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

A preamble to Śrī Siddhāntaśikhāmaṇi
(65)
यथाकाशमविच्छिन्नं निर्विकारं स्वरूपतः।
तथा मुक्तस्य जीवस्य स्वरूपमवशिष्यते।।६६।।
Just as the undivided ether is by nature without any
form, so the original nature remains in the case of the
liberated Soul.(66)
न किञ्चदपि मुक्तस्य दृश्यं कर्तव्यमेव वा।
सुखस्फूर्तिस्वरूपेण निश्चला स्थितिरुच्यते।।६७।।
There is nothing to be seen (known) and nothing to be
done for the Jīvanmukta. His state is said to be unwavering
(calm) with the nature inspired by bliss.(67)
शिवाद्वैतपरिज्ञानशिथिलाशेषवस्तुनः ।
केवलं संविदुल्लासदर्शिनः केन को भवेत्।।६८।।
What can be of use and by what it is to the Śivayogin in
whom all knots of objective world have become slackened
and who has the experience of mere delight of spiritual
consciousness? (68)
सेव्यो गुरुः समस्तानां शिव एव न संशयः।
प्रसादोऽस्य परानन्दप्रकाशः परिकीर्त्यते।।६९।।
सेव्यो गुरुः स्मृतो ह्यस्य प्रसादोऽनुभवो मतः।
तदेकावेशरूपेण तद्वान् सेव्यप्रसादवान्।।७०।।
गुरुदेवः परं तत्त्वं परतत्त्वं गुरुः स्मृतः।
तदेकत्वानुभावेन न किञ्चिदवशिष्यते।।७१।।
Guru is worthy to be served by all; he is undoubtedly
Śiva himself; his gracious favour is regarded as the
manifestation of supreme bliss.(69) Guru is regarded as
worthy to be served; his gracious favour is deemed as the
experience (of bliss); he who has that experience as of the
nature of identity between him and his gracious favour, is the
“Sevyaprasādin”. (70) The holy Guru is the supreme
principle of unity incarnate and the supreme principle of
unity is regarded as the Guru; owing to this mystic
realisation of oneness, nothing (other than Śiva) exists.(71)
अपरिच्छेद्यमात्मस्थमवाङ्मानसगोचरम्।
आनन्दं पश्यतां पुंसां रतिरन्यत्र का भवेत्।।७२।।
ज्ञानामृतेन तृप्तस्य किमन्यैर्भोज्यवस्तुभिः।
ज्ञानादेव परानन्दं प्रकाशयति सच्छिवः।।७३।।
In the case of men (the Śivayogins) who are actually
experiencing the bliss which is absolute, which is in their
Śivaikya state and which is beyond the range of speech and
mind, what interest can there be in anything else? (72) In the
case of the Śivayogin who is contented with the nectar of
knowledge, what is the use of the enjoyable objects other
than that? Śiva of the nature “Sat” (Cit and Ānanda)
manifests the supreme bliss through knowledge only. (73)
मुक्तिरेव परा तृप्तिः सच्चिदानन्दलक्षणा।
नित्यतृप्तस्य मुक्तस्य किमन्यैर्भोगसाधनैः।।७४।।
Liberation is the highest contentment characterised by
existence, intelligence and bliss. In the case of him who is
eternally contented and liberated, what is the use of other
means of enjoyment? (74)
न बाह्यकर्म तस्यास्ति न चान्तर्नैव कुत्रचित्।
शिवैक्यज्ञानरूढस्य देहभ्रान्तिं विमुञ्चतः।।७५।।
In the case of the Śivayogin who is deeply rooted in the
knowledge of the unity of Śiva and who has discarded the
delusive attachment to the body, there no activity anywhere