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

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

Paramarthasara of Mahamaheshvara Abhinavagupta with Commentary

महामाहेश्वर अभिनवगुप्त द्वारा

DevanagariHindipublished94 पृष्ठ

पृष्ठ 69, कुल 94 में से

संदर्भ में पढ़ें
पृष्ठ 69

60 Paramārthasāra of Abhinavagupta a Śivayogin practising Śāktopāya. All the mental conceptions of diverse character are the heaps of grain to be offered into it as oblations. Such a homa of a Śivayogin proceeds on without any effort on his part as all his objective ideas become dissolved auto- matically into the monistic conception of the pure and infinite I-consciousness, which alone shines afterwards through its own psychic lustre. ध्यानमनस्तमितं पुनरेष हि भगवान् विचित्ररूपाणि । सृजति तदेव ध्यानं सङ्कल्पालिखितसत्यरूपत्वम् ॥ ७७ ॥ 77. Dhyānamanastamitaṁ punar- eṣa hi bhagavān vicitra-rūpāṇi Sṛjati tadeva dhyānaṁ saṅkalpālikhita-satya-rūpatvam. Such a master of divine authority goes on creating objects of multifarious character (inside his understanding sense) and that becomes his constant meditation, forming conceptions of his (pure and divine) real nature. The word dhyāna is meant here to denote a special type of self- contemplative meditation called Śāktopāya. Such a yogin does not meditate upon anything like the form of a deity or some nerve centre in the physical body, as do the dhyānayogins of the school of Patañjali. Successive rise of a chain of objective ideas in his mind is visualized by him as his own independent creation, suggesting his divinely potent and pure nature of Godhead. The flow of such conceptions, resulting in the realization of the divine nature of the self, is the meditation practised by a Śivayogin in the process of Śāktopāya. भुवनावलीं समस्तां तत्त्वक्रमकल्पनामथाक्षगणम् । अन्तर्बोधे परिवर्तयति यत् सोऽस्य जप उदितः ॥ ७८ ॥ 78. Bhuvanāvalīṁ samastāṁ tattva-krama-kalpanām-athākṣa-gaṇam Antar bodhe parivartayati yat so'sya japa uditaḥ. He turns round, within the thread of his inner consciousness, either the whole series of bhuvanas or the arrangement of the order of tattvas or the group of the instrumental elements and that is said to be his japa. Japa is ordinarily a constant repetition of a religious formula