# tantrasara-a04 tsa04-p01 (4.1-4.17)

tantrasara-a04 tsa04-p01 (4.1-4.17) passes link checks; no formal theorems bound. Chunk gate BLOCKED; no witness verified.

> Machine rendering — UNREVIEWED, not an approved translation. No English here was human-reviewed.

Canonical: https://svatantrya.net/claim/tantrasara-a04/tsa04-p01/

## Passage (excerpt as hashed)

```
tantrasāra, caturtham āhnikam tatra yadā vikalpaṃ krameṇa saṃskurute samanantaroktasvarūpapraveśāya tadā bhāvanākramasya sattarkasadāgamasadgurūpadeśapūrvakasya asti upayogaḥ // abhts_4.1 tathā hi vikalpabalāt eva jantavo baddham ātmānam abhimanyante sa abhimānaḥ saṃsārapratibandhahetuḥ ataḥ pratidvandvirūpo vikalpa uditaḥ saṃsārahetuṃ vikalpaṃ dalayati iti abhyudayahetuḥ // abhts_4.2 sa ca evaṃrūpaḥ samastebhyaḥ paricchinnasvabhāvebhyaḥ śivāntebhyaḥ tattvebhyo yat uttīrṇam aparicchinnasaṃvinmātrarūpaṃ tad eva ca paramārthaḥ tat vastuvyavasthāsthānaṃ tat viśvasya ojaḥ tena prāṇiti viśvam tad eva ca aham ato viśvottīrṇo viśvātmā ca aham iti // abhts_4.3 sa ca ayaṃ māyāndhānāṃ na utpadyate sattarkādīnām abhāvāt // abhts_4.4 vaiṣṇavādyā hi tāvanmātra eva āgame rāgatattvena niyamitā iti na ūrdhvadarśane 'pi tadunmukhatāṃ bhajante tataḥ sattarkasadāgamasadgurūpadeśadveṣiṇa eva // abhts_4.5 yathoktaṃ pārameśvare vaiṣṇavādyāḥ samastās te vidyārāgeṇa rañjitāḥ // abhts_4.6 na vindanti paraṃ tattvaṃ sarvajñajñānavarjitāḥ iti // abhts_4.7 tasmāt śāṃbhavadṛḍḥaśaktipātāviddhā eva sadāgamādikrameṇa vikalpaṃ saṃskṛtya paraṃ svarūpaṃ praviśanti // abhts_4.8 nanu itthaṃ paraṃ tattvaṃ vikalpyarūpaṃ syāt maivam vikalpasya dvaitādhivāsabhaṅgamātre caritārthatvāt paraṃ tattvaṃ tu sarvatra sarvarūpatayā svaprakāśam eva iti na tatra vikalpaḥ kasyaicit upakriyāyai khaṇḍanāyai vā // abhts_4.9 tatra atidṛḍhaśaktipātāviddhasya svayam eva sāṃsiddhikatayā sattarka udeti yo 'sau devībhiḥ dīkṣita iti ucyate // abhts_4.10 anyasya āgamakrameṇa ityādi savistaraṃ śaktipātaprakāśane vakṣyāmaḥ // abhts_4.11 kiṃ tu guror āgamanirūpaṇe vyāpāraḥ āgamasya ca niḥśaṅkasajātīyatatprabandhaprasavanibandhanasamucitavikalpodaye vyāpāraḥ tathāvidhavikalpaprabandha eva sattarka iti uktaḥ sa eva ca bhāvanā bhaṇyate asphuṭatvāt bhūtam api artham abhūtam iva sphuṭatvāpādanena bhāvyate yayā iti // abhts_4.12 na ca atra sattarkāt śuddhavidyāprakāśarūpāt ṛte anyat yogāṅgaṃ sākṣāt upāyaḥ tapaḥprabhṛteḥ niyamavargasya ahiṃsādeś ca yamaprakārasya pūrakādeḥ prāṇāyāmavargasya vedyamātraniṣṭhatvena ka iva saṃvidi vyāpāraḥ // abhts_4.13 pratyāhāro 'pi karaṇabhūmim eva sātiśayāṃ kuryāt dhyānadhāraṇāsamādhayo 'pi yathottaram abhyāsakrameṇa nirvartyamānā dhyeyavastutādātmyaṃ dhyātuḥ vitareyuḥ // abhts_4.14 abhyāsaś ca pare tattve śivātmani svasvabhāve na saṃbhavaty eva // abhts_4.15 saṃvidrūḍhasya prāṇabuddhidehaniṣṭhīkaraṇarūpo hi abhyāsaḥ bhārodvahanaśāstrārthabodhanṛttābhyāsavat saṃvidrūpe tu na kiṃcit ādātavyaṃ na apasaraṇīyam iti katham abhyāsaḥ // abhts_4.16 kiṃ tarkeṇāpi iti cet uktam atra dvaitādhivāsanirāsaprakāra eva ayaṃ na tu anyat kiṃcid iti // abhts_4.17
```

