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

Paramārthasāra of Abhinavagupta 39
are taken as different from the self, though these are non-different
from it because of their becoming apparent only inside its psychic
light of consciousness.
Only such a thing can appear as an existent entity which shines
within prakāśa, the psychic luminosity of consciousness. In fact
it is such prakāśa itself which, taking up the forms of such entities,
shines like that. How can then any such entity be different from
prakāśa known as Ātman? But still all this is taken as non-self
and that is the darkness of ignorance.
तिमिरादपि तिमिरमिदं गण्डस्योपरि महानयं स्फोटः ।
यदनात्मन्यपि देहप्राणादावात्ममानित्वम् ॥ ३१ ॥
31. Timirādapi timiramidaṃ
gaṇḍasyopari mahānayaṃ sphoṭaḥ
yadanātmanyapi deha-prāṇādā-
vātma-mānitvam.
The egoistic conception of self-hood with regard to non-self
like the physical body, functions of animation etc. is a darkness
over a darkness. It is a big boil on a tumour.
One type of ignorance is the forgetfulness about one's pure and
infinite universal nature. It gives rise to another type of ignorance
on account of which a being develops the conception of self-hood
with respect to limited and insentient objects like the physical
body etc., all of which are, in reality, non-self. Such double
faced delusion is a disease over a disease and a darkness over a
darkness.
देहप्राण-विमर्शन-धीज्ञान-नभःप्रपञ्च-योगेन ।
आत्मानं वेष्टयते चित्रं जालेन जालकर इव ॥ ३२ ॥
32. Deha-prāṇa-vimarśana-dhījñāna-
nabhaḥ-prapañca-yogena
Ātmānaṃ veṣṭayate citraṃ
jālena jāla-kara iva.
How strange ! Just as a silk-worm confines its own self inside
the cacoon woven by it, so does a finite being conceal his real self
under the immense amplifications of—(a) his egoistic feeling with
regard to his physical body and animation, (b) his conceptual
cognitions and (c) the feelings of nihility beyond his mental
organism.
The conception and feeling of I-ness with respect to physical