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

Paramārthasāra of Abhinavagupta 55
66. Sṛṣṭyādi-vidhi-suvedhasamātmānaṃ
Śiva-mayaṃ vibuddhyeta
Kathamiva saṃsārī syād
vitatasya kutaḥ kva vā saraṇam.
But how can a person move about in transmigration when he
knows definitely and feels actually that he is that pure consciousness
which is the (absolute) 'know-er' and 'do-er' at the plane that
transcends all phenomena, is infinite, consists of the unsetting
and unrising light (of consciousness), the will of which is always
fruitful, which is free from the concepts of time and space, which
is eternal, changeless, all powerful and perfect in all respects, which
alone brings forth the rise and fall of so many multitudes of
divine powers and which is Śiva, the perfect master of all divine
functions of creation etc.? From where and to which place can
an infinite entity move?
When an adept aspirant develops a thorough realization of the
real nature of his self, he feels that he is the absolute truth which
is free even from the conditions of time, space and causation, and
becomes sure about the fact that he is none other than the Al-
mighty God Himself, Who is the only absolute truth. He does not
only take such truth as a mere theory, but actually feels himself
to be God. A deep impression of such an experience liquidates
the effects of all the previous impressions of finitude, impurity,
involvement in deeds and so on. It annihilates thus the very mental
dispositions that drive finite beings towards rebirth. Such an
aspirant becomes liberated even while living in a mortal form.
इति युक्तिभिरपि सिद्धं यत् कर्म ज्ञानिनो न सफलं तत् ।
न ममेदमपि तु तस्येति दार्ढ्यतो न हि फलं लोके ॥ ६७॥
67. Iti yuktibhirapi siddhaṃ yat karma
jñānino na saphalaṃ tat
Na mamedamapi tu tasyeti
dārḍhyato na hi phalaṃ loke.
It can be proved through logical arguments as well that the
deeds committed by a jñānin can not bear him any fruits. A reli-
gious rite, done in this world through a firm attitude of not being
one's own, but belonging to some one else, does not bear any
result to its do-er.
It is a principle of dharmaśāstra that a priest, performing a
religious rite for the sake of his yajamāna, is not himself entitled