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

192 A preamble to Śrī Siddhāntaśikhāmaṇi
endowed with the grandeur of the state beyond the fourth, is
regarded as the Jñānaliṅga, i.e., the Tṛptiliṅga which is the
receptacle of knowledge. (46)
स्थूले क्रियासमापत्तिः सूक्ष्मे भावस्य सम्भवः।
स्थूलसूक्ष्मपदातीते ज्ञानमेव परात्मनि॥४७॥
Action (deed of worship) is associated with the Sthūla-
liṅga, pure feeling is associated with the Sūkṣma-liṅga and in
the case of the Parātman which is beyond the states of the
Sthūla and the Sūkṣma, it is nothing but knowledge that is
associated. (47)
कल्पितानि हि रूपाणि स्थूलानि परमात्मनः।
सूक्ष्माण्यपि च तैः किं वा परबोधं समाचरेत्॥४८॥
The gross forms of the Supreme Self (Śiva) and His
subtle forms are indeed, artificial. What is the use of those?
The awareness of the Supreme should be preserved. (48)
परात्परं तु यद्ब्रह्म परमानन्दलक्षणम्।
शिवाख्यं ज्ञायते येन ज्ञानलिङ्गीति कथ्यते॥४९॥
He who knows the Brahman which is higher than the
highest and which is characterised by bliss and which is
designated as Śiva, is called the Jñānaliṅgin. (49)
बाह्यक्रियां परित्यज्य चिन्तामपि मानसीम्।
अखण्डज्ञानरूपत्वं यो भजेन्मुक्त एव सः॥५०॥
He who attains the form of absolute knowledge, giving
up the external form of worship and even the mental form of
it through thoughts, is, indeed, the one who has attained
liberation. (50)
तद्भावज्ञापकं ज्ञानं यत्र ज्ञाने लयं व्रजेत्।
तद्भानेष समाख्यातः स्वाभिधानो मनीषिभिः॥५१॥
He who has that self-knowledge into which his
knowledge revealing the Jñānaliṅga gets absorbed, is said to
be the Svaliṅga (Svayaliṅga - one who knows himself as the
Liṅga) by the sages.(51)
स्वच्छन्दाचारसन्तुष्टो ज्योतिर्लिङ्गपरायणः।
आत्मस्थसकलाकारः स्वाभिधो मुनिसत्तमः॥५२॥
निर्ममो निरहङ्कारो निरस्तक्लेशपञ्चकः।
भिक्षाशी समबुद्धिश्च मुक्तप्रायो मुनिर्भवेत्॥५३॥
यदृच्छालाभसन्तुष्टो भस्मनिष्ठो जितेन्द्रियः।
समवृत्तिर्भवेद्योगी भक्षुके वा नृपेऽथवा॥५४॥
पश्यन् सर्वाणि भूतानि संसारस्थानि सर्वशः।
स्मयमानः परानन्दे लीनात्मा वर्तते सुधीः॥५५॥
The best of the sages called “Svaya” is content with
practices according to his free-will, totally surrendered to the
Liṅga in the form of light and has all the forms housed in his
Self.(52) He is the sage who is free from attachment, who is
devoid of egoism, who has the pentad of afflictions
eradicated, who lives on alms, who has the equipoised mind
and who remains in the stage of release. (53) That Śivayogin
is content with whatever he gets, is devoted to the Bhasma
(Śiva, the Bhasma par excellence or the holy ash), has
conqured the senses and is of equal attitude towards a beggar
or a king. (54) The wise one remains absorbed in the
Supreme Bliss wondering seemingly on witnessing all the
beings everywhere within the fold of this world of mortality.
(55)
ध्यानं शैवं तथा ज्ञानं भिक्षा चैकान्तशीलता।
यतेश्चत्वारि कर्माणि न पञ्चममिहेष्यते॥५६॥
Contemplation on Śiva, the knowledge of Śiva (as the