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

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bly one with the Light ( prakāśa ), but in order to show
itself as limited, this prakāśa at first negates the universe
from it and experiences that ‘I am transcending the universe’.
Thus the void ( Śunya ) transcending everything is known as
Śūnyapramātā.
The knowing subject of the void, on account of its asso-
ciation with impurity known as āṇavamala becomes externally
inclined with the result that the universe that was previously
rejected or negated is now thought of as the most desirable
object. Then a vibrative upsurge occurs in it which shows
itself as prāṇa.
Prāṇa is the first extension of consciousness. It shows
itself as spanda, the very nature of self-reflection. For this
reason prāṇa is said to be predominantly of the nature of
kriyāśakti. Therefore, though it is inert ( jada ), it is
primarily of the nature of consciousness. For this reason,
taking resort to prāṇa the aspirant is able to attain the
Supreme Reality.
Prāṇa is the very life of every living being. It is always
on move. On account of its activities in different locations
of the body, the universal prāṇa is known as prāṇa, apāna,
samāna, udāna and vyāna. Of the above five prāṇa and
apāna function as the activity of inhaling and exhaling. The
ingoing movement starts from the heart and ends at the
top of the head known as dvādaśānta, while the outgoing
movement starts from dvādaśānta and ends at the heart.
This movement continues and goes on functioning in a
single day for 21600 times.
Prāṇa being the manifest form of śakti, all the six
-adhās, namely, varṇa, mantra and pada on the one hand
and kalā, tattva and bhuvana on the other have their