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

xvli In that perception of Light any separate entity to be reflected upon, is wanting, It is of the nature of self-reflec- tion and has the characteristic of vibrati ion Here the Yogin takes resort to icchāśakti as a means for realising his identity with that Light¹. Svātantryaśakti of which we have spoken above causes the pictures of bhāvas manifest in the clear mirror of pure consciousness. The bhāvas cannot shine by themselves. They shine in the void of consciousness as reflection. For this reason the Lord is said to be immanent. As this Śakti is sentient, not inert, so its āmarśana, that is, self reflection continues ceaselessly. Its self-reflective nature is known as Paranāda, which in the Āgama literature, is called Parāvāk, the Supreme Word. Vāk is śakti and is non-different from vimarśa. The śaktis which extend and assume the form of the universe, are chiefly three, namely, anuttara, icchā and unmeṣa. Basically they are nothing but of having the nature of parāmarśa ( reflection ) which assume the syllabic form of letters like a, i, u. ( अ, इ, उ ). It is from them all the śaktis originate. The fifty syllables in Samskrit come broadly under two groups. From a (अ) to visarga the sixteen letters ars known as vowels and the rest from Ka to ha (ह) are consonants. The vowels are the bījas ( seeds ) and the consonants are ( Yonis ) the receptacles for receiving the seeds. Primarily Lord who is anuttara becomes ānanda which is self-reflection of cit. As cit in its slight vibration intents on externality it is known as ānanda. Similarly icchā becomes īśana when it rests in icchā. In the same way ūrmi is the १. ………………स्वपरामर्शनिर्विकल्पैकधामनि । यत्स्फुरत्प्रकटं साक्षात्तदिच्छाख्यं प्रकीतितम् ॥ —तं० आ० १.१४६ 2