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

170 A preamble to Śrī Siddhāntaśikhāmaṇi
Kalpa trees (desire-yielding trees) of liberation, who are the
abodes of compassion and who are totally absorbed in the
non-duality of Śiva. (27)
क्षीराब्धिरिव सिन्धूनां सुमेरुरिव भूभृताम्।
ग्रहाणामिव तिग्मांशुर्मणीनामिव कौस्तुभः॥२८॥
द्रुमाणामिव भद्रश्रीर्देवानाामिव शङ्करः।
गुरुः शिवः परः श्लाघ्यो गुरूणां प्राकृतात्मनाम्॥२९॥
Like the milky ocean among the oceans, the Sumeru
among the mountains, the sun among the planets, the
Kaustubha among the jewels, the sandalwood tree among the
trees, Śaṅkara among the gods, so is Guru who is absorbed in
Śiva praiseworthy among the Gurus as contrasted from the
ordinary Gurus. (28-29)
जिज्ञासा शिवतत्त्वस्य शीलमित्युच्यते बुधैः।
निर्देशयोगादार्याणां तद्वान् शीलीति कथ्यते॥३०॥
The earnest desire to know the principle of unity of
one's Self with Śiva is said to be 'Śīla' by the learned. He who
possesses it through the instructions of the noble (Gurus), is
called the Śīlin' (one who has 'Śīla'). (30)
प्रपन्नार्तिहरे देवे परमात्मनि शङ्करे।
भावस्य स्थिरतायोगः शीलमित्युच्यते बुधैः॥३१॥
An association of firmness regarding the devotion
towards Śaṅkara, the Supreme Soul, the God who is the
remover of the pain of the suppliant, is said to be 'Śīla' by the
learned. (31)
शीलं शिवैकविज्ञानं शिवध्यानैकतानता।
शिवप्राप्तिसमुत्कण्ठा तद्योगी शीलवान् स्मृतः॥३२॥
The knowledge of Śiva as one's Self alone, absorption in
Appendix-I : Sources of the Sthalas and Avāntasthalas 171
the meditation on Śiva and earnest longing for the
attainment of the Śiva (for becoming one with Śiva),
constitute the 'Śīla'. He who has that Śīla is the Śīlavān. (32)
शिवादन्यत्र विज्ञाने वैमुख्यं यस्य सुस्थिरम्।
तदासक्तमनोवृत्तिस्तमाहुः शीलभाजनम्॥३३॥
He whose averseness to know any god other than Śiva is
firm and whose mental inclination is attached to him only, is
said to be the fit recipient of Śīla.(33)
पतिव्रताया यच्छीलं पतिरागात् प्रशस्यते।
तथा शिवानुरागेण सुशीलोऽभक्त उच्यते॥३४॥
The virtue of a lady devoted to her husband, is extolled
due to her love for her husband. Similarly he who is not
severed from his love for Śiva, is said to be 'Śuśīla' (virtuous
person). (34)
पतिं विना यथा स्त्रीणां सेवान्यस्य तु गर्हणा।
शिवं विना तथान्येषां सेवा निन्द्या कृतात्मनाम्॥३५॥
Just as the service rendered to some one other than
their husbands is a reproach in the case of women, so is the
service rendered to any god other than Śiva reproachable in
the case of blessed souls. (35)
बहुनात्र किमुक्तेन शिवज्ञानैकनिष्ठता।
शीलमित्युच्यते सद्भिः शीलवांस्तत्परो मतः॥३६॥
Why say anything more. The engrossment in the
knowledge of Śiva (as one's Self) alone, is said to be 'Śīla' by
the enlightened persons. He who is engrossed in that is
regarded as 'Śīlavān'. (36)
शिवात्मबोधैकरतः स्थिराशयः शिवं प्रपन्नो
जगतामधीशम्।
शिवैकनिष्ठाहितशीलभूषणः शिवैक्यवानेष हि कथ्यते