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

A preamble to Śrī Siddhāntaśikhāmaṇi
पराहन्तां प्रविष्टस्य कुतो देहः कुतो रतिः॥३७॥
केवले निष्प्रपञ्चौघे गम्भीरे चिन्महोदधौ।
निमग्नमानसो योगी कथं देहं विचिन्तयेत्॥३८॥
अपरिच्छेद्यमात्मानं चिदम्बरमिति स्मरन्।
देहयोगेऽपि देहस्थैर्विकारैर्न विलिप्यते॥३९॥
अखण्डसंविदाकारमद्वितीयं सुखात्मकम्।
परमाकाशमात्मानं मन्वानः कुत्र मुह्यति॥४०॥
When the notions of ‘I and mine’ (ahantā and mamatā)
which cause the delusion of worldly life (subjected to
transmigration), slip away, where is the body and where is
attachment to it in the case of the Yogin who has assumed the
state of being the Supreme Soul? (37) When the Yogin has
his mind merged into the profound ocean of consciousness
which is consisting in the stream of ‘worldlessness’, how can
he think of the body? (38) Cherishing his Ātman as the
partless ether of consciousness even while having a body, the
Yogin is not affected by the deformities (peculiarities) found
in the body. (39) Realising himself as the Supreme Ether
(Paramātman) which is of the nature of absolute awareness,
which is without a second and which is blissful, where can he
have delusive attachment? (40)
उपाधिविहिता भेदा दृश्यन्ते चैकवस्तुनि।
इति यस्य मतिः सोऽयं कथं देहमितो भवेत्॥४१॥
How can he who has the clear awareness that
differences consequent on adjuncts are found regarding a
single object, be limited to the body at all? (41)
भेदबुद्धिः समस्तानां परिच्छेदस्य कारणम्।
अभेदबुद्धौ जातायां परिच्छेदस्य का कथा॥४२॥
The idea of difference is the cause of division in the case
of all objects. When the idea of non-difference dawns,
where is the scope for the talk about division? (42)
शिवोऽहमिति यस्यास्ति भावना सर्वगामिनी।
तस्य देहेन सम्बन्धः कथं स्यादमितात्मनः॥४३॥
In the case of him who has the all-comprehensive idea
of “Śivo’ham” (I am Śiva) and who has been in the state of
unlimited Ātman (i.e., Paramātman), how can there be any
relation with body? (43)
व्यतिरेकात्स्वरूपस्य भावान्तरनिराकृतेः।
भावो विकारनिर्मुक्तो निर्भावागम उच्यते॥४४॥
The mental state (of the Śivayogin) which is free from
all agitations, when other thoughts (bhāvāntara) that are not
in conformity with the true nature of the Self are discarded,
is called “Nirbhāvāgama” (44)
अहं ब्रह्मेति भावस्य वस्तुद्वयसमाश्रयः।
एकीभूतस्य चिद्व्योम्नि तदभावो विनिश्चितः॥४५॥
The conception that “I am Brahman” rests on dual
entity. But that conception is decidedly absent in one who
has mergd into the Ether of Supreme Intelligence (i.e., the
Paramātman). (45)
एकभावनिरूढस्य निष्कलङ्के चिदम्बरे।
क्व जातिवासनायोगः क्व देहित्वं परिभ्रमः॥४६॥
To one who has ascended to the state of non-duality in
the spotless Ether of Intelligence (Cit), where is the
association with the depravities of castes and creeds? Where
is the corporality? Where is the delusion (of existence)?
(46)
शून्ये चिदम्बरे स्थाने दूरे वाङ्मानसाध्वनः।