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

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।।

Page 166

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।

174 A preamble to Śrī Siddhāntaśikhāmaṇi
न पश्यति जगज्जालं मायाकल्पितवैभवम् ।। ६ ।।
He who has attained communion with Śiva and who is of
the nature of intelligence and bliss, does not take notice of
the net-work of world which has its glory created by Māyā.
(6)
ब्रह्माण्डबुद्बुदोद्भेदविजृम्भी तत्त्ववीचिमान् ।
मायासिन्धुर्लयं याति शिवैक्यवडवानले ।। ७ ।।
The ocean of Māyā which grows with the display of the
variety of bubbles in the form of worlds and which has the
(thirty-six) principles (from Śiva to Bhūmi) as its waves,
merges into the submarine fire in the form of union with
Śiva. (7)
मायाशक्तितिरोधानाच्छिवे भेदविकल्पना ।
आत्मनस्तद्विनाशे तु नाद्वैतात्किञ्चिदिष्यते ।। ८ ।।
Due to the cover of Māyāśakti, the Self is subjected to
the notion of difference with reference to Śiva. When that
cover is destroyed, nothing other than non-duality remains
for the Self. (8)
पशुत्वं च पतित्वं च मायामोहविकल्पितम् ।
तस्मिन् प्रलयमापन्ने कः पशुः को नु वा पतिः ।। ९ ।।
‘Paśutva’ and ‘Patitva’ are, after all, created by the
delusion of Māyā. When that (delusion) is eradicated, who
is the Paśu, and who, on the other hand, the Pati? (9)
घोरसंसारसर्पस्य भेदवल्मीकशायिनः ।
बाधकं परमाद्वैतभावना परमौषधम् ।। १० ।।
The notion of Supreme Non-duality is the best
medicine that effectively eradicates the terrible serpent of
transmigration which lies in the anthill—in the form of
duality.(10)
Appendix-I : Sources of the Sthalas and Avāntasthalas 175
भेदबुद्धिसमुत्पन्नमहासंसारसागरम् ।
अद्वैतबुद्धिपोतेन समुत्तरति देशिकः ।। ११ ।।
The preceptor crosses over the great ocean of
transmigration born from the notion of difference, with the
help of the boat in the form the notion of non-duality.(11)
अज्ञानतिमिरोद्रिक्ता कामरक्षःक्रियाकरी ।
संसारकालरात्रिस्तु नश्येदद्वैतभानुना ।। १२ ।।
तस्मादद्वैतभावस्य सदृशो नास्ति योगिनाम् ।
उपायो घोरसंसारमहातापन्निवृत्तये ।। १३ ।।
The dark (terrible) night in the form of transmigration
which allows the activities of the demon in the form of desire
(Kāma) when it is roused by the darkness of ignorance, is
destroyed by the sun in the form of non-duality. (12) Hence,
so far as the Yogins are concerned, there is no means of
removing the great heat of terrible transmigration other than
the notion of non-duality. (13)
अद्वैतभावनाजातं क्षणमात्रेऽपि यत्सुखम् ।
तत्सुखं कोटिवर्षेण प्राप्यते नैव भोगिभिः ।। १४ ।।
चित्तवृत्तिसमालीनजगतः शिवयोगिनः ।
शिवानन्दपरिस्फूर्तिर्मुक्तिरित्यभिधीयते ।। १५ ।।
That bliss which is born from the experience of non-
duality even if it lasts for a moment, cannot be obtained by
the enjoyers of mundane pleasures (bhogins) even if they
enjoy them for crores of years. (14) The all-encompassing
experience of Śivānanda (bliss of non- duality with Śiva) on
the part of the Śivayogin who has the whole world merged
into his mental vision is called Mukti. (15)
शिवैकभावनापन्नशिवत्वे देहवानपि ।

