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

48 Paramārthasāra of Abhinavagupta sees them as emanated from his own self just as dream world ema- nates from a dreaming person. अहमेव विश्वरूपः करचरणादिस्वभाव इव देहः । सर्वस्मिन्नहमेव स्फुरामि भावेषु भास्वरूपमिव ॥ ४९ ॥ 49. Ahameva viśva-rūpaḥ kara-caraṇādi- svabhāva iva dehaḥ Sarvasminnahameva sphurāmi bhāveṣu bhāsvarūpamiva. Such a yogin feels further like this: "Just as it is the very nature of a body to be its limbs like hand, feet etc. so is the whole phenomenon my own form. Just as it is light which shines in the form of all existent substances, so do I myself glitter as all existence." A body is one though its limbs are many. So in one Ātman alone the whole existence of diverse character. To have limbs is the very nature and character of a body; to appear as all pheno- mena is the basic nature of the self. Just as every existent entity shines within the light that illuminates it, so does everything shine within the psychic light of the consciousness of the Ātman. In fact it is light that takes up the forms of all material substances against which it is focussed and shines as such substances. In the same way the Ātman assumes the forms of all phenomena and shines as everything phenomenal in character. Such arguments are put up to prove the correctness of the supreme monism or Parādvaita principle of Kashmir Śaivism. द्रष्टा श्रोता घ्राता देहेन्द्रियवर्जितोऽप्यकर्तापि । सिद्धान्तागमतर्कांश्चित्रानहमेव रचयामि ॥ ५० ॥ 50. Draṣṭā śrotā ghrātā dehendriya- varjito'pyakartāpi Siddhāntāgama-tarkāṁścitrān- ahameva racayāmi. He feels further like this: "Though in fact I do not have any body or senses or organs, and do not commit any deeds, yet I see, hear, smell and I alone compose wonderfully different śāstras like Siddhāntas, Āgamas and logical treatises." The Ātman is pure consciousness that transcends all insentient entities like bodies, senses, organs etc. and yet all such entities