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

xxii from the self. The sense of duality is not something positive, but is only ignorance (akhyāti) of one's essential nature. Therefore the sense of duality is removed by śuddhavikalpa. Śuddhavidyā leads to sattarka or pure reasoning. It should be borne in mind that it is distinct from gross form of reasoning as is dealt in the Nyāya system, for it is said of sattarka that it arises by itself in a person on whom Śakti has keenly touched. This tarka leads to the continuity of ideas similar to śuddhavikalpa as stated in Tantrasāra thus : That which is unlimited consciousness transcending all limited expressions of Reality from earth right up to Śiva, that alone is the highest Reality; that am I. When finally by continuous practice of tarka regarding the nature of Reality, it brings about purity of vikalpas. The highest excellence of tarka terminates into bhāvanā by which one is able to make manifest even the most indistinct into distinct. In some tarka may arise by itself without having his recourse to any spiritual guide or reading of holy texts. When it dawns upon the person, he is considered to have been initiated by the luminous Samviddevīs themselves. But the person on whom the grace of Lord has fallen in a less keen degree, should have to be initiated by the spiritu- al teacher, after which he is able to secure the right of liste- ning to Āgamas which by their proper understanding, help him become free from doubts. Afterward the truth that contains in the Āgama, gives rise to Sattarka in him. Sattarka is the light of Śuddhavidyā. It is considered to be the most excellent and direct limb of yoga. It has been stated in the Tantrasāra that yoga is also a kind of Vikalpa, but it is characterised by intensive awareness (anu-