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

A preamble to Śrī Siddhāntaśikhāmaṇi
(Parāhantā) is the omniscient, all-pervasive, all-witnessing
and omnipotent Maheśvara (the Great Lord Śiva). (32)
विश्वाधारमहासंवित्प्रकाशपरिपूरितम्।
पराहन्तामयं प्राहुर्विमर्शं परमात्मनः॥३३॥
विमर्शाभाण्डविन्यस्तविश्वतत्त्वविजृम्भणः।
अनन्यमुखसम्प्रेक्षी मुक्तः स्वात्मनि तिष्ठति॥३४॥
The “Vimarśa” of the Paramātman which is filled fully
with the brilliance of the great knowledge (consciousness)
that happens to be the substratum of the world, is said to be
filled with “Parāhantā”. (33) Having deposited the
displayed Principles forming the the universe in the
receptacle of his “Vimarśa”, the Śivayogin stations himself
in his own Self (which is Śiva) without being inclined to see
anything else. (34)
समस्तजगदण्डानां सर्गस्थित्यन्तकारणम्।
विमर्शो भासते यत्र तद्भाजनमिहोच्यते॥३५॥
विमर्शाख्या पराशक्तिर्विश्ववैचित्र्यकारिणी।
यस्मिन् प्रतिष्ठितं ब्रह्म तदिदं विश्वभाजनम्॥३६॥
That in which the “Vimarśaśakti” that is the cause for
the creation, protection and absorption of the entire
multitude of worlds, appears, is said to be the “Bhājana”
here (in the case of the Śivayogin). (35) That in which
Parāśakti called “Vimarśā” that causes the variety of the
world, is established, is the Paraśivabrahman and that is the
“Bhājana” (receptacle) of the world. (36)
अन्तःकरणरूपेण जगदङ्कुररूपतः।
यस्मिन् विभाति चिच्छक्ति र्ब्रह्मभूतः स उच्यते॥३७॥
He in whom the “Cicchakti” (power of knowledge)
appears in the form of his consciousness and in the form of
the sport of the universe, is said to be Paraśivabrahman. (37)
यथा चन्द्रे स्थिरा ज्योत्स्ना विश्ववस्तुप्रकाशिनी।
तथा शक्तिविमर्शात्मा प्रकारे ब्रह्मणि स्थिता॥३८॥
Just as moonlight which reveals all the objects, is
permanent in the moon, so is the Vimarśaśakti permanent in
Brahman (Paraśiva) in the aspect created for it by his will.
(38)
अकारः शिव आख्यातो हकारः शक्तिरुच्यते।
शिवशक्तिमयं ब्रह्म स्थितमेकमहंपदे॥३९॥
“Akāra” (the syllable “अ”) is said to be Śiva and
“Hakāra” (the syllable “ह”) is said to be Śakti. Śiva-Śakti-
synthesis is Brahman. It stands as one denoted by the word
“Aham”. (39)
अहन्तां परमां प्राप्य शिवशक्तिमयीं स्थिराम्।
ब्रह्मभूयंगतो योगी विश्वात्मा प्रतिभासते॥४०॥
Having attained that supreme “Ahantā” consisting in
the permanent Śiva-Śakti-synthesis, the Yogin who has
become Paraśiva-Śakti-synthesis, appears as the universe in
form. (40)
वृक्षस्थं पत्रापुष्पादि वटबीजस्थितं यथा।
तथा हृदयबीजस्थं विश्वमेतत् परात्मनः॥४१॥
Just as the leaves, flowers, etc., of the (banyan) tree, are
in their potential form hidden in the seed of the banyan tree,
so is the entire universe hidden in the seed of the heart of the
Paramātman.(41)
दिक्कालाद्यनवच्छिन्नं चिदानन्दमयं महत्।
यस्य रूपमिदं ख्यातं सोऽङ्गालेप इहोज्यते॥४२॥

