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

xxvi It seems proper to note here that prāṇa and apāṇa are the two factors which performs the functions of dissolution and creation, while samāna makes a balance of two pulls of energy in the inner viṣuvat, that is the void. Then udāna, the upper current begins to flow along the middle path. Finally the vital energy becomes vyāna, the all-pervading one in which all limitations have their end. The yogin by means of close observation of two bījas mentioned above, should make vikalpas free from impurities. Viśrānti in different spots, in accordance with his proficiency in entering them, he in the beginning experiences delights, then follows udbhava, kampa, nidrā and ghūrṇi. The spots where they are experienced are as follows : mūlādhāra, kanda, hṛdaya, tālu and dvādaśānta, Udbhava and kampa and others are the characteristic marks of the Yogins, which appear as a consequence of his practice of uccārayoga, The final goal of the yogin that he desires to arrive at by means of uccārayoga, is dvādaśānta which is known by another name of ūrdhvakundalī where the difference of Śakti and Śiva ends. It is of the charactrastic of Samvit- spanda, × × × The inarticulate sound (anāhatanāda) is ever present but it becomes manifest by the rhythmic movement of prāṇa. It is called varṇa or syllable. It should be borne in mind that this nāda should not properly be called varṇa but it is the cause of syllables. Bījas known as sṛṣṭi and saṁhāra- bījas (sa and ha) are the two chief syllables in association with which anāhatanāda becomes manifest. Therefore the yogin tries to fix his mind in them so that he may get the touch of nāda. He practises to hear the nāda by uttering different syllables either ending in a vowel or not ending in.