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

102 A preamble to Śrī Siddhāntaśikhāmaṇi
na yoniyantrapīḍā vai bhavennaivātra saṁśayaḥ |
sāṅgā'nvūnā ca vā sevā sā bhaktiriti kathvate | | 15 | |
There would be absolutely no torment caused by the
organ of birth. There is no doubt about it at all. That service
which is made up of these (nine) aspects and which is not
lacking in any aspect, is called as Bhakti. (15)
सा पुनर्भिद्यते त्रेधा मनोवाक्कायसाधनैः।
शिवरूपादिचिन्ता या सा सेवा मानसी स्मृता।।
जपादि वाचिकी सेवा कर्मपूजा च कायिकी ।।१६।।
sā punarbhidyate tredhā manovākkāyasādhanaiḥ |
śivarkpādicintā yā sā sevā mānasī smṛtā | |
iapādi vācikī sevā karmapūiā ca kāvikī | | 16 | |
That service is again threefold depending on the means
as mind, speech and body. Meditation on the form, etc., of
Śiva is regarded as mental service. Muttering of the Mantra,
etc., is vocal service and worship through actions is physical
service. (16)
बाह्यमाभ्यन्तरं चैव बाह्याभ्यन्तरमेव च।
मनोवाक्कायभेदैश्च त्रिधा तद्भजनं विदुः ।।१७।।
bāhyamābhyantaraṁ caiva bāhyābhyantarameva ca |
manovākkāvabhedaiśca tridhā tadbhaianam viduh | | 17 | |
That service (Bhajana) with the distinction as mental,
vocal and physical, is said to be threefold as external (bāhya),
internal (ābhyantara) and external-cum-internal
(bāhyābhyantara). (17)
मनो महेशध्यानाढ्यं नान्यध्यानरतं मनः।
शिवनामरता वाणी वाङ्‌मता चैव नेतरा ।।१८।।
लिङ्गैः शिवस्य चोद्दिष्टैस्त्रिपुण्ड्रादिभिरङ्कितः।
शिवोपचारनिरतः कायः कायो न चेतरः ।।१९।।

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2. Śaivāgamas : Vīraśaiva parts of the Śaivāgamas 103
   mano maheśadhyānāḍhyaṁ
   nānyadhyānaratam manaḥ |
   śivanāmaratā vāṇī vāṅmatā caiva netarā ||18||
   liṅgaiḥ śivasya coddiṣṭaistripuṇḍrādibhirāṅkitaḥ |
   śivopacāraniratah kāvah kāvo na cetarah | | 19 | |
   The mind which is abounding in meditation of the Great
   Lord (Śiva) is the mind, but not that which is engaged in
   meditation on others. That speech which is immersed in the
   name of Śiva is the speech, but not anything other than that.
   That body which is marked by the prescribed signs of Śiva
   such as ‘Tripuṇḍra’, etc., and which is engrossed in the service
   (worship) of Śiva is the body, but not anything other than
   that. (18-19)
   अन्यात्मविदितं बाह्यं शम्भोरभ्यर्चनादिकम्।
   तदेव तु स्वसंवेद्यमाभ्यन्तरमुदाहृतम्।।
   मनो महेशप्रवणं बाह्याभ्यन्तरमुच्यते ।।२०।।
   anyātmaviditaṁ bāhyam śambhorabhyarcanādikam |
   tadeva tu svasaṁvedyamābhyantaramudāhṛtam ||
   mano maheśapravanaṁ bāhvābhvantaramucvate | | 20 | |
   The worship of Śiva, etc., which are perceived by others,
   are external service. The same which are known to one’s
   self, are stated to be internal service. The mind engrossed in
   the Great Lord is said to be external-cum-internal service.
   (20)
   पञ्चधा कथ्यते सद्भिस्तदेव भजनं पुनः।
   तपः कर्म जपो ध्यानं ज्ञानं चेत्यनुपूर्वकम् ।।२१।।
   pañcadhā kathyate sadbhistadeva bhaianam punah |
   tapah karma iapodhyānam
   iñānaṁ cetvanupūrvakam | | 21 | |
   That very service is again said to be fivefold as Tapas
   (penance), Karma (worship), Japa (muttering of Mantra),