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

xxxxvi Piṇḍastha may be explained thus. It is that which abides in the body. The abode of all the adhvās is the vital energy and saṁkalpa. Everything lies in the vital energy and saṁkalpa, hence it is known as abiding there, there- fore it is known as padastha. Rūpayati, is the one that gives forms to respective objects and then withdraws them into the self which is none other than the ātman where they stay as identical with it. This identification and the merger is known as rūpastha. But the form which is beyond all these is called rūpātīta. To the jñānin svapna though by nature vaikalpika, yet it is considered to be vyāpti, for his jñāna is then free from external conditions and he is the active agent in changing and arranging the order of thoughts. In the state of deep sleep the jñānin feels freedom from limitations, therefore it is considered as mahāvyāpti. While in the turya state the jñānin sees the universe collected together like an āmalaka fruit in the palm of his hand, therefore the name is pracaya. Jāgrat is the state which a sakala soul enjoys, while svapna is enjoyed by Pralayākala and suṣupti by viñānākala. In the turya level Mantra, Mantramaheśvara have their abode. But in the turyātīta state all the being whether they are prame- yas and pramātāras become one with Śiva-Śakti and shine non-differently with it. The fifteen aspects as mentioned above are also observed in five states known as jāgrat etc, thus: ( 1 ) From dharā to Prakṛti (a) Svarūpa-sakala-Śakti Jāgrat (b) Pralayākala svapna (c) Vijñānākala suṣupti (d) Mantra and others turya (e) Śiva Śakti turīyātīta