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

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12. Īśvara Pratya bhijñā vivṛiti vimarśinī.
13. Īśvara Pratyabhijñā vimārśinī.
14. Paryanta Pañcāśśikā.
15. Ghaṭakarpara kulaka vivṛiti.
Abhinavagupta was not only an eminent scholar and Saiva
teacher, but he possessed profound knowledge in matters
related to Kashmir Saivism. Other than his works on
Kashmir Saivism, Abhinavabhāratī, a unique commentary on
Bharatanāṭyaśūtra and Locana, on Dhanyāloka made him an
undisputed authority on rhetoric and aesthetics.
He, as is current among scholars of Kashmir valley, was
Bhairava in the human form. His frank statement shows that
before writing anything he always took resort to the thought
abiding in his heart, the resting place ( Viśrānti sthānam ) of
all. It is none other than Samvit Herself.
In the introductory portion of Tantrāloka he writes that by
his repeated resort to the dispeller of bondage he has become
bright with knowledge ( bhodhojjvala ), after which he wrote
Tantrāloka. This shows that when he realised his identity
with Siva, he enjoyed the play of senses as the rays of pure
consciousness, or in other words, the senses which are gene-
rally externally inclined, had at that time given up externality
and become introvert, with the result that they failed to
create limited knowledge, but on the otherhand, helped
nourishment of self awareness.
When emergence of pratibhā, that is, when full I-Consci-
ousness occurs in a person by a sudden flash it never wanes,
for it is everlasting ( Sakṛtvibhāto'yamātmā ). It is the very
nature of Siva, the Bhiarava. With its emergence, it puts a
stop to bondage. Such a person is called sāmsiddhikaguru
that is, the flow of pure knowledge runs through his being