# tantrasara-a04 tsa04-p02 (4.18-4.33)

tantrasara-a04 tsa04-p02 (4.18-4.33) 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-p02/

## Passage (excerpt as hashed)

```
laukike 'pi vā abhyāse cidātmatvena sarvarūpasya tasya tasya dehādeḥ abhimatarūpatāprakaṭīkaraṇaṃ taditararūpanyagbhāvanaṃ ca iti eṣa eva abhyāsārthaḥ // abhts_4.18 paratattve tu na kiṃcit apāsyam iti uktam // abhts_4.19 dvaitādhivāso 'pi nāma na kaścana pṛthak vastubhūtaḥ api tu svarūpākhyātimātraṃ tat ato dvaitāpāsanaṃ vikalpena kriyata ity ukteḥ // abhts_4.20 ayaṃ paramārthaḥ svarūpaṃ prakāśamānam akhyātirūpatvaṃ svayaṃ svātantryāt gṛhītaṃ krameṇa projjhya vikāsonmukham atha vikasat atha vikasitam ity anena krameṇa prakāśate tathā prakāśanam api parameśvarasya svarūpam eva tasmāt na atra yogāṅgāni sākṣāt upāyaḥ // abhts_4.21 tarkaṃ tu anugṛhṇīyur api sattarka eva sākṣāt tatra upāyaḥ sa eva ca śuddhavidyā sa ca bahuprakāratayā saṃskṛto bhavati tadyathā yāgo homo japo vrataṃ yoga iti tatra bhāvānāṃ sarveṣāṃ parameśvara eva sthitiḥ nānyat vyatiriktam asti iti vikalparūḍhisiddhaye parameśvara eva sarvabhāvārpaṇaṃ yāgaḥ sa ca hṛdyatvāt ye saṃvidanupraveśaṃ svayam eva bhajante teṣāṃ suśakaṃ parameśvare arpaṇam ity abhiprāyeṇa hṛdyānāṃ kusumatarpaṇagandhādīnāṃ bahir upayoga uktaḥ // abhts_4.22 sarve bhāvāḥ parameśvaratejomayā iti rūḍhavikalpaprāptyai parameśasaṃvidanalatejasi samastabhāvagrāsarasikatābhimate tattejomātrāvaśeṣatvasahasamastabhāvavilāpanaṃ homaḥ // abhts_4.23 tathā ubhayātmakaparāmarśodayārthaṃ bāhyābhyantarādiprameyarūpabhinnabhāvānapekṣayaiva evaṃvidhaṃ tat paraṃ tattvaṃ svasvabhāvabhūtam iti antaḥ parāmarśanaṃ japaḥ // abhts_4.24 sarvatra sarvadā nirupāyaparameśvarābhimānalābhāya parameśvarasamatābhimānena dehasyāpi ghaṭāder api avalokanaṃ vratam // abhts_4.25 yathoktaṃ śrīnandiśikhāyām sarvasāmyaṃ paraṃ vratam iti // abhts_4.26 itthaṃ vicitraiḥ śuddhavidyāṃśarūpaiḥ vikalpaiḥ yat anapekṣitavikalpaṃ svābhāvikaṃ paramārthatattvaṃ prakāśate tasyaiva sanātanatathāvidhaprakāśamātratārūḍhaye tatsvarūpānusaṃdhānātmā vikalpaviśeṣo yogaḥ // abhts_4.27 tatra parameśvaraḥ pūrṇasaṃvitsvabhāvaḥ pūrṇataiva asya śaktiḥ kulaṃ sāmarthyam ūrmiḥ hṛdayaṃ sāraṃ spandaḥ vibhūtiḥ trīśikā kālī karṣaṇī caṇḍī vāṇī bhogo dṛk nityā ityādibhiḥ āgamabhāṣābhiḥ tattadanvarthapravṛttābhiḥ abhidhīyate tena tena rūpeṇa dhyāyināṃ hṛdi āstām iti // abhts_4.28 sā ca samagraśaktitādarśanena pūrṇatāsaṃvit prakāśate // abhts_4.29 śaktayaś ca asya asaṃkhyeyāḥ // abhts_4.30 kiṃ bahunā yat viśvaṃ tā asya śaktayaḥ tāḥ katham upadeṣṭuṃ śakyāḥ iti // abhts_4.31 tisṛṣu tāvat viśvaṃ samāpyate yayā idaṃ śivādidharaṇyantam avikalpyasaṃvinmātrarūpatayā bibharti ca paśyati ca bhāsayati ca parameśvaraḥ sā asya śrīparaśaktiḥ // abhts_4.32 yayā ca darpaṇahastyādivat bhedābhedābhyāṃ sā asya śrīparāparaśaktiḥ // abhts_4.33
```

