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

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to the principle of Buddhi. For Prakṛti as the recipient of
kṣobha should be accepted otherwise how it would be possible
for the liberated soul to remain uninvolved again in bondage.
Bnt according to this system the disturbance ( kṣobha ) in
Prakṛti is caused by the Lord Himself.
Ahaṁkāra gets its rise from Buddhi which secs on the
mirror of the light of Puruṣa which hasbecome slightly impure
because of its contact with the objec ts ( buddhi vṛttyātmanī
prakāśe) feels the ego that ‘I know this and’ ‘I do this’ thus
it feels identity with the object and thinks itself as I. Buddhi.
receives the reflection of objects and at the same time
though insentient, manifests the light of Puruṣa. Similarly
ahaṁkāra serves as an instrument and the cause ( karaṇa and
kāraṇa) It is threefold namely sāttvika, rājasika and tāmasa.
From Ahaṁkāra predominatly of sāttvika nature five inner
and external sense organs, from rājasa Ahaṁkāra manas and
from tāmasa nature of Ahaṁkāra five tanmātrās; are born.
Thus the tanmātrās give rise to nabhas, Vāyu, tejas, āpa and
pṛthvī.
In the present chapter discussion is made about all the
thirty six principles which are mutually related with one an-
other. All of them come under the threefold divisions of
Nara-Śakti and Śiva. Śiva pervades all by His characteristic
nature of luminous consciuosness. The principle in which this
characteristic of light is more prominent than the other, it is
considered extensive than the other, for example Śiva is more
extensive than Śakti, while the latter is more so than Nara.
IX
The present chapter chassifies all the tattvas under fif-
teen aspects and others as viewed by seven kinds of Subjects