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

Page 178

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