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

68 A preamble to Śrī Siddhāntaśikhāmaṇi
kiñcitkartā ca kiñcijjño baddho'nādiśarīravān |
avidvāmohitā iivā brahmaikvaiñānavariitāh || 47 ||
paribhramanti saṁsāre nijakarmānusārataḥ |
devatirvaṅmanucvdinānāvonivibhedatah || 48 ||
Due to the influence of Māyāśakti, the Lord assumes
many divine forms. He is the omniscient, omnipotent and
ever-liberated Great Lord. (46) The Jīva is, on the other
hand, of limited potency and limited knowledge; he is bound
and subjected to beginningless incarnation. The Jīvas who
are infatuated by Avidyā (nescience) and who are bereft of
the knowledge of their oneness with Paraśivabrahman (47),
revolve in the cycle of birth and death in accordance with
their funds of karma (past deeds) taking them to multifarious
wombs such as those of gods, animals, human beings, etc. (48)
चक्रनेमिक्रमेणैव भ्रमन्ति हि शरीरिणः ।
जात्यायुर्भोगवैषम्यकारणं कर्म केवलम् ।। ४९ ।।
cakranemikramenaiva bhramanti hi śarīrinah |
iātvāvurbhogavaicamvakāranam karma kevalam || 49 ||
The embodied souls revolve in the manner of a wheel's
rim. The cause for disparity as regards species, duration of
life and experiences is the fund of karma alone. (49)
एतेषां देहिनां साक्षी प्रेरकः परमेश्वरः ।
एतेषां भ्रमतां नित्यं कर्मयन्त्रनियन्त्रणे ।। ५० ।।
eteṣāṁ dehināṁ skāṣī prerakaḥ parameśvaraḥ |
etesāṁ bhramatāṁ nitvaṁ karmavantranivantrane || 50 ||
Of these embodied souls, the witness is the impeller
Parameśvara in controlling the operation of Karma of these
that are ever-revolving in the cycle of birth and death. (50)
देहिनां प्रेरकः शम्भुर्हितमार्गोपदेशकः ।
पुनरावृत्तिरहितमोक्षमार्गोपदेशकः ।। ५१ ।।
2. Śaivāgamas : (5) Makuṭāgama 69
dehināṁ prerakaḥ śambhurhitamārgopadeśakaḥ |
punarāvṛttirahitamoksamārgonadeśakah || 51 ||
Śambhu, who is the impeller of the embodied souls, is
the one who reveals a salutary path as he gives advice about
the path of emancipation from which there is no return (to
transmigration). (51)
स्वकर्मपरिपाकेन प्रक्षीणमलवासनः ।
शिवप्रसादाज्जीवोऽयं जायते शुद्धमानसः ।। ५२ ।।
svakarmaparipākena prakṣīṇamalavāsanaḥ |
śivadrasdiiīvo'vam iāvate śuddhamānasah || 52 ||
By virtue of the maturity of his Karma (fruits of deeds),
one gets all impressions of impurities eradicated. Such an
embodied soul becomes pure of mind due to the grace of
Śiva. (52)
शुद्धान्तःकरणे जीवे शुद्धकर्मविपाकतः ।
जायते शिवकारुण्यात् प्रस्फुटा भक्तिरैश्वरी ।। ५३ ।।
śuddhāntaḥkaraṇe jīve śuddhakarṁavipākataḥ |
iāvate śivakārunvāt drasdhutā bhaktiraiśvarī || 53 ||
There arises a clear devotion pertaining to Śiva out of
the grace of Śiva in the embodied soul whose conscience is
pure as a result of pure 'Karma'. (53)
जन्तुरन्त्यशरीरोऽसौ पिण्डशब्दाभिधेयकः ।। ५४ ।।
ianturantvaśarīro'sau dindaśabdābhidhevakah || 54 ||
The embodied soul who is in his last body, is to be
designated by the term 'Piṇḍa'. (54)
शरीरात्मविवेकेन पिण्डज्ञानी स कथ्यते ।
शरीरमेव चार्वाकैरात्मेति परिकीर्त्यते ।। ५५ ।।
इन्द्रियाणां तथात्मत्वमपरैः परिभाष्यते ।
बुद्धितत्त्वगतैर्बौद्धैर्बुद्धिरात्मेति गीयते ।। ५६ ।।