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

lxv Then the author describes the activities related to parvas. They are performed occasionally by the disciple. XXI In this chapter the authority of Āgama is persented. It has been defined by Tantraloka that Āgama is prasiddhi, a well-known fact of old. It also lays emphasis on the point that even agreement and contrariety ( anvaya and vyatireka ) which are the very life of inference, also depend on prasiddhi. Similarly perception looks for prasiddhi as its support, for without its help which is thought to be of the nature of self reflection ( svātmāvimarśātmikā prasiddhi ) nothing which are considered as acceptible and avoidable, would have been possible. Therefore prasiddhi lies at the root of every worldly transaction. The Great Lord who is all-perfect with the characteristic of I-Consciousness and is Omniscient, is the source of all prasiddhis. He, the Lord, is adorned with multi- tude of prasiddhis with the form of enjoyment ( bhoga ) and release ( apavarga ). The entire universe is of the nature of consciousness which is nothing but of reflective nature and that again is in essence Sound. The reflection ( Vimarśanam ) of objects which the universe contains and of the diverse relations of past deeds and their results, is known as śāstra ( holy texts ). All the śāstras are, really, non-different from the nature of Parameśvara. Though the holy text has a single aim, yet on account of the limiting condition of niyati, people are strongly attached to a portion of it. Therefore some follow the dual system and others are attached to the non-dual. In the end the author concludes that such a Āgama should be taken resort to as bestows excellent result. 5