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

xxxviii cted in the mirror of buddhi. ‘I know something’ and ‘I do something’ are the froms of judgment, aroused by Vidyā and Kalā respectively. These rāga, vidyā, kalā, kāla and niyati are of two types, on account of the grace they are considered pure and there- fore function as means for the attainment of Śivahood. Kalā becomes pure when it consists of activities like worshipping, rāga becomes so when it gives rise to attachment to the Lord. Vidyā becomes so when it causes discernment regarding the Lord. Kalā in the same way gives effect to the teaching regarding the Lord ( tadupadeśādi viṣayameva kalanam ), while niyati restricts the soul to remain steadfast in His worship. The group of kalā and others are different according to the difference of the indivdual souls, for the activity in them is seen to rise differently in different limited Subjects, It is worthy to note here that the agenthood with the cha- racteristic of limited nature gives rise to the genus Pradhāna, the equilibrium of the three guṇas, viz, sattva, rajas and tamas. Not only that, it is from kalā both the individual subject, the bhoktā, and the bject as bhogya that is to be experie- nced, are born. The Supreme Subject in the beginning is made poor by Māyā. When it takes away all His glories, then again He is bestowed with a little of His glory by means of kalā etc. Thus He becomes paśu, a limited subject and the Māyā kāla, rāga Vidyā, niyati, kāla serve him as sheaths. The author points out that Prakṛti is of two kinds, the one is the equilibrium of guṇas, the other is guṇatattva itself which being disturbed by the superintending Lord of the Tattva causes kṣobha in Prakṛti which in its turn gives rise