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

Paramārthasāra of Abhinavagupta 39 are taken as different from the self, though these are non-different from it because of their becoming apparent only inside its psychic light of consciousness. Only such a thing can appear as an existent entity which shines within prakāśa, the psychic luminosity of consciousness. In fact it is such prakāśa itself which, taking up the forms of such entities, shines like that. How can then any such entity be different from prakāśa known as Ātman? But still all this is taken as non-self and that is the darkness of ignorance. तिमिरादपि तिमिरमिदं गण्डस्योपरि महानयं स्फोटः । यदनात्मन्यपि देहप्राणादावात्ममानित्वम् ॥ ३१ ॥ 31. Timirādapi timiramidaṃ gaṇḍasyopari mahānayaṃ sphoṭaḥ yadanātmanyapi deha-prāṇādā- vātma-mānitvam. The egoistic conception of self-hood with regard to non-self like the physical body, functions of animation etc. is a darkness over a darkness. It is a big boil on a tumour. One type of ignorance is the forgetfulness about one's pure and infinite universal nature. It gives rise to another type of ignorance on account of which a being develops the conception of self-hood with respect to limited and insentient objects like the physical body etc., all of which are, in reality, non-self. Such double faced delusion is a disease over a disease and a darkness over a darkness. देहप्राण-विमर्शन-धीज्ञान-नभःप्रपञ्च-योगेन । आत्मानं वेष्टयते चित्रं जालेन जालकर इव ॥ ३२ ॥ 32. Deha-prāṇa-vimarśana-dhījñāna- nabhaḥ-prapañca-yogena Ātmānaṃ veṣṭayate citraṃ jālena jāla-kara iva. How strange ! Just as a silk-worm confines its own self inside the cacoon woven by it, so does a finite being conceal his real self under the immense amplifications of—(a) his egoistic feeling with regard to his physical body and animation, (b) his conceptual cognitions and (c) the feelings of nihility beyond his mental organism. The conception and feeling of I-ness with respect to physical