परमार्थसार (महामाहेश्वर अभिनवगुप्त - त्रिक-दर्शन, अद्वैत शैव साधना एवं सान्वय सटीक)

Paramārthasāra of Abhinavagupta 63 पुण्याय तीर्थसेवा निरयाय श्वपचसदननिधनगतिः । पुण्यापुण्यकलङ्कस्पर्शाभावे तु किं तेन ॥ ८४ ॥ 84. Puṇyāya tīrtha-sevā-nirayāya śvapaca-sadana-nidhana-gatiḥ Puṇyāpuṇya-kalaṅka- sparśābhāve tu kiṁ tena. Homage to a sacred place results in piety and death in the house of a pariah leads to hell. But of what avail shall these be when the stains of both piety and sin do not touch a person? तुषकम्बुकसुपृथक्कृत-तण्डुलकण-तुषदलान्तरक्षेपः । तण्डुलकणस्य कुरुते न पुनस्तद्रूपतादात्म्यम् ॥ ८५ ॥ 85. Tuṣa-kambuka-supṛthak-kṛta- taṇḍula-kaṇa-tuṣa-dalāntara-kṣepaḥ Taṇḍula-kaṇasya kurute na punas tadrūpa-tādātmyam. If a grain of rice, separated well from its inner covering and outer husks, is covered again with some other pieces of chaff, it does not again become the same thing. That is to say that it does not become again a paddy seed cap- able to sprout if sown well in soil. तद्वत् कञ्चुक-पटली-पृथक्कृता संविदत्र संस्कारात् । तिष्ठन्त्यपि मुक्तात्मा तत्स्पर्शविवर्जिता भवति ॥ ८६ ॥ 86. Tadvat kañcuka-paṭalī- pṛthak-kṛtā saṁvidatra saṁskārāt Tiṣṭhantyapi muktātmā tat-sparśa-vivarjitā bhavati. Similarly, an I-consciousness, separated from the coverings of kañcukas, is liberated from bondage and is not affected (lit. touch- ed) by them, even though it continues to stay in this world on account of past momentum. A jīvanmukta continues to live in the world of mortals on account of the momentum created by his past impressions; but he is not at all involved in any limiting elements like kañcukas. He lives like that till the prārabdha karman becomes exhausted. कुशलतमशिल्पिकल्पित-विमलीभावः समुद्गकोपाधेः । मलिनोऽपि मणिरुपाधेर्विच्छेदे स्वच्छपरमार्थः ॥ ८७ ॥