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

30 Paramārthasāra of Abhinavagupta 15. Paramam yat svātantryaṃ durghaṭa-saṁpādanaṃ maheśasya Devī māyā- śaktiḥ svātmāvaraṇaṃ Śivasyaitat. That supreme self-dependence of Paramaśiva, through which He brings about even that which is not possible, is known as the deity named Māyā-śakti. It serves Paramaśiva as a veil to hide Himself. Māyā, the divine power of the Lord, reflected by Him externally, appears as Māyā-tattva, the sixth one in the process of phenomenal evolution. The Lord, covering Himself with it, conceals His nature of absolute purity and divinity. Making a show of His involve- ment in it, He sees everything through a viewpoint of diversity and forgets the divinity of His I-consciousness. Besides, Māyā- tattva serves as the inanimate objective substance out of which all other insentient elements evolve. It is thus the substantive cause of numerous universes floating in it like bubbles in an ocean. Māyā-tattva is also a creation of the Absolute God. It is His impure creation. Further creation out of Māyā is conducted by Lord Anantanātha, one of the agents of God. मायापरिग्रहवशाद् बोधो मलिनः पुमान् पशुर्भवति । कालकलानियतिवशाद् रागाविद्यावशेन सम्बद्धः ॥ १६ ॥ 16. Māyā-parigraha-vaśād bodho malinaḥ pumān paśur bhavati Kāla-kalā-niyati-vaśād rāgāvidyā-vaśena saṃbaddhaḥ. The pure consciousness, having adopted Māyā as a part and parcel of its self, becomes impure and appears as the finite subject known as Puruṣa who is bound like a beast with (the chains of bondage consisting) of kāla, the sense of time, kalā, the limited capacity to do just a little, niyati, the law of natural causation, rāga, the limited interest in a particular something and Avidyā, the limited capacity to know just a little. Puruṣa is the finite subject who takes a finite individual I-cons- ciousness, having limited powers to know and to do, as his self. Having lost his infiniteness, he is known as 'aṇu' a finite being. He sees everything and everyone as different from him. Such viewpoint of diversity and such finitude are the main impurities of such individual I-consciousness which, being fastened by the