knowledge of Śiva (as one's Self) alone, is said to be 'Śīla' by
the enlightened persons. He who is engrossed in that is
regarded as 'Śīlavān'. (36)
शिवात्मबोधैकरतः स्थिराशयः शिवं प्रपन्नो
जगतामधीशम्।
शिवैकनिष्ठाहितशीलभूषणः शिवैक्यवानेष हि कथ्यते

172 A preamble to Śrī Siddhāntaśikhāmaṇi
बुधैः ॥३७॥
इति श्रीमत्षट्स्थलसद्ब्रह्मणा शिवयोगिनाम्ना
(रेणुकाचार्येण) विरचिता
श्रीसिद्धान्तशिखामणौ शरणस्य चतुःस्थलप्रसङ्गो नाम
त्रयोदशः परिच्छेदः समाप्तः ॥१३॥
He who is engrossed in the awareness of his Self as Śiva,
who is of firm will, who has taken refuge in Śiva, the Lord of
the worlds and who is adorned with the ‘Śīla’ marked by the
firm devotion to Śiva only, is himself called Śivaikyavān, one
who is in a state of oneness with Śiva.(37)
Here ends the thirteenth chapter dealing with the four sub-
sthalas of the Śaraṇasthala in
Śrī Siddhāntaśikhāmaṇi written by Śivayogi Śivācārya
who is the knower of Brahman attained through the path of six
Sthalas.(13)
चतुर्दशः परिच्छेदः
ऐक्यस्य चतुर्विधस्थलप्रसङ्गः
अथागस्त्यप्रश्नः। अगस्त्य उवाचेति —
तामसत्यागसम्बन्धान्निर्देशाच्छीलतस्तथा।
शरणाख्यस्य भूयोऽस्य कथमैक्यनिरूपणम् ॥१॥
Then comes Agastya’s question, i.e., Agastya says —
How is he, who is called Śaraṇa owing to the giving up of
relation with ignorance (darkness), owing to the direction
Appendix-I : Sources of the Sthalas and Avāntasthalas 173
(nirdeśa) of knowledge and owing to the virtuous longing
(Śīla) for Śiva, described as ‘Aikya’ (one who has attained
the unity of Aṅga and Liṅga)? (1)
प्राणलिङ्गादियोगेन सुखातिशयमेयिवान्।
शरणाख्यः शिवेनैक्यभावनादैक्यवान् भवेत् ॥२॥
He, the Śaraṇa as he is called, who has attained
immence bliss through the contemplation of the Prāṇaliṅga,
etc., becomes Aikya by meditating on his identity with
Śiva.(2)
ऐक्यस्थलमिदं प्रोक्तं चतुर्धा मुनिपुङ्गव।
ऐक्यमाचारसम्पत्तिरेकभाजनमेव च।।
सहभोजनमित्येषां क्रमाल्लक्षणमुच्यते ॥३॥
This Aikyasthala is said to be fourfold, O best among
the sages; they are: 1. Aikyasthala, 2. Ācārasampattisthala,
3. Ekabhājanasthala and 4. Sahabhojanasthala. The Special
features of these will be stated in due order. (3)
विषयानन्दकणिकानिस्पृहो निर्मलाश्यः।
शिवानन्दमहासिन्धुमज्जनादैक्यमुच्यते ॥४॥
It is called ‘Aikya’ due to the Śaraṇa’s merging into the
great occean of the bliss of Śiva with his intentions pure and
without desire for even a particle of pleasure arising from the
sense objects. (4)
निर्धूतमलसम्बन्धो निष्कलङ्कमनोगतः।
शिवोऽहमिति भावेन निरूढो हि शिवैक्यताम् ॥५॥
He who has shaken off the shakles of Malas and whose
mental activity is totally free from blemishes, becomes
deeply rooted in his communion with Śiva’. (5)
शिवेनैक्यं समापन्नश्चिदानन्दस्वरूपिणा।