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

A preamble to Śrī Siddhāntaśikhāmaṇi
यथा मेघाः समुद्भूता विलीयन्ते नभस्थले।
तथात्मनि विलीयन्ते विषयाः स्वानुभाविनः।।२३।।
Just as the cloud arising in the expanse of the sky gets
absorbed there itself, so are the objects of the senses get
absorbed in the Self of the Śivayogin who is accomplished in
the mystic experience of the Self as Śiva himself. (23)
स्वप्ने दृष्टं यथा वस्तु प्रबोधे लयमश्नुते।
तथा सांसारिकं सर्वमात्मज्ञाने विनश्यति ।।२४।।
Just as the object seen in the dream disappears on
awakening, so does all that is mundane disappear on the
dawn of Self-realisation. (24)
जाग्रत्स्वप्नसुषुप्तिभ्यः परावस्थामुपेयुषः।
किं वा प्रमाणं किं ज्ञेयं किं वा ज्ञानस्य साधनम् ।।२५।।
In the case of the Śivayogin who has attained to the
supreme state (turīyāvasthā) beyond the wakeful, dream and
dreamless sleep states, what is the means of knowledge?
What is to be known? What is the instrument of knowledge?
(25)
तुर्यातीतपदं यत्तद् दूरं वाङ्मनसाध्वनः।
अनुप्रविश्य तद्योगी न भूयो विश्वमीक्षते ।।२६।।
The state of “Turyātīta” (the state beyond the fourth
state) is that which is beyond the range of speech and mind.
Having entered that state, the Yogin does not witness the
world again. (26)
नान्यत् पश्यति योगीन्द्रो नान्यज्जानाति किञ्चन।
नान्यच्छृणोति सन्दृष्टे चिदानन्दमये शिवे ।।२७।।
When Paraśiva, who is consisting of intelligence and
bliss, is seen (realised), the great Śivayogin, does not see
anything else, does not know anything else and does not hear
anything else.(27)
असदेव जगत्सर्वं सदिव प्रतिभासते।
ज्ञाते शिवे तदज्ञानं स्वरूपमुपपद्यते ।।२८।।
The entire world, which is “non-existent” apart from
Paraśiva, appears as “existent” apart from Paraśiva. When
Śiva is realised, that ignorance transforms into the form of
“Cicchakti” (Jñānaśakti). (28)
ब्रह्माण्डशतकोटीनां सर्गस्थितिलयान् प्रति।
स्थानभूतो विमर्शे यस्तद्भाण्डस्थलमुच्यते ।।२९।।
The “Vimarśā-śakti” (Power of discrimination) of the
Śivayogin which is the basis of creation, protection and
absorption of hundreds of crores of worlds, is said to be
“Bhāṇḍa-sthala” (realisation of the substratum). (29)
विमर्शाख्या पराशक्तिर्विश्वोद्भासनकारिणी।
साक्षिणी सर्वभूतानां सम्मिन्धे सर्वतोमुखी ।।३०।।
The “Parāśakti” called “Vimarśā”, who is the revealer
of the entire world and who is the witness of all the beings,
displays herself all around. (30)
विश्वं यत्र लयं याति विभात्यात्मा चिदाकृतिः।
सदानन्दमयः साक्षात् सा विमर्शमयी कला ।।३१।।
She in whom the world gets absorbed, who appears as
the Ātman in the form of consciousness and in whom the
Yogin actually enjoys the state of reality and bliss, is the Śakti
(Kalā) of the nature of “Vimarśā”. (31)
पराहन्तासमावेशपरिपूर्णविमर्शवान् ।
सर्वज्ञः सर्वगः साक्षी सर्वकर्ता महेश्वरः ।।३२।।
The Śivayogin who is endowed with absolute “Vimarśā”
inspired by the conception of his “Self” being Śiva