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

A preamble to Śrī Siddhāntaśikhāmaṇi
विलीनात्मा महायोगी केन किं वापि भावयेत् ।।४७।।
The Mahāyogin has his Ātman merged into the Ether of
Intelligence which is formless and which is beyond the range
of speech and mind. In what manner or which object can he
think of in that state? (47)
अविशुद्धे विशुद्धे वा स्थले दीप्तिर्यथा रवेः ।
पतत्येवं सदाद्वैती सर्वत्र समवृत्तिमान् ।।४८ ।।
Just as the light of the sun falls in any place which my be
clean or may not be clean, so the Yogin who is in the state of
non-duality with Śiva, is always of aqual attitude
everywhere.(48)
न बिभेति जरामृत्योर्न क्षुधाया वशं व्रजेत् ।
परिपूर्णनिजानन्दं समास्वादन् महासुखी ।।४९ ।।
Experiencing or tasting the sweetness of the absolute
bliss of the Self, the Yogin who has become extremely
delighted, does not fear old age and death and would not
surrender to hunger. (49)
भेदशून्ये महाबोधे ज्ञात्रादित्रयहीनकः ।
ज्ञानस्य नष्टभावेन नष्टागम इहोच्यते ।।५० ।।
As the triad (tripuṭī) of the knower (Jñātṛ), known
(Jñeya) and knowledge (Jñāna) is totally absent from that
state of the highest enlightenment, which is free from all
distintions, the consideration of duality is lost and this is the
“Naṣṭāgamasthala” (the state characterised by the absence
of distinction) in the case of the Śivayogin. (50)
अद्वैतवासनाविष्टचेतसां परयोगिनाम्।
पश्यतामन्तरात्मानं ज्ञातृत्वं कथमन्यथा ।।५१ ।।
In the case of the Parayogins whose conscience is
indelibly charged with the impression of non-duality and who
perceive introspectively their own innermost Self, how can
there be any state of being the knower of something (other
than their Self)? (51)
अकर्ताऽहमवेत्ताहमदेहोऽहं निरञ्जनः ।
इति चिन्तयतः साक्षात् संविदेव प्रकाशते ।।५२ ।।
In the case of him who thinks of himself as “I am not
the doer”, “I am not the knower”, “I am bodiless”, “I am
unattached to any thing”, what actually appears is the
“Consciousness” alone. (52)
निरस्तभेदजल्पस्य निरीहस्य प्रशाम्यतः ।
स्वे महिम्नि विलीनस्य किमन्यज्ज्ञेयमुच्यते ।।५३ ।।
In the case of the Śivayogin in whom the talk of duality
is totally subsided, who is without desire, who is calm and
who has merged into his own greatness, what else can be
regarded as “knowable”? (53)
एकीभूते निजाकारे संविदा निष्प्रपञ्चया ।
केन किं वेदनीयं तद्वेत्ता कः परिभाष्यते ।।५४ ।।
When the Śivayogin has become inseparably one with
his own original form (i.e., the Paramātman—saccidānanda
form) with his experience (of Śivādvaita) which is free from
all attachments to the world, what is to be known and by
what? Who is told as the knower of that? (54)
महासत्ता महासंविद् विश्वरूपा प्रकाशते ।
तद्विना नास्ति वस्त्वेकं भेदबुद्धिं विमुञ्चतः ।।५५ ।।
To the Śivayogin, the most extensive existence and the
most enveloping consciousness appear as the world. Apart
from that there is no other object in the case of him who has
given up the conception of difference. (55)
सर्वाधिष्ठातृकः शम्भुरादिस्तस्य प्रसादतः ।