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

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He shiness as Śiva marked by absolute freedom and unlimited
light. By virtue of His absolute freedom - He shines without
any means (anupāya) and sometimes with means (upāya).
These upāyas may be icchā, jñāna or kriyā, the way of absor-
ption of the individual consciousness into the Divine. These
icchā, jñāna, and kriya are śaktis of Śiva. When a yogi
is able to grasp any of them, it is easy for him to attain
Śiva. As the ways are three, so (samāveśa) absorption also
are three, hence they are known as śāmbhava, śākta and
āṇava samāveśas.
This, in short, is the summary of the first chapter of
Tantrasāra.
II
The second chapter begins with the brief presentation
of anupāya. It is not counted under any upāya for the
very reason that as an upāya it is so subtle that it does not
come under any upāyas and more because the person on
whom the fall of grace has occurred most intensely does not
have any need of internal and external help in order to
realise his identity with Śiva. The word of the teacher once
listened to by him, places him on the transcendent path
(anuttarapatha), the stable ground of the blissful nature of
Śakti, then he realises at once that the Lord, the self-mani-
fest one, is the very self of his own. As the very nature of
Śiva is eternal, hence thers is no question of realising it by
any means. As it is self-manifest, ways add nothing to it.
If it is said that ways help the removal of veils, then it is
untenable, for there is no existence of any veil. In the same
way the question of merger of the one into the other cannot
stand, for there is total absence of two separate entities. In
this way the chain of reasonable arguments causes in him