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

A preamble to Śrī Siddhāntaśikhāmaṇi
their content. (85)
अद्वितीयशिवाकारभावनाध्वस्तकर्मणा ।
न किञ्चिद्भाव्यते साक्षात् शिवादन्यन्महात्मना।।८६।।
Nothing is actually conceived other than Śiva by the
great Śivayogin whose fund of Karman is exhausted totally
by the conception of the form of the non-dual Paraśiva. (86)
गलिताज्ञानबन्धस्य केवलात्मानुभाविनः।
यत्र यत्र इन्द्रियासक्तिस्तत्र तत्र शिवात्मता।।८७।।
In the case of the Śivayogin from whom the bondage of
ignorance has slipped away and who has merely the inner
experience of his Self as Śiva, wherever there is the contact
of the senses, there is the experience of Śiva there. (87)
रागद्वेषादयो भावाः संसारक्लेशकारणम्।
तेषामुपशमो यत्र तत्र भावः शिवात्मकः।।८८।।
In that Śivayogin in whom there is the pacification of
the feelings of attachment, hatred, etc., which happen to be
the cause of the afflictions of mundane life, the mental
conception is in the form of Śiva only. (88)
यथा सूर्यसमाक्रान्तौ न शक्नोति तमः सदा।
तथा प्रकाशमात्मानं नाविद्याक्रामति स्वयम्।।८९।।
Just as darkness is not able anytime to overcome the
sun, so is nescience by itself not able to overcome the Self
(the Śivayogin) which is of the form of brightness of self-
realisation. (89)
मुख्यार्थेऽसम्भवे जाते लक्षणायोगसंश्रयात्।
तज्ज्ञानयोजनं यत्तदुक्तं ज्ञानप्रकाशनम्।।९०।।
The justification (i.e., the compatiblity) of that
knowledge of the “Śiva-Jīvaikya” or “Liṅgāṅgasāmarasya”
through the application of the function of Indication
(Lakṣaṇā) when the primary sense (mukhyārtha) obtained
through Abhidhā (Denotation) is incompatible, is said to be
“Jñānaprakāśana” (the manifestation of knowledge). (90)
मुक्तस्य ज्ञानसम्बन्धो ज्ञेयाभावः स्वभावतः।
उपाधिसहितं ज्ञानं न भेदमतिवर्तते।।९१।।
ज्ञानमित्युच्यते सद्भिः परिच्छेदोऽपि वस्तुनः।
परात्मन्यपरिच्छेदे कुतो ज्ञानस्य सम्भवः।।९२।।
ज्ञानस्याविषये तत्त्वे शिवाख्ये चित्सुखात्मनि।
आत्मैकत्वानुसन्धानं ज्ञानमित्युच्यते बुधैः।।९३।।
The relation with the knowledge (of the meaning known
through Lakṣaṇā) and the absence of anything to be known,
are natural for the liberated Śivayogin. The knowledge with
adjuncts cannot transgress difference. (91) Even the
distinctive cognition of the objects is also said to be
knowledge by the learned. When there is no distinction in
the Supreme Soul, whence can knowledge arise? (92) The
contemplation consisting of concentration on the unity of
Ātman (Śivajīvaikya) in the Supreme Principle called Śiva
which cannot be the subject of ordinary knowledge and
which is of the nature of bliss of consciousness, is said to be
knowledge by the learned. (93)
अपरिच्छिन्नमानन्दं सत्ताकारं जगन्मयम्।
ब्रह्मेति लक्षणं ज्ञानं ब्रह्मज्ञानमिहोच्यते।।९४।।
ब्रह्मज्ञाने समुत्पन्ने विश्वोपाधिविवर्जिते।
सर्वं संविन्मयं भाति तदन्यन्नैव दृश्यते।।९५।।
तस्मादद्वैतविज्ञानमपवर्गस्य कारणम्।
भावयन् सततं योगी संसारेण न लिप्यते।।९६।।