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

Page 66

66 A preamble to Śrī Siddhāntaśikhāmaṇi
किञ्चित्सत्त्वरजोरूपं भोक्तृसंज्ञकमुच्यते ।
अत्यन्ततामसोपाधिर्भोज्यमित्यभिधीयते ।।
परतत्त्वमयोपाधिर्ब्रह्मचैतन्यमीश्वरः ।।४०।।
kiñcitsattvarajorūpaṁ bhoktṛsañjñakamucyate |
atyantatāmasopādhirbhojyamityabhidhīyate ||
paratattvamayopādhirbrahmacaitanyamīśvaraḥ ||40||
That which is of the nature of Rajas mixed with a
little Sattva is designated as Bhoktṛ (the enjoyer). That which
has the extreme dose of Tamas as its attribute, is said to be
Bhojya (the enjoyed). That supreme spirit in the form of
Brahman with the supreme priniciple as its attribute, is the
Īśvara (the Lord). (40)
भोक्ता भोज्यं प्रेरयिता वस्तुत्रयमिदं स्मृतम्।
अखण्डे ब्रह्मचैतन्ये कल्पितं गुणभेदतः ।।४१।।
bhoktā bhojyaṁ prerayitā vastutrayamidaṁ smṛtam |
akhaṇḍe brahmacaitanye kalpitaṁ guṇabhedataḥ ||41||
Bhoktṛ (the enjoyer), Bhojya (the enjoyed) and Preraka
(the impeller) — these constitute the threefold phenomenon
created in the unbroken Spirit in the form of Brahman due to
differences in guṇas. (41)
अत्र प्रेरयिता शम्भुः शुद्धोपाधिर्महेश्वरः ।
संमिश्रोपाधयः सर्वे भोक्तारः पशवः स्मृताः ।।४२ ।।
atra prerayitā śambhuḥ śuddhopādhirmaheśvaraḥ |
saṁmiśropādhayaḥ sarve bhoktāraḥ paśavaḥ smṛtāḥ ||42||
Here the impeller is Śambhu, who is the Maheśvara (the
Great Lord) whose attribute is of the nature of purity (sattva).
All those which are of mixed adjunct are the Bhoktṛs, i.e.,
the enjoyers. They are known as Paśus. (42)
भोज्यमव्यक्तमित्युक्तं शुद्धतामसरूपकम्।
सर्वज्ञः प्रेरकः शम्भुः किञ्चिज्ज्ञो जीव उच्यते।।
अत्यन्तगूढचैतन्यं जडमव्यक्तमुच्यते।।४३।।

---

Page 67

2. Śaivāgamas : (4) Kāraṇāgama 67
bhojyamavyaktamityuktaṁ śuddhatāmasarūpakam |
sarvajñaḥ prerakaḥ śambhuḥ kiñcijjño jīva ucyate ||
atyantagūḍhacaitanyaṁ jaḍamavyaktamucyate ||43||
Bhojya is otherwise known as Avyakta (the unmanifest);
it is purely related to darkness (tāmasa) in form. Preraka is
Śambhu (Śiva) the omniscient and Jīva (Bhoktṛ) is said to be
of limited knowledge. Avyakta (Bhojya) is said to be
insentient (jaḍa). (43)
उपाधिः पुनराख्यातः शुद्धाशुद्धविभेदतः ।
शुद्धोपाधिः परा माया स्वाश्रयाऽमोहकारिणी ।।४४।।
अशुद्धोपाधिरप्येवमविद्याश्रयमोहिनी ।
अविद्याशक्तिभेदेन जीवा बहुविधाः स्मृताः ।।४५।।
upādhiḥ punarākhyātaḥ śuddhāśuddhavibhedataḥ |
śuddhopādhiḥ parā māyā svāśrayā'mohakāriṇī ||44||
aśuddhopādhirapyevamavidyāśrayamohinī |
avidyāśaktibhedena jīvā bahuvidhāḥ smṛtāḥ ||45||
The attribute (upādhi) is again said to be twofold as
pure and impure. The pure attribute is higher Māyā who
resides in Śiva himself and does not create infatuation in him.
(44) The impure attribute is Avidyā which creates infatuation
wherever it resides. Due to multiplicity in Māyāśakti, Jīvas
are many. (45)
मायाशक्तिवशादीशो नानामूर्तिधरः प्रभुः।
सर्वज्ञः सर्वकर्ता च नित्यमुक्तो महेश्वरः ।।४६ ।।
किञ्चित्कर्ता च किञ्चिज्ज्ञो बद्धोऽनादिशरीरवान्।
अविद्यामोहिता जीवा ब्रह्मैक्यज्ञानवर्जिताः ।।४७।।
परिभ्रमन्ति संसारे निजकर्मानुसारतः।
देवतिर्यङ्मनुष्यादिनानायोनिविभेदतः ।।४८ ।।
māyāśaktivaśādīśo nānāmūrtidharaḥ prabhuḥ |
sarvajñaḥ sarvakartā ca nityamukto maheśvaraḥ ||46||