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

xiii ness of its freedom, (ii) the sense of doership without bodha. This limitation of jñāna and kriyā is known as pauruṣa and bauddha ajñāna, comes under the class āṇavamala. Ignorance known as bauddha ajñāna is of the nature of indetermination and determination of contradictory nature. Because of its presence the individual soul in bondage fails to know definitely the real nature of the self. Moreover, he experiences and feels himself as the experiencing subject of what is really non-self. Pauruṣa ajñāna, characterised by limited knowledge, is considered to be the cause of worldly existence. It is removed by initiation, but a person cannot avail himself of it so long the impurity known as bauddha ajñāna lying in his intellect is not removed, for initiation is only preceded by the firm conviction regarding right knowledge of the things avoided and the right knowledgs of the things to be accepted ( heyopādeyaniścaya ) on behalf of the person who desires initiation. Right knowledge regarding everything can only be obtained from sacred literature told by Parameśvara. He is the highest authority and origin of all sacred literatures. Those revealed texts are the giver of release to the souls in bondage. The number of the revealed texts known as Āgamas is ten, eighteen and sixtyfour¹. The essence of १. Āgamas which were revealed from five faces of Śiva are predominantly dualistic. The number of dualistic Āgamas are ten. Those which are of dual-non-dual nature are eighteen in number and those which teach non-dual truth are sixtyfour in number. Āgamas descended, on the earth in five currents from the five faces of Śiva known as ईशान, तत्पुरुष, सद्योजात, वामदेव and अघोर ।