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

A preamble to Śrī Siddhāntaśikhāmaṇi
splendour of the picture in the form of the world. (75)
शिवस्य परिपूर्णस्य चिदाकाशस्वरूपिणः।
आत्मत्वेनानुसाधनात् क्रियाद्योतनवान् यमी।।७६।।
The Śivayogin is called “Kriyāprakāśavān” (one in
whom there is the inner revelation of one's Self as Śiva) as he
contemplates on Śiva, who is the absolute and who is the
ether of intelligence (Cit) in form, as being his own Self. (76)
निष्कळङ्कचिदानन्दगगनोपमरूपिणः ।
शिवस्य परिपूर्णस्य वृत्तिश्चैतन्यरूपिणी।।७७।।
The state or “being” of Śiva (Śivayogin), who is
absolute, and who is like the spotless ether of intelligence
and bliss, is in the form of “spiritual power” (Caitanya). (77)
निष्कळङ्के निराकारे नित्ये परमतेजसि।
विलीनचित्तवृत्तस्य तथा शक्तिः क्रियोच्यते।।७८।।
In the same way, the Śakti of the Śivayogin whose
mental inclinations are merged into the supreme brilliance
which is spotless, which is formless and which is eternal, is
called Kriyāśakti. (78)
सर्वज्ञः सर्वकर्ता च सर्वगः परमेश्वरः।
तदैक्यचिन्तया योगी तादृशात्मा प्रकाशते।।७९।।
The Parameśvara is omniscient, ommipotent and
omnipresent. With the contemplation of communion with
him, the Śivayogin appears as of the same nature. (79)
सर्वेन्द्रियाणां व्यापारे विद्यमानेऽपि संयमी।
प्रत्यङ्मुखेन मनसा शिवं पश्यन् प्रमोदेत।।८०।।
Although the functions of all the senses are going on,
the Yogin turns his mind inwards and delights on having a
vision of Śiva inside. (80)
कूटस्थमचलं प्राज्ञं गुणातीतं गुणोत्तरम्।
शिवतत्त्वं स्वरूपेण पश्यन् योगी प्रमोदेत।।८१।।
Realising the “Śivatattva” as the Supreme Soul which is
immovable, which is intelligent, which is beyound the Guṇas
and which is of great excellence as his own Self, the Śivayogin
enjoys extreme delight. (81)
परात्मनि क्रिया सर्वा गन्धर्वनगरीमुखा।
प्रकाशत इति प्रोक्तं क्रियायास्तु प्रकाशनम्।।८२।।
All the action in the Paramātman (Śivayogin) flashes
like the city of Gandharvas. Hence, this is called
“Kriyāprakāśasthala”. (82)
तरङ्गाद्या यथा सिन्धौ न भिद्यन्ते तथात्मनि।
भावा बुद्ध्यादयः सर्वे यत्तद् भावप्रकाशनम्।।८३।।
Just as the waves, foam, etc., (which appear) in the
ocean do not differ (from the ocean), so all the inner
conceptions such as intellect, etc., (which appear) in the
Ātman (i.e., in the Self of the Śivayogin) do not differ (from
his Self). (83)
शिव एव जगत्सर्वं शिव एवाहमित्यपि।
भावयन् परमो योगी भावदोषैर्न बाध्यते।।८४।।
शिवभावे स्थिरे जाते निर्लेपस्य महात्मनः।
ये ये भावाः समुत्पन्नास्ते ते शिवमयाः स्मृताः।।८५।।
Contemplating that “Śiva is alone the entire world and
Śiva is himself my Self”, the supreme Yogin is not tormented
by the defects of transmigration. (84) When the conception
of Śiva as everything becomes firm in the case of the
Śivayogin who is not attached to the objects of senses,
whatever conceptions that may arise, all those have Śiva as