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

xx becomes the experiencing Subject and all the objects shine in its view as different from it. This occurs on account of subject-object relationship. Because of this relation the universe shines with its variety of objects. Cit, the experie- ncing Subject of the world picture, at this stage, descends down to the level of citta by imposing upon itself the limi- tations of objects¹. In Śākta visarga citta does not function as the subject and its objects with their mutual difference, but shines as one with consciousness. In the former case it is resting and terminating of citta to its objects having limitations, while here it is submerging of all sorts of limitations into all in- clusive pure consciousness. For this reason it is known as citta sambodha, the awakening of citta, that is, in this stage citta becomes intent on offering itself in the niṣkala nature of Śiva who is of the characteristic of integral Light (akhaṇḍa prakāśarūpa). But in Śāmbhava visarga there shines neither difference nor non-difference. Even the universe is absent there. A slight trace of citta cannot be perceptible there. It shines as cit free from all limitations and ever remains refulgent in its fullness of perfection. This is the highest visarga characterised by ānanda. The person who has realised his identity with that Light experiences that everything from the earth to Śiva shines in the mirror of consciousness. Everything that shines has the source in consciousness, and not only that it is non-different from it. The very nature of Śāmbhava upāya is this kind of comprehension. Abhinavagupta has given the idea of it in Tantrāloka thus : १. चितिरेव चेतनपदावरूढा चेत्यसंकोचिनीचित्तम्-प्र० हृ० सू-५