# tantrasara-a22 tsa22-p01 (22.1-22.11)

tantrasara-a22 tsa22-p01 (22.1-22.11) 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-a22/tsa22-p01/

## Passage (excerpt as hashed)

```
tantrasāra, dvāviṃśam āhnikam atha samastā iyam upāsā samunmiṣattādṛśadṛḍhavāsanārūḍhān adhikāriṇaḥ prati śrīmatkaulikaprakriyayā nirūpyate tatra uktaṃ yogasaṃcārādau ānandaṃ brahma taddehe tridhauṣṭyāntyavyavasthitam // abhts_22.1 abrahmacāriṇas tasya tyāgād ānandavarjitāḥ // abhts_22.2 ānandakṛtrimāhāravarjaṃ cakrasya yājakāḥ // abhts_22.3 dvaye 'pi narake ghore tasmād enāṃ sthitiṃ bhajet // abhts_22.4 tad anayā sthityā kulayāgaḥ sa ca ṣoḍhā bāhye śaktau svadehe yāmale prāṇe saṃvidi ca iti // abhts_22.5 tatra ca uttara uttara utkṛṣṭaḥ pūrvaḥ pūrvas tadrucyartham // abhts_22.6 siddhikāmasya dvitīyaturyapañcamāḥ sarvathā nirvartyāḥ ṣaṣṭhas tu mumukṣoḥ mukhyaḥ tasyāpi dvitīyādyā naimittike yathāsambhavam anuṣṭheyā eva vidhipūraṇārthaṃ ca // abhts_22.7 tatra bāhyaṃ sthaṇḍilam ānandapūrṇaṃ vīrapātram aruṇaḥ paṭaḥ pūrvoktam api vā liṅgādi // abhts_22.8 tatra snānādikartavyānapekṣayaiva pūrṇānandaviśrāntyaiva labdhaśuddhiḥ prathamaṃ prāṇasaṃviddehaikībhāvaṃ bhāvayitvā saṃvidaś ca paramaśivarūpatvāt saptaviṃśativāraṃ mantram uccārya mūrdhavaktrahṛdguhyamūrtiṣu anulomavilomābhyāṃ viśvādhvaparipūrṇatā parameśvare aparatve parāparatve paratve 'pi ca // abhts_22.9 tathāhi māyāpuṃprakṛtiguṇadhīprabhṛti dharāntaṃ saptaviṃśatitattvāni kalādīnāṃ tatraiva antarbhāvāt vidyāśaktāv api parāparatve brahmapañcakasya sadyastvājātatvabhavodbhavatvādīnāṃ dharmāṇāṃ saptaviṃśatirūpatvam eva uktaṃ śrīmallakuleśādipādaiḥ // abhts_22.10 paratve 'pi pañcaśaktiḥ hi parameśvaraḥ pratiśakti ca pañcarūpatā evaṃ pañcaviṃśatiḥ śaktayaḥ tāś ca anyonyam anudbhinnavibhāgā ity ekā śaktiḥ sā cānudbhinnavibhāgā ity evaṃ saptaviṃśatirūpayā vyāptyā saṃvidagneḥ śikhāṃ buddhiprāṇarūpāṃ sakṛduccāramātreṇaiva baddhāṃ kuryāt yena paramaśiva eva pratibaddhā tantrātiriktaṃ na kiṃcid abhidhāvati tathāvidhabuddhyadhiṣṭhitakaraṇacakrānuvedhena purovartino yāgadravyagṛhadigādhārādīn api tanmayībhūtān kuryāt tato 'rghapātram api śikhābandhavyāptyaiva pūrayet pūjayec ca tadvipruḍbhiḥ sthaṇḍilāny api tadrasena vāmānāmāṅguṣṭhayogāt dehacakreṣu mantracakraṃ pūjayet tarpayet ca tataḥ prāṇāntaḥ tataḥ sthaṇḍile triśūlātmakaṃ śaktitrayāntam āsanaṃ kalpayet māyāntaṃ hi sārṇe aukāre ca śaktitrayāntam āsanaṃ kalpayet māyāntaṃ hi sārṇe aukāre ca śaktitrayāntaṃ tadupari yājyā vimarśarūpā śaktiḥ ity evaṃ sakṛd uccāreṇaiva ādhārādheyanyāsaṃ kṛtvā tatraiva ādheyabhūtāyām api saṃvidi viśvaṃ paśyet tad api ca saṃvinmayam ity evaṃ viśvasya saṃvidā tena ca tasyāḥ saṃpuṭībhāvo bhavati saṃvida uditaṃ tatraiva paryavasitaṃ yato viśvaṃ vedyāc ca saṃvit udeti tatraiva ca viśrāmyati iti etāvattvaṃ saṃvittattvaṃ saṃpuṭībhāvadvayāt labhyate // abhts_22.11
```