A preamble to Śrī Siddhāntaśikhāmaṇi
He (the Śivayogin) whose form is well known to be not
subjected to the limitations of place, time, etc., to be
consisting in supreme intelligence and bliss and to be
magnamimous, is here called “Aṅgālepa” (one whose body
is not the means of defilement to him). (42)
समस्तजगदात्मापि संविद्रूपो महामतिः।
लिप्यते नैव संसारैर्र्यथा धूमादिभिर्नभः।।४३।।
The enlightened Yogin who is the “Ātman” of the entire
universe and who is of the nature of consciousness, is not at
all stained by the worldly associations, like the sky by the
smoke, etc. (43)
न विधिर्न निषेधश्च न विकल्पो न वासना।
केवलं चित्स्वरूपस्य गलितप्राकृतात्मनः।।४४।।
There is neither injunction nor prohibition, neither
indecision nor mental impression in the case of the Śivayogin
who is of the nature of pure consciousness and who has been
relieved of the ordinary inclinations to action. (44)
घटादिषु पृथग्भूतं यथाऽऽकाशं न भिद्यते।
तथोपाधिगतं ब्रह्म नानारूपं न भिद्यते।।४५।।
अनश्वरमनिर्देश्यं यथा व्योम प्रकाशते।
तथा ब्रह्मापि चैतन्यमत्र वैशेषिकी कला।।४६।।
Just as the ether which is separated as contained in the
pot, etc., does not differ, so the Brahman who has many
forms as contained in the adjuncts does not differ.(45) Just
as the ether appears as not transitory and as indescribable,
so does Brahman appear. But consciousness has been his
distingnishing mark.(46)
न देवत्वं न मानुष्यं न तिर्यक्त्वं न चान्यथा।
सर्वाकारत्वमाख्यातं जीवन्मुक्तस्य योगिनः।।४७।।
There is no form of a god, nor of a man, nor of an
animal, nor of any other thing in the case of the Śivayogin
who is liberated even while alive. He is said to be omniform.
(47)
अप्रमेये चिदाकारे ब्रह्मण्यद्वैतवैभवे।
विलीनः किं नु जानाति स्वात्मानं परमेव वा।।४८।।
When the Śivayogin is completely merged into the
splendour of non-duality in Paraśiva who is beyond grasp and
who is of the form of supreme consciousness, can he know of
his “Self” or of the “other Self”? (48)
यत्र नास्ति भिदायोगादहं त्वमिति विभ्रमः।
न संयोगो वियोगश्च न ज्ञेयज्ञातृकल्पना।।४९।।
न बन्धो न च मुक्तिश्च न देवाद्यभिमानिता।
न सुखं नैव दुःखं च नाज्ञानं ज्ञानमेव वा।।५०।।
नोत्कृष्टत्वं न हीनत्वं नोपरिष्टान्न चाप्यधः।
न पश्चान्नैव पुरतो न दूरे किञ्चिदन्तरे।।५१।।
सर्वाकारे चिदानन्दे सत्यरूपिणि शाश्वते।
पराकाशमये तस्मिन् परे ब्रह्मणि निर्मले।।५२।।
एकीभावमुपेतानां योगिनां परमात्मनाम्।
परापरपरिज्ञानपरिहासकथा कुतः।।५३।।
There is no delusion of difference as regards “I” and
“You” due to communion, neither conjunction nor
separation, nor any conception of the knowable and the
knower, there is neither bondage nor release, nor any
conceit as god, etc., neither joy nor sorrow, neither

A preamble to Śrī Siddhāntaśikhāmaṇi
ignorance nor knowledge; there is neither excellence nor
degradation, neither above nor below, neither behind nor in
front, neither far nor near; such is Paraśiva who is omniform,
who is the bliss of consciousness, who is eternally true, who
is permanent, who is of the nature of the supreme ether and
who is pure; in the case of the great Souls, the Śivayogins,
who have become one with such Paraśiva, how can there be
the ridicule in the form of the awareness of one’s self and the
otherself? (49-53)
देशकालानवच्छिन्नतेजोरूपसमाश्रयात् ।
स्वपरज्ञानविरहात् स्वपराज्ञस्थलं विदुः ॥५४॥
Due to his absorption in the brilliance of Paraśiva which
is free from spacio-temporal limitations and due to his lack
of awareness of his “Self” and another “Self”, this state of
the Śivayogin is known as “Śvaparājñasthala”.(54)
त्वन्ताहन्ताविनिर्मुक्ते शून्यकल्पे चिदम्बरे ।
एकीभूतस्य सिद्धस्य भावाभावकथा कुतः ॥५५॥
In the case of the accomplished Śivayogin who has
become one with the Ether of Consciousness (Paraśiva)
which is free from the notions of “You” and “I” and which is
thus a state similar to void, how can there be the conception
of the positive and the negative? (55)
अहंभावस्य शून्यत्वादभावस्य तथात्मनः ।
भावभावविनिर्मुक्तो जीवन्मुक्तः प्रकाशते ॥५६॥
सुखदुःखादिभावेषु नाभावो भाव एव वा।
विद्यते चित्स्वरूपस्य निर्लेपस्य महात्मनः ॥५७॥
The Śivayogin who is liberated even while alive appears
as relieved from the “Bhāva” and the “Abhāva”, because of
the absence of the positive conception of “I” and of the
negative conception that there is no Ātman (apart from the
body). (56) In the case of the Śivayogin who is of the nature
of supreme consciousness and who is not associated with
anything, there is no conception of either “Abhāva” or