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

xv He shiness as Śiva marked by absolute freedom and unlimited light. By virtue of His absolute freedom - He shines without any means (anupāya) and sometimes with means (upāya). These upāyas may be icchā, jñāna or kriyā, the way of absor- ption of the individual consciousness into the Divine. These icchā, jñāna, and kriya are śaktis of Śiva. When a yogi is able to grasp any of them, it is easy for him to attain Śiva. As the ways are three, so (samāveśa) absorption also are three, hence they are known as śāmbhava, śākta and āṇava samāveśas. This, in short, is the summary of the first chapter of Tantrasāra. II The second chapter begins with the brief presentation of anupāya. It is not counted under any upāya for the very reason that as an upāya it is so subtle that it does not come under any upāyas and more because the person on whom the fall of grace has occurred most intensely does not have any need of internal and external help in order to realise his identity with Śiva. The word of the teacher once listened to by him, places him on the transcendent path (anuttarapatha), the stable ground of the blissful nature of Śakti, then he realises at once that the Lord, the self-mani- fest one, is the very self of his own. As the very nature of Śiva is eternal, hence thers is no question of realising it by any means. As it is self-manifest, ways add nothing to it. If it is said that ways help the removal of veils, then it is untenable, for there is no existence of any veil. In the same way the question of merger of the one into the other cannot stand, for there is total absence of two separate entities. In this way the chain of reasonable arguments causes in him