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

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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