Being illuminated by this experience of the light of pBrnahamtS is the true significance of the one bearing the name Abhinavagupta, The authorship of this great work of deep and sublime significance could not be accomplished by one who is ignorant of his own divine essence, or by one who possesses the ego-sense which arises out of the false identification of the not-self, the body, etc., with the Self. An individual is able to discuss the nature of his own being only as he experiences it, and thus it is clear that the author of this work experiences himself as identified with the supreme Lord. This vivrti commentary named Yoga, explaining the work from the monistic perspective, has been written by me, an unattached hermit resident of Vitastapuri, the disciple of Ksemaraja, a true teacher well-versed in the Saiva tradition who has directly seen the supreme Lord. Here ends the vivrti commentary on the Paramltrthasiira Samgraha epitome by the great disciple of Lord Siva, the venerable Yogaraja Rajanaka.
APPENDIX The Seven Kinds of Subjects in Creation Yogaraja in his commentary on verse 14 refers to seven different kinds of subjects which reside on seven different levels of creation. These different beings are the Siva, mantramaheivara, mantreSvara, mantra, vijnamlkala, pralayakala, and sakala subjects, which exist respectively on the levels of Siva tattva, sadSSiva tattva, is vara tattva, Suddha vidyii lattva, the void between Suddha vidyii tattva and niayH tattva, miiyii tattva, and prakrti tattva. These different beings have different natures, and the environment they experience is appropriate to their different natures. 5tiiw pramittii, or Siva as subject, who is different from Yoga the supreme subject, exists at the level of the Siva tattva. Since nothing exists projected outside of Siva at this level, he experiences himself as the universal I ahain.
They experience the totality of the universe as an extension of their real, divine nature. Their experience takes the form of the universe is none other than my own Self idam aham. The mantra subjects live on the level of Suddha vidya tattva. They experience the universe as this idam, but that experience is dominated by their self-experience as ‘T’-ness aham to such an extent that the universe appears as unreal to them. Their experience on this level can be summed up as I-I this-this aham-aham idam-idam.
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