## Reading (machine draft, verse-mapped)

**tsa-a04-v01** — When the concept impresses in order, for entry into the nature just told — then the contemplation-sequence, preceded by true reason, true scripture and the true teacher's instruction, has its use.
**tsa-a04-v10** — There, for one pierced by an excessively firm descent of power, true-reason arises by itself through self-attainment — he is called one initiated by the goddesses.
**tsa-a04-v11** — For another, by the order of scripture — with elaboration we will say this in the revelation of power-descent.
**tsa-a04-v12** — But the task lies in determining the teacher's scripture, and in the arising of the fitting concept that is born of the scripture's chain of kin: that chain of concepts is called true-reason; it is called contemplation as well, since from indistinctness an existing thing is contemplated as non-existent by being made distinct.
**tsa-a04-v13** — And here no other yoga-limb is a direct means apart from true-reason, the light-form of pure knowledge: of austerity and the rest, of the restraint-class, of nonviolence and the rest — the yama-type, of retention and the rest, the prāṇāyāma-class — what task is there in consciousness by being established in the knowable merely?
**tsa-a04-v14** — Withdrawal too should make the instrument-level excellent; meditation, concentration and samādhi too, performed successively by the order of practice, should impart identity-with-the-meditated-object to the meditator.
**tsa-a04-v15** — But practice in the supreme tattva, in the Siva-self, in one's own nature, is simply not possible.
**tsa-a04-v16** — For one rooted in consciousness, practice is the form of fixing breath, mind and body — like carrying a load, knowing the scripture's meaning, dancing-practice; but in the form of consciousness nothing is to be taken and nothing removed — how then practice?
**tsa-a04-v17** — If it is asked — 'by reasoning too?' — it is said: this is only the mode of removing the residence-in-duality, nothing else at all.
**tsa-a04-v02** — For by concept-strength alone beings mistake themselves to be bound; that misapprehension is the cause that obstructs saṃsāra — so the counter-pair concept arises: it tears the saṃsāra-causing concept, and is the cause of prosperity.
**tsa-a04-v03** — Such a concept, having crossed all the delimited-natured tattvas from Śiva to the limit, is undelimited-consciousness-merely-formed — that is the supreme truth, the place where thing-ordering stands, the world's essence; by it he breathes the world — that am I, world-crossed, world-self am I.
**tsa-a04-v04** — And this does not arise for the māyā-blind, since true-reason and the rest are absent.
**tsa-a04-v05** — For Viṣṇu-and-rest are limited in scripture by passion-tattva only, so even in higher vision they show no inclination toward it — therefore they are hostile to true-reason, true scripture and true teacher-instruction alone.
**tsa-a04-v06** — As said in the Pārameśvara: all Viṣṇu-and-rest are colored by knowledge-passion.
**tsa-a04-v07** — They do not find the supreme tattva, being devoid of omniscient knowledge.
**tsa-a04-v08** — Therefore only those pierced by the firm descent of Śāṃbhava-power, having impressed the concept by the order of true scripture and the rest, enter the supreme own-nature.
**tsa-a04-v09** — But then would the supreme tattva be of concept-form? Not so: the concept's work is fulfilled merely in breaking the residence-in-duality; the supreme tattva, however, is everywhere all-formed and self-luminous — so there is no service or refutation of it for anyone from concept.

## Claims

| Claim | Status | Basis |
|---|---|---|
| Link completeness | PASS | assurance.trace_links_present + gaps |
| Human review | UNREVIEWED (machine rendering; no human sign-off) | assurance.review |
| Deterministic chunk gate | BLOCKED (ABSTENTION) | proofs.chunk_gate |
| Manuscript witness | UNPINNED (0 verified corpus-wide) | identity.witness |
| Source-span completeness | UNKNOWN | assurance: ledger span is an excerpt; volume not hashed |