# tantrasara-a13 tsa13-p01 (13.1-13.19)

tantrasara-a13 tsa13-p01 (13.1-13.19) 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-a13/tsa13-p01/

## Passage (excerpt as hashed)

```
tantrasāra, trayodaśam āhnikam atha prasannahṛdayo yāgasthānaṃ yāyāt tac ca yatraiva hṛdayaṃ prasādayuktaṃ parameśvarasamāveśayogyaṃ bhavati tad eva na tu asya anyal lakṣaṇam uktāv api dhyeyatādātmyam eva kāraṇam tad api bhāvaprasādād eva iti nānyat sthānam // abhts_13.1 pīṭhaparvatāgram ityādis tu śāstre sthānoddeśa etatpara eva boddhavyaḥ // abhts_13.2 teṣu teṣu pīṭhādisthāneṣu parameśaniyatyā parameśvarāviṣṭānāṃ śaktīnāṃ dehagrahaṇāt āryadeśā iva dhārmikāṇāṃ mlecchadeśā iva adhārmikāṇām parvatāgrādeś caikāntatvena vikṣepaparihārāt aikāgryapadatvam iti // abhts_13.3 tatra yāgagṛhāgre bahir eva sāmānyanyāsaṃ kuryāt karayoḥ pūrvaṃ tato dehe // abhts_13.4 hrīṃ na pha hrīṃ hrīṃ ā kṣa hrīṃ ity ābhyāṃ śaktiśaktimadvācakābhyāṃ mālinīśabdarāśimantrābhyām ekenaiva ādau śaktiḥ tataḥ śaktimān iti muktau pādāgrāc chiro'ntam bhuktau tu sarvo viparyayaḥ // abhts_13.5 mālinī hi bhagavatī mukhyam śāktaṃ rūpaṃ bījayonisaṃghaṭṭena samastakāmadugham // abhts_13.6 anvarthaṃ caitan nāma rudraśaktimālābhir yuktā phaleṣu puṣpitā saṃsāraśiśirasaṃhāranādabhramarī siddhimokṣadhāriṇī dānādānaśaktiyuktā iti ralayor ekatvasmṛteḥ // abhts_13.7 ata eva hi bhraṣṭavidhir api mantra etannyāsāt pūrṇo bhavati sāñjano 'pi gāruḍavaiṣṇavādir nirañjanatām etya mokṣaprado bhavati // abhts_13.8 dehanyāsānantaram arghapātre ayam eva nyāsaḥ // abhts_13.9 iha hi kriyākārakāṇāṃ parameśvarābhedapratipattidārḍhyasiddhaye pūjākriyā udāharaṇīkṛtā tatra ca sarvakārakāṇām itthaṃ parameśvarībhāvaḥ tatra yaṣṭrādhārasya sthānaśuddhyāpādānakaraṇayor arghapātraśuddhinyāsābhyām yaṣṭur dehanyāsāt yājyasya sthaṇḍilādinyāsāt // abhts_13.10 evaṃ kriyākrameṇāpi parameśvarīkṛtasamastakārakaḥ tayaiva dṛśā sarvakriyāḥ paśyan vināpi pramukhajñānayogābhyāṃ parameśvara eva bhavati // abhts_13.11 evam arghapātre nyasya puṣpadhūpādyaiḥ pūjayitvā tadvipruḍbhir yāgasāraṃ puṣpādi ca prokṣayet // abhts_13.12 tataḥ prabhāmaṇḍale bhūmau khe vā oṃ bāhyaparivārāya nama iti pūjayet // abhts_13.13 tato dvārasthāne oṃ dvāradevatācakrāya nama iti pūjayet // abhts_13.14 agupte tu bahiḥsthāne sati praviśya maṇḍalasthaṇḍilāgra eva bāhyaparivāradvāradevatācakrapūjāṃ pūrvoktaṃ ca nyāsādi kuryāt na bahiḥ // abhts_13.15 tato 'pi phaṭ phaṭ phaṭ iti astrajaptapuṣpaṃ prakṣipya vighnān apasāritān dhyātvā antaḥ praviśya parameśvarakiraṇeddhayā dṛṣṭyā abhito yāgagṛhaṃ paśyet // abhts_13.16 tatra mumukṣur uttarābhimukhas tiṣṭhet yathā bhagavadaghoratejasā jhaṭity eva pruṣṭapāśo bhavet // abhts_13.17 tatra parameśvarasvātantryam eva mūrtyābhāsanayā diktattvam avabhāsayati // abhts_13.18 tatra citprakāśa eva madhyaṃ tata itarapravibhāgapravṛtteḥ prakāśasvīkāryam ūrdhvam atathābhūtam adhaḥ prakāśanasammukhīnaṃ pūrvam itarat aparam saṃmukhībhūtaprakāśatvāt anantaraṃ tatprakāśadhārārohasthānaṃ dakṣiṇam ānukūlyāt tatsammukhaṃ tu avabhāsyatvāt uttaram iti dikcatuṣkam // abhts_13.19
```