176 | A preamble to Śrī Siddhāntaśikhāmaṇi
देशिको हि न लिप्येत स्वाचारैः सूतकादिभिः ॥१६॥
The preceptor who has attained the state of Śiva
through the contemplation of oneness with Śiva, is untainted
by the observances of ‘Sūtakas’, etc., (impurities, etc.,) as a
part of his religious practices, although he is endowed with a
body. (16)
शिवाद्वैतपरिज्ञाने स्थिते सति मनस्विनाम्।
कर्मणा किं नु भाव्यं स्यादकृतेन कृतेन वा ॥१७॥
When the knowledge of Śivādvaita becomes firm in the
case of the wise persons (Yogins), what could be expected of
action, whether it is not done or done? (17)
शम्भोरेकत्वभावेन सर्वत्र समदर्शनः।
कुर्वन्नपि महाकर्म न तत्फलमवाप्नुयात् ॥१८॥
The Yogin who is of equal attitude towards everything
due to his state of one-ness with Śiva (Śivādvaita), does not
get associated with the fruits of action even when he does any
great action. (18)
सुकृती दुष्कृती वापि ब्राह्मणो वान्त्यजोऽपि वा।
शिवैकभावयुक्तानां सदृशो भवति ध्रुवम् ॥१९॥
To the Yogins who are deeply stationed in the
realisation of one-ness with Śiva, everyone is similar,
whether he is a person with merit, a sinner, a Brāhmaṇa or a
lowly born. (19)
वर्णाश्रमसदाचारैर्ज्ञानिनां किं प्रयोजनम्।
लौकिकस्तु सदाचारः फलाभावेऽपि भाव्यते ॥२०॥
What is the use of the practices of castes and orders of
life in the case of those who have attained spiritual
knowledge? The good practices of the world should be
observed even though there is no fruit (reward) from them.

Appendix-I : Sources of the Sthalas and Avāntasthulas | 177
(20)
निर्दग्धकर्मबीजस्य निर्मलज्ञानवह्निना।
देहिवद्भासमानस्य देहयात्रा तु लौकिकी ॥२१॥
The activity of the body in the case of him, the seeds of
whose fruits of actions are completely burnt by the fire of
pure knowledge and who appears as if he is endowed with a
body, is just mundane. (21)
शिवज्ञानसमापन्नस्थिरवैराग्यलक्षणः।
स्वकर्मणा न लिप्येत पद्मपत्रमिवाम्भसा ॥२२॥
He who has the firm renunciation attained throuth the
knowledge of Śiva (i.e., knowldege that his Self is Śiva) as his
nature, is not associated with the fruits of his deeds like the
lotus leaf which is not associated with waters. (22)
गच्छंस्तिष्ठन् स्वपन् वापि जाग्रन् वापि
महामतिः।
शिवज्ञानसमायोगाच्छिवपूजापरः सदा ॥२३॥
The enlightened person who is Śivaliṅgaikya’ is always
engaged in the worship of Śiva (Liṅga), whether he is
walking, halting (sitting), sleeping or awake, due to his
absorption in the knowledge of Śiva. (23)
यद्यत्पश्यति सामोदं वस्तु लोकेषु देशिकः।
शिवदर्शनसम्पत्तिस्तत्र तत्र महात्मनः ॥२४॥
Whatever object the teacher (Śivaliṅgaikya) sees
(experiences) with delight in the world, in all that there is the
excellence of the vision of Śiva for the great person. (24)
यद्यच्चिन्तयते योगी मनसा शुद्धभावनः।
तत्तच्छिवमयत्वेन शिवध्यानमुदाहृतम् ॥२५॥

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178 A preamble to Śrī Siddhāntaśikhāmaṇi
यत्किञ्चिद्भाषितं लोके स्वेच्छया शिवयोगिना।
शिवस्तोत्रमिदं सर्वं यस्मात् सर्वात्मकः शिवः॥२६॥
या या चेष्टा समुत्पन्ना जायते शिवयोगिनाम्।
सा सा पूजा महेशस्य सर्वदा तद्गतात्मनाम्॥२७॥
Whatever the Yogin, who is pure in throughts, thinks
through his mind, all that being Śiva in content, is regarded
as meditation on Śiva. (25) Whatever that is spoken in the
world on his own accord by the Śivayogin all that amounts to
prayer dedicated to Śiva because Śiva is of the nature of all.
(26) Whatever action that arises or that might arise in the
case of the Śivayogins, all that amounts to be the worship of
Śiva as they always have their mind consisting of Him. (27)
विश्वं शिवमयं चेति सदा भावयतो धिया।
शिवैकभाजनात्मत्वादेकभाजनमुच्यते ॥२८॥
This Śivayogin is regarded as ‘Ekabhājana‘ (One who
has one resort), because he has a singular resort in Śiva, i.e.,
he has Śiva as his one and only refuge. (28)
स्वस्य सर्वस्य लोकस्य शिवस्याद्वैतदर्शनात्।
एकभाजनयोगेन प्रसादैक्यमतिर्भवेत्॥२९॥
Due to the vision of ‘Advaita’ (non-duality, one-ness)
in one’s Self, the entire world of people and Śiva, there arises
the communion of all in one and through that the Śivayogin
becomes one with the conviction of oneness of Prasāda. (29)
शिवे विश्वमिदं सर्वं शिवः सर्वत्र भासते।
आधाराधेयभावेन शिवस्य जगतः स्थितिः॥३०॥
All this universe is in Śiva and Śiva appears everywhere.
The existence of Śiva and the universe is in the relation of the
support and the supported (or of the container and the