## Reading (machine draft, verse-mapped)

**tsa-a22-v01** — Now this entire worship is taught through the glorious Kaula method, for the fit ones mounted on firm resolve of exactly that awakened kind. On this point the Yogasaṃcāra and the rest declare: bliss is Brahman, seated in the body, established threefold at lips and lowest end.
**tsa-a22-v10** — For so it is: from Māyā, person, nature, and intellect beginning, down to earth, there are twenty-seven tattvas — kalā and the rest included therein — and likewise, in the knowledge-power in the middle state, the qualities of the Brahman-pentad, beginning with instant-ness, born-ness, and become-arisen-ness, number just twenty-seven in form. So declare the glorious Lakulīśa masters.
**tsa-a22-v11** — In the highest too the Lord is five-powered: to each power belong five forms, making twenty-five powers. Mutually undivided, they are a single power, still undivided — hence by a pervasion twenty-seven-formed one should bind the buddhi-and-breath-formed flame of consciousness-fire with a single utterance alone, so that Paramaśiva alone stands bound and it hastens toward nothing beyond the tantra. Thus penetrated, one should render the present offering-substance, dwelling, directions, and supports made of that very stuff; then one should fill the offering vessel by the tuft-binding pervasion alone and worship it, worship the altars with its drops, and — joining the left ring-finger with the thumb — worship and satisfy the mantra-wheel upon the body’s wheels with its essence. Then, up to breath; then fashion the trident-formed seat ending in the three powers upon the altar — up to Māyā, in the lettered auṃ-syllable fashion the seat ending in the three powers — up to Māyā in the lettered auṃ-syllable; and thereupon the power to be worshipped, deliberation-formed. Thus, by a single utterance alone, having effected the placing of support and supported, one should behold the universe right there — even in the consciousness that has become the supported — and that too as made of consciousness. So the universe through consciousness, and through that, her mutual enclosure comes about: arisen from consciousness, it comes to rest right there — for the universe rises from the knowable, and consciousness rests right there. Just this much is the consciousness-principle, attained through the twofold enclosure.
**tsa-a22-v02** — Whoever abandons it, not abiding in Brahman, is cut off from bliss.
**tsa-a22-v03** — And sacrificers of the wheel who feed on blissless, artificial food —
**tsa-a22-v04** — both sink into dreadful hell. Therefore one should hold to this stance.
**tsa-a22-v05** — So in this stance there is the Kula sacrifice, and it is sixfold: in the outer, in the Śakti, in one’s own body, in the couple, in breath, and in consciousness.
**tsa-a22-v06** — Here each later one is higher than the last, and each earlier one exists to give a taste for what follows.
**tsa-a22-v07** — For one who seeks powers, the second, the fourth, and the fifth are to be carried out in every way; for one who seeks release the sixth is chief — yet even he must perform the second and the rest on occasional rites as far as possible, and to complete the rite.
**tsa-a22-v08** — Among these, the outer consists of the bliss-full altar, the hero’s cup, a red cloth — or else the liṅga and the rest as mentioned before.
**tsa-a22-v09** — There, with no need at all for bathing and the rest of the duties — purity being gained by resting in full bliss alone — one should first contemplate the oneness of breath, consciousness, and body, and then utter the mantra twenty-seven times over crown, face, heart, secret place, and body, in forward and reverse order, since consciousness itself has Paramaśiva’s form: the fullness of the universe’s course made complete in the Supreme Lord — in the lower, in the middle, and in the highest alike.

## 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 |