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

A preamble to Śrī Siddhāntaśikhāmaṇi
taṭi(ḍi)tsu vīcimālāsu pradīpasya prabhāsu ca ।
sampatsu karmamūlāsu kasva vā sthiratāmatiḥ ॥71॥
Who can have the notion of permanence in the case of
lightnings, series of waves, flames of a lamp and riches that
accrue due to past deeds? (71)
मलकोशे शरीरेऽस्मिन् महादुःखविवर्धने।
तडिदङ्कुरसङ्काशे को वा रुच्येत पण्डितः ॥७२॥
malakośe śarīre'smin mahāduḥkhavivardhane ।
tadidaṅkurasanṅkāśe ko vā rucyeta paṇḍitaḥ ॥72॥
Who is that wise person who might take interest in this
body which is a sheath of dirt, which enhances great sorrow
and which is like a flash of lightning? (72)
नित्यानन्दचिदाकारमात्मतत्त्वं विहाय कः।
विवेकी रमते देहे नश्वरे दुःखभाजने ॥७३॥
niyānandacidākāramātmatattvaṃ vihāya kaḥ ।
vivekī ramate dehe naśvare duḥkhabhājane ॥73॥
Who is that wise person, who can take pleasure in the
body which is transitory and which is the receptable of
sorrow, by discarding the principle of Self which is of the
nature of eternal bliss and intelligence? (73)
विवेकी शुद्धहृदयो निश्चितात्मसुखोदयः।
दुःखहेतौ शरीरेऽस्मिन् कलत्रे च सुतेषु च ॥७४॥
सुहृत्सु बन्धुवर्गेषु धनेषु कुलपद्धतौ।
अनित्यबुद्ध्या सर्वत्र वैराग्यं परमश्नुते ॥७५॥
vivekī śuddhahṛdayo niścitātmasukhodayaḥ ।
duḥkhahetau śarīre'smin kalatre ca suteṣu ca ॥74॥
suhṛtsu bandhuvargeṣu dhaneṣu kulapaddhatau ।
anityabuddhyā sarvatra vairgyaṃ paramaśnute ॥75॥
The wise person who is of pure heart and who has a
definite experience of the bliss of the Self, attains supreme
renunciation with a firm notion of impermanence in the case
of everything as the body which is cause of sorrow, the wife,
sons, friends, hosts of relatives, riches and the family tradition.
(74-75)
विवेकिनो विरक्तस्य विषयेष्वात्मरागिणः।
संसारदुःखविच्छेदेहेतौ बुद्धिः प्रवर्तते ॥७६॥
vivekino viraktasya viṣayeṣvātmarāgiṇaḥ ।
saṃsāraduḥkhavicchedahetau buddhiḥ pravartate ॥76॥
The determination to seek the means of eradicating the
sorrow of transmigration arises in the case of a person who is
discriminate, who is detached from objects of senses and who
is attached to his self-knowledge. (76)
नित्यानित्यविवेकिनः सुकृतिनः शुद्धाशयस्यात्मनो
ब्रह्मोपेन्द्रमहेन्द्रमुख्यविभवेष्वस्थायितां पश्यतः।
नित्यानन्दपदे निराकृतजगत्संसारदुःखोदये
साम्बे चन्द्रशिरोमणौ समुदयेद्भक्तिर्भवध्वंसिनी ॥७७॥
nityānityavivekinaḥ sukṛtinaḥ śuddhāśayasyātmano
brahmopendramahendramukhyavibhaveṣvasthāyitāṃ paśyataḥ ।
nityānandapade nirākṛtajagatsaṃsāraduḥkhodaye
sāmbe candraśiromaṇau samudayedbhaktirbhavadhvaṃsinī ॥77॥
In the case of Ātman (soul) who has the discrimination
as regards what is eternal and what is non-eternal, who is
endowed with merit, who has the purest of intentions and
who looks upon the wealth of Brahman, Viṣṇu, Mahendra,
etc., as transitory, there would arise devotion (Bhakti) which