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

Paramārthasāra of Abhinavagupta 45
इष्यत इति वेद्यत इति सम्पाद्यत इति च भास्वरूपेण ।
अपरामृष्टं यदपि तु नभःप्रसूनत्वमभ्येति ॥ ४४ ॥
44. Iṣyata iti vedyata iti sampādyata
iti ca bhāsvarūpeṇa
Aparāmṛṣṭaṁ yadapi tu
nabhaḥ-prasūnatvamabhyeti.
All that is ever willed or cognized or created gets reduced to
the position of a sky-flower if it is not illumined by consciousness.
It is only consciousness which illumines an entity. Only that
thing is accepted as an existent or non-existent entity which shines
like that within the psychic light of the consciousness of a being.
A thing which does never shine there is reduced to total nothing-
ness. Therefore it is in fact the divine consciousness alone which
shines itself as any phenomenon that is ever willed or observed
or created. That proves the supreme theistic monism worked out
in Paramārthasāra.
शक्तित्रिशूलपरिगमयोगेन समस्तमपि परमेशे ।
शिवनामनि परमार्थे विसृज्यते देवदेवेन ॥ ४५ ॥
45. Śakti-triśūla-parigama-yogena
samastamapi parameśe
Śivanāmani paramārthe
visṛjyate devadevena.
Initially the Lord of the lords creates the whole phenomenon
within His own divine, potent and eternally existent aspect named
Śiva, by handling the trident of His divine powers.
The conative, cognitive and creative powers of God are His
three primary powers known as icchā-śakti, jñāna-śakti and kriyā-
śakti. The symbolic trident of Śiva is suggestive of these three
divine powers which constitute His essential nature. Śiva, coming
face to face to such powers through His awareness, that is, be-
coming fully aware of His natural divine powers, becomes prone
or inclined towards creation. Such a situation is described as hold-
ing in His hand the trident of three divine powers. His conative
power is His icchā-śakti, which is depicted in Upaniṣadic passages
like “Tadaikṣata, bahu syām, prajāyeya iti”. (तदैक्षत, बहु स्याम्, प्रजायेयेति)
(ch. 6-2-3). The basic reality visualizes, “Let me become many,
let me be born (in many forms)” and so on. Before creating the
phenomenon externally as an objective existence, God creates it