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

A preamble to Śrī Siddhāntaśikhāmaṇi
usually come under his purview, the Śivayogin (asau) is
called “Jñānaniṣpanna” (one in whom the knowledge of
worldly affair has disappeared), with that knowledge melting
away like a dream. (44)
स्वप्नजातं यथा ज्ञानं सह स्वार्थैर्निवर्तते।
तथात्मनि प्रकाशे तु ज्ञानं ज्ञेयं निवर्तते।।४५।।
Just as the knowledge (experience) born of dream
disappears along with its objects, so does the knowledge to
be known disappears when the self-knowledge dawns. (45)
परिपूर्णे महानन्दे परमाकाशलक्षणे।
शिवे विलीनचित्तस्य कुतो ज्ञेयान्तरे कथा।।४६।।
In the case of the Yogin whose mind is completely
merged into Śiva who is the absolute supreme bliss and who
is of the nature of supreme ether, where is the reference to
(possiblility of) any other thing to be known? (46)
अखण्डानन्दसंवित्तिस्वरूपं ब्रह्म केवलम्।
मिथ्या तदन्यदित्येषा स्थितिर्ज्ञानमिहोच्यते।।४७।।
The knowledge, here, is the state in which there is (the
awareness of) Paraśiva-brahman alone who is of the nature
of the absolute blissful consciousness with the feeling that
everything other than him is false. (47)
सत्तात्मनानुवृत्तं यद् घटादिषु परं हि तत्।
व्यावर्तमाना मिथ्येति स्थितिर्ज्ञानमिहोच्यते।।४८।।
The state of awareness that what persists in all the
objects such as pot, cloth, etc., as the principle of existence,
is the Supreme (Paraśiva) and that what is excluded from it is
false, is said to be knowledge here. (48)
अकारणमकार्यं यदशेषोपाधिवर्जितम्।
तद्ब्रह्म तदहं चेति निष्ठा ज्ञानमुदीर्यते।।४९।।
That which is without the cause, which is not an effect
and which is free from all external adjuncts, is the Brahman
and I and that (the world) are Brahman—such a firm
conviction is said to be knowledge. (49)
ज्ञाताप्यहं ज्ञेयमिदमिति व्यवहतिः कुतः।
अभेदब्रह्मस्वारस्ये निरस्ताखिलवस्तुनि।।५०।।
“I am the knower and this is to be known”— how can
such a usage be possible (for the Yogin) in the natural
excellence of the communion with Paraśiva in which the
knowledge of the objective world is totally denied? (50)
यथा पिण्डस्थ आकाशस्तथात्मा पूर्ण उच्यते।
एतदर्थविवेको यः पिण्डाकाशस्थलं विदुः।।५१।।
Just as the ether (space) in the body (piṇḍa), so is the
Ātman absolute. This discrimination about the truth is what
is known as “Piṇḍākāśasthala (the state in which there is an
awareness of the asolute nature of the Ātman). (51)
घटोपाधिर्यथाकाशः परिपूर्णः स्वरूपतः।
तथा पिण्डस्थितो ह्यात्मा परिपूर्णः प्रकाशते।।५२।।
Just as the ether having the pot as its container, is
absolute by its nature, so is the Ātman residing in the body
also absolute. (52)
अन्तःस्थितं पराकाशं शिवमद्वैतलक्षणम्।
भावयेद् यः सुमनसा पिण्डाकाशः स उच्यते।।५३।।
He who contemplates through his pure mind Śiva who is
residing inside as the supreme ether and as one characterised
by non-duality, is called as “Piṇḍākāśa”. (53)
शिवागारमिदं प्रोक्तं शरीरं बोधदीपितम्।
षट्त्रिंशत्तत्त्वघटितं सुमनःपद्मपीठकम्।।५४।।