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

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the night becomes equal. Hence the time is considered to
be very auspicious.
The movement of udāna proceeds from the heart.
It goes upto the top of the head called dvādaśānta. The
yogin tries to watch the entire unit of time from tuṭi to
sixty years in the single movement of udāna. It is thought of
having the characteristic of vibration (spandarūpa). Vyāna
is all-pervasive by nature. Therefore it is free from sequence,
still time arises there in the form of subtle vibration
(śūkṣmocchalattārūpa).
The rise of varṇa
The rise of varṇa occurs withont any effort but there
are some which rise with the personal effort. Syllables are
of three kinds, the transcendent, the subtle and the gross.
The transcendent syllables are of two kinds, the one is of
the highest kind (paratama) and and the other is known
as the higher (paratara). The highest form of the syllable is
known as Nāda which is closely associated and inseparably
united with all the syllables. It goes on sounding ceaselessly.
It is unborn and unbeaten, hence it is known as Anāhata.
VII
In the seventh chapter the texts presents deśādhvā.
It consists of multifarious forms of objects. They are made
manifest by the Lord by means of His power of activity.
The body of objects, namely, the house, the courtyard,
the market, the temple, the garden and the forest which are
different from one another, shine only to the limited
subject as mutually distinct from one another and also
from the subject itself. But the Lord who is perfect and
so free from all limitations they shine as His very self.
These forms actually have their substratum in pure consc-
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