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

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॥