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

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॥