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

190 A preamble to Śrī Siddhāntaśikhāmaṇi
That Liṅga into which the pure feeling is also merged
just as the action gets merged, is designated clearly by the
teachers as the Bhāvaliṅga. (37)
भावेन गृह्यते देवो भगवान् परमः शिवः।
किं तेन क्रियते तस्य नित्यपूर्णो हि स स्मृतः॥३८॥
अखण्डपरमानन्दबोधरूपः परः शिवः।
भक्तानामुपचारेण भावयोगात् प्रसीदति॥३९॥
Śiva, the Supreme God, is grasped through pure feeling
(Bhakti). What is the use of that (Kriyā) for him? He is
regarded as eternally absolute (Nityapūrṇa). (38) Śiva, the
Supreme, is of the nature of the realisation of the absolute
Supreme Bliss. He is pleased through the worship of the
devotees and dedication of their devotion. (39)
मृच्छिलाविहिताल्लिङ्गाद्भावाल्लिङ्गं विशिष्यते।
निरस्तसर्वदोषत्वाद् ज्ञानमार्गप्रवेशनात्॥४०॥
The Bhāvaliṅga is distinguished from the Liṅga which is
made up of mud or stone because it is bereft of all defects
and also because it belongs to the province of knowledge.
(40)
विहाय बाह्यलिङ्गानि चिल्लिङ्गं मनसि स्मरन्।
पूजयेद् भावपुष्पैर्यो भावलिङ्गीति कथ्यते॥४१॥
He, who having set aside the external Liṅgas, cherishes
the Liṅga in the form of knowledge (consciousness) in his
mind and worships it with flowers in the form of pure
feelings, is called the Bhāvaliṅgin. (41)
मूलाधारेऽथवा चित्ते भ्रूमध्ये वा सुनिर्मलम्।
दीपाकारं यजन् लिङ्गं भावद्रव्यैः स योगवान्॥४२॥
He is adept in Yoga (i.e., the Yogin) as he worships the
Appendix-II : Abbreviations (Akārādi) 191
Liṅga, which is of the form of a lamp and which is extremely
pure, in the pelvic region, the heart or the region between the
eye-brows, with abstract objects. (42)
स्वानुभूतिप्रमाणेन ज्योतिर्लिङ्गेन संयुतः।
शिलामृद्दारुसंभूतं न लिङ्गं पूजयत्यसौ॥४३॥
The Śivayogin who is deeply attached to the
Jyothirliṅga which is realised through the authority of self-
experience, does not worship the Liṅga which is made up of
stone, mud or wood. (43)
क्रियारूपा तु या पूजा सा ज्ञेया स्वल्पसंविदाम्।
आन्तरा भावपूजा तु शिवस्य ज्ञानिनां मता॥४४॥
That worship which is of the nature of action, should be
understood as pertaining to persons of a little knowledge.
The inner worship of Śiva which is of the nature of worship
through conceptual objects (pure feelings) is meant for the
wise (the enlightened). (44)
तद्भावज्ञापकज्ञानं लयं यत्र समश्नुते।
तज्ज्ञानलिङ्गमाख्यातं शिवतत्त्वार्थकोविदैः॥४५॥
That Liṅga into which the knowledge revealed by that
Bhāvaliṅga gets merged, is called the Jñānaliṅga (the Liṅga
of the nature of knowledge) by the knowers of the secret of
“Śivatattva”, i.e., by the Vīraśaivas. (45)
त्रिमूर्तिभेदनिर्मुक्तं त्रिगुणातीतवैभवम्।
ब्रह्म यद्बोध्यते तत्तु ज्ञानलिङ्गमुदाहृतम्॥४६॥
The Brahman (Paraśivabrahman) which is known or
revealed by the Śruti, the Guru and self-experience, as that
which is free from the difference of trinity, i.e., Brahman,
Viṣṇu and Rudra, and which is endowed with the grandeur
surpassing that of the three Guṇas, viz., Sattva, Rajas and
Tamas, even surpassing that of the fourth state, and which is