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

xxxxiii have any object, therefore they are known as pure subjects ( Śuddha grāhaka ), but Vijñānākalā, Pralayākala and Sakala are considered as impure subjects. The author shows as an example how Pṛthvītattva shines in relation to pramātā and prameyas. The light that shines non-differently from dharā is Śiva. He supports his view by quoting a śruti. Dharāmantramaheśvara being impelled by the will of Śiva leads Dharāmantreśa for bestowing Siddhi to them who are desirous of it connected with dharā. Mantras are the vācaka of the superintending deities of different bhuvanas under Pṛthvītattva. Dharāvijñānākalas are those who after receiving Śivavidyā have performed pārthivayoga but failed to attain the highest state ( dhruvapada ) . But on the contrary the Dharāpralayakevalin is the one who has pra- ctised pārthivayoga in accordance to the procedure prescribed by the non - śaiva doctrine. He remains as dharā pralaya kevalin and fails to proceed further. Dharāsakalas are those who have the egoism in Dharā. Then the author shows how all the tattvas abide as prā- ṇaśakti related to a pramātā. One single Prāṇa consisting of sixteen tuṭis extends till the emergence of a vedya, the thing to be known, Among the sixteen tuṭis. the first, the second and the last and the last but one, is the undifferīntiated one, the one that manifests the grāhaka, the last tūṭi is inseparable from the object and the one preceding the last is of the form of a fully manifest grāhaka. Thus the twelve tuṭis that are left out of sixteen, are divided broadly into two divisions. The first six are of the nature of nirvikalpaka and the next six are the characteristic of parāparā from where vikalpa begins to rise. Icchā, jñāna and Kriyā operate in manifesting the first group of six by assuming the mode of opening up ( unme-