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

152 A preamble to Śrī Siddhāntaśikhāmaṇi
The “Prasāda” of Śiva (Maheśa), by which there is the
removal of the afflictions arising from the terrible
transmigration, is said to be rare. (69)
यज्ञास्तपांसि मन्त्राणां जपश्विन्ता प्रबोधनम्।
प्रसादार्थं महेशस्य कीर्तितानि न संशयः ।।७०।।
The sacrifices, penances, the muttering of the Mantras,
meditation and knowledge are described as meant for the
Prasāda (favour) of the Great Lord. There is no doubt
about this. (70)
प्रसादमूला सर्वेषां भक्तिरव्यभिचारिणी।
शिवप्रसादहीनस्य भक्तिश्चापि न सिद्ध्यति ।।७१।।
The unfailing devotion of all is born of the Prasāda of
Śiva. Bhakti does not arise in the case of a person who is
bereft of the Prasāda of Śiva. (71)
गर्भस्थो जायमानो वा जातो वा ब्राह्मणोऽथवा।
अन्त्यजो वापि मुच्येत प्रसादे सति शाङ्करे ।।७२।।
Provided there is the Prasāda of Śaṅkara, everyone is
bound to get liberated, whether one is in the womb, in the
process of taking birth or already born, whether one is a
Brāhmaṇa or a Śūdra. (72)
ब्रह्माद्या विबुधाः सर्वे स्वस्वस्थाननिवासिनः।
नित्यसिद्धा भवन्त्येव प्रसादात् पारमेश्वरात् ।।७३।।
All the gods starting from Brahman, etc., who reside in
their respective dominions, become eternally accomplished
in power due to the Prasāda of the Great Lord. (73)
प्रसादे शाम्भवे सिद्धे परमानन्दकारणे।
सर्वं शिवमयं विश्वं दृश्यते नात्र संशयः ।।७४।।
When the Prasāda of Śiva which is the cause of supreme
His Scholarship and Catholicism 153
bliss, is attained, all this universe appears as made up of Śiva.
There is no doubt about this. (74)
संसारचक्रनिर्वाहनिमित्तं कर्म केवलम्।
प्रसादेन विना शम्भोर्न कस्यापि निवर्तते ।।७५।।
बहुनात्र किमुक्तेन नास्ति नास्ति जगत्त्रये।
समानमधिकं चापि प्रसादस्य महेशितुः ।।७६।।
It is the Karma (fruits of deeds) that is the cause for the
movement of the wheel of transmigration. But without the
Prasāda of Śiva, the Karma of anybody is not eradicated.
(75) What is the use of saying more? There is nothing and
nothing at all which is either equal or superior to the Prasāda
of the Great Lord. (76)
शिवप्रसादे सति योगभाजि सर्वं शिवैकात्मतया
विभाति।
स्वकर्ममुक्तः शिवभावितात्मा स प्राणलिङ्गीति
निगद्यतेऽसौ ।।७७।।
इति श्रीमत्षट्स्थलब्रह्मिणा शिवयोगिनाम्ना
(रेणुकाचार्येण) प्रणीते श्रीसिद्धान्तशिखामणौ प्रसादिनः
सप्तविधस्थलप्रसङ्गो नामैकादशः
परिच्छेदः समाप्तः ।।११।।
When the Prasāda of Śiva which consists in the union
with Śiva, is attained, everything appears in the form of Śiva.
The Prasādin who is deemed as not different from Śiva in
view of relief from his Karma, is said to be Prāṇaliṅgin
himself. (77)
Here ends the eleventh chapter dealing with the Nine
Sthalas of the Prasādin, in the
Śrī Siddhāntaśikhāmaṇi written by Śivayogin who is