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

A preamble to Śrī Siddhāntaśikhāmaṇi
(Parāhantā) is the omniscient, all-pervasive, all-witnessing
and omnipotent Maheśvara (the Great Lord Śiva). (32)
विश्वाधारमहासंवित्प्रकाशपरिपूरितम्।
पराहन्तामयं प्राहुर्विमर्शं परमात्मनः॥३३॥
विमर्शाभाण्डविन्यस्तविश्वतत्त्वविजृम्भणः।
अनन्यमुखसम्प्रेक्षी मुक्तः स्वात्मनि तिष्ठति॥३४॥
The “Vimarśa” of the Paramātman which is filled fully
with the brilliance of the great knowledge (consciousness)
that happens to be the substratum of the world, is said to be
filled with “Parāhantā”. (33) Having deposited the
displayed Principles forming the the universe in the
receptacle of his “Vimarśa”, the Śivayogin stations himself
in his own Self (which is Śiva) without being inclined to see
anything else. (34)
समस्तजगदण्डानां सर्गस्थित्यन्तकारणम्।
विमर्शो भासते यत्र तद्भाजनमिहोच्यते॥३५॥
विमर्शाख्या पराशक्तिर्विश्ववैचित्र्यकारिणी।
यस्मिन् प्रतिष्ठितं ब्रह्म तदिदं विश्वभाजनम्॥३६॥
That in which the “Vimarśaśakti” that is the cause for
the creation, protection and absorption of the entire
multitude of worlds, appears, is said to be the “Bhājana”
here (in the case of the Śivayogin). (35) That in which
Parāśakti called “Vimarśā” that causes the variety of the
world, is established, is the Paraśivabrahman and that is the
“Bhājana” (receptacle) of the world. (36)
अन्तःकरणरूपेण जगदङ्कुररूपतः।
यस्मिन् विभाति चिच्छक्ति र्ब्रह्मभूतः स उच्यते॥३७॥
He in whom the “Cicchakti” (power of knowledge)
appears in the form of his consciousness and in the form of
the sport of the universe, is said to be Paraśivabrahman. (37)
यथा चन्द्रे स्थिरा ज्योत्स्ना विश्ववस्तुप्रकाशिनी।
तथा शक्तिविमर्शात्मा प्रकारे ब्रह्मणि स्थिता॥३८॥
Just as moonlight which reveals all the objects, is
permanent in the moon, so is the Vimarśaśakti permanent in
Brahman (Paraśiva) in the aspect created for it by his will.
(38)
अकारः शिव आख्यातो हकारः शक्तिरुच्यते।
शिवशक्तिमयं ब्रह्म स्थितमेकमहंपदे॥३९॥
“Akāra” (the syllable “अ”) is said to be Śiva and
“Hakāra” (the syllable “ह”) is said to be Śakti. Śiva-Śakti-
synthesis is Brahman. It stands as one denoted by the word
“Aham”. (39)
अहन्तां परमां प्राप्य शिवशक्तिमयीं स्थिराम्।
ब्रह्मभूयंगतो योगी विश्वात्मा प्रतिभासते॥४०॥
Having attained that supreme “Ahantā” consisting in
the permanent Śiva-Śakti-synthesis, the Yogin who has
become Paraśiva-Śakti-synthesis, appears as the universe in
form. (40)
वृक्षस्थं पत्रापुष्पादि वटबीजस्थितं यथा।
तथा हृदयबीजस्थं विश्वमेतत् परात्मनः॥४१॥
Just as the leaves, flowers, etc., of the (banyan) tree, are
in their potential form hidden in the seed of the banyan tree,
so is the entire universe hidden in the seed of the heart of the
Paramātman.(41)
दिक्कालाद्यनवच्छिन्नं चिदानन्दमयं महत्।
यस्य रूपमिदं ख्यातं सोऽङ्गालेप इहोज्यते॥४२॥