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

A preamble to Śrī Siddhāntaśikhāmaṇi
आदिप्रसादीत्युक्तोऽयं निर्विकारपदे स्थितः ।।५६।।
Śambhu (Śiva), the substratum of all, is “Ādi” (the
cause); with his (Ādi-Śiva’s) favour gained, this Yogin, who
is in a state of tranquility, comes to be called as the
“Ādiprasādin” [one who has gained the gracious favour of
Śiva, the source (ādi) of all]. (56)
अनेकजन्मशुद्धस्य निरहङ्कारभाविनः।
अप्रपञ्चस्यादिदेवः प्रसीदति विमुक्तये ।।५७।।
शिवप्रसादसम्पत्त्या शिवभावमुपेयुषि।
शिवादन्यज्जगज्जालं दृश्यते न च दृश्यते ।।५८।।
शम्भोः शिवप्रसादेन संसारच्छेदकारिणा।
मोहग्रन्थिः विनिर्भिद्य मुक्तिं यान्ति विवेकिनः ।।५९।।
Paraśiva, the origin of all, confers his grace for
liberation on the Yogin who is rendered pure in many lives,
who is without any feeling of pride and who is not attached to
the world. (57) To him who has attained to the state of Śiva
through the abundance of favour of Śiva, the net-work of the
worlds, although appearing as different from Śiva, does not
appear so. (58) The enlightened Yogins attain to liberation
by breaking the knot of infatuation through the auspicious
grace of Śambhu which is the cause for the eradication of
transmigration. (59)
विना प्रसादमीशस्य संसासो न निवर्तते।
विना सूर्योदयं लोके कुतः स्यात् तमसो लयः ।।६०।।
Without the gracious favour of Śiva, the cycle of
transmigration does not stop. Whence can there be the
disappearance of darkness in the world without the rising of
the sun? (60)
सर्वानुग्राहकः शम्भुः केवलं कृपया प्रभुः।
मोचयेत् सकलान् जन्तून् न किञ्चिदिह कारणम् ।।६१।।
Śambhu, the Lord, who is the doer of favour to all,
releases all the beings from bondage merely out of
compassion. There is no other cause for that. (61)
लयः सर्वपदार्थानामन्त्य इत्युच्यते बुधैः।
प्रसादोऽनुभवस्तस्य तद्वानन्त्यप्रसादवान् ।।६२।।
That (Paramātman) into which all things are absorbed,
is called “Antya” (final resort) by the learned; the
realisation of him as one’s Self is the Prasāda (gracious
favour); he who possesses that (antyaprasāda) is called the
“Antyaprasādin”. (62)
देवतिय॑ङ्मनुष्यादिव्यवहारविकल्पना ।
मायाकृता परे तत्त्वे तल्लये तत्क्षयो भवेत् ।।६३।।
The variety of usage as god, animal, human being, etc.,
is all created by Māyā. When that (Māyā) gets absorbed in
the Supreme Principle (Śiva), the variety too will disappear.
(63)
साक्षात्कृते परे तत्त्वे सच्चिदानन्दलक्षणे।
क्व पदार्थपरिज्ञानं कुतो ज्ञातृत्वसंभवः ।।६४।।
When the Supreme Principle (Paraśiva) which is of the
nature of existence, intelligence and bliss, is realised, where
is the particular knowledge of the objects? Whence is the
appearance of the knower? (64)
सुषुप्तस्य यथा वस्तु न किञ्चिदपि भासते।
तथा मुक्तस्य जीवस्य न किञ्चिद्वस्तु दृश्यते ।।६५।।
Just as not even a single object appears to a person who
is in deep sleep, so nothing appears to the liberated Soul.