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

134 A preamble to Śrī Siddhāntaśikhāmaṇi
शमीगर्भे यथा वह्निर्विशेषेण विभाव्यते ।।५९।।
Although Śiva is omnipresent, he is especially
manifested in the Iṣṭaliṅga which is his resort, just as fire is
especially found in the womb of the Śamī tree. (59)
सर्वगत्वं महेशस्य सर्वशास्त्रविनिश्चितम्।
तथाप्याश्रयलिङ्गादौ पूजार्थमधिका स्थितिः।।६०।।
The omnipresence of Maheśvara is decided in all the
Śāstras. Even then his stay is predominantly found in the
Iṣṭaliṅga, etc., which are his resorts. (60)
नित्यं भासि तदीयस्त्वं या ते रुद्र शिवा तनूः।
अघोराऽपापकाशीति श्रुतिराह सनातनी।।६१।।
The ancient lore (Śruti) says —“O Rudra,you shine
eternally as related to that auspicious body in the form of the
Iṣṭaliṅga, which is peaceful and which is untouched by any
sin.” (61)
तस्मात्सर्वप्रयत्नेन सर्वस्थानपराङ्मुखः।
स्वेष्टलिङ्गे महादेवं पूजयेत्पूजकोत्तमः।।६२।।
Hence, the Māheśvara, who is the worshipper par
excellance, should with all efforts worship the Great Lord in
his own Iṣṭaliṅga by discarding all other places. (62)
शिवस्य सर्वगत्वेऽपि सर्वत्र रतिवर्जितः।
स्वेष्टलिङ्गे यजन् देवं सर्वगत्वनिरासकः।।६३।।
Although Śiva is omnipresent, he who worships Śiva in
his own Iṣṭaliṅga without attachment elsewhere, is the
‘Sarvagatvanirāsaka’. (63)
पूजाविधौ नियम्यत्वाल्लिङ्गमात्रे स्थितं शिवम्।
पूजयन्नपि देवस्य सर्वगत्वं विभावयेत्।।६४।।
Ancient Tradition of VS : 1. Śrī Rambhāpurīpīṭha 135
Even while worshipping Śiva as residing in the Liṅga
(Iṣṭaliṅga) only as he should be restricted that way in the
process of worship, the Māheśvara should mentally cherish
the Lord’s omnipresence. (64)
यस्मादेतत् समुत्पन्नं महादेवाच्चराचरम्।
तस्मादेतन्न भिद्येत यथा कुम्भादिकं मृदः।।६५।।
शिवतत्त्वात्समुत्पन्नं जगदस्मान्न भिद्यते।
फेनोर्मिबुद्बुदाकारं यथा सिन्धोर्न भिद्यते।।६६।।
यथा तन्तुभिरुत्पन्नः पटस्तन्तुमयः स्मृतः।।
तथा शिवात्समुत्पन्नं शिव एव चराचरम्।।६७।।
Since this world consisting of the movable and the
immovable is born from the Great God (Śiva), it cannot
differ from him, just as pot, etc., cannot differ from clay.
(65) The world which is born from the principle of Śiva,
does not differ from that, just as the forms of foam, waves,
etc., do not differ from the ocean. (66) Just as the cloth
which is born from threads is regarded as made up of
threads, so is the world consisting of the movable and the
immovable which is born from Śiva regarded as Śiva himself
(made up of Śiva—Śivamaya). (67)
आत्मशक्तिविकासेन शिवो विश्वात्मना स्थितः।
कुटीभावाद् यथा भाति पटः स्वस्य प्रसारणात्।।६८।।
Śiva stands in the form of the world through the
expansion of his own Śakti, just as the cloth appears in the
form of the tent through its expansion. (68)
तस्माच्छिवमयं सर्वं जगदेतच्चराचरम्।
तदभिन्नतया भाति सर्पत्वमिव रज्जुतः।।६९।।
Hence all this world which is consisting of the movable
and the immovable and which is pervaded by Śiva, does not