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

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any vowel, for he knows that nāda abides in all the varṇas
latent in an undivided form. Even by calling to memory
the ever sounding nāda he experiences identity with pure
consciousness.
VI
In Chapter sixth the method of realisation of the essential
Reality by external means has been described. Mālinīvijaya
has described Āṇavopāya that it is an absorption into the
divine self through the means of uccāra, karaṇa, dhyāna,
varṇa, sthānaprakalpana etc. In the preceding sections a
little hints have been given as regards uccāra, dhyāna and
varṇa. In the present section it is discussed how a yogin
adopts prāṇavāyu as a means for the desired purpose.
From this chapter onward upto chapter twelve whatever
is deseribed comes under the device of location (sthānapra-
kalpana). The locations are three, namely, the vital energy,
the body and other external objects.
The six adhvās are immense. They have their base in
the general prāṇa, while the adhvā known as kāla (Time)
has its base in the specific prāṇa.
The objects shine in two ways, either with sequence or
without any sequence. The act of confining anything within
limits (kalana) is the function of kāla. Though pure
consciousness is free from all limiting adjuncts, yet the
universe in the form of the knower and the known, is made
manifest by its freedom of will. As a result they shine
forth with their distinctive and limited character. The
agency of the delimiting power of consciousness is known as
kālaśakti. But before the apparent externalisation of ob-
jects sequence and non-sequence remain latent in its pure
nature. Not only that the entire universe remains insepara-