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

Paramārthasāra of Abhinavagupta 45 इष्यत इति वेद्यत इति सम्पाद्यत इति च भास्वरूपेण । अपरामृष्टं यदपि तु नभःप्रसूनत्वमभ्येति ॥ ४४ ॥ 44. Iṣyata iti vedyata iti sampādyata iti ca bhāsvarūpeṇa Aparāmṛṣṭaṁ yadapi tu nabhaḥ-prasūnatvamabhyeti. All that is ever willed or cognized or created gets reduced to the position of a sky-flower if it is not illumined by consciousness. It is only consciousness which illumines an entity. Only that thing is accepted as an existent or non-existent entity which shines like that within the psychic light of the consciousness of a being. A thing which does never shine there is reduced to total nothing- ness. Therefore it is in fact the divine consciousness alone which shines itself as any phenomenon that is ever willed or observed or created. That proves the supreme theistic monism worked out in Paramārthasāra. शक्तित्रिशूलपरिगमयोगेन समस्तमपि परमेशे । शिवनामनि परमार्थे विसृज्यते देवदेवेन ॥ ४५ ॥ 45. Śakti-triśūla-parigama-yogena samastamapi parameśe Śivanāmani paramārthe visṛjyate devadevena. Initially the Lord of the lords creates the whole phenomenon within His own divine, potent and eternally existent aspect named Śiva, by handling the trident of His divine powers. The conative, cognitive and creative powers of God are His three primary powers known as icchā-śakti, jñāna-śakti and kriyā- śakti. The symbolic trident of Śiva is suggestive of these three divine powers which constitute His essential nature. Śiva, coming face to face to such powers through His awareness, that is, be- coming fully aware of His natural divine powers, becomes prone or inclined towards creation. Such a situation is described as hold- ing in His hand the trident of three divine powers. His conative power is His icchā-śakti, which is depicted in Upaniṣadic passages like “Tadaikṣata, bahu syām, prajāyeya iti”. (तदैक्षत, बहु स्याम्, प्रजायेयेति) (ch. 6-2-3). The basic reality visualizes, “Let me become many, let me be born (in many forms)” and so on. Before creating the phenomenon externally as an objective existence, God creates it