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

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।