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

xxxviii
cted in the mirror of buddhi. ‘I know something’ and ‘I do
something’ are the froms of judgment, aroused by Vidyā
and Kalā respectively.
These rāga, vidyā, kalā, kāla and niyati are of two types,
on account of the grace they are considered pure and there-
fore function as means for the attainment of Śivahood. Kalā
becomes pure when it consists of activities like worshipping,
rāga becomes so when it gives rise to attachment to the Lord.
Vidyā becomes so when it causes discernment regarding
the Lord. Kalā in the same way gives effect to the teaching
regarding the Lord ( tadupadeśādi viṣayameva kalanam ),
while niyati restricts the soul to remain steadfast in His
worship.
The group of kalā and others are different according to
the difference of the indivdual souls, for the activity in them
is seen to rise differently in different limited Subjects,
It is worthy to note here that the agenthood with the cha-
racteristic of limited nature gives rise to the genus Pradhāna,
the equilibrium of the three guṇas, viz, sattva, rajas and
tamas. Not only that, it is from kalā both the individual subject,
the bhoktā, and the bject as bhogya that is to be experie-
nced, are born. The Supreme Subject in the beginning is made
poor by Māyā. When it takes away all His glories, then again
He is bestowed with a little of His glory by means of kalā
etc. Thus He becomes paśu, a limited subject and the Māyā
kāla, rāga Vidyā, niyati, kāla serve him as sheaths.
The author points out that Prakṛti is of two kinds, the
one is the equilibrium of guṇas, the other is guṇatattva itself
which being disturbed by the superintending Lord of the
Tattva causes kṣobha in Prakṛti which in its turn gives rise