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

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Piṇḍastha may be explained thus. It is that which abides
in the body. The abode of all the adhvās is the vital energy
and saṁkalpa. Everything lies in the vital energy and
saṁkalpa, hence it is known as abiding there, there-
fore it is known as padastha. Rūpayati, is the one that
gives forms to respective objects and then withdraws them
into the self which is none other than the ātman where they
stay as identical with it. This identification and the merger
is known as rūpastha. But the form which is beyond all these
is called rūpātīta. To the jñānin svapna though by nature
vaikalpika, yet it is considered to be vyāpti, for his jñāna is
then free from external conditions and he is the active agent
in changing and arranging the order of thoughts. In the
state of deep sleep the jñānin feels freedom from limitations,
therefore it is considered as mahāvyāpti. While in the turya
state the jñānin sees the universe collected together like an
āmalaka fruit in the palm of his hand, therefore the name
is pracaya.
Jāgrat is the state which a sakala soul enjoys, while svapna
is enjoyed by Pralayākala and suṣupti by viñānākala. In the
turya level Mantra, Mantramaheśvara have their abode. But
in the turyātīta state all the being whether they are prame-
yas and pramātāras become one with Śiva-Śakti and shine
non-differently with it.
The fifteen aspects as mentioned above are also observed
in five states known as jāgrat etc, thus:
( 1 )
From dharā to Prakṛti (a) Svarūpa-sakala-Śakti Jāgrat
(b) Pralayākala svapna
(c) Vijñānākala suṣupti
(d) Mantra and others turya
(e) Śiva Śakti turīyātīta