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and punya committed by the non-devotee becomes pāpa. For instance a Brāhmaṇa cow-hard and a great devotee of Siva, Sandeśvaran by name daily milked his cows on the bank of a river where stood a Sivalinga. Inspite of the fact, that he poured his milk over that linga the milk which he brought home in the evening was none the less. One day, certain villagers told his father about the curious acts of his son. The father climbed over a tree to watch the action of his son. As soon as the son began to pour the milk on the linga, the father, hurried down the tree, beat his son on the shoulder and spilled the milk by kicking the pail. The son seized a blade of grass which turned into a sword as soon as he touched it and cut off his father's foot with the sword--that very foot with which he spilled the milk to be used in the worship of Siva. Śiva immediately appeared before the son and bestowed grace. In the eyes of the world the son committed sin by cutting the foot of his father. In the eyes of Śiva it was highly meritorious deed.
Dakşama great king reported to have been the son of Brahma, before performing sacrifice called together all the gods except Siva. While the sacrifice was on, Siva became angry because Daksa had failed to respect him. The form of anger he assumed was that of Virabhadra who dispelled the sacrifice and killed Dakşa. Siva did this because Dakşa did not perform the sacrifice from love but from egotism and pride. .... JĪVAN-MUKTA AND KARMA
As long as the soul of the Jivan-Mukta continues sthula ·body, it should perceive unceasingly that all it does is done by God, for the soul is merely the acting agent behind which stands God who cultivates all things. Since it is so, there is nothing that the soul is able to do that it can call its own.
The net result is that the law of Karma ceases to function, since Karma loses its power to act as soon as the soul acquires 1. Logical Presention of the Saiya-siddhanta Philosophy by John. H, Piet
pp. 68-69.
