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

A preamble to Śrī Siddhāntaśikhāmaṇi
consciousness by taking the great oblation in the form of
“Citta” (mental forms) born from the world, whence can
there be any tormentation of saṁsāra?(47)
आत्मज्योतिषि चिद्रूपे प्राणवायुनिबोधिते।
जुह्वन् समस्तविषयान् तन्मयो भवति ध्रुवम्॥४८॥
By sacrificing all the objects of senses as the oblation
into the fire of Ātman (Śiva) which is of the nature of
consciousness and which is enlightened by the life - breath,
the Śivayogin surely becomes Śiva who is consciousness
itself.(48)
इन्द्रियाणि समस्तानि शरीरं भोगसाधनम्।
शिवपूजाङ्गभावेन भावयन् मुक्तिमाप्नुयात्॥४९॥
Assuming that all the senses and the body which is the
instrument of experience (enjoyment) as the materials for
the worship of Śiva, the Yogin attains liberation.(49)
शिवे निश्चलभावेन भावानां यत्समर्पणम्।
भावार्पितमिदं प्रोक्तं शिवसद्भाववेदिभिः॥५०॥
The dedication of the mental inclinations (feelings,
etc.,) to Śiva with unswerving devotion, is said to be
“Bhāvārpita” (offering of one’s Bhāvas) by the knowers of
the true state of Śiva. (50)
चित्तस्थसकलार्थानां मननं यत्तु मानसे।
तदर्पणं शिवे साक्षान्मानसो भाव उच्यते॥५१॥
The dedication actually to Śiva of the mental reflections
of all the ideas stored in the intellect, constitutes the offering
of the mental concepts. (51)
भाव एव हि जन्तूनां कारणं बन्धमोक्षयोः।
भावशुद्धौ भवेन्मुक्तिर्विपरीते तु संसृतिः॥५२॥
Bhāva is the cause of bondage and liberation in the case
of beings. When the Bhāva is pure, there is liberation and
when it is the opposite, there is transmigration (bondage or
mundane life). (52)
भावस्य शुद्धिराख्याता शिवोऽहमिति योजना।
विपरीतसमायोगे कुतो दुःखनिवर्तनम्॥५३॥
The abstraction of the feeling as “I am Śiva” is said to
be the purity of Bhāva. But when the cherishment as
otherwise (i.e., duality) is there, whence can there be the
removal of sorrow?(53)
भोक्ता भोग्यं भोजयिता सर्वमेतच्चराचरम्।
भावयन् शिवरूपेण शिवो भवति वस्तुतः॥५४॥
One becomes in fact Śiva by cherishing all this movable
and immoval objects falling into the categories of the
enjoyer, the enjoyed and the one who prompts to enjoy, as of
the nature of Śiva. (54)
मिथ्येति भावयन् विश्वं विश्वातीतं शिवं स्मरन्।
सत्तानन्दचिदाकारं कथं बद्धुमिहार्हति॥५५॥
Assuming that the world is non-eternal and reflecting
on Śiva who is transcending the world as of the nature of
existence, intelligence and bliss, how can he (the Śivayogin)
be subjected to bondage?(55)
सर्वं कर्मार्चनं शम्भोर्वचनं तस्य कीर्तनम्।
इति भावयतो नित्यं कथं स्यात्कर्मबन्धनम्॥५६॥
In the case of him (the Śivayogin) who thinks always
that all his actions are the items of worship and that all his
words are the songs in praise of Śiva, how can there be
bondage through “Karman”? (56)
सर्वेन्द्रियगतं सौख्यं दुःखं वा कर्मसम्भवम्।