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

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64 A preamble to Śrī Siddhāntaśikhāmaṇi
bahujanmakṛtaiḥ puṇyaiḥ prakṣīṇe pāpapañjare |
śuddhāntaḥkaraṇo dehī piṇḍaśabdena gīyate ||31||
The embodied soul (dehī = jīvātman), whose inner
conscience is rendered pure by the destruction of the net-
work of sins through the merits acquired in many lives, is
extolled by the word 'Piṇḍa'. (31)
शिवशक्तिसमुत्पन्ने प्रपञ्चेऽस्मिन् विशिष्यते ।
पुण्याधिकः क्षीणपापः शुद्धात्मा पिण्डनामकः ।।३२।।
śivaśaktisamutpanne prapañce'smin viśiṣyate |
puṇyādhikaḥ kṣīṇapāpaḥ śuddhātmā piṇḍanāmakaḥ ||32||
In this world which has evolved from Śiva and Śakti, the
pure Self who has the predominance of merit, who is totally
free from sin and who is called 'Piṇḍa', excels all. (32)
एक एव शिवः साक्षाच्चिदानन्दमयो विभुः ।
निर्विकल्पो निराकारो निर्गुणो निष्प्रपञ्चकः ।
अनाद्यविद्यासम्बन्धात्तदंशो जीवनामकः ।।३४।।
देवतैर्यङ्मनुष्यादिजातिभेदे व्यवस्थितः ।
मायी महेश्वरस्तेषां प्रेरको हृदि संस्थितः ।।३५।।
eka eva śivaḥ sākṣāccidānandamayo vibhuḥ ||33||
nirvikalpo nirākāro nirguṇo niṣprapañcakaḥ |
anādyavidyāsambandhāttadaṃśo jīvanāmakaḥ ||34||
devatiryaṅmanuṣyādijātibhede vyavasthitaḥ |
māyī maheśvarasteṣāṃ prerako hṛdi saṃsthitaḥ ||35||
One and only one is Śiva, who is actually the lord of the
nature of intelligence and bliss (33), who is all - pervasive,
who is without alternative, who is without form, who is without
guṇas and who is without diversity. His portion is Jīva (soul)
due to association with beginningless nescience. (34) It is
arranged in the diversity of birth as gods, animals, human
beings, etc. Maheśvara with his Māyāśakti resides in the
hearts of all beings as the impelling force. (35)

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2. Śaivāgamas : (4) Kāraṇāgama 65
   चन्द्रकान्ते यथा तोयं सूर्यकान्ते यथानलः ।
   बीजे यथाङ्कुरः सिद्धस्तथात्मनि शिवः स्थितः ।।३६।।
   candrakānte yathā toyaṃ sūryakānte yathānalaḥ |
   bīje yathāṅkuraḥ siddhastathātmani śivaḥ sthitaḥ ||36||
   Just as water is found in the Candrakānta (moon -
   stone), fire in the Sūryakānta (sun - stone) and sprout in the
   seed, so is Śiva residing in the Soul (Jīva). (36)
   आत्मत्वमीश्वरत्वं च ब्रह्मण्येकत्र कल्पितम् ।
   बिम्बत्वं प्रतिबिम्बत्वं यथा पूष्णि कल्पितम् ।।३७।।
   गुणत्रयविभेदेन परतत्त्वे चिदात्मनि ।
   भोक्तृत्वं चैव भोज्यत्वं प्रेरकत्वं च कल्पितम् ।।३८।।
   ātmatvamīśvaratvaṃ ca brahmaṇyekatra kalpitam |
   bimbatvaṃ pratibimbatvaṃ yathā pūṣṇi kalpitam ||37||
   guṇatrayavibhedena paratattve cidātmani |
   bhoktṛtvaṃ caiva bhojyatvaṃ
   prerakatvaṃ ca kalpitam ||38||
   Just as the object of reflection and the reflection are
   created in the case of the sun so are ‘ātmatva’ and ‘īśvaratva’
   created in the Brahman only. (37) In the Paratattva (Paraśiva)
   which is of the nature of intelligence, the three states of being
   the enjoyer, the enjoyed and the impelling force, are created
   due to disparity among the three guṇas (sattva, etc). (38)
   गुणत्रयात्मिका शक्तिर्ब्रह्मनिष्ठा सनातनी ।
   तद्वैषम्यात् समुत्पन्ना तस्मिन् वस्तुत्रयाभिधा ।।३९।।
   guṇatrayātmikā śaktirbrahmaṇiṣṭhā sanātanī |
   tadvaiṣamyāt samutpannā tasmin vastutrayābhidhā ||39||
   The Śakti who is of the nature of three guṇas and who is
   ancient, adheres in the Brahman (Paraśiva). It is by the
   disparity in her (i.e., the guṇas) that the threefold distinction
   arose in it (the Brahman). (39)