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

34 Paramārthasāra of Abhinavagupta tattvas from mahattattva (buddhi) to earth, because, being insen- tient in character, it cannot undergo any change by itself and requires guidance for such purpose from some sentient person and such person is Lord Śrīkaṇṭhanātha. श्रोत्रं त्वगक्षिरसनाघ्राणं बुद्धीन्द्रियाणि शब्दादौ । वाक्पाणिपादपायूपस्थं कर्मेन्द्रियाणि पुनः ॥ २० ॥ 20. Śrotraṁ tvagakṣi-rasanā-ghrāṇaṁ buddhīndriyāṇi śabdādau Vāk-pāṇi-pāda-payūpasthaṁ karmendriyāṇi punaḥ. The exterior senses, helpful in grasping objects like sound, touch etc., are: srotra, the auditory sense, tvac, the sense to feel some touch, akṣi, the sense to see, rasanā, the sense to taste and ghrāṇa, the sense to smell. The exterior organs helpful in outward actions are: vāc, the organ to speak, pāṇi, the organ to grasp, pāda, the organ to move about, pāyu, the organ to discharge and upastha, the organ to enjoy sexual bliss. Each sense has its fixed place in the gross body while an organ works through more than one limbs. One can catch hold of some- thing with the help of his mouth also, can discharge through several outlets in the body, can enjoy sexual bliss through kisses and embraces as well. All these senses and organs are produced through a process of the transformation of ego in its different aspects. एषां ग्राह्यो विषयः सूक्ष्मः प्रविभागवर्जितो यः स्यात् । तन्मात्रपञ्चकं तत् शब्दः स्पर्शो महो रसो गन्धः ॥ २१ ॥ 21. Eṣāṁ grāhyo viṣayaḥ sūkṣmaḥ pravibhāga-varjito yaḥ syāt Tanmātra-pañcakaṁ tat śabdaḥ sparśo maho raso gandhaḥ. The finer undiversified objects to be caught by the five senses are: sound, touch, light, taste and smell respectively. These are known as five tanmātras. Tanmātra means "that much". For instance, śabda tanmātra means simple sound alone, without any particulars. These are the finer objects of the senses and are produced out of a particular aspect of ego through the process of transformation, because all of them shine as egoistic feelings and ideas and not as any inde-