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

44 Paramārthasāra of Abhinavagupta self. Such contemplative practice in thinking constantly about the monistic, pure and divine character of everything raises the whole phenomenal existence to the position of the basic existence which is pure consciousness endowed with divine potency. रशनाकुण्डलकाटकं भेदत्यागेन दृश्यते यथा हेम । तद्वद् भेदत्यागे सन्मात्रं सर्वमाभाति ॥४२॥ 42. Raśanā-kuṇḍala-kaṭakaṁ bheda- tyāgena dṛśyate yathā hema Tadvad bheda-tyāge sanmātraṁ sarvamābhāti. Just as gold ornaments like girdle, earring, bangle etc., shedding off their differential character, appear as simple gold, so do all phenomena, shedding off their mutually different character, shine as simple basic existence. तद् ब्रह्म परं शुद्धं शान्तमभेदात्मकं समं सकलम् । अमृतं सत्यं शक्तौ विश्राम्यति भास्वरूपायाम् ॥४३॥ 43. Tad brahma paraṁ śuddhaṁ śāntamabhedātmakaṁ samaṁ sakalam Amṛtaṁ satyaṁ śaktau viśrāmyati bhāsvarūpāyām. That Brahman, the transcendental, pure and tranquil reality, being of monistic nature, is evenly everything. Being immortal and real, it relaxes on its (own) Śakti which has consciousness as its form. Brahman is never involved in the disturbance of anything like Māyā, karman etc. and that amounts to its tranquillity. Since Brah- man alone is everything, everything is as much Brahman as Brahman itself. It is immortal and true and, being self dependent, it relaxes on its own divine power of Godhead which has infinitely potent consciousness, or rather awareness, as its essential form. It has not to relax or to rely on anything other than its divine power. It does not therefore require the assistance of either Avidyā or vāsanā in its universal play which is played by it through its own divine power which is playful in its essential nature and that is the absolute Godhead of Brahman as maintained in Kashmir Śaivism.