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

A preamble to Śrī Siddhāntaśikhāmaṇi
pristine Self which is Paraśiva, the ocean of existence,
intelligence, and bliss, the Śivayogin who is pure, partakes
them as the “Prasāda” of that Śiva. (13)
प्रकाशते या सर्वेषां माया सैवौदनाकृतिः।
लीयते तत्र चिल्लिङ्गे शिष्टं तत्परिकीर्तितम्॥१४॥
जगदङ्गे परिग्रस्ते मायापाशविजृम्भिते।
स्वात्मज्योतिषि बोधेन तदेकमवशिष्यते॥१५॥
That “Māyā” (evolved existence), which appears to all,
is in the form of the food (odana); it merges into that
“Cilliṅga” (Liṅga in the form of intelligence or
consciousness); this is called “Śiṣṭa” (remnant) for the
Śivayogin. (14) When the body, in the form of the world,
which is bound by the fetters of Māyā, is overwhelmed
through enlightenment, by the brightness of Self-awareness,
what remains is that “Māyātattva” only. (15)
अखण्डसच्चिदानन्दपरब्रह्मस्वरूपिणः।
जीवन्मुक्तस्य धीरस्य माया कैङ्कर्यवादिनी॥१६॥
To the Śivayogin who is of the nature of Parabrahman
characterised by absolute existence, intelligence and bliss,
who is liberated even while alive and who is enlightened,
Māyā acts as the maid-servent. (16)
विश्वसंमोहिनी माया बहुशक्तिनिरङ्कुशा।
शिवैकत्वमुपेतस्य न पुरः स्थातुमीहति॥१७॥
The Māyā who fascinates the world and who is
independent through her abundent power, does not like to
stand before the Śivayogin who has attained oneness with
Śiva. (17)
ज्योतिर्लिङ्गे चिदाकारे निमग्नेन महात्मना।
भुज्यमाना यथायोगं नश्यन्ति विषयाः स्वतः॥१८॥
The objects of senses which are being enjoyed as the
occasion arises by the great Śivayogin who has merged in the
“Joytiriliṅga” of the nature of consciousness, get themselves
exhausted. (18)
शब्दादयोऽपि विषया भुज्यमानास्तदिन्द्रियैः।
आत्मन्येव विलीयन्ते सरितः सागरे यथा॥१९॥
The objects of senses such as sound, etc., being enjoyed
by their respective senses, get absorbed in the Ātman
himself like the rivers in the ocean. (19)
अर्थजातमशेषं तु ग्रसन् योगी प्रशाम्यति।
स्वात्मनैवास्थितो भानुस्तेजोजालमशेषतः॥२०॥
The Śivayogin who has absorbed into his Self the entire
multitude of sense-objects, becomes calm, like the sun who
remains by withdrawing the entire net-work of his rays in
himself. (20)
लिङ्गैक्ये तु समापन्ने चरणाचरणे गते।
निर्देही स भवेद्योगी चराचरविनाशकः॥२१॥
When the universe consisting of the movable and the
immovable objects (caraṇa-acaraṇa=cara-acara), becomes
absorbed into the “Liṅga”, the Śivayogin who is free from all
bodily characteristics, comes to be called as
“Carācaravināśaka” (one who causes the universe to
disappear). (21)
अनाद्यविद्यामूला हि प्रतीतिर्जगतामियम्।
स्वात्मैकबोधातन्नाशे कुतो विश्वप्रकाशनम्॥२२॥
This apprehension of the world is rooted in the
beginningless nescience. When that is lost due to the
realisation of non-duality of Ātman, whence can there be the
flash of the world? (22)