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

A preamble to Śrī Siddhāntaśikhāmaṇi
[Left Column]
Having thus approached the noble Guru, the devotee
should render service to the great teacher with devotion and
fear (7) for six months or a year or until he is pleased. (8-1
half)
प्रसन्नं परमाचार्यं भक्त्या मुक्तिप्रदर्शकम् ।।८।।
प्रार्थयेदग्रतः शिष्यः प्राञ्जलिर्विनयान्वितः।
भो कल्याण महाभाग शिवज्ञानमहोदधे ।।९।।
आचार्यवर्य सम्प्राप्तं रक्ष मां भवरोगिणम्।
prasannaṁ paramācāryaṁ
bhaktyā muktipradarśakam || 8 ||
prārthayedagrataḥ śiṣyaḥ prāñjalirvinayānvitaḥ |
bho kalyāṇa mahābhāga śivajñānamahodadhe || 9 ||
ācāryavarya samprāptaṁ
rakṣa māṁ bhavaroginam |
The disciple should stand with palms joined together
and full of obedience and appeal with devotion before him
who is the most pleased supreme preceptor and who would
show the path to liberation: “O the auspicious one! O the
most distinguished one! O the great ocean of the knowledge
of Śiva! O the best among the teachers! I have approached
you; please extend your protection to me, who am suffering
from the illness of transmigration.” (8-10)
इति शुद्धेन शिष्येण प्रार्थितः परमो गुरुः।
शक्तिपातं समालोक्य दीक्षया योजयेदमुम् ।।१०।।
iti śuddhena śiṣyeṇa prārthitaḥ paramo guruḥ |
śaktipātaṁ samālokya dīkṣayā yojayedamum || 10 ||
Having been requested thus by the disciple, who is of
pure mind, the great Guru should divine the descent of Śakti
(Bhakti) in him and fix him with initiation. (10)
दीयते च शिवज्ञानं क्षीयते पाशबन्धनम्।
यस्मादतः समाख्याता दीक्षेतीयं विचक्षणैः।।११।।
[Right Column]
dīyate ca śivajñānaṁ kṣīyate pāśabandhanam |
yasmādataḥ samākhyātā dīkṣetīyaṁ vicakṣaṇaiḥ || 11 ||
Since it gives the knowledge of Śiva (dī = dīyate) and it
removes the binding fetters (kṣā = kṣīyate), it is called as
Dīkṣā by the learned. (11)
सा दीक्षा त्रिविधा प्रोक्ता शिवागमविशारदैः।
वेधारूपा क्रियारूपा मन्त्ररूपा च तापस।।१२।।
sā dīkṣā trividhā proktā śivāgamaviśāradaiḥ |
vedhārūpā kriyārūpā mantrarūpā ca tāpasa || 12 ||
That Dīkṣā is said to be threefold by those who are well-
versed in Śivāgamas as of the nature of Vedhā, Kriyā and
Mantra. (12)
गुरोरालोकमात्रेण हस्तमस्तकयोगतः।
यः शिवत्वसमावेशो वेधादीक्षेति सा मता।।१३।।
मान्त्री दीक्षेति सा प्रोक्ता मन्त्रमात्रोपदेशिनी।
कुण्डमण्डलिकोपेता क्रियादीक्षा क्रियोत्तरा।।१४।।
gurorālokamātreṇa hastamastakayogataḥ |
yaḥ śivatvasamāveśo vedhādīkṣeti sā matā || 13 ||
māntrī dīkṣeti sā proktā mantramātropadeśinī |
kuṇḍamaṇḍalikopetā kriyādīkṣā kriyottarā || 14 ||
That process of infusing the notion of Śiva in the disciple
merely by the intent look of the Guru and the placing of his
palm on the head of the disciple, is regarded as Vedhādīkṣā.
The imparting of Mantra (into the ear of the disciple) is said
to be Māntrīdīkṣā. Kriyādīkṣā has the predominance of rites
with the preparation of circular diagrams for placing pots,
etc. (13-14)
शुभमासे शुभतिथौ शुभकाले शुभेऽहनि।
विभूतिं शिवभक्तेभ्यो दत्त्वा ताम्बूलपूर्वकम्।।१५।।