# tantrasara-a16 tsa16-p01 (16.1-16.24)

tantrasara-a16 tsa16-p01 (16.1-16.24) 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-a16/tsa16-p01/

## Passage (excerpt as hashed)

```
tantrasāra, ṣodaśam āhnikam atha parokṣasya dīkṣā dvividhaś ca saḥ mṛto jīvaṃś ca // abhts_16.1 tatra kṛtaguruseva eva mṛta udvāsito vā abhicārādihato ḍimbāhato mṛtyukṣaṇoditatathāruciḥ mukhāntarāyātaśaktipāto vā tathā dīkṣya ity ājñā // abhts_16.2 atra ca mṛtadīkṣāyām adhivāsādi na upayujyate // abhts_16.3 maṇḍale mantraviśeṣasaṃnidhaye yatra bahulā kriyā uttamam upakaraṇaṃ puṣpādi sthānaṃ pīṭhādi maṇḍalaṃ triśūlābjādi ākṛtiḥ dhyeyaviśeṣaḥ mantraḥ svayaṃ dīptaś ca dhyānaparasya yoginaḥ tadekabhaktisamāveśaśālino jñāninaś ca sambandhaḥ ity ete saṃnidhānahetavo yathottaram uktāḥ // abhts_16.4 samuditatve tu kā kathā syāt iti parameśvareṇa uktam // abhts_16.5 tato devaṃ pūjayitvā tadākṛtiṃ kuśādimayīm agre sthāpayitvā gurvāsāditajñānopadeśakrameṇa tāṃ paśyet sa ca mūlādhārād udetya prasṛtasuvitatānantanāḍyadhvadaṇḍaṃ vīryeṇākramya nāsāgaganaparigataṃ vikṣipan vyāptum īṣṭe // abhts_16.6 yāvad dhūmābhirāmapracitataraśikhājālakenādhvacakraṃ saṃchādyābhīṣṭajīvānayanam iti mahāñ jālanāmā prayogaḥ // abhts_16.7 etenācchādanīyaṃ vrajati paravaśaṃ saṃmukhīnatvam ādau paścād ānīyate cet sakalam atha tato 'py adhvamadhyād yatheṣṭam // abhts_16.8 ākṛṣṭāv uddhatau vā mṛtajanaviṣaye karṣaṇīye 'tha jīve yogaḥ śrīśaṃbhunāthāgamaparigamito jālanāmā mayoktaḥ // abhts_16.9 bahir api itthaṃ kathaṃ na bhavati ākarṣaṇādau vinābhyāsāt iti cet rāgadveṣādiyogavaśena tatpravṛttau aiśvaryāveśāyogāt // abhts_16.10 tato niyatiniyantritatvāt abhyāsādyapekṣā syād eva // abhts_16.11 iha tu anugrahātmakaparameśvaratāveśāt tathābhāvaḥ // abhts_16.12 parameśvara eva hi guruśarīrādhiṣṭhānadvāreṇa anugrāhyān anugṛhṇāti // abhts_16.13 sa ca acintyamahimā iti uktaprāyam // abhts_16.14 evaṃ jālaprayogākṛṣṭo jīvo dārbhaṃ jātīphalādi vā śarīraṃ samāviṣṭo bhavati na ca spandate manaḥpraṇādisāmagryabhāvāt tadanudhyānabalāt tu spandate 'pi tādṛśe 'pi tasmin pūrvavat prokṣaṇādisaṃskāraḥ pūrṇāhutiyojanikāntaḥ // abhts_16.15 atra paraṃ pūrṇāhutyā tasya dārbhādyākārasya paratejasi layaḥ kartavyaḥ // abhts_16.16 evam uddhṛto 'sau pūrṇāhutyaiva apavṛjyate yadi svarnarakapretatiryakṣu sthitaḥ // abhts_16.17 manuṣyas tu tadaiva jñānaṃ yogaṃ dīkṣāṃ vivekaṃ vā labhate // abhts_16.18 adhikāriśarīratvāt iti mṛtoddharaṇam // abhts_16.19 jīvato 'pi parokṣasya utpanne śaktipāte 'yam eva kramaḥ dārbhākṛtikalpanajīvākṛṣṭivarjam // abhts_16.20 dhyānamātropasthāpitasyaiva asya saṃskāraḥ // abhts_16.21 dīkṣā ca bhogabhokṣobhayadāyinī // abhts_16.22 svavāsanābalīyastvāt bhogavāsanāvicchedasya ca asaṃbhāvyamānatvāt bahubhiḥ dīkṣāyām ūrdhvaśāsanasaṃskāro balavān anyas tu tatsaṃskārāya syāt // abhts_16.23 paroṣasyāpi dīkṣitasya tathaiva jñānādyāvirbhāvaḥ iti // abhts_16.24
```

