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

A preamble to Śrī Siddhāntaśikhāmaṇi
That great man who dedicates with discrimination every
action, whether worthy or unworthy, to Śiva, remains free
from all attachments.(74)
आत्मानमखिलं वस्तु शिवमानन्दचिन्मयम्।
एकभावेन सततं संपश्यन्नेव पश्यति।।७५।।
Looking upon his Self, all this objective universe and
the blissful consciousness, that is, Śiva as of one form, the
Yogin looks upon everything as Śiva.(75)
अस्य ज्ञानसमाचारो योगिनः सर्वदेहिनाम्।
ज्ञानाचारो यदुक्तोऽयं ज्ञानाचारः स कथ्यते।।७६।।
The pious practices with the knowledge (of Śiva) on the
part of this Śivayogin form the “Jñānācāra” (the precepts of
enlightenment) for all beings. Hence he is called
Jñānācāra.(76)
शिवाद्वैतपरं ज्ञानं ज्ञानमित्युच्यते बुधैः।
सिद्धेन वाप्यसिद्धेन फलं ज्ञानान्तरेण किम्।।७७।।
The knowledge consisting in the non-duality of the Self
with Śiva, is said to be knowledge by the learned. (When that
knowledge is attained) what is the use of another knowledge
whether it is accomplished or not accomplished? (77)
निर्मलं हि शिवज्ञानं निःश्रेयसकरं परम्।
रागद्वेषादिकलुषं भूयः संसृतिकारणम्।।७८।।
The pure knowledge of Śiva (i.e., Śivādvaita) leads to
the highest end, i.e., liberation. That which is contaminated
by attachment or hatred is again and again the cause of
transmigration (saṁsṛti or saṁsāra). (78)
परिपूर्णं महाज्ञानं परतत्त्वप्रकाशकम्।
अवलम्ब्य प्रवृत्तो यो ज्ञानाचार स उच्यते।।७९।।
The pious practice which proceeds depending on the
absolute, great knowledge that reveals the Supreme Reality,
is called “Jñānācāra”. (79)
निर्विकल्पे परे धाम्नि निष्कलो शिवनामनि।
ज्ञानेन योजयेत् सर्वं ज्ञानाचारी प्रकीर्तितः।।८०।।
He who infuses everything through knowledge into the
Supreme, Non-dual and Partless State which is called Śiva, is
called Jñānācārin.(80)
ज्ञानं मुक्तिप्रदं प्राप्य गुरुदृष्टिप्रसादतः।
कः कुर्यात् कर्मकार्पण्ये वाञ्छां संसारवर्धने।।८१।।
After having obtained the knowledge that brings
liberation thanks to the grace of Śrī Guru’s compassion, who
would aspire for the wretchedness of Karma which increases
(the rope of) transmigration? (81)
कर्म ज्ञानाग्निना दग्धं न प्ररोहेत् कथञ्चन।
यदाहुः संसृतेर्मूलं प्रवाहानुगतं बुधाः।।८२।।
The fund of the fruits of action (the seed) which is once
burnt by the fire of knowledge, would not sprout again under
any circumstance. That Karma is called the root-cause of
transmigration by the learned in accordance with the stream
of spiritual tradition. (82)
ज्ञानेन हीनः पुरुषः कर्मणा बद्ध्यते सदा।
ज्ञानिनः कर्मसङ्कल्पा भवन्ति किल निष्फलाः।।८३।।
A Person who is bereft of knowledge would always be
bound by Karma. But in the case of the enlightend person,
the conceptions of Karma are all fruitless.(83)
शुद्धाचारे शुद्धभावो विवेकी ज्योतिः पश्यन्
सर्वत्रैश्रवेमेकम्।