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

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।