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Appendix-I : Sources of the Sthalas and Avāntasthalas 179
contained). (30)
चित्तैकभाजनं यस्य चित्तवृत्तेः शिवात्मकम्।
नान्यत्तस्य किमेतेन मायामूलेन वस्तुना॥३१॥
What is the use of this objective world (of difference)
rooted in Māyā in the case of him whose thought-waves have
nothing other than Supreme Consciousness of Śiva as his
one and only resort? (31)
चित् प्रकाशयते विश्वं तद्विना नास्ति वस्तु हि।
चिदेकनिष्ठचित्तानां किं मायापरिकल्पितैः॥३२॥
The Supreme Consciousness (Śiva) reveals this wold.
Without it there is no objective world. Of what use are the
creations of Māyā to those whose mind is firmly stationed in
that Supreme Consciousness? (32)
वृत्तिशून्ये स्वहृदये शिवलीने निराकुले।
यः सदा वर्तते योगी स मुक्तो नात्र संशयः॥३३॥
The Śivayogin who ever remains (resides) in his heart,
which is free from all operations, which is totally merged into
Śiva and which is free from disturbance, is the one who is
liberated. There is no doubt about this. (33)
गुरोः शिवस्य शिष्यस्य स्वस्वरूपतया स्मृतिः।
सहभोजनमाख्यातं सर्वग्रासात्मभावतः॥३४॥
The understanding (realisation) of the Guru, the Śiva
and the Śiṣya (devotee) as of one’s own form (not different
from one’s Self) is said to be Sahabhojana as it is of the
nature of swallowing everything. (34)
शिवं विश्वं गुरुं साक्षाद्योजयेन्नित्यमात्मनि।
एकत्वेन चिदाकारे तदिदं सहभोजनम्॥३५॥
One should actually unite Śiva, the Universe and the

