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

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youth, old age, death, rebirth and liberation of the embodied
soul. Brahmā to Anāśrita, these six, are considered to be
the cause of different states through which a living being has
to pass. As they give rise to these states, therefore in the
beginning they are accepted by the Yogin but finally rejected
by him, To him the most acceptible object is the Supreme
Goddess, the seventh, called unmanā to which once united it
is possible for him to reach beyond these states.
The movement of apāna ends in dvādaśānta otherwise
known as Yoginīvaktra, If the Yogin is able to find rest
there, only then ūrdhvādhara ḍambara, the distinctions of
the upper and the lower divisions are put to rest forever.
It is to be noted here that this viśrānti or rest is attainable
by means of minute divisions of time into tuṭis in the way
as has been discussed above in connection with the prāṇa.
Similarly in samāna also the above method is followed.
Though samāna arises in the navel and flows along seventy
two thousand nāḍīs of the body, Yet it becomes manifest
in the heart. It flows along ten principal nāḍīs, namely,
iḍā, piṅgalā suṣumnā, gāndhārī, hastijihvā, alambuṣā, puṣā,
kuhu and śaṁkhinī, but of the above ten the first three are
the most important. The heart is like a lotus with eight
petals pointing to eight directions. On account of its
association with eight directions, it imitates the activities of
the Lord of directions and appears as cruel and placid. It
is known as samāna because it remains in the body uni-
formly—( samananāt samānaḥ ).
As viṣuvat occurs in prāṇa, similarly the yogin ascertains
five saṅkrāntis and two viṣuvats during the day. In the same
way they also occur during the night. It is well known that
viṣuvats are the equinox when the duration of the day and