परमार्थसार (महामाहेश्वर अभिनवगुप्त - त्रिक-दर्शन, अद्वैत शैव साधना एवं सान्वय सटीक)
Paramarthasara of Mahamaheshvara Abhinavagupta with Commentary
महामाहेश्वर अभिनवगुप्त द्वारा
पृष्ठ 68, कुल 94 में से
संदर्भ में पढ़ेंParamārthasāra of Abhinavagupta 59 Either his own body or that of any one else, being consisted of thirty-six tattvas, and being fully equipped with organic outlets as its windows, or even an object like a pitcher, is his temple where to worship. Such a yogin sees his infinite, all pervasive and pure I-conscious- ness as the only worshipable deity and finds it in all bodies and all outward objects, all of which can serve him as the temples where to worship such deity. तत्र च परमात्म-महा-भैरव-शिव-देवतां स्वशक्तियुताम् । आत्मामर्शन-विमल-द्रव्यैः परिपूजयन्नास्ते ॥ ७५ ॥ 75. Tatra ca paramātma-mahā- bhairava-śiva-devatāṁ sva-śakti-yutām Ātmāmarśana-vimala-dravyaiḥ paripūjayannāste. There in he goes on worshipping whole heartedly the great God, Lord Śiva, known as the supreme Bhairava, along with his divine power Śakti with the pure offerings of self-contemplation. The deity to be worshipped by an advanced Śivayogin in such temples is his all pervading pure I-consciousness, seen as the Absolute God, endowed with divine power called Śakti. The obla- tions to be offered consist only of the contemplation of the unity of the self with respect to all phenomena shining in its pure and divine nature. That is the worship by means of jñānayoga known in Śaivism as Śāktopāya. It is a symbolic worship in which the in- dividuality is merged in the universal self and that is taken as the offering of oblations. Several other methods of such worship that will follow are also symbolic in character. बहिरन्तरपरिकल्पन-भेदमहाबीजनिचयमर्पयतः । तस्यातिदीप्तसंविज्ज्वलने यत्नाद्विना भवति होमः ॥ ७६ ॥ 76. Bahirantara-parikalpana- bheda-mahā-bīja-nicayamarpayataḥ Tasyāti-dīpta-samvijjvalane yatnād vinā bhavati homaḥ. His automatic homa goes on by means of the offerings of the huge grain heaps of diversity, appearing as the conceptions of interior and exterior objects, into the highly blazing fire of pure consciousness. The self luminous pure I-consciousness is the sacrificial fire for