180 A preamble to Śrī Siddhāntaśikhāmaṇi
Guru as of one form in one’s Self which is of the nature of
intelligence (consciousness). This is Sahabhojana. (35)
अयं शिवो गुरुश्चैष जगदेतच्चराचरम्।
अहं चेति मतिर्यस्य नास्त्यसौ विश्वभोजकः॥३६॥
This is Śiva, this is the Guru, this is the World
consisting of the movable and the immovable and this is my
Self — he who does not have such a conception of
difference, is regarded is “Viśvabhojaka”, i.e., one who
swallows all the world (i.e., difference). (36)
अहं भृत्यः शिवः स्वामी शिष्योऽहं गुरुरेव वै।
इति यस्य मतिर्नास्ति स चाद्वैतपदे स्थितः॥३७॥
I am the servant, Śiva is the master, I am the disciple, he
is the preceptor — he who does not have such a conception,
stands in the state of non-duality. (37)
पराहन्तामये स्वात्मपावके विश्वभास्वति।
इदन्ताहव्यहोमेन विश्वहोमीति कथ्यते॥३८॥
Through the offering of the oblation of ghee in the form
of all that represents “this” (this world) into the fire in the
form of the Self which of the nature of the notion of
“Supreme I” and which reveals the world, one is called
“Viśvahomin”. (38)
अहं शिवो गुरुश्चाहमहं विश्वं चराचरम्।
यया विज्ञायते सम्यक् पूर्णाहन्तेति सा स्मृता॥३९॥
That by which it is properly understood that “I am Śiva,
I am the Guru and I am the World consisting of the movable
and the immovable” is regarded as “Pūrṇāhantā.” (39)
आधारवह्नौ चिद्रूपे भेदजातं जगद्धविः।
जुहोति ज्ञानयज्वा यः स ज्ञेयो विश्वहव्यभुक्॥४०॥
Appendix-I : Sources of the Sthalas and Avāntasthals 181
The Śivaikya who performs the intellectual sacrifice,
offering the world consisting of differences as the oblation
into the “Ādhārāgni” which is of the nature of “Cit” in the
Self, the Paramātman, is the “Viśvahavyabhuk”— one who
eats (enjoys) the oblation in the form of the universe. (40)
चिदाकारे पराकाशे परमानन्दभास्वति।
विलीनचित्तवृत्तीनां का वा विश्वक्रमस्थितिः॥४१॥
In the case of those whose mental activities are
dissolved into the Sun in the form of Supreme Bliss, who is of
the nature of knowledge and who in the form of the Supreme
Ether, of what relevance is the sequential order of the
universe. (41)
निरस्तविश्वसम्बाधे निष्कलङ्के चिदम्बरे।
भावयेल्लीनमात्मानं सामरस्यस्वभावतः॥४२॥
सैषा विद्या परा ज्ञेया सत्तानन्दप्रकाशिनी।
मुक्तिरित्युच्यते सद्भिर्जन्ममोहनिवर्तिनी॥४३॥
One should contemplate one’s Self as merged in the
manner of flowing into each other into the Supreme Ether of
Consciousness, which is free from the torment of the world
(saṁsāra, the cycle of birth and death) and which is free
from all defects. (42) This should be regarded as the
Supreme Knowledge, which reveals the nature of “sat-cit-
ānanda” and this Supreme Knowledge which removes the
delusion of the world (saṁsāra) is said to be liberation
(mukti) by the enlightened persons. (43)
भक्तादिधामार्पितधर्मयोगात् प्राप्तैकभावः
परमाद्भुतेन।
शिवेन चिद्व्योममयेन साक्षात् मोक्षश्रियो
भाजनतामुपैति॥४४॥

182 A preamble to Śrī Siddhāntaśikhāmaṇi
इति श्रीमत्षट्स्थलब्रह्मिणा शिवयोगिनामा
विरचिते श्रीसिद्धान्तशिखामणौ
शिवलिङ्गैक्यस्य चतुर्विधस्थलप्रसङ्गो नाम
चतुर्दशः परिच्छेदः समाप्तः ।।१४।।
After having attained the state of one-ness with Śiva,
the most wonderful one, as consisting of the Supreme Ether
of Consciousness, through the religious practices belonging
to the aforesaid stages of Bhakta, etc., one actuallly becomes
the receptacle for the affluence of liberation (Mokṣaśriyaḥ).
(44)
Here ends the fourteenth chapter dealing with the four
kinds of Sthalas of the
Śivaliṅgaikya in the Śrī Siddhāntaśikhamaṇi Written by
Śrī Śivayogin
who is adept in the knowledge of Brahman attained
through the path of Six Sthalas. (14)
पञ्चदशः परिच्छेदः
भक्तस्थलान्तर्गतनवविधलिङ्गस्थलप्रसङ्गः
षट्स्थलोक्तसदाचारसम्पन्नस्य यथाक्रमम्।
लिङ्गस्थलानि कथ्यन्ते जीवन्मुक्तिपराणि च।।१।।
The Sthalas pertaining to the Liṅga (Śiva) which are in
favour of Jīvanmukti, are told in due order for the
Śivaliṅgaikya who is adept in the good practices told under
Appendix-I : Sources of the Sthalas and Avāntasthalas 183
the six Sthalas pertaining to the Aṅga (Jīva). (1)
भक्ताद्यैक्यावसानानि षडुक्तानि स्थलानि च।
लिङ्गस्थलानि कानीह कथ्यन्ते कति वा पुनः।।२।।
The six Sthalas starting with Bhaktasthala and ending
with Aikyasthala have been told. Which are these
Liṅgasthalas? How many of them are told again? (2)
गुर्वादिज्ञानशून्यान्ता भक्तादिस्थलसंश्रिताः।
स्थलभेदाः प्रकीर्त्यन्ते पञ्चाशत् सप्त चाधुना।।३।।
The fifty and seven Liṅga-Sthalas from Gurusthala to
Jñānaśūnyasthala, which come under Bhaktasthala, etc., are
now described. (3)
आदौ नवस्थलानीह भक्तस्थलसमाश्रयात्।
कथ्यन्ते गुणसारेण नामान्येषां पृथक् शृणु।।४।।
The nine Sthalas (sub-Sthalas) are told here first
because they come under the Bhaktasthala and because they
have the pre-eminence. Listen to the names of those (nine)
sub-Sthalas separately. (4)
दीक्षागुरुस्थलं पूर्वं ततः शिक्षागुरुस्थलम्।
प्रज्ञागुरुस्थलं चाथ क्रियालिङ्गस्थलं ततः।।५।।
भावलिङ्गस्थलं चाथ ज्ञानलिङ्गस्थलं ततः।
स्वयं चरं परं चेति तेषां लक्षणमुच्यते।।६।।
They are : 1. Dīkṣāgurusthala, 2. Śikṣāgurusthala, 3.
Jñānagurusthala (Prajñāgurusthala), 4. Kriyāliṅgasthala, 5.
Bhāvaliṅgasthala, 6. Jñānaliṅgasthala, 7. Śvayasthala, 8.
Carasthala and 9. Parasthala. The characteristics of those
will be told here. (5-6)
दीयते परमं ज्ञानं क्षीयते पाशबन्धनम्।
यया दीक्षेति सा तस्यां गुरुर्दीक्षागुरुः स्मृतः।।७।।

