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

A preamble to Śrī Siddhāntaśikhāmaṇi
Jñānaprakāśasthala. I shall tell you their special features in
due order. (3-5)
दीक्षयाऽपगतद्वैतं यज्ज्ञानं गुरुशिष्ययोः।
आनन्दस्यैक्यमेतेन दीक्षापादोदकं स्मृतम्।।६।।
That enlightenment of the “Guru” and the “Śiṣya” with
the notion of Dvaita (duality) between them eradicated
through the spiritual initiation, consists in the communion
of their individual bliss. With that enlightenment, the
Śivayogin, who is “Sevyaprasādin”, acquires
“Dīkṣāpādodaka” (the enlightenment of Supreme Bliss
through spiritual initiation). (6)
अथवा पादशब्देन गुरुरेव निगद्यते।
शिष्यश्चोदकशब्देन तयोरैक्यं तु दीक्षया।।७।।
Or by the word “Pāda”, Guru is meant and by the word
“Udaka”, Śiṣya is told; their communion is through Dīkṣā.
(7)
परमानन्द एवोक्तः पादशब्देन निर्मलः।
ज्ञानं चोदकशब्देन तयोरैक्यं तु दीक्षया।।८।।
The Supreme bliss itself, which is free from Malas, is
told by the word “Pāda” and knowledge is told by the term
“Udaka”. Their harmony is through “Dīkṣā”. (8)
परसंवित्प्रकाशात्मा परमानन्दभावनाम्।
अधिगम्य महायोगी न भेदं क्वापि पश्यति।।९।।
The great Yogin, whose self is illumined by the
brightness of Supreme Consciousness (Śiva) having attained
the experience of Supreme Bliss, does not find any
difference anywhere. (9)
देशकालाद्यवच्छेदविहीनं नित्यनिर्मलम्।
आनन्दं प्राप्य बोधेन नान्यत् काङ्क्षति संयमी।।१०।।
The Yogin with self-restraint, having attained through
self-awareness the bliss which is free from limitations of
place, time, etc., which is eternal and which is pure, does not
aspire for anything else. (10)
ज्ञानामृतमपि स्वच्छं गुरुकारुण्यसम्भवम्।
आस्वाद्य रमते योगी संसारामयवर्जितः।।११।।
On tasting the nectar of knowledge which is born from
the gracious favour of the Guru and which is pure, the Yogin
rejoices with the disease of transmigration eradicated. (11)
गुरुशिष्यमयं ज्ञानं शिक्षा योगिनमीर्र्यते।
तयोः समरसत्वं हि शिक्षापादोदकं स्मृतम्।।१२।।
The spiritual instruction (Śikṣā) consisting in the
enlightenment of communion between the Guru and the Śiṣya
(himself), inspires the Yogin. The interfusion of those two
(Śikṣā and Jñāna) is called Śikṣāpādodaka (the realisation of
supreme bliss through spiritual instruction). (12)
मथिताच्छास्त्रजलधेर्युक्तिमन्थानवैभवात्।
गुरुणा लभ्यते बोधसुधा सुमनसां गणैः।।१३।।
The nectar in the form of spiritual knowledge which is
churned out by the Guru (Guru = Bṛhaspati also) from the
ocean in the form of the scripture through the power of the
churning rod in the form of reasoning, is obtained by the
hosts of gods in the form of the enlightened persons. (13)
ज्ञानचन्द्रसमुद्भूतां परमानन्दचन्द्रिकाम्।
पश्यन्ति परमाकाशे मुक्तिरात्रौ महाधियः।।१४।।
The wise apprehend, on the night of Mukti, the
moonlight of supreme bliss emerging from the moon of right
knowledge in the Supreme Ether (of one’s own Self). (14)
दृष्टे तस्मिन् परानन्दे देशकालादिवर्जिते।