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

A preamble to Śrī Siddhāntaśikhāmaṇi
अङ्गालेपस्थलं पश्चात् स्वपराज्ञस्थलं ततः ।।४।।
भावाभावविनाशं च ज्ञानशून्यस्थलं ततः।
तदेषां क्रमशो वक्ष्ये शृणु तापस लक्षणम् ।।५।।
The Liṅgasthalas of the Aikyasthala are: 1.
S v ī k ṛ t a p r a s ā d i s t h a l a ,
2. Śiṣṭaudanasthala, 3. Carācaralayasthala, 4. Bhāṇḍasthala,
5. Bhājanasthala,
6. Aṅgālepasthala, 7. Svaparājñasthala, 8.
Bhāvābhāvavināśasthala and
9. Jñānaśūnyasthala. The Characteristics of these are told in
due order. Please listen, O mendicant. (3-5)
मुख्यार्थो लक्ष्यार्थश्च यत्र नास्ति चिदात्मनि।
विशृङ्खलतया तस्य प्रसादः स्वीकृतो भवेत् ।।६।।
In the Soul made up of “Cit” (supreme intelligence or
consciousness), there is neither the Primary sense nor the
Indicated sense; owing to its absolute freedom, the Soul
(Śivayogin) enjoys the bliss of “Prasādā”, the most profound
grace in the form of Self-realisation. (6)
मातृमेयप्रमाणादिव्यवहारे विहारिणीम्।
संवित्साक्षात्कृतिं लब्ध्वा योगी स्वात्मनि तिष्ठति ।।७।।
Having obtained the realisation of the consciousness
(knowledge or awareness)— the consciousness which is
present in the process of the knower, the known, the
knowledge, etc., — the Śivayogin remains in his own Self. (7)
अद्वैतबोधनिर्धूतभेदावेशस्य योगिनः।
साक्षात्कृतमहासंवित्प्रकाशस्य क्व बन्धनम् ।।८।।
In the case of the Śivayogin in whom the influence of
difference has been eradicated by the knowledge of non-
duality and who has the revelation of the great brilliance of
supreme consciousness, whence can there be bondage at all?
(8)
चिदात्मनि शिवे न्यस्तं जगदेतच्चराचरम्।
जायते तन्मयं सर्वमग्नौ काष्ठादिकं यथा ।।९।।
This entire world of the movable and the immovable
which is placed in Śiva consisting in pure consciousness,
becomes Śiva in form just as the wooden sticks, etc., assume
the form of fire in fire. (9)
न भाति पृथ्‍वी न जलं न तेजो नैव मारुतः।
नाकाशो न परं तत्त्वं शिवे दृष्टे चिदात्मनि ।।१०।।
When once Śiva, who is of the nature of consciousness,
is seen, earth does not appear, nor water, nor light, nor wind,
nor ether nor any other supreme principle. (10)
ज्योतिर्लिङ्गे चिदाकारे ज्वलत्यन्तर्निरन्तरम्।
विलीनं निखिलं तत्त्वं पश्यन् योगी न लिप्यते ।।११।।
Visualing steadily inside the entire multitude of
principles(36) as having merged in the “Jyotirliṅga” which is
in the form of consciounsess and which shines inside, the
Śivayogin is not contaminated by anything. (11)
अन्तर्मुखेन मनसा स्वात्मज्योतिषि चिन्मये।
सर्वानप्यर्थविषयान् जुह्वन् योगी प्रमोदेत ।।१२।।
Offering as oblation all the concepts of the objects,
through his inward mind, into the fire of his Self (which is
Paraśiva), which is of the nature of consciouness, the
Śivayogin gets delighted. (12)
सच्चिदानन्दजलधौ शिवे स्वात्मनि निर्मलः।
समर्प्य सकलान् भुङ्क्ते विषयान् तत्प्रसादतः ।।१३।।
After offering all the objects of the senses to his own