184 A preamble to Śrī Siddhāntaśikhāmaṇi
That by which the supreme knowledge (Paramaṁ
Jñānam,) is given (dīyate) and by which the bondage of
snares (of transmigration) is destroyed (kṣīyate), is called
Dīkṣā. The Guru who is adept in that ‘Dīkṣā’, is called
Dīkṣāguru.(7)
गुणातीतं गुकारं च रूपातीतं रुकारकम्।
गुणातीतमरूपं च यो दद्यात् स गुरुः स्मृतः॥८॥
The syllable “gu” stands for that which is beyond
“Guṇas” and the syllable “ru” stands for that which is
beyond “Rūpa”. He who confers something which is
beyond Guṇas and which is beyond form (without form), is
the Guru. (8)
आचिनोति च शास्त्रार्थानाचारे स्थापयत्यलम्।
स्वयमाचरते यस्मादाचार्यस्तेन चोच्यते॥९॥
He is called the “Ācārya”, because he absorbs (ā-
cinoti=literally, gathers or collects together) the teaching of
the Vīraśaivaśāstra, puts the disciples firmly (alaṁ
sthāpayati) on the path of good practices (Vīraśaiva ācare)
and himself practises them (svayam ācarate). (9)
षडध्वातीतयोगेन यतते यस्तु देशिकः।
मायाब्धितारणोपायहेतुर्विश्वगुरुः शिवः॥१०॥
The “Deśika” (preceptor) who persists with the Yoga
which transcends the six courses (adhvans) is Śiva, the
Jagadguru, who is the cause for the means of crossing over
the ocean of Māyā. (10)
अखण्डं येन चैतन्यं व्यज्यते सर्ववस्तुषु।
आत्मयोगप्रभावेण स गुरुर्विश्वभासकः॥११॥
The Guru by whom the uniterrupted consciousness (or
Spirit) is manifested in all the objects through the influence
of his communion with the Ātman (experience of oneness
Appendix-I : Sources of the Sthalas and Avāntasthalas 185
with Śiva), is the Jagadguru. (11)
दीक्षागुरुरसौ शिक्षाहेतुः शिष्यस्य बोधकः।
प्रश्नोत्तरप्रवक्ता च शिक्षागुरुरितीर्यते॥१२॥
This Dīkṣāguru who gives instruction to the discipline
and who answers the questions (of the discipline), is called
Śikṣāguru due to his function of giving instruction. (12)
बोधकोऽयं समाख्यातो बोध्यमेतदिति स्फुटम्।
शिष्यो नियुज्यते येन स शिक्षागुरुरुच्यते॥१३॥
This person is called the teacher. “What is to be taught
is clear as this” — he by whom the disciple is ordained, is
called the Śikṣāguru.(13)
संसारतिमिरोन्माथिशरच्चन्द्रमरीचयः ।
वाचो यस्य प्रवर्तन्ते तमाचार्यं प्रचक्षते॥१४॥
ददाति यः पतिज्ञानं जगन्मायानिवर्तकम्।
अद्वैतवासनोपायं तमाचार्यवरं विदुः॥१५॥
He whose speeches, i.e., words of teaching, proceed like
the rays of the autumnal moon in eradicating the darkness in
the form of mundane existence, is called the Ācārya. (14)
He who grants that knowledge of the “Pati” (Śiva) which
removes the Māyā of the world and which is the means of
getting a deep impression of non-duality, is known to be the
best Ācārya. (15)
पूर्वपक्षं समादाय जगद्भेदविकल्पनम्।
अद्वैतकृतसिद्धान्तो गुरुरेष गुणाधिकः॥१६॥
सन्देहवनसन्दोहसमुच्छेदकुठारिका ।
यत्सूक्तिधारा विमला स गुरूणां शिखामणिः॥१७॥