## Reading (machine draft, verse-mapped)

**tsa-a16-v01** — Now indirect initiation is twofold: the dead one, and the jīva-part.
**tsa-a16-v10** — Outside too — thus how does it not happen, from drawing-and-rest without practice, if asked: by passion, hatred and the rest yoked, in its operation, from the aiśvarya-immersion yoke.
**tsa-a16-v11** — Then, from being necessarily controlled, dependence on practice-and-rest would indeed be.
**tsa-a16-v12** — Here, however, from immersion in grace-natured Lordhood, such is the state.
**tsa-a16-v13** — For the Supreme Lord himself, by the door of the guru's body-abode, graces those to be graced.
**tsa-a16-v14** — And he, of unthinkable glory — it is mostly said.
**tsa-a16-v15** — Thus drawn by the jala-practice, the jīva, having entered dārbha, jasmine-fruit-and-rest or the body, becomes; nor does he tremble, from the absence of mind-breath-and-rest equipment; but by the force of that contemplation he trembles even so — as before: the purification-and-rest consecration, within the full-offering's yojana-end.
**tsa-a16-v16** — Here, further, by the full-offering, dissolution of the dārbha-and-rest form in the supreme fire is to be done.
**tsa-a16-v17** — Thus raised out, he is released by the full-offering itself — if he stands in the hell-ghost-animal classes.
**tsa-a16-v18** — A man, just then, obtains knowledge, yoga, initiation, or discernment.
**tsa-a16-v19** — From being an eligible body — thus the raising-of-the-dead.
**tsa-a16-v02** — Therein [the command]: one who has served the guru — whether dead, or banished, or killed by sorcery and the rest, or killed as an infant, or arisen at the death-moment as willed, or one whose power-descent has come through another mouth — or likewise one to be initiated: such is the command.
**tsa-a16-v20** — Even for the living, in indirect [initiation], when power-descent arises: this very sequence — excepting the dārbha-form-imagination jīva-drawing.
**tsa-a16-v21** — The consecration of the one established by mere meditation itself.
**tsa-a16-v22** — Initiation gives both the enjoyment and the enjoyer.
**tsa-a16-v23** — From the strength of one's own habit, and the unthinkability of severing the enjoyment-habit: by many, in initiation, the higher-doctrine consecration is strong; another would be for that consecration.
**tsa-a16-v24** — Likewise for the initiated from outside — the manifestation of knowledge-and-rest, it is said.
**tsa-a16-v03** — And in the dead-initiation, adhivāsa-and-rest is not used.
**tsa-a16-v04** — In the mandala — where abundant rite, the supreme instrument, flower-and-rest seat, pedestal-and-rest mandala, trident-lotus-and-rest form, the specific meditation-object mantra, itself radiant — of the meditation-devoted yogi, of him rich in one-devotion-immersion, and of the knower: these are the presence-causes, stated in order.
**tsa-a16-v05** — In their conjunction, what talk would there be? — thus it was said by the Supreme Lord.
**tsa-a16-v06** — Then, having worshipped the god and established his kuśa-and-rest form in front, by the guru-derived order of knowledge-teaching let him see it; and he, rising from the muladhara, having crossed by seminal power the spread-out endless nerve-path-staff to the nose-sky, scattering — let him seek to pervade.
**tsa-a16-v07** — As long as, by smoke favorably heaped in fine-flame mesh, the path-wheel is covered and the desired jīva is brought in — thus the great jala-named practice.
**tsa-a16-v08** — By this, the to-be-covered goes into another's power — facing first; afterwards the whole is brought, if — or then even from the path's middle, as he wishes.
**tsa-a16-v09** — Two-drawn or two-raised, or within a dead person's scope, that-which-is-to-be-drawn in the jīva: the yoga gone through blessed Śaṃbhunātha's tradition — jala-named, told by me.

## 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 |