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

XXXV
ness. The middle, is not predominantly of dual nature, because
thisness though shines here, yet it has merged in consci-
orsness. While the most perfect bodha is one where there is
no separate existence of this. Though this state is known as
bodhāgra,the highest consciousness, everything has its existence
here without any separate distinction but shine non-diffrently
from pure consciousness.
From this it is evident that all the adhvās consisting of
thirty six tattvas are non-different from Paraśiva, the Supre-
me. One who is able to realise the most delightful adhvās as
non-different from his own consciousness can attain Śiva-na-
lure without delay.
This chapter gives a detailed account or all the tattvas
from the earth onward and the bhavanas contained by each.
VIII
In the previous chapter we have seen that bhuvanas are
the expansion of Śakti which keeps within all the multifari-,
ous forms of subjects and their objects of experience. But
permeating them all the highest genus, known as Parama-
śiva ever remains shining. But the less pervading one which
is present in some but is absent in others is defined as a
tattva, for example, solidity, firmness and grossness. all these
qualities are only found in Brahmāṇḍa alone. Therefore it is
evident that in Brahmāṇḍa consisting of kalāgni to vīrabhadra
solidity and grossness are found, for this reason it is known
us pṛthvī.
The next thing that has been discussed in this ehapter
is the relation of the cause and the effect. According to
this system the relation is of two kinds, namely, the trans-
cendent (pāramārthika) and supposed (kalpita). The trans-
cendent relation is such that out of freedom of will of the