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

xxxvii is the creator of the impure adhvā by means of causing kṣobha in Māyā. The principle called Māyā is the material cause of the insentient universe. It should be remembered in this context that Māyā śakti belonging to the Lord is the manifestor of Māyā the material cause and it is quite different from Māyā, the principle or tattva. The entire universe is born out of Māyā from which kalā is born. It in its turn is responsible for the rise of limited power of action in the limited soul. Māyā is the cause to veil pure conscious state of the self for which it loses its power of dṛk and kriyā. Kalā, though born of Māyā and being impelled by its force, becomes attached with the limited soul. These two, that is, kalā and aṇu, remain firmly attached to each other, so they cannot be defferentiated easily. Those who remain under the influence of Māyā, fail to get release so long as they do not receive grace from Ananta, the Lord of Māyā. Only then Puruṣas can differentiate themselves from Māyā, with the result that they become Vjñānākala souls. In the same way when one realises one's distinction from kalā one can go beyond kalā. In the same way when he realises his distine- tion from Prakṛti, he never goes down Prakṛti. When the residual trace of mala becomes totally absent from the soul he becomes one with Śiva. It is to be remembered in this connection that kalā is the giver of limited activity in the aṇu soul. The impure Vidyā bestows on the insentient subject limited cognitive power. Only on account of its presence the limited subject is able to see the real nature of the intellect and can distinguish happiness and others faom the mass of objects which are refle-