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

A preamble to Śrī Siddhāntaśikhāmaṇi
nescience in the case of the Śivayogin, there arises the
supreme bliss which is separated from the world. (24)
नित्यानन्दे निजाकारे विमले परतेजसि।
विलीनचेतसां पुंसां कुतो विश्वविकल्पना॥२५॥
Whence can there be any thought about the world in the
case of those Yogins (Śivayogins) who have merged their
mind in the Supreme Lustre (i.e., Śiva) which is their own
form, which is pure and which is consisting in the eternal
bliss? (25)
कुतो ब्रह्मा कुतो विष्णुः कुतो रुद्रः कुतो रविः।
साक्षात्कृतपरानन्दज्योतिषः साम्यकल्पना॥२६॥
Where is Brahman, where is Viṣṇu, where is Rudra,
where is Ravi? Where is the idea of similarity with the
Śivayogin who is endowed with the experience of the
brilliance of supreme bliss of Śiva? (26)
अपरोक्षपरानन्दविलासस्य महात्मनः।
ब्रह्मविष्ण्वादयो देवा विशेषाः सुखबिन्दवः॥२७॥
Brahman, Viṣṇu and other gods are but the individual
drops of joy of the great Śivayogin in whom the the Supreme
Bliss gets manifested through immediate experience. (27)
यन्मात्रासहितं लोके वाञ्छन्ति विषयं नराः।
तदप्रमेयमानन्दं परमं को न वाञ्छति॥२८॥
When the people of the world crave for the objects of
senses which are endowed with a protion of that (great) bliss,
who will not crave for that supreme bliss which is
immeasurable? (28)
परकाये क्रियापत्तिः कल्पितैव प्रकाशते।
रज्जौ भुजङ्गवद् यस्मात् क्रियानिष्पत्तिमानयम्॥२९॥
The appearance of actions in the Parakāyayogin
appears imaginery like the serpent in the rope. Hence he is
the one whose actions have become terminated. (29)
ज्ञानिनां यानि कर्माणि तानि नो जन्महेतवः।
अग्निदग्धानि बीजानि यथा नाङ्कुरकारणम्॥३०॥
Those deeds which are of the enlightened Yogins are
not at all causes for rebirth, just as the seeds which are burnt
by fire cannot be the causes for germination. (30)
कर्मणा कृतेनापि ज्ञानिनो निरहङ्कृतेः।
विक्रिया प्रतिबिम्बस्था किं करोति हिमद्युतेः॥३१॥
What is the use of action that is done in the case of the
enlightened Yogin who is free from egoism? What can the
change that is found in the reflection do to the moon? (31)
चन्द्रस्य मेघसम्बन्धाद् यथा गमनकल्पना।
तथा देहस्य सम्बन्धादारोप्या स्यात् क्रियात्मनः॥३२॥
The action is only superimposed on the Ātman due to
his seeming relation with the body, just as the movement is
imagined in the case of the moon due to his seeming relation
with the cloud. (32)
ज्ञानी कर्मनिरूढोऽपि लिप्यते न क्रियाफलैः।
घृतादिना यथा जिह्वा भोक्त्री चापि न लिप्यते॥३३॥
Even though he is engaged in action, the enlightened
Yogin is not associated with the fruits of action, just as the
tongue, although tasting them, does not get smeared with the
ghee, etc. (33)
निरस्तोपाधिसम्बन्धे जीवे या या क्रियास्थितिः।
सा सा प्रतीतिमात्रेण निष्फला चात्र लीयते॥३४॥
Whatever action that may be found in the Jīvanmukta