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

42 Paramarthasāra of Abhinavagupta all phenomena. That is the strange pantheism of the Śaiva philo- sophy of Kashmir. It is pantheism combined with absolutism. एकस्मिन् घटगगने रजसा व्याप्ते भवन्ति नान्यानि । मलिनानि तद्वदेते जीवाः सुखदुःखभेदजुषः ॥ ३७ ॥ 37. Ekasmin ghaṭa-gagane rajasā vyāpte bhavanti nānyāni Malināni tadvadete jīvāḥ sukha-duḥkha-bheda-juṣaḥ. When the space inside one pitcher becomes completely dusty, it does not happen like that with respect to the space in other pitchers. In the same way are these finite beings mutually different in the matters of pleasure, pain etc. शान्ते शान्त इवायं हृष्टे हृष्टो विमोहवति मूढः । तत्त्वगणे सति भगवान् न पुनः परमार्थतः स तथा ॥ ३८ ॥ 38. Śānte śānta ivāyam hṛṣṭe hṛṣṭo vimoha-vati mūḍhaḥ Tattva-gaṇe sati bhagavān na punaḥ paramārthataḥ sa tathā. God, while pervading tranquil, happy and deluded complexes of psychic elements, appears as if He also were like that; but in reality he is not like that. God is changeless. Tranquillity, delusion etc. are different psychic states involving change in the character of the entities to which these belong and are caused by three guṇas. God, being the abso- lute reality that transcends guṇas, does not at all undergo any change in His character. But, while acting as a finite being, He looks as if He were undergoing such changes and having pleasure, pain, delusion etc. as his character. यदनात्मन्यपि तद्रूपावभासनं तत् पुरा निराकृत्य । आत्मन्यनात्मरूपां भ्रान्तिं विदलयति परमात्मा ॥ ३६ ॥ 39. Yadanātmanyapi tadrūpāvabhāsanaṃ tat purā nirākṛtya Ātmanyanātma-rūpāṃ bhrāntiṃ vidalayati paramātmā. The great God, having first eradicated the delusion of taking the non-self and insentient substances as self, shatters afterwards