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

Page 132

132 A preamble to Śrī Siddhāntaśikhāmaṇi
neither do invocation (of Śiva) nor do retirement (of Śiva) in
the case of the Iṣṭaliṅga. This is the ordination of the Śāstra.
(49)
यथात्मशिवयोरैक्यं न मतं कर्मसङ्गिनः।
तथा शिवात्पृथिव्यादेरद्वैतमपि नेष्यते।।५०।।
Just as the identity of Jīva and Śiva is not acceptable to
him who is associated with the rites of worship, so is also
identity of earth, etc., with Śiva not acceptable to him. (50)
पृथिव्याद्यष्टमूर्तिर्त्वमीश्वरस्य प्रकीर्तितम्।
तदधिष्ठातृभावेन न साक्षादेकभावतः।।५१।।
The state of having eight forms such as earth, etc., in
the case of Lord Śiva is with the idea that he is their presiding
deity, but not in the sense of their actual identity with him.
(51)
पृथ्व्यादिकमिदं सर्वं कार्यं कर्ता महेश्वरः।
नैतत्साक्षान्महेशोऽयं कुलालो मृत्तिका यथा।।५२।।
All this consisting of Pṛthvī, etc., is the effect and the
creator is Maheśvara. This is not actually Maheśa just as the
potter is not the clay. (52)
पृथिव्याद्यात्मपर्यन्तप्रपञ्चो ह्यष्टधा स्थितः।
तनुरीशस्य चात्मायं सर्वतत्त्वनियामकः।।५३।।
The world which stands eightfold from the earth
(Pṛthivī) to the sacrificer (Yajamāna = Ātman), is the body
of the Lord (Īśvara). This Ātman is the controller of all the
principles (tattvas). (53)
शरीरभूतादेतस्मात् प्रपञ्चात्परमेष्ठिनः।
आत्मभूतस्य देवस्य नाभेदो न पृथक्स्थितिः।।५४।।
There is neither absolute non-difference nor absolute

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Page 133

Ancient Tradition of VS : 1. Śrī Rambhāpurīpīṭha 133
separateness of Paraśivabrahman, who is the God assuming
the form of the Soul, from this world which happens to be his
body. (54)
अचेतनत्वात् पृथ्व्यादेरज्ञत्वाद् आत्मनस्तथा।
सर्वज्ञस्य महेशस्य नैकरूपत्वमिष्यते।।५५।।
Since Pṛthvī (earth), etc., are insentient and since
Ātman (the embodied soul) is devoid of knowledge, they
cannot have identity with Maheśvara who is the Omniscient
one. (55)
इति यश्चिन्तयेन्नित्यं पृथिव्यादेरष्टमूर्तिः।
विलक्षणं महादेवं सोऽष्टमूर्तिनिरासकः।।५६।।
Thus he who thinks always that the Mahādeva (Śiva, the
Great Lord) is different from the eight forms such as pṛthivī
(earth), etc., is called ‘Aṣṭamūrtinirāsaka’ (one who rejects
the view that the eight forms are Śiva). (56)
सर्वगत्वे महेशस्य सर्वत्राराधनं भवेत्।
न लिङ्गमात्रे तन्निष्ठो न शिवं सर्वगं स्मरेत्।।५७।।
If Maheśvara is deemed as omnipresent, his worship
should be rendered everywhere, not merely in the Liṅga.
Hence, he who is firmly devoted to the Liṅga should not
consider Śiva as omnipresent. (57)
सर्वगोऽपि स्थितः शम्भुः स्वाधारे हि विशेषतः।
तस्मादन्यत्र विमुखः स्वेष्टलिङ्गे यजेच्छिवम्।।५८।।
Although Śiva remains omnipresent, he exists
especially in the Iṣṭaliṅga which happens to be his resort.
Hence the devotee should worship him in his Iṣṭaliṅga by
remaining averse to Śiva’s presence elsewhere. (58)
शिवः सर्वगतश्चापि स्वाधारे व्यज्यते भृशम्।