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

xxxii youth, old age, death, rebirth and liberation of the embodied soul. Brahmā to Anāśrita, these six, are considered to be the cause of different states through which a living being has to pass. As they give rise to these states, therefore in the beginning they are accepted by the Yogin but finally rejected by him, To him the most acceptible object is the Supreme Goddess, the seventh, called unmanā to which once united it is possible for him to reach beyond these states. The movement of apāna ends in dvādaśānta otherwise known as Yoginīvaktra, If the Yogin is able to find rest there, only then ūrdhvādhara ḍambara, the distinctions of the upper and the lower divisions are put to rest forever. It is to be noted here that this viśrānti or rest is attainable by means of minute divisions of time into tuṭis in the way as has been discussed above in connection with the prāṇa. Similarly in samāna also the above method is followed. Though samāna arises in the navel and flows along seventy two thousand nāḍīs of the body, Yet it becomes manifest in the heart. It flows along ten principal nāḍīs, namely, iḍā, piṅgalā suṣumnā, gāndhārī, hastijihvā, alambuṣā, puṣā, kuhu and śaṁkhinī, but of the above ten the first three are the most important. The heart is like a lotus with eight petals pointing to eight directions. On account of its association with eight directions, it imitates the activities of the Lord of directions and appears as cruel and placid. It is known as samāna because it remains in the body uni- formly—( samananāt samānaḥ ). As viṣuvat occurs in prāṇa, similarly the yogin ascertains five saṅkrāntis and two viṣuvats during the day. In the same way they also occur during the night. It is well known that viṣuvats are the equinox when the duration of the day and