The phrase without beginning in verse 1 refers to that which is primordial, the locus of all experiences, the first and foremost experiencer, and the one who is unique without a second. Everything on this level is manifested as identified with pure consciousness, and hence there is no scope here for the manifestation of multiplicity. Although he is of this nature of the transcendent absolute described above, he also exists, in the exercise of his divine freedom, in infinite forms in the innermost beings of rudras the governing deities of different bhuvanas, or regions in creation, as well as in limited experiencers.4 In other words, although he is of the nature of pure consciousness, he exists, after manifesting the world comprised of animate and inanimate creation, like an actor assuming different roles, as the infinite variety of experiencers.
Therefore the supreme Lord is described in the verse as the refuge of all. He is the refuge of the entire universe, consisting of experiencers like Rudra, limited experiencers, and the respective objects of their experience. The entire universe exists in the supreme experiencer, but pairs of subjects and objects appear to have emerged divided and manifest in many forms.5 These could not have any existence apart from pure illumination prakltsa whose nature is that of pure consciousness.6 What, then, of this world? If it is held by an opponent that the variety of the world is not cognised but lies latent in the supreme experiencer, then the reply would be that in such a case these the variety of objects of the world would have no existence at all since their existence depends on their cognition, and this doesn’t indicate the supreme Lord’s transcendent nature. When in the above verse Abhinavagupta refers to the existence of all animate and inanimate objects what he means is that everything, the world, which is animate and inanimate, exists as his the supreme Lord’s own form. According to the following popular saying, whatever is different from him is unmanifest and is therefore non-existent: Is You yourself are the creator of all, You are therefore immanent in all.
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