By B.N. Pandit
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The great God, playing the gracious game of self-revelation, makes a person realize his real nature and to recognize himself as none other than God. Such recognitive self-realization liquidates both theabove mentioned types of delusion, one after another. Such a man of realization feels firstly that he is pure, infinite, eternal, independent and perfect consciousness having infinite divine potency as his nature. Afterwards he sees the whole phenomenon as his own self. jt sng it yo ii 40. Ittham vibhrama-yugalaka-smOlavicchedane kftarthasya Kartavyantara-kalana na jatu parayogino bhavati.
The flow of momentary consciousness, the single self working in all minds, the power of animation, the universal soul shining as the whole phenomenon, the gross and subtle forms, the generali ties or species and lastly the individual being, all these consist of mere dialectical conception and do not at all exist in reality. The Buddhist thinkers maintain that the constant flow of momentary consciousness is the only reality. The Vedic thinkers say that the single self, penetrating inside, pervading, directing and governing all the minds, is the ultimate reality.
Five kancukas are the direct evolutes of Maya. They narrow down to the utmost the scope of the powers of a finite being. But since these five elements, along with M aya itself, appear only like reflections inside the psychic luminosity of the supreme self, and do so only by virtue of the playful and divine power of the self, these cannot affect it at all. That is to say that the Lord does not undergo any change in His basic character and continues to be pure, infinite and divine consciousness even while appearing as 42 Paramarthasira o f Abhinavagupta all phenomena.
Essence of the Exact Reality or Paramarthasara of Abhinavagupta by B.N. Pandit