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

Paramārthasāra of Abhinavagupta 55 66. Sṛṣṭyādi-vidhi-suvedhasamātmānaṃ Śiva-mayaṃ vibuddhyeta Kathamiva saṃsārī syād vitatasya kutaḥ kva vā saraṇam. But how can a person move about in transmigration when he knows definitely and feels actually that he is that pure consciousness which is the (absolute) 'know-er' and 'do-er' at the plane that transcends all phenomena, is infinite, consists of the unsetting and unrising light (of consciousness), the will of which is always fruitful, which is free from the concepts of time and space, which is eternal, changeless, all powerful and perfect in all respects, which alone brings forth the rise and fall of so many multitudes of divine powers and which is Śiva, the perfect master of all divine functions of creation etc.? From where and to which place can an infinite entity move? When an adept aspirant develops a thorough realization of the real nature of his self, he feels that he is the absolute truth which is free even from the conditions of time, space and causation, and becomes sure about the fact that he is none other than the Al- mighty God Himself, Who is the only absolute truth. He does not only take such truth as a mere theory, but actually feels himself to be God. A deep impression of such an experience liquidates the effects of all the previous impressions of finitude, impurity, involvement in deeds and so on. It annihilates thus the very mental dispositions that drive finite beings towards rebirth. Such an aspirant becomes liberated even while living in a mortal form. इति युक्तिभिरपि सिद्धं यत् कर्म ज्ञानिनो न सफलं तत् । न ममेदमपि तु तस्येति दार्ढ्यतो न हि फलं लोके ॥ ६७॥ 67. Iti yuktibhirapi siddhaṃ yat karma jñānino na saphalaṃ tat Na mamedamapi tu tasyeti dārḍhyato na hi phalaṃ loke. It can be proved through logical arguments as well that the deeds committed by a jñānin can not bear him any fruits. A reli- gious rite, done in this world through a firm attitude of not being one's own, but belonging to some one else, does not bear any result to its do-er. It is a principle of dharmaśāstra that a priest, performing a religious rite for the sake of his yajamāna, is not himself entitled