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

28 Paramārthasāra of Abhinavagapta of them predominates only one of the tattvas mentioned above. Cit, the pure consciousness shines predominantly in Paramaśiva, the Absolute, but projects out itself as Śiva-tattva in which the power of blissfulness attains predominance. Blissfulness projects itself out and shines as Śakti-tattva with the predominance of the power of will. The divine will of the Absolute emerges out as Sadāśiva-tattva with the predominance of jñāna-śakti, the power to illumine. That power gives rise to Īśvara-tattva in which the active power or kriyā-śakti of the Lord predominates. Kriyā emerges out as the pure Vidyā and the power of Vidyā, the correct know- ledge, attains prominence in it. Each of these five primary powers of the Absolute is thus closely related to two tattvas, one being the immediate source of its eman- ation and the other being its field of predominance. In the basic works on Śaiva philosophy these five tattvas are correlated with these five primary divine powers in accordance with the principle of their predominance. Thus Śivadṛṣṭi and Īśvarapratyabhijñā correlate them with tattvas from Paramaśiva to Īśvara. But a different view is taken in the works on theology. Thus in Tantrā- loka and Tantrasāra the five primary powers have been correlated with the five tattvas from Śiva to pure Vidyā, the tattvas emanated as the outward manifestations of these five primary powers. That has been done for the purpose of the upward spiritual progress of a practitioner who, while contemplating on a particular tattva, has to see in it the higher power which is the immediate source of its emanation. Yogarāja follows that very latter view while ex- plaining the above two couplets of the work. Paramaśiva, the Absolute is the infinite pure consciousness endowed with all divine potency. Śiva-tattva is the name given to the same pure consciousness when thought over with the predomi- nance of its noumenal aspect. Śakti-tattva also is the same infinite and pure consciousness but such name is used for it when it is medi- tated upon in the predominance of its phenomenal aspect. The Absolute reality is thought over as God and as His Godhead with the help of these two terms, Śiva and Śakti. Śiva is the original source of all emanation and Śakti is the urge of the Absolute to- wards such emanation of the phenomenon. Śiva is the name given to the inward aspect of the divine and blissful spiritual stir of the pure consciousness and its outward stir is represented by Śakti. The objective existence does not at all appear in its objective