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

A preamble to Śrī Siddhāntaśikhāmaṇi
viz., 1. Kriyāgamasthala, 2. Bhāvāgamasthala, 3.
Jñānāgamasthala, 4. Sakāyasthala, 5. Akāyasthala, 6.
Parakāyasthala, 7. Dharamācārasthala, 8. Bhāvācārasthala
and 9. Jñānācārasthala. Their features are told in due order.
(2-4)
शिवो हि परमः साक्षात् पूजा तस्य क्रियोच्यते।
तत्परा आगमा यस्मात् तदुक्तोऽयं क्रियागमः ।।५।।
Śiva is actually the Parasthala Śivayogin. His worship is
said to be “action”. For the reason that the Āgamas are in
favour of that “action”, i.e., are predominantly in favour of
that “action”, they are called “Kriyāgama”. (5)
प्रकाशते यथा नाग्निररण्यां मथनं विना।
क्रियां विना तथान्तस्थो न प्रकाशो भवेच्छिवः ।।६।।
Just as fire does not appear in the Araṇī stick (sacred
fuel) without rubbing, so does Śiva inside not manifest
without action, i.e., deeds of worship. (6)
न यथा विधिलोपः स्यद्यथा देवः प्रसीदति।
यथागमः प्रमाणं स्यत्तथा कर्म समाचरेत् ।।७।।
The “action”, i.e., worship should be rendered in such a
way as there would be no transgression of the prescribed
method, as the God would be pleased and as conforming to
the authority of the Āgama (traditional text). (7)
विधिः शिवनियोगोऽयं यस्माद्विहितकर्मणि।
शिवाराधनबुद्धयैव निरतः स्याद्विचक्षणः ।।८।।
This prescribed method of worship is the ordination of
Śiva. Hence, a person with spiritual awareness should be
engaged in the prescribed actions with his dedication to the
service of Śiva. (8)
गुरोरादेशमासाद्य पूजयेत् परमेश्वरम्।
पूजिते परमेशाने पूजिताः सर्वदेवताः ।।९।।
One should worship Śiva, the Supreme Lord
(Parameśvara), by getting the guidance from the Guru.
When the Supreme Lord is worshipped all deities are
worshipped. (9)
सदा शिवार्चनोपायसामग्रीव्यग्रमानसः।
शिवयोगरतो योगी मुच्यते नात्र संशयः ।।१०।।
The Yogin who is ever engaged in the contemplation of
Śiva in the form of engrossment in acquiring the materials
required for the worship of Śiva, is undoubtedly prone to
liberation. (10)
अन्धपङ्गुवदन्योन्यसापेक्षे ज्ञानकर्मणी।
फलोत्पत्तौ विरक्तस्य तस्मात्तद्द्वयमाचरेत् ।।११।।
Knowldege and action are mutually interdependent.
Hence, this idea, knowledge and action should both be
adopted in practice by the Śivayogin (Virakta) for
accomplishing the fruit in the form liberation, higher or
lower. (11)
ज्ञाने सिद्धेऽपि विदुषां कर्मापि विनियुज्यते।
फलाभिसन्धिरहितं तस्मात् कर्म न सन्त्यजेत् ।।१२।।
Even when the knowledge is fulfilled in realisation,
action, too, is made use of by the wise. Hence, action which
is not associated with any desire for the fruit should not be
discarded. (12)
आचार एव सर्वेषामलङ्काराय कल्पते।
आचारहीनः पुरुषो लोके भवति निन्दितः ।।१३।।
The righteous practice alone is meant for the
adornment of all persons. A person who is without such a
practice would stand condemned in the world. (13)