*Abhinavagupta's Paramarthasara *
This is the Brahman (supreme being), supreme, pure, still, undifferentiated, equable, complete, deathless, real, that rests in the Sakti who is of the nature of illumination.
Yogaraja's commentary:
That which is of the nature of pure being is called Brahman on account of its all-pervasiveness. As has been stated by the knowers of the Upanishads:
“Prior to creation, this universe was pure being.”
This Brahman is “supreme” because of its nature as being full, or complete-in-itself. It is regarded as “pure” in nature due to the absence of the sense of acceptance and rejection in it. It is called “still” because it is free from differentiation, and therefore it is said to be of the nature of non-difference. It is “equable” due to the absence of superiority and inferiority in it.
“Even a mere atom of Brahman has the nature of all, free from thought constructs and unsurpassed.”
Such is the nature of Brahman, it is immortal and deathless.
“Whatever exists at the beginning, in the middle, and at the end (at the time of creation, maintenance and dissolution) is true.”
This is the way of the revered Bhartrhari described the truth which is of the nature of “being” only:
“All these rest in the truth, the supreme Sakti that is in equipoise of will, knowledge, action, and illumination.
All objects exist in the Samvid (the supreme experiencing principle) and the Samvid is one with the Sakti.”
Brahman, whose nature is that of being, is pure due to the presence of sadasiva in it (meaning that Brahman is equivalent to sadasiva. Thus, Brahman is sama (equable), the perfect equilibrium of all in the form of the self-experience “I am all this.” When this self-experience arises then the delusion of the variety in the universe which is experienced as different from oneself is dissolved, hence Brahman is spoken of as true. As has been stated in the Paratrisika by God himself:
“O lady with the beautiful hips, the third Brahman....”
Brahman, which is universal in nature on the level of sadasiva and is characterized by immortality, rests in the Sakti as described above.
That which does not rest in the supreme Sakti through the powers of will, knowledge, and action does not really exist as has been stated in the following verse:
“On the other hand, anything untouched by illumination expressed as the powers of will, knowledge, and action is like a flower-in-the-sky; it does not exist.”
An actual object existing externally in the world, if it were “untouched” by, or not related to the samvid (consciousness) manifested by supreme Sakti, who is comprised of a perfect equilibrium of three aspects or modes, namely the powers of will, knowledge, and action, functioning in and through pure illumination, would be like a flower-in-the-sky which has no existence at all. The threefold powers mentioned above constitute the trident of the supreme being, Siva, which is conceived of as being intrinsic in the nature of Siva.
This is the Brahman (supreme being), supreme, pure, still, undifferentiated, equable, complete, deathless, real, that rests in the Sakti who is of the nature of illumination.
Yogaraja's commentary:
That which is of the nature of pure being is called Brahman on account of its all-pervasiveness. As has been stated by the knowers of the Upanishads:
“Prior to creation, this universe was pure being.”
This Brahman is “supreme” because of its nature as being full, or complete-in-itself. It is regarded as “pure” in nature due to the absence of the sense of acceptance and rejection in it. It is called “still” because it is free from differentiation, and therefore it is said to be of the nature of non-difference. It is “equable” due to the absence of superiority and inferiority in it.
“Even a mere atom of Brahman has the nature of all, free from thought constructs and unsurpassed.”
Such is the nature of Brahman, it is immortal and deathless.
“Whatever exists at the beginning, in the middle, and at the end (at the time of creation, maintenance and dissolution) is true.”
This is the way of the revered Bhartrhari described the truth which is of the nature of “being” only:
“All these rest in the truth, the supreme Sakti that is in equipoise of will, knowledge, action, and illumination.
All objects exist in the Samvid (the supreme experiencing principle) and the Samvid is one with the Sakti.”
Brahman, whose nature is that of being, is pure due to the presence of sadasiva in it (meaning that Brahman is equivalent to sadasiva. Thus, Brahman is sama (equable), the perfect equilibrium of all in the form of the self-experience “I am all this.” When this self-experience arises then the delusion of the variety in the universe which is experienced as different from oneself is dissolved, hence Brahman is spoken of as true. As has been stated in the Paratrisika by God himself:
“O lady with the beautiful hips, the third Brahman....”
Brahman, which is universal in nature on the level of sadasiva and is characterized by immortality, rests in the Sakti as described above.
That which does not rest in the supreme Sakti through the powers of will, knowledge, and action does not really exist as has been stated in the following verse:
“On the other hand, anything untouched by illumination expressed as the powers of will, knowledge, and action is like a flower-in-the-sky; it does not exist.”
An actual object existing externally in the world, if it were “untouched” by, or not related to the samvid (consciousness) manifested by supreme Sakti, who is comprised of a perfect equilibrium of three aspects or modes, namely the powers of will, knowledge, and action, functioning in and through pure illumination, would be like a flower-in-the-sky which has no existence at all. The threefold powers mentioned above constitute the trident of the supreme being, Siva, which is conceived of as being intrinsic in the nature of Siva.
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