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

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world and which is in reality none other then pure conscious-
ness. Hence when all differences have merged themselves
into the One-non-dual samvid, there is no question of
hindrances to arise,
I
Tantrasāra begins with the statement that perfect know-
ledge ( pūrṇaprathā ) is the cause of liberation. It is the
revelation of Siva-nature in ones own self. Siva who by His
power of freedom appearing as limited in knowledge and
action, removes all veils by the same power, as a result
of which He shines in His pristine self-refulgent pure
consciousness. On the dawn of Supreme Wisdom as of the
nature of Prakāśa and marked by reflective self-knowledge
( Vimarśa ) everything shines non-differently in the mirror of
consciousness. While describing the nature of mokṣa Abhi-
navagupta writes in Paramārthasāra that there is no separate
region of it, nor one is to proceed towards it, but it is to be
realised by piercing the knots of ignorance by virtue of full
development of one's own power of freedom¹. Mokṣa should
not be considered as the effect of jñāna and the latter the
cause of it, but it is the manifestation of the real nature of
ātman².
According to Śivādvaya system though ignorance is
accepted as the cause of Samsāra, yet the nature of ajñāna is
differently presented here. Here mūla ajñāna is known as
āṇavamala, a limitation innate in the individual. It originates
from absolute freedom of Lord. The āṇavamala operates
in the individual soul in two ways : (i) the loss to conscious-
१. परमार्थसार verse 60
२. मोक्षो हि नाम नैवान्यः स्वरूपप्रथनं हि सः । स्वरूपं चात्मनः संवित् ।
तंत्रालोक आ १।१२६