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

xxxiv iousness and being so shine non-defferently from Him. Samvit in Her free will veils her pure natare and manifests before the view of the limited subject like śunya, prāṇa, buddhi and the embodied soul the pictures of objects different from the experiencing subject. These adhvās shine externally as objects but really they are non-different from the self. They have their locātions in śunya, prāṇa, in all the nādi cakras and the body itself. As they proceeded from and created by samvid, they are to be dissolved in samvid by involutionary method. As the adhvās are vast it is practically impossible even for a yogin to do so in an aeon of ages. Therefore, one should know first of all the real nature of these adhvās. They have their real resting place in conscious- ness and through it (samvit) the entire adhvā consisting of the void, the intellect, the vital energy and everything whe- ther it is the body, the image of a deity, or the sacrificial altar, becomes complete. When the aspirant is able to realise this he dissolves them in Brahmā, the lord of Brahmāṇḍa, then the tattvas from Puruśa to kāla to Viṣṇu, the lord or them. Then Māyā, the knot (granthi) to Rudra, then Māyā is to be dissolved in Īśvara who is the lord of Māyā. Then Śuddhavidyā should be dissolved in Sadāśiva and then Śakti and Siva are to be dissolved in Anāśrita Śiva and fin- ally all of them are dissolved in Paraśiva, the all-pervading one. In Triśira Bhairava, a Tantric text, thinks of pure consci- ousness as it were a tree consisting of three portions. The extreme fringe, the root, is known as bodhamūla where 'this- ness is predominant. It is the gross form of (bodha) conscious-