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

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firm conviction, as the result of which he realises that the
Absolute, the mass of bliss, is the single Truth and 'I am
He' in whom everything shines in the mirror of conscious-
ness inseparably. Thus contemplated firmly, he finds himself
one with divine absorption.
In Tantrāloka Jayaratha comments that in Śāmbhava,
Śākta and Āṇava upāyas icchā jñāna and kriyāśaktś function
where the possibility of duality may arise, for icchā becomes
externally inclined because of the presence of something
desirable (eṣaṇīya) in the core of icchā, while in anupāya
ānandaśakti functions and it is said of ānanda that it is
Brahman Itself, hence in anupāya there is no tint of upāya
as separate from it¹.
III
Ātman is of the characteristic of Light and Freedom
and is free from all thought-constructs (vikalpa). He is
Śiva, the Absolute. As he encompasses everything, He is
partless, an integral whole (akhaṇḍa) of Infinite Light—
the single realm of Light where thought fails to reach (nirvi-
kalpaikadhāman). Though an ordinary soul in its fallen
state is non-different from that Light, yet he is unable to
to concieve this and fails to realise his identity with It. But
as soon as the grace of Guru falls on him a little less
intensely, he begins to realise the Truth, and by a sudden
fiash he is able to perceive the Light without any intervention
of any upāya than Svātantryaśakti which is inseparable from
that Light. This perception is direct and immediate.
१. इच्छादीनां हि एषणीयादि विषयावच्छेदेन बाह्योन्मुखत्वात् भेदसंभावनादि
स्यात्, आनन्दशक्तिः पुनः—'आनन्दो ब्रह्मणः रूपम्' इत्याद्युक्त्याचितस्त-
त्स्वरूपमेव इति। —तं० आ० १ पृ० २५६