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

xiii
ness of its freedom, (ii) the sense of doership without bodha.
This limitation of jñāna and kriyā is known as pauruṣa and
bauddha ajñāna, comes under the class āṇavamala.
Ignorance known as bauddha ajñāna is of the nature of
indetermination and determination of contradictory nature.
Because of its presence the individual soul in bondage fails
to know definitely the real nature of the self. Moreover, he
experiences and feels himself as the experiencing subject of
what is really non-self. Pauruṣa ajñāna, characterised by
limited knowledge, is considered to be the cause of worldly
existence.
It is removed by initiation, but a person cannot avail
himself of it so long the impurity known as bauddha ajñāna
lying in his intellect is not removed, for initiation is only
preceded by the firm conviction regarding right knowledge
of the things avoided and the right knowledgs of the things
to be accepted ( heyopādeyaniścaya ) on behalf of the person
who desires initiation.
Right knowledge regarding everything can only be
obtained from sacred literature told by Parameśvara. He
is the highest authority and origin of all sacred literatures.
Those revealed texts are the giver of release to the souls in
bondage. The number of the revealed texts known as
Āgamas is ten, eighteen and sixtyfour¹. The essence of
१. Āgamas which were revealed from five faces of Śiva are
predominantly dualistic. The number of dualistic Āgamas
are ten. Those which are of dual-non-dual nature are
eighteen in number and those which teach non-dual
truth are sixtyfour in number. Āgamas descended, on
the earth in five currents from the five faces of Śiva
known as ईशान, तत्पुरुष, सद्योजात, वामदेव and अघोर ।