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

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iousness and being so shine non-defferently from Him.
Samvit in Her free will veils her pure natare and manifests
before the view of the limited subject like śunya, prāṇa,
buddhi and the embodied soul the pictures of objects
different from the experiencing subject. These adhvās
shine externally as objects but really they are non-different
from the self.
They have their locātions in śunya, prāṇa, in all the
nādi cakras and the body itself. As they proceeded from
and created by samvid, they are to be dissolved in samvid
by involutionary method. As the adhvās are vast it is
practically impossible even for a yogin to do so in an aeon
of ages.
Therefore, one should know first of all the real nature of
these adhvās. They have their real resting place in conscious-
ness and through it (samvit) the entire adhvā consisting of
the void, the intellect, the vital energy and everything whe-
ther it is the body, the image of a deity, or the sacrificial
altar, becomes complete. When the aspirant is able to realise
this he dissolves them in Brahmā, the lord of Brahmāṇḍa,
then the tattvas from Puruśa to kāla to Viṣṇu, the lord or
them. Then Māyā, the knot (granthi) to Rudra, then Māyā
is to be dissolved in Īśvara who is the lord of Māyā. Then
Śuddhavidyā should be dissolved in Sadāśiva and then
Śakti and Siva are to be dissolved in Anāśrita Śiva and fin-
ally all of them are dissolved in Paraśiva, the all-pervading
one.
In Triśira Bhairava, a Tantric text, thinks of pure consci-
ousness as it were a tree consisting of three portions. The
extreme fringe, the root, is known as bodhamūla where 'this-
ness is predominant. It is the gross form of (bodha) conscious-