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

A preamble to Śrī Siddhāntaśikhāmaṇi
Just as Śiva confers his favour on the beings by entering
into the statues, so does the Śivayogin confer his favour on
all by remaining in his body. (6)
शिवः शरीरयोगेऽपि यथा सङ्गविवर्जितः।
तथा योगी शरीरस्थो निःसङ्गो वर्तते सदा।।७।।
Just as Śiva, although associated with a body, is free
from any attachment to it, so does the Śivayogin remain
without any attachment even though he is residing in a
body.(7)
शिवभावनया युक्तः स्थिरया निर्विकल्पया।
शिवो भवति निर्धूतमायावेशपरिप्लवः।।८।।
The Śivayogin who is endowed with the conception of
his Self as Śiva, which is firm and which is free from varied
conception, is Śiva himself with inundation in the form of the
influence of Māyā totally prevented.(8)
चित्तवृत्तिषु लीनासु शिवे चित्सुखसागरे।
अविद्याकल्पितं वस्तु नान्यत् पश्यति संयमी।।९।।
The self - restrained Śivayogin does not see anything
created by ignorance, when his mental waves (inclinations)
are totally merged into Śiva who is the ocean of
consciousness and bliss.(9)
नेदं रजतमित्युक्ते यथा शुक्तिः प्रकाशते।
नेदं जगदिति ज्ञाते शिवतत्त्वं प्रकाशते।।१०।।
Just as conch-shell appears when it is said that this is
not silver, so the Śivatattva alone appears when it is known
that this is not the world.(10)
यथा स्वप्नकृतं वस्तु प्रबोधेनैव शाम्यति।
तथा शिवस्य विज्ञाने संसारं नैव पश्यति।।११।।
Just as an object seen in the dream disappears when one
wakes up, so the Śivayogin does not see the world at all when
he realises Paraśiva. (11)
अज्ञानमेव सर्वेषां संसारभ्रमकारणम्।
तन्निवृत्तौ कथं भूयः संसारभ्रमदर्शनम्।।१२।।
It is ignorance that is the cause for the delusion in the
form of mundane existence (saṃsāra). When that
(ignorance) is removed, how can there be the experience of
the delusion of worldly existence? (12)
गलिताहङ्कृतिग्रन्थिः क्रीडाकल्पितविग्रहः।
जीवन्मुक्तश्चरेद्योगी देहिवन्निरुपाधिकः।।१३।।
The Yogin the knot of whose egoism is removed, who
assumes forms for cosmic sport and who is liberated even
while alive, moves about like one with a body and yet without
limitations (upādhi). (13)
दर्शनात्परकायस्य करणानां विवेकतः।
इन्द्रियानुग्रहः प्रोक्तः सर्वेषां तत्त्ववेदिभिः।।१४।।
As the senses of all receive discriminative power by
virtue of the sight of the Śivayogin (Parakāya), the latter is
called Indriyānugraha (one favouring the senses) by the
knowers of Śiva-Jīva unity (Tattva).(14)
इन्द्रियाणां समस्तानां स्वार्थेषु सति सङ्गमे।
रागो वा जायते द्वेषस्तौ योगी परिवर्जयेत्।।१५।।
When all the senses are related to their respective
objects, either attachment is born or hatred. The Yogin gives
up both.(15)
इन्द्रियाणां बहिर्वृत्तिः प्रपञ्चस्य प्रकाशिनी।
अन्तः शिवे समावेशो निष्प्रपञ्चस्य कारणम्।।१६।।
The outward operation of the senses is such as to reveal