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

64 Paramārthasāra of Abhinavagupta 87. Kuśalatama-śilpi-kalpita- vimalī-bhāvaḥ samudgakopādheḥ Malino'pi maṇirupādher- vicchede svaccha-paramārthaḥ. Though a jewel polished by the ablest artist, does not show out its clean brilliance when put inside a casing, it does shine with such brilliance on being freed from such covering. एवं सद्गुरुशासन-विमलस्थिति वेदनं तनूपाधेः । मुक्तमप्युपाध्यन्तर-शून्यमिवाभाति शिवरूपम् ॥ ८८ ॥ 88. Evam sadguru-śāsana- vimalasthiti vedanaṃ tanūpādheḥ Muktamapyupādhyantara- śūnyamivābhāti Śiva-rūpam. Similarly, an I-consciousness, having been purified (from with in) by the precepts of a right preceptor, shines as Śiva and does not take up another body as an upādhi after it is freed from the existing one. A person who realizes thoroughly his pure and divine nature through the precepts of a right preceptor, does not get involved in any more rebirth and shines as infinitely potent, pure and divine consciousness freed from all external attributes like physi- cal form, mind, functions of animation and the void of dreamless sleep. That is the state of his final and perfect liberation termed as Videha-mukti. शास्त्रादिप्रामाण्यादविचलितश्रद्धयापि तन्मयताम् । प्राप्तः स एव पूर्वं स्वर्गं नरकं मनुष्यत्वम् ॥ ८६ ॥ 89. Śāstrādi-prāmāṇyād avicalita-śraddhayāpi tanmayatām Prāptaḥ sa eva pūrvam svargaṃ narakaṃ manuṣyatvam. It was in fact he who had previously taken lives in heaven, hell or human world as a result of his such respective identification built under the impressions of firm faith in scripture etc. The impressions built by a person on the basis of his belief identify his inner soul with the consequent forms of life and drive him to different types of existence for the fulfilment of his flair for the respective taste of objective experiences possible in parti- cular abodes like heaven, hell or mortal world etc.