तन्त्रसार (महामाहेश्वर अभिनवगुप्त - तन्त्रालोक का प्रामाणिक सार-संग्रह सटीक)

xii world and which is in reality none other then pure conscious- ness. Hence when all differences have merged themselves into the One-non-dual samvid, there is no question of hindrances to arise, I Tantrasāra begins with the statement that perfect know- ledge ( pūrṇaprathā ) is the cause of liberation. It is the revelation of Siva-nature in ones own self. Siva who by His power of freedom appearing as limited in knowledge and action, removes all veils by the same power, as a result of which He shines in His pristine self-refulgent pure consciousness. On the dawn of Supreme Wisdom as of the nature of Prakāśa and marked by reflective self-knowledge ( Vimarśa ) everything shines non-differently in the mirror of consciousness. While describing the nature of mokṣa Abhi- navagupta writes in Paramārthasāra that there is no separate region of it, nor one is to proceed towards it, but it is to be realised by piercing the knots of ignorance by virtue of full development of one's own power of freedom¹. Mokṣa should not be considered as the effect of jñāna and the latter the cause of it, but it is the manifestation of the real nature of ātman². According to Śivādvaya system though ignorance is accepted as the cause of Samsāra, yet the nature of ajñāna is differently presented here. Here mūla ajñāna is known as āṇavamala, a limitation innate in the individual. It originates from absolute freedom of Lord. The āṇavamala operates in the individual soul in two ways : (i) the loss to conscious- १. परमार्थसार verse 60 २. मोक्षो हि नाम नैवान्यः स्वरूपप्रथनं हि सः । स्वरूपं चात्मनः संवित् । तंत्रालोक आ १।१२६