186 A preamble to Śrī Siddhāntaśikhāmaṇi
Presenting the variety of the world of difference as the
prima facie veiw, the Guru establishes the doctrine of non-
duality. Such a Guru is the best one. (16) He, the sharp end
of whose pure speech acts as the axe in cutting asunder the
thick forest of doubts, is the crest-jewel of all Gurus. (17)
यत्सूक्तिदर्पणाभोगे निर्मले दृश्यते सदा।
मोक्षश्रीर्बिम्बरूपेण स गुरुर्भवतारकः।।१८।।
That Guru, in the expance of the clear mirror of whose
words appears the wealth of liberation as the reflection, is
the one who can take accross the (ocean of) mundane
existence. (18)
शिष्याणां हृदयालेख्यं प्रद्योतयति यः स्वयम्।
ज्ञानदीपिकयाऽनेन गुरुणा कः समो भवेत्।।१९।।
Who can be equal to this Guru who by himself illumines
the portrait of the heart of the disciples through this lamp in
the form of knowledge? (19)
परमार्द्वैतविज्ञानपरमौषधदानतः ।
संसाररोगनिर्माथी देशिकः केन लभ्यते।।२०।।
Who can get such a Guru as capable of rubbing aside
the disease in the form of transmigration by administering
the most salutary (effective) medicine in the form of the
special knowledge of the supreme non-duality? (20)
उपदेष्टोपदेशानां संशयच्छेदकारकः।
सम्यग्ज्ञानप्रदः साक्षादेष ज्ञानगुरुः स्मृतः।।२१।।
This Śikṣāguru who is the teacher of what are to be
taught, who removes all doubts and who gives right
knowledge, is actually regarded as the Jñānaguru. (21)
निरस्तविश्वसम्भेदं निर्विकारं चिदम्बरम्।
साक्षात्करोति यो युक्त्या स ज्ञानगुरुरुच्यते।।२२।।
Appendix-I : Sources of the Sthalas and Avāntasthalas 187
He who perceives through meditative device the ether
in the form of consciousness, which is free from all
perversions and which has all worldly diversity eradicated, is
called the Jñānaguru. (22)
कलङ्कवानसौ चन्द्रः क्षयवृद्धिपरिप्लुतः।
निष्कलङ्कःस्थितो ज्ञानचन्द्रमा निर्विकारवान्।।२३।।
पार्श्वस्थतिमिरं हन्ति प्रदीपो मणिनिर्मितः।
सर्वगामि तमो हन्ति बोधदीपो निरङ्कुशः।।२४।।
This moon is endowed with black spot and is tormented
by waning and waxing. But the moon in the form of
knowledge is free from the black spot and is free from all
deformities. (23) The lamp made up of jewels removes the
darkness of the near about places while the lamp of
knowledge which is free from all checks, eradicates the
darkness which is all-encompassing. (24)
सर्वार्थसाधकज्ञानविशेषादेशतत्परः ।
ज्ञानाचार्यः समस्तानामनुग्रहकरः शिवः।।२५।।
कटाक्षचन्द्रमा यस्य ज्ञानसागरवर्धनः।
संसारतिमिरच्छेदी स गुरुर्ज्ञानपारगः।।२६।।
The Jñānaguru who is engaged in imparting the special
knowledge which fulfils all the aspirations, is Śiva himself
who extends his grace on all.(25) The moon in the form of
his side glances causes the ocean of knowledge to rise and
removes the darkness in the form of transmigration. Such a
Guru has reached the other shore of knowledge. (26)
बहिस्तिमिरविच्छेत्ता भानुरेष प्रकीर्तितः।
बहिरन्तस्तमश्छेदी विभुर्देशिकभास्करः।।२७।।
This sun is eulogised as the destroyer of darkness

