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

lvi them. It is not actually burning. Afterwards whatever remains as ashes are nothing but the residual trace of the former bodies. They are blown away by means of varma = hum representing the wind. Then the ācārya should remain steady in the state of pure consciousness. It is like a tranquil sea from where the creative saṃvid begins to break into waves. The first creative impulse of saṃvit causes the pure body to get its rise. This newly born body is characterised by unlimited power of Bhairava. This body is really the supreme form ( parāmūrti ) of the Lord and is characterised by the mantra 'om ham.' Various other nyāsas are performed so that all the tattvas may get their rise there. All the śaktis as associated with nine principles are to be worshipped. Then follows the sixfold nyāsa. There are five states, namely, jāgrat, svapna, suṣupti, turya and turīyātīta, but anuttara is beyond all which is. Śvabhāvadaśā. These states have Brahmā, Viṣṇu, Rudra Īśvara, Sadāśiva and Śiva as their Lords. They are associated with and the real cause ( kāraṇa ṣaṭka ) of thirty six tattvas. When nyāsa is thus performed in the body, the entire uni- verse becomes one with it from which pure creation begins to manifest. Mūrtinyāsa and others are performed only for the purpose of attaining non-duality. It may be asked that after the burning of the body when one has attained steadiness in tranquil Śiva, is there any use of further nyāsas ? To this question the author states that Śiva is not a static reality totally separate, transcendent and excluded from all the tattvas ( sarvetarāddhvāvyāvṛtta ) but