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

130 A preamble to Śrī Siddhāntaśikhāmaṇi
सर्वाद्वैतविचारस्य ज्ञानाभावे व्यवस्थितः।
भवेन्माहेश्वरः कर्मी सर्वाद्वैतनिरासकः।।४०।।
A Māheśvara, who is engaged in religious practices,
should discard the idea of total non-duality (between Śiva
and Jīva), because to discard the distinction between the
Liṅga (Śiva) and the Jīva, who stand in the relation of the
worshipped and the worshipper, would contradict the
devotion to the Liṅga and make the rites of its worship out of
place and because the concept of total non-duality would
result in the absence of knowledge (that he is the worshipper
and the Liṅga is the worshipped). (39-40)
प्रेरकं शङ्करं बुद्ध्वा प्रेर्यमात्मानमेव च।
भेदात् स पूजयेन्नित्यं न चाद्वैतपरो भवेत्।।४१।।
Worshipping with the notion of duality that Śaṅkara is
the impeller and himself is the impelled, he (the Māheśvara)
should not be in favour of non-duality. (41)
पतिः साक्षान्महादेवः पशुरेष तदाश्रयः।
अनयोः स्वामिभृत्यत्वमभेदे कथमष्यिते।।४२।।
Mahādeva is the actual Pati (Lord) and this Jīva who
depends upon him is the Paśu (bound soul). How can this
distinction between these two as the master and servant be
compatiable when there is non-duality? (42)
साक्षात्कृतं परं तत्त्वं यदा भवति बोधतः।
तदाद्वैतसमापत्तिर्ज्ञानहीनस्य न क्वचित्।।४३।।
When the Supreme Principle (Śiva) is realised through
enlightenment, then comes the state of non-duality. It never
occurs to anybody who is ignorant. (43)
भेदस्य कर्महेतुत्वाद् व्यवहारः प्रवर्तते।
लिङ्गपूजादिकर्मस्थो न चाद्वैतं समाचरेत्।।४४।।
Ancient Tradition of Vīraśaivism 131
Since the consideration of duality proceeds for the sake
of action (in the form of worship), he who is dedicated to
actions such as the worship of the Liṅga should not practice
non-duality. (44)
पूजादिव्यवहारः स्याद्भेदाश्रयतया सदा।
लिङ्गपूजापरस्तस्मान्नाद्वैते निरतो भवेत्।।४५।।
Since the activities such as worship are always based on
the idea of duality, he who is inclined to the worship of the
Liṅga, should not get committed to non-duality. (45)
लिङ्गार्चनपरः शुद्धः सर्वाद्वैतनिरासकः।
स्वेष्टलिङ्गे शिवाकारे न तमाह्वयेच्छिवम्।।४६।।
He who is dedicated to Liṅga-worship, who is pure and
who has discarded all considerations of total non-duality
(between Śiva and Jīva), should not invoke Śiva into his
Iṣṭaliṅga which is of the form of Śiva. (46)
यदा शिवकलायुक्तं लिङ्गं दद्यान्महागुरुः।
तदारभ्य शिवस्तत्र तिष्ठत्याह्वानमत्र किम्।।४७।।
Right from the time the Great Guru confers the Liṅga
which is infused with the lustre of Śiva (Śivakalā), Śiva
resides in it. Then why should there be invoking? (47)
ससंस्कारेषु लिङ्गेषु सदा सन्निहितः शिवः।
तत्राह्वानं न कर्तव्यं प्रतिपत्तिविरोधकम्।।४८।।
Śiva resides always in the Liṅgas which are sanctified
(by the Guru). Invocation should not be done as it is against
propriety. (48)
नाह्वानं न विसर्गं च स्वेष्टलिङ्गे तु कारयेत्।
लिङ्गनिष्ठापरो नित्यमिति शास्त्रस्य निश्चयः।।४९।।
He who is firm in his devotion to the Liṅga should