188 A preamble to Śrī Siddhāntaśikhāmaṇi
outside. The sun in the form of the Guru, who is all-
pervasive, has the capacity to eradicate the darkness outside
and inside. (27)
कटाक्षलेशमात्रेण विना ध्यानादिकल्पनम्।
शिवत्वं भावयेद्यत्र स वेदः शाम्भवो भवेत्॥२८॥
शिववेदकरे ज्ञाने दत्ते येन सुनिर्मले।
जीवन्मुक्तो भवेच्छिष्यः स गुरुर्ज्ञानसागरः॥२९॥
That in which the notion of Śiva is clearly revealed
merely by a little of the gracious glance (of the Guru)
without the performance of meditation, etc., is the Veda
(knowledge) pertaining to Śiva. (28) That Guru, by whom
the extermely pure knowledge revealing Śiva being given the
disciple would be liberated even while alive, is the veritable
ocean of knowledge. (29)
गुरोर्विज्ञानयोगेन क्रिया यत्र विलीयते।
तत्क्रियालिङ्गमाख्यातं सर्वैरागमपारगैः॥३०॥
That Liṅga in which the action (deeds of worship) is
merged through the spiritual knowledge imparted by the
Guru, is called the Kriyāliṅga by all the experts in
Śivāgamas.(30)
परानन्दचिदाकारं परब्रह्मैव केवलम्।
लिङ्गं सद्रूपतापन्नं लक्ष्यते विश्वसिद्धये॥३१॥
The Liṅga which of the nature of supreme bliss and
intelligence and which is the veritable Parabrahman itself,
has assumed the existent form for the fulfilment of all the
endeavours. (31)
लिङ्गमेव परं ज्योतिर्भवति ब्रह्म केवलम्।
तस्मात् तत्पूजनादेव सर्वकर्मफलोदयः॥३२॥
Appendix-II : Abbreviations (Akārādi) 189
The Brahman, which is the Supreme Lustre, is itself the
Liṅga. Hence, all deeds will bear fruit only through its
worship.(32)
परित्यज्य क्रियाः सर्वा लिङ्गपूजैकतत्पराः।
वर्तन्ते योगिनः सर्वे तस्माल्लिङ्गं विशिष्यते॥३३॥
All the Yogins remain dedicated to the worship of the
Liṅga alone, having given up all actions. Hence, the Liṅga
has the highest distinction. (33)
यज्ञादयः क्रियाः सर्वा लिङ्गपूजांशसंमिताः।
इति यत्पूज्यते सिद्धैस्तत्क्रियालिङ्गमुच्यते॥३४॥
All the actions such as the sacrifice, etc., amount to
only a few aspects of the worship of the Liṅga. That Liṅga
which is worshipped by the accomplished sages with this
conviction, is called the Kriyāliṅga.(34)
किं यज्ञैरग्निहोत्राद्यैः किं तपोभिश्च दुश्चरैः।
लिङ्गार्चनरतिर्यस्य स सिद्धः सर्वकर्मसु॥३५॥
What is the use of sacrifices such as Agnihotra, etc.?
What is the use of the rigorously practised penances? He
who is deeply interested in the worship of the Liṅga, is
accomplished in all the actions. (35)
ब्रह्मविष्ण्वादयः सर्वे विबुधा लिङ्गमाश्रिताः।
सिद्धाः स्वस्वपदे भान्ति जगत्तन्त्राधिकारिणः॥३६॥
All the gods, Brahman, Viṣṇu, etc., having resorted to
the Liṅga, have become accomplished and have been
enjoying their respective positions as authorities of
administration of the world. (36)
क्रिया यथा लयं प्राप्ता तथा भावोऽपि लीयते।
यत्र तद्देशिकैरुक्तं भावलिङ्गमिति स्फुटम्॥३७॥