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

A preamble to Śrī Siddhāntaśikhāmaṇi
दीपं विना यथा गेहे नान्धकारो निवर्तते।
ज्ञानं विना तथा चित्ते मोहोऽपि न निवर्तते॥३४॥
Just as the darkness in the house does not go away
without a lamp, similarly even the delusion in the mind does
not get reverted without knowledge. (34)
परस्य या तनुर्ज्ञेयाऽदेहकर्माभिमानिनः।
तया सकायो लोकोऽयं तदात्मत्वनिरूपणात्॥३५॥
With that body which is known (by others) to be
belonging to the Paraśivayogin, who is unattached to the
actions of that body, this world is “Sakāya” (endowed with a
body) since it is deemed as the Soul of it. (35)
कायं विना समस्तानां न क्रिया न च भावना।
न ज्ञानं यत्ततो योगी कायवानेव सञ्चरेत्॥३६॥
In the case of all, there is no action, no feeling or faith
and no knowledge without the body. That is why the Yogin
should move about with a body. (36)
शिवैकज्ञानयुक्तस्य योगिनोऽपि महात्मनः।
काययोगेन सिद्ध्यन्ति भोगमोक्षादयः सदा॥३७॥
Even in the case of the Śivayogin, who is endowed with
the knowledge of Śiva alone and who is great (in
accomplishments), it is only with the association of the body
that enjoyment (in this world), and liberation, etc., always
become possible. (37)
काष्ठं विना यथा वह्निर्जायते न प्रकाशवान्।
मूर्तिं विना तथा योगी नात्मतत्त्वप्रकाशवान्॥३८॥
Just as the fire does not possess its shining without the
fuel, so the Yogin does not get the flash of the principle of
Self (as śiva) without the body. (38)
मूर्त्यात्मनैव देवस्य यथा पूज्यत्वकल्पना।
तथा देहात्मनैवास्त्य पूज्यत्वं परयोगिनः॥३९॥
Just as God becomes worthy of worship only through
his form of a statue, so is the worshipful status for the
Parayogin only through the form of a body. (39)
निष्कलो हि महादेवः परिपूर्णः सदाशिवः।
जगत्सृष्ट्यादिसंसिद्ध्यै मूर्तिमानेव भासते॥४०॥
The Great Lord Sadāśiva who is without parts and who
is completely full, appears as having a body for the
accomplishment of creation of the world, etc. (40)
ब्रह्माद्या देवताः सर्वा मुनयोऽपि मुमुक्षवः।
कायवन्तो हि कुर्वन्ति तपः सर्वार्थसाधकम्॥४१॥
Even the Gods such as Brahman and all the sages who
are desirous of liberation, do, in deed, perform penance with
their bodies for attaining all their desires. (41)
तपो हि मूलं सर्वासां सिद्धीनां यज्जगत्त्रये।
तपस्तत्कायमूलं हि तस्मात् कायं न सन्त्यजेत्॥४२॥
Penance is the means to attain all the accomplishments
in the three worlds. Penance inevitably depends on the body.
Hence, the body should not be relinquished. (42)
औपचारिकदेहित्वाज्जगदात्मत्वभावनात्।
मायासम्बन्धराहित्यादकायो हि परः स्मृतः॥४३॥
The Parayogin is called Akāya (bodiless one) as his
state of possessing a body is only seeming, as he conceives
the world as spiritually one with him and as he is free from
any relation with Māyā. (43)
परस्य देहयोगेऽपि न देहाश्रयविक्रिया।