तन्त्रसार (महामाहेश्वर अभिनवगुप्त - तन्त्रालोक का प्रामाणिक सार-संग्रह सटीक)

lv Mālinī are as follows : n ṛ ṝ ḷ ḹ th c dh ī ṇ u ū v k kh g gh ṅ i a b bh y ḍ ḍh ṭh jh ñ j r ṭ p ch l ā s aḥ h ṣ kṣ m ś am t e ai o au d ph. The precedure af nyāsa with mālinī is quíte different from mātṛkā nyāsa. Nyāsa is performed in the fingers first which is followed by nyāsa in the body. Mālinī and mātṛkā both are Śiva and Śakti by nature. Bhairava contains the mass of words inseparably within. She is Śakti Herself who like a mother will give birth to the future creation. Therefore she is called Mātṛkā, the Mother. While Mālinī like a garland is put on by the Rudras by which they bestow enjoyment and liberation to devotees. To derive mālā the author says that mā represents saṁhāra that is, withdrawal and rā means granting. As rā and lā are identical, hence lā means to receive. In order to bring forth the Śākta body in the worshipper nyāsa should be performed. It is also done in the arghapātra. The acārya then purifies all the articles of worship with a few drops of water from the arghapātra. After worshipping the external deities outside the door the ācārya enters within and watches the interior with the look of the Lord. If the disciple is desirous of release, the acārya sits facing the north, if otherwise he sits facing the east. The highest light of Consciousness is the middle from which other directions proceed. As the Lord manifests the respec- tive distinctions of directions, so is the Sun. It is the sun which represents Lordś jñānaśakti. While deciding directions one should think of the unity of the three, namely, the self, the sun and the Lord as coalesced into one. It is followed by the procedure of burning of the physical and the subtle bodies, by giving up of I - consciousness in