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

A preamble to Śrī Siddhāntaśikhāmaṇi
तच्छान्तौ योगिनां किञ्चिच्छिवादन्यन्न दृश्यते ।।२७।।
Due to the pacification of the functions of the Prāṇa,
the mind becomes relieved of its functions. When that
(mind) is thus pacified, nothing remains to the Yogins other
than Śiva. (27)
प्राण एव मनुष्याणां देहधारणकारणम्।
तदाधारः शिवः प्रोक्तः सर्वकारणकारणम्।।२८।।
The life-breath is the cause for sustaining the body.
The power of its sustaining is said to be Śiva, who is the cause
of all causes. (28)
निराधारः शिवः साक्षात् प्राणस्तेन प्रतिष्ठितः।
तदाधारा तनुर्ज्ञेयः जीवो येनैव चेष्टते ।।२९।।
Śiva is actually without any support. Prāṇa is supported
by him. The support of it is to be known as the body by
which the Jīva acts. (29)
शिवे प्राणो विलीनोऽपि योगिनो योगमार्गतः ।
स्वशक्तिवासनायोगाद् धारयत्येव विग्रहम्।।३०।।
Although the Prāṇa of the Yogin is absorbed into Śiva
through the Yoga procedure, the Yogin sustains his body
through the impression of his innate power.(30)
स चाभ्यासवशाद्भूयः सर्वतत्त्वातिवर्तिनि।
निष्कलङ्के निराकारे निरस्ताशेषविप्लवे।।३१।।
चिद्विलासपरिस्फूर्तिपरिपूर्णसुखाद्वये ।
शिवे विलीनः सर्वात्मा योगी चलति न क्वचित् ।।३२।।
The Śivayogin whose prāṇa (life-breath) is absorbed
with all its activities by virtue of practice in Śiva who is
without a second, who transcends all the principles, who is
without any defects, who is without form, who is free from all
the impediments and who is singularly filled with complete
bliss by virtue of the abundance of grace of consciousness,
does not move even a bit.(31-32)
प्रध्वस्तवासनासङ्गात् प्राणवृत्तिपरिक्षयात्।
शिवैकीभूतसर्वात्मा स्थाणुवद्भाति संयमी।।३३।।
Then self-restrained Śivayogin whose activities (of
senses) have been merged into Śiva to become one with him,
looks (niścala) like a post, because of the eradication of the
impressions of objects and because of the stoppage of the
movement of the life-breath.(33)
शिवस्य पररूपस्य सर्वानुग्रहिणोऽर्चने।
त्यागो देहाभिमानस्य कायार्पितमुदाहृतम्।।३४।।
The renuciation of the attachment to the body in his
worship on the part of the Śivayogin who is Śiva incarnate
and who confers favours on all, is known as Kāyārpaṇa
(renunciation of bodily attachments). (34)
यदा योगी निजं देहं शिवाय विनिवेदयेत्।
तदा भवति तद्रूपं शिवरूपं न संशयः ।।३५।।
When the Yogin surrenders his body to Śiva then that
form of the Yogin becomes the form of Śiva. There is no
doubt about it. (35)
इन्द्रियप्रीतिहेतूनि विषयासङ्गजानि च।
सुखानि सुखचिद्रूपे शिवयोगी निवेदयेत् ।।३६।।
The Śivayogin should offer to Śiva of the nature of
blissful consciousness the pleasures which are the means of
giving delight to the senses and which are born of the
association with the objects of senses. (36)
दर्शनात् स्पर्शनात् भुक्तेः श्रवणाद् घ्राणनादपि।