गान्धर्व तन्त्र (शैव-शाक्त आगम - मन्त्र-रहस्य, यन्त्र एवं देवतोपासना सटीक)

41st CHAPTER
In the above explanation of the Anuttara or the
Transcendental Self comes first. It is defined as the unifica-
tion between Sat and Chit, Prakāśa and Vimarsha, Śiva
and Śakti (being and knowing). The Bīja of the Devī given
here points to the same thing so far as its connotation is
concerned. All the incantations are said to lead when
practised to the same stage in the long run, though at
first they may be helpful to the practitioner's approach
to Śiva or the Devī. The practitioner has to bear in mind
that the objective world is in nature one with the sub-
jective. The Transcendental Self manifests itself trebly,
first as Bindu, then as Nāda and lastly as Bīja. The
Saivāistic doctrine regarding the cosmic evolution and that
of the Sanskrit alphabet is described in elucidation of
the Annuttara much in the same way as Abhinava Gupta
and Kshemarāja have done.
The verse frequently quoted by the writers on Saivism
comes at the end and means an individual soul out on
gaining oneness with the supreme reality as supreme bliss
energises to merge the objectivity in the subjectivity.
42nd CHAPTER.
This closes the book and deals with the description
of the physiological, psychological and spiritual phenomena