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

xxvi
It seems proper to note here that prāṇa and apāṇa are the
two factors which performs the functions of dissolution and
creation, while samāna makes a balance of two pulls of
energy in the inner viṣuvat, that is the void. Then udāna,
the upper current begins to flow along the middle path.
Finally the vital energy becomes vyāna, the all-pervading one
in which all limitations have their end.
The yogin by means of close observation of two bījas
mentioned above, should make vikalpas free from impurities.
Viśrānti in different spots, in accordance with his proficiency
in entering them, he in the beginning experiences delights,
then follows udbhava, kampa, nidrā and ghūrṇi. The spots
where they are experienced are as follows : mūlādhāra,
kanda, hṛdaya, tālu and dvādaśānta, Udbhava and kampa
and others are the characteristic marks of the Yogins, which
appear as a consequence of his practice of uccārayoga,
The final goal of the yogin that he desires to arrive at
by means of uccārayoga, is dvādaśānta which is known by
another name of ūrdhvakundalī where the difference of
Śakti and Śiva ends. It is of the charactrastic of Samvit-
spanda,
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The inarticulate sound (anāhatanāda) is ever present
but it becomes manifest by the rhythmic movement of prāṇa.
It is called varṇa or syllable. It should be borne in mind
that this nāda should not properly be called varṇa but it
is the cause of syllables. Bījas known as sṛṣṭi and saṁhāra-
bījas (sa and ha) are the two chief syllables in association
with which anāhatanāda becomes manifest. Therefore the
yogin tries to fix his mind in them so that he may get the
touch of nāda. He practises to hear the nāda by uttering
different syllables either ending in a vowel or not ending in.