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

160 A preamble to Śrī Siddhāntaśikhāmaṇi
be contemplated there intently. (25-27)
बहिर्वासनया विश्वं विकल्पार्थं प्रकाशते।
अन्तर्वासितचित्तानामात्मानन्दः प्रकाशते॥२८॥
Due to the impression of the external objects, the
universe appears as full of variety. In the case of those
whose minds are inwardly inclined, the bliss of the Self alone
comes to experience. (28)
आत्मारणिसमुत्थेन प्रमोदमथनात्सुधीः।
ज्ञानाग्निना दहेत्सर्वं पाशजालं जगन्मयम्॥२९॥
The wise person (Prāṇaliṅgin) should burn the entire
net-work of bondage consisting in the world through the fire
of knowledge, which is born from the sacrificial fuel in the
form of Ātman (as not different from Paramātman) through
the friction of bliss. (29)
संसारविषवृक्षस्य पञ्चक्लेशपलाशिनः।
छेदने कर्ममूलस्य परशुः शिवभावना॥३०॥
अज्ञानराक्षसोन्मेषकारिणः संहृतात्मनः।
शिवध्यानं तु संसारतमसश्चण्डभास्करः॥३१॥
The thought of Śiva is the axe to cut the poison tree in
the form of transmigration, which has the five affllictions as
its leaves and which has ‘Karma’ as its root. The meditation
on Śiva is the brilliant sun for the darkness in the form of
transmigration which makes the demon in the form of
ignorance to open his eyes and which covers up the Self.
(30-31)
स्वान्तस्थशिवलिङ्गस्य प्रत्यक्षानुभवस्थितिः।
यस्यैव परलिङ्गस्य निजमित्युच्यते बुधैः॥३२॥
The state of one’s personal realisation of the internal
Controversy regarding text of S.S. 161
Śivaliṅga as the Universal Self, is what is considered by the
wise as the true form of the Supreme Śivaliṅga. (32)
ब्रह्मविष्णुवादयो देवाः सर्वे वेदायस्तथा।
लीयन्ते यत्र गम्यन्ते तल्लिङ्गं ब्रह्म शाश्वतम्॥३३॥
That in which all the gods commencing from Brahman
and Viṣṇu and all the Vedas, etc., get absorbed (līyante) and
from which they manifest themselves again (gamyante) is
the Liṅga., which is none other than the eternal Brahman.
(33)
चिदानन्दमयः साक्षच्छिव एव निरञ्जनः।
लिङ्गमित्युच्यते नान्यद् यतः स्याद्विश्वसंभवः॥३४॥
The Liṅga alone which is of the nature of intelligence
and bliss and which is free from all blemishes, is actually
Śiva, but not anything else, because it is from that the world
is born. (34)
बहुनात्र किमुक्तेन लिङ्गमित्युच्यते बुधैः।
शिवाभिदं परं ब्रह्म चिद्रूपं जगदास्पदम्॥३५॥
What is the use of saying much? The Supreme
Brahman which is designated as Śiva, which is of the nature
of intelligence and which is the substratum of the world, is
said to be the Liṅga. (35)
वेदान्तवाक्यजां विद्यां लिङ्गमाहुस्तथापरे।
तदसज्ज्ञेयरूपत्वाल्लिङ्गस्य ब्रह्मरूपिणः॥३६॥
Others say that the knowledge born from Vedānta
statements is the Liṅga. It is not correct, because the Liṅga
which is of the form of Brahman is to be known.(36)
अव्यक्तं लिङ्गमित्याहुर्जगतां मूलकारणम्।
लिङ्गी महेश्वरश्चेति मतमेतदसङ्गतम्॥३७॥