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

158 A preamble to Śrī Siddhāntaśikhāmaṇi
एवंविधैर्भावशुद्धैरुपचारैरदूषितैः ।
प्रत्यङ्मुखमना भूत्वा पूजयेल्लिङ्गमन्तरम् ।।२०।।
Forbearance is the water for ablution (holy bathing);
discrimination is the sacred cloth; truth is the adornment;
renunciation is the garland of flowers; formation of trance is
the sandal paste; non-egotism is the sacred rice (akṣata);
faith is the incense; the great knowledge that reveals the
world is the lamp; dedication of the world rooted in delusion
is the offering; silence is the sound of the bell; dedication of
the sense-objects is ‘tāmbūla’ the betel; leaf, areca nut and
lime; absence of illusion about the sense-objects forms the
circumambulation; and the power of the intellect to be one
with the Liṅga is the act of salutation;— by such modes of
worship, pure in concepts, the aspirant should worship the
inner Liṅga (Prāṇaliṅga) with his mind directed inwards.
(16-20)
अन्तःक्रियारतस्यास्य प्राणलिङ्गार्चनक्रमैः।
शिवात्मध्यानसम्पत्तिः समाधिरिति कथ्यते ।।२१।।
The perfection in contemplation on the unity of Śiva
and Jīva on the part of the Yogin who is engaged in an
internal activity through the manner of Prāṇaliṅga-worship,
is called Samādhi (trance). (21)
सर्वतत्त्वोपरि गतं सच्चिदानन्दभासुरम्।
स्वप्रकाशमनिर्देश्यमवाङ्मानसगोचरम् ।।२२।।
उमाख्यया महाशक्त्या दीपितं चित्स्वरूपया।
हंसरूपं परात्मानं सोहंभावेन भावयेत्।।
तदेकतानतासिद्धिः समाधिः परमो मतः ।।२३।।
The aspirant should reflect on the Supreme Soul (Śiva)
who is of the nature of “Haṁsa”, who is beyond all (36)
Controversy regarding text of S.S. 159
principles, who is shining with existence, intelligence and
bliss, who is self-evident, who cannot be pointed out, who is
not revealed through speech and mind and who is illumined
by the Great Śakti called Umā of the nature of intelligence,
as his Self with the notion of “So’ham” (He is my Self). The
accomplishment of sameness or identity between Śiva and
Jīva is the highest Samādhi. (22-23)
परब्रह्म महालिङ्गं प्राणो जीवः प्रकीर्तितः।
तदेकभावमननात् समाधिस्थः प्रकीर्तितः ।।२४।।
The Mahāliṅga is itself the Parabrahman; the Prāṇa is
the Jīva; through the cherishing of oneness between them,
one is called ‘Samādhistha’ (a person who is absorbed in a
trance). (24)
अन्तः षट्चक्ररूढानि पङ्कजानि विभावयेत्।
ब्रह्मादिस्थानभूतानि भ्रूमध्यान्तानि मूलतः ।।२५।।
भ्रूमध्यादूर्ध्वभागे तु सहस्रदलमम्बुजम्।
भावयेत्तत्र विमलं चन्द्रबिम्बं तदन्तरे ।।२६।।
सूक्ष्मरंध्रं विजानीयात् तत्कैलासपदं विदुः।
तत्रस्थं भावयेच्छम्भुं सर्वकारणकारणम् ।।२७।।
The Prāṇaliṅgin should conceive the lotuses stationed
in the six nerve-centres inside the body called wheels
(cakras), starting from the nerve-centre at the anus and
ending with that in the middle of the eye-brows. Those
centres are the residing points of Brahman, etc. Just above
the place in between the eye-brows, a thousand-petalled
lotus is to be contemplated. In it, a clear orb of the moon
should be conceived. At the centre of that moon, a subtle
hole is to be visualised and that is known as the abode of
Kailāsa. The Śambhu (Śiva), the cause of all causes, should