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

176 | A preamble to Śrī Siddhāntaśikhāmaṇi
देशिको हि न लिप्येत स्वाचारैः सूतकादिभिः ॥१६॥
The preceptor who has attained the state of Śiva
through the contemplation of oneness with Śiva, is untainted
by the observances of ‘Sūtakas’, etc., (impurities, etc.,) as a
part of his religious practices, although he is endowed with a
body. (16)
शिवाद्वैतपरिज्ञाने स्थिते सति मनस्विनाम्।
कर्मणा किं नु भाव्यं स्यादकृतेन कृतेन वा ॥१७॥
When the knowledge of Śivādvaita becomes firm in the
case of the wise persons (Yogins), what could be expected of
action, whether it is not done or done? (17)
शम्भोरेकत्वभावेन सर्वत्र समदर्शनः।
कुर्वन्नपि महाकर्म न तत्फलमवाप्नुयात् ॥१८॥
The Yogin who is of equal attitude towards everything
due to his state of one-ness with Śiva (Śivādvaita), does not
get associated with the fruits of action even when he does any
great action. (18)
सुकृती दुष्कृती वापि ब्राह्मणो वान्त्यजोऽपि वा।
शिवैकभावयुक्तानां सदृशो भवति ध्रुवम् ॥१९॥
To the Yogins who are deeply stationed in the
realisation of one-ness with Śiva, everyone is similar,
whether he is a person with merit, a sinner, a Brāhmaṇa or a
lowly born. (19)
वर्णाश्रमसदाचारैर्ज्ञानिनां किं प्रयोजनम्।
लौकिकस्तु सदाचारः फलाभावेऽपि भाव्यते ॥२०॥
What is the use of the practices of castes and orders of
life in the case of those who have attained spiritual
knowledge? The good practices of the world should be
observed even though there is no fruit (reward) from them.

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Appendix-I : Sources of the Sthalas and Avāntasthulas | 177
(20)
निर्दग्धकर्मबीजस्य निर्मलज्ञानवह्निना।
देहिवद्भासमानस्य देहयात्रा तु लौकिकी ॥२१॥
The activity of the body in the case of him, the seeds of
whose fruits of actions are completely burnt by the fire of
pure knowledge and who appears as if he is endowed with a
body, is just mundane. (21)
शिवज्ञानसमापन्नस्थिरवैराग्यलक्षणः।
स्वकर्मणा न लिप्येत पद्मपत्रमिवाम्भसा ॥२२॥
He who has the firm renunciation attained throuth the
knowledge of Śiva (i.e., knowldege that his Self is Śiva) as his
nature, is not associated with the fruits of his deeds like the
lotus leaf which is not associated with waters. (22)
गच्छंस्तिष्ठन् स्वपन् वापि जाग्रन् वापि
महामतिः।
शिवज्ञानसमायोगाच्छिवपूजापरः सदा ॥२३॥
The enlightened person who is Śivaliṅgaikya’ is always
engaged in the worship of Śiva (Liṅga), whether he is
walking, halting (sitting), sleeping or awake, due to his
absorption in the knowledge of Śiva. (23)
यद्यत्पश्यति सामोदं वस्तु लोकेषु देशिकः।
शिवदर्शनसम्पत्तिस्तत्र तत्र महात्मनः ॥२४॥
Whatever object the teacher (Śivaliṅgaikya) sees
(experiences) with delight in the world, in all that there is the
excellence of the vision of Śiva for the great person. (24)
यद्यच्चिन्तयते योगी मनसा शुद्धभावनः।
तत्तच्छिवमयत्वेन शिवध्यानमुदाहृतम् ॥२५॥