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

xxviii bly one with the Light ( prakāśa ), but in order to show itself as limited, this prakāśa at first negates the universe from it and experiences that ‘I am transcending the universe’. Thus the void ( Śunya ) transcending everything is known as Śūnyapramātā. The knowing subject of the void, on account of its asso- ciation with impurity known as āṇavamala becomes externally inclined with the result that the universe that was previously rejected or negated is now thought of as the most desirable object. Then a vibrative upsurge occurs in it which shows itself as prāṇa. Prāṇa is the first extension of consciousness. It shows itself as spanda, the very nature of self-reflection. For this reason prāṇa is said to be predominantly of the nature of kriyāśakti. Therefore, though it is inert ( jada ), it is primarily of the nature of consciousness. For this reason, taking resort to prāṇa the aspirant is able to attain the Supreme Reality. Prāṇa is the very life of every living being. It is always on move. On account of its activities in different locations of the body, the universal prāṇa is known as prāṇa, apāna, samāna, udāna and vyāna. Of the above five prāṇa and apāna function as the activity of inhaling and exhaling. The ingoing movement starts from the heart and ends at the top of the head known as dvādaśānta, while the outgoing movement starts from dvādaśānta and ends at the heart. This movement continues and goes on functioning in a single day for 21600 times. Prāṇa being the manifest form of śakti, all the six -adhās, namely, varṇa, mantra and pada on the one hand and kalā, tattva and bhuvana on the other have their