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

A preamble to Śrī Siddhāntaśikhāmaṇi
जीवत्वं दुःखसर्वस्वं तदिदं मलकल्पितम्।
निरस्यते गुरोर्बोधाज्ज्ञानशक्तिः प्रकाशते।।१७।।
The state of the being is essentially sorrow only and this
is due to the Malas. This will be eradicated through the
instruction (guidance) of the Guru. Then the power of Self-
knowledge shines. (17)
यदा निरस्तं जीवत्वं भवेद् गुर्वनुबोधतः।
तदान्तरात्मभावोऽपि निरस्तस्य भवेद् ध्रुवम्।।१८।।
When the nature of the embodied Soul is given up due
to the knowledge given by the Guru, then he who has given
up that nature, gets the form of the inner-most Ātman with
all certainty. (18)
देहस्थितोऽप्ययं जीवो देहसङ्गविवर्जितः।
बोधात् परात्मभावित्वादन्तरात्मेति कीर्तितः।।१९।।
Although residing in the body, this Soul is freed from
the association with the body. Since he is in the capacity of
the Paramātman through Self-realisation, he is called
“Antarātman”. (19)
आत्मान्तरालवर्तित्वाज्जीवात्मपरमात्मनोः।
योगादुभयधर्माणामन्तरात्मेति कीर्तितः।।२०।।
The “Ātman” is called “Antarātman” because he
stands between the “Jīvātman” and the “Paramātman” and
because there is fusion of the characteristics of both of them.
(20)
अहङ्कारस्य सम्बन्धान्मनुष्यत्वादिविभ्रमः।
न स्वभाव इति ज्ञानादन्तरात्मेति कथ्यते।।२१।।
Due to the association with “egoism” (the notion of I
and mine), the delusion that I am man, etc., occurs. When
the knowledge that ‘it is not my real nature’ arises, then the
“Ātman” is called “Antarātman”. (21)
यथा पद्मपलाशस्य न सङ्गो वारिणा भवेत्।
तथा देहजुषोऽप्यस्य न शरीरेण सङ्गतिः।।२२।।
नीडस्थितो यथा पक्षी नीडाद्भिन्नः प्रदृश्यते।
देहस्थितस्तथात्मायं देहादन्यः प्रकाशते।।२३।।
Just as there is no association of the lotus leaf with
water, so there is no association with the body in his case
although he possesses a body. (22) Just as the bird residing
in the nest appears different from the nest, so does the
Ātman residing in the body appear different from the body.
(23)
आच्छाद्यते यथा चन्द्रो मेघैरसङ्गवर्जितैः।
तथात्मा देहसङ्घातैरसङ्गपरिवेष्टितः।।२४।।
Just as the moon is covered by the clouds which do not
stick to him, so is the Ātman encircled by the aggregates of
the body, etc., without being touched by them. (24)
निर्ममो निरहङ्कारो निरस्तोपाधिविप्लवः।
देहस्थोऽपि सदा ह्यात्मा शिवं पश्यति योगतः।।२५।।
The Ātman who, although residing in the body, is
without the notion of ‘I and mine’, who is without ‘egoism’
and who has the obstructions of adjuncts eradicated, realises
Śiva through Yoga. (25)
भोक्तृभोज्यपरित्यागात् प्रेरकस्य प्रसादतः।
भोक्तृताभावगलितः स्फुरत्यात्मा स्वभावतः।।२६।।
By relinquishing the notions of the enjoyer and the
enjoyed through the gracious favour of the inspirer (Śiva),
the Ātman appears in his pure nature (as Śiva) with his