## Reading (machine draft, verse-mapped)

**tsa-a04-v18** — Even in ordinary practice: the manifesting of the desired form of body and the rest as consciousness-selfhood, and the contemplation of the absence of other forms — that alone is the purpose of practice.
**tsa-a04-v19** — But in the supreme tattva nothing at all is to be discarded, it is said.
**tsa-a04-v20** — The residence-in-duality too, mark well, is not some separate thing-existing: it is mere own-nature-manifestation — hence the rejection of duality is done by concept, from the saying.
**tsa-a04-v21** — This supreme truth, own-nature shining as the form of manifestation, is taken by itself from autonomy; by the order — thrown off, turned toward expansion, then expanding, then expanded — it shines in this way; and the shining too is the Supreme Lord's own nature — so here the yoga-limbs are not the direct means.
**tsa-a04-v22** — Reason may favor it, but true-reason alone is the direct means there; it is pure knowledge too, and is impressed in many forms: offering, fire-offering, recitation, vow, yoga. Therein the abode of all states is the Supreme Lord alone — nothing separate exists; for the establishment of conviction in concept, the offering of all states to the Supreme Lord itself is the offering — from heart-nature, the offering in the Supreme Lord is easy for those who themselves show entry into consciousness; hence the external use of flower, satisfaction, scent and the rest was declared.
**tsa-a04-v23** — All states are made of the light of the Supreme Lord: for the attainment of the convicted concept, in the light of the Supreme Lord's consciousness-fire, in the desire to swallow all states — the sudden dissolution of all states into the residue of mere light: that is the fire-offering.
**tsa-a04-v24** — Likewise, for the arising of the both-natured contemplation, by disregard alone of the states divided by outer, inner and other knowable forms: that supreme tattva is formed of one's own nature — the inner contemplation is the recitation.
**tsa-a04-v25** — For the gaining everywhere-always of the impersonal identification with the Supreme Lord, by the identification of equality with the Supreme Lord: the viewing even of the body, even of a pot and the rest, is the vow.
**tsa-a04-v26** — As said in the Śrī-Nandiśikhā: all-equality is the supreme vow.
**tsa-a04-v27** — Thus, by various concepts formed of portions of pure knowledge, what concept-independent, natural, supreme-truth tattva shines — for establishment in being merely the eternal shining of that kind, the specific concept that tracks its own nature: that is yoga.
**tsa-a04-v28** — Therein the Supreme Lord, of the nature of full consciousness — fullness is his power, clan, capability, wave, heart, essence, pulsation, glory; the triad, Kālī, Karṣaṇī, Caṇḍī, Vāṇī, enjoyment, vision, Nityā and the rest — is denoted by the scriptural languages that run according to each sense; by that, by that form, let it be in the hearts of the meditators.
**tsa-a04-v29** — And she shines as fullness-consciousness by the seeing of the nature of the whole power.
**tsa-a04-v30** — And his powers are countless.
**tsa-a04-v31** — Why say more? The world — those are his powers; how can they be taught?
**tsa-a04-v32** — In three the world is completed: by which this bears, sees and illumines up to the bearer-limit of Śiva as mere uncaricatured consciousness-form — the Supreme Lord; that is his Śrīparā-power.
**tsa-a04-v33** — By which, like a mirror or an elephant and the rest, by difference and undifference — that is his Śrīparāparā-power.

## 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, CITATION_GROUNDING) | 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 |