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

XXXV ness. The middle, is not predominantly of dual nature, because thisness though shines here, yet it has merged in consci- orsness. While the most perfect bodha is one where there is no separate existence of this. Though this state is known as bodhāgra,the highest consciousness, everything has its existence here without any separate distinction but shine non-diffrently from pure consciousness. From this it is evident that all the adhvās consisting of thirty six tattvas are non-different from Paraśiva, the Supre- me. One who is able to realise the most delightful adhvās as non-different from his own consciousness can attain Śiva-na- lure without delay. This chapter gives a detailed account or all the tattvas from the earth onward and the bhavanas contained by each. VIII In the previous chapter we have seen that bhuvanas are the expansion of Śakti which keeps within all the multifari-, ous forms of subjects and their objects of experience. But permeating them all the highest genus, known as Parama- śiva ever remains shining. But the less pervading one which is present in some but is absent in others is defined as a tattva, for example, solidity, firmness and grossness. all these qualities are only found in Brahmāṇḍa alone. Therefore it is evident that in Brahmāṇḍa consisting of kalāgni to vīrabhadra solidity and grossness are found, for this reason it is known us pṛthvī. The next thing that has been discussed in this ehapter is the relation of the cause and the effect. According to this system the relation is of two kinds, namely, the trans- cendent (pāramārthika) and supposed (kalpita). The trans- cendent relation is such that out of freedom of will of the