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

A preamble to Śrī Siddhāntaśikhāmaṇi
who is bereft of all relation with external adjuncts, all that is
without fruits by being merely an appearance and get
absorbed in him only. (34)
गच्छंस्तिष्ठन् स्वपन् वापि न निष्कर्मास्ति कश्चन।
स्वभावो देहिनां कर्म ज्ञानिनां तत्तु निष्फलम्॥३५॥
No body can be without action while going, standing or
sleeping. Action is the very nature of the embodied beings.
That is without fruits in the case of the enlightened persons.
(35)
परिपूर्णमहानन्दभाविनः शुद्धचेतसः।
न भवेत् कर्मकार्पण्यं नानाभोगफलप्रदम्॥३६॥
In the case of the Śivayogin who experiences the
absolute supreme bliss with his pure Self, there will be no
distress of Karman, which provides various fruits to be
enjoyed. (36)
भावः प्रतीयमानोऽपि परकाये तु कल्पितः।
शुक्तौ रजतवद् यस्माद्भावनिष्पत्तिमानयम्॥३७॥
As all the mental conceptions, even when they seem to
be manifested in him are only imagined in the Śivayogin like
the silver in a conch-shell, he is “Bhāvaniṣpattimān” (one in
whom all conceptions cease to exist). (37)
भावेन नास्ति सम्बन्धः केवलज्ञानयोगिनः।
तथापि भावं कुर्वीत शिवे संसारमोचके॥३८॥
The Yogin who is steeped in pure knowledge, is not
associated with any mental conception. Yet he should have
the conception of Śiva, who is the saviour from
transmigration. (38)
परिपूर्णप्रबोधेऽपि भावं शम्भौ न वर्जयेत्।
भावो हि निहितस्तस्मिन् भवसागरतारकः॥३९॥
Even in the state of total knowledge, the Yogin should
not give up the emotional attachment fixed in Śiva, as it is the
means of fording over the ocean of transmigration. (39)
निवर्त्य जन्मजं दुःखं भावः शैवो निवर्तते।
यथा काष्ठादिकं दग्ध्वा स्वयं शाम्यति पावकः॥४०॥
After reverting the sorrow resulting from birth
(transmigration), that “Bhāva” of Śiva disappears, just as
the fire becomes extinct on its own after burning the sticks,
etc., (40)
प्रकाशिते शिवानन्दे तद्भावैः किं प्रयोजनम्।
सिद्धे साध्ये चिरेणापि साधनैः किं प्रयोजनम्॥४१॥
When the bliss of the unity of Śiva dawns, what is the
use of such “Bhāvas”? When the goal is accomplished, even
though after a long time, what is the use of the means? (41)
एकीकृते शिवे भावे ज्ञानेन सह संयमी।
विस्मितात्मसमावेशः शिवभावे विभासते॥४२॥
When the conception of “Śivo’ham” (of the Yogin) is
merged into Śiva along with the knowledge, the Yogin who is
astonished with the merging of his own Self, appears in his
state of unity with Śiva. (42)
न भावेन विना ज्ञानं न भावो ज्ञानमन्तरा।
मोक्षाय कारणं प्रोक्तं तस्मादुभयमाश्रयेत्॥४३॥
There cannot be “Jñāna” without “Bhāva” and there
cannot be “Bhāva” without “Jñāna”. Both are said to be
cause for liberation. Hence both are to be resorted to. (43)
ज्ञानस्य व्यवहारेऽपि ज्ञेयाभावात् स्वभावतः।
स्वप्नवज्ज्ञाननिष्पत्त्या ज्ञाननिष्पन्न इत्यसौ॥४४॥
As the knowledge of the day-to-day affairs does not