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

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have any object, therefore they are known as pure subjects
( Śuddha grāhaka ), but Vijñānākalā, Pralayākala and Sakala
are considered as impure subjects.
The author shows as an example how Pṛthvītattva shines
in relation to pramātā and prameyas. The light that shines
non-differently from dharā is Śiva. He supports his view by
quoting a śruti. Dharāmantramaheśvara being impelled by
the will of Śiva leads Dharāmantreśa for bestowing Siddhi to
them who are desirous of it connected with dharā. Mantras
are the vācaka of the superintending deities of different
bhuvanas under Pṛthvītattva. Dharāvijñānākalas are those who
after receiving Śivavidyā have performed pārthivayoga but
failed to attain the highest state ( dhruvapada ) . But on the
contrary the Dharāpralayakevalin is the one who has pra-
ctised pārthivayoga in accordance to the procedure prescribed
by the non - śaiva doctrine. He remains as dharā pralaya
kevalin and fails to proceed further. Dharāsakalas are those
who have the egoism in Dharā.
Then the author shows how all the tattvas abide as prā-
ṇaśakti related to a pramātā. One single Prāṇa consisting of
sixteen tuṭis extends till the emergence of a vedya, the thing
to be known, Among the sixteen tuṭis. the first, the second
and the last and the last but one, is the undifferīntiated one,
the one that manifests the grāhaka, the last tūṭi is inseparable
from the object and the one preceding the last is of the form
of a fully manifest grāhaka. Thus the twelve tuṭis that are
left out of sixteen, are divided broadly into two divisions.
The first six are of the nature of nirvikalpaka and the next
six are the characteristic of parāparā from where vikalpa
begins to rise.
Icchā, jñāna and Kriyā operate in manifesting the first
group of six by assuming the mode of opening up ( unme-