## Reading (machine draft, verse-mapped)

**tsa-a13-v01** — Now the glad-hearted should go to the worship-place; for wherever the heart is gladdened and made fit for absorption into the Lord, there it becomes — that alone is the mark, nothing else; for even in the saying, meditated identity alone is the cause, and that too is from being-glad alone — nothing else is the place.
**tsa-a13-v10** — For here, for firmness of realization of non-difference with the Lord, the worship-act is made the example: there, of all factors, thus is Lord-ness — there, from the sacrificer's place-purity-bringing-doings, from vessel-purity, from placing, from the sacrificer's body-placing, from the worshippable's altar-placing.
**tsa-a13-v11** — Thus, even by rite-order alone, making all factors the Lord's, seeing all rites with just this view, without chief knowledge and yoga — one becomes the Supreme Lord.
**tsa-a13-v12** — Thus, having placed on the vessel, having worshipped with flowers, smoke and the rest, one should sprinkle the rite-essence and the flowers and the rest with its drops.
**tsa-a13-v13** — Then in the halo-circle, on ground or in sky: oṃ to the outer retinue, hail — thus one should worship.
**tsa-a13-v14** — Then at the door-place: oṃ to the door-deity-wheel, hail — thus one should worship.
**tsa-a13-v15** — But when there is an unguarded outer place, having entered, on the maṇḍala-altar-front alone one should do the outer-retinue-door-deity-wheel worship, the aforesaid placing and the rest — not outside.
**tsa-a13-v16** — Then too: phaṭ phaṭ phaṭ — thus, having thrown the weapon-muttered flower, having removed the obstacles, having meditated, having entered within, with gaze kindled by the Lord's ray, one should see all around the worship-house.
**tsa-a13-v17** — There the release-seeker should stand facing north, so that by the Lord's Aghora-radiance swiftly indeed, his bonds burnt, he may become.
**tsa-a13-v18** — There the Lord's freedom alone, by form-shining, shines forth the direction-principle.
**tsa-a13-v19** — There awareness-light alone is the middle; thence, other-division arising: what is taken as light is above, what is not thus is below; what faces the light is east, the other is west; from having become facing-light, the next is that-light-stream-rise-place; south from favour, facing it, but from to-be-shone, north — thus the direction-four.
**tsa-a13-v02** — But seat, mountain-top and the rest in scripture is to be understood as aimed at pointing out this place.
**tsa-a13-v03** — In these seats and the rest, by the Lord's ordainment, powers entered by the Lord take body — like noble lands for the pious, like barbarian lands for the impious; the teaching of the mountain-top, through solitude, from distraction-avoidance, is the state of one-pointedness — thus.
**tsa-a13-v04** — There, before the worship-house, outside alone, one should do the general placing — first on the hands, then on the body.
**tsa-a13-v05** — hrīṃ na pha hrīṃ, hrīṃ ā kṣa hrīṃ — thus; by these two, expressing power and the power-bearer, the two Mālinī-alphabet mantras; with each one singly — first power, then the power-bearer — in release from foot-tip to head-end; in enjoyment everything is reversed.
**tsa-a13-v06** — For Mālinī the Goddess is the chief Śākta form, milking all wishes through the collision of seed and womb.
**tsa-a13-v07** — And meaningful is this name: garlanded with Rudra-power garlands, flowered in fruits, the bee of the sound that dissolves the winter of transmigration, holding attainment and release, endowed with the power to give and to withhold — since ra and la are remembered as one.
**tsa-a13-v08** — Hence very, for even a broken-rite mantra becomes complete through this placing; even a stained one — Gāruḍa, Vaiṣṇava and the rest — having reached stainlessness, becomes release-giving.
**tsa-a13-v09** — After the body-placing, this same placing is to be done on the vessel.

## 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 |