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

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cleansing himself he should take his seat facing the north,
He then purifies his body, the place where he sits and the
mind. Then he makes a nyāsa in its respective places with
the mantra. It is followed by the show of mudrā. Then he
performs dhyāna in two ways, keeping duality first and then
in dual-nondual way. The worship of the deity is performed
in the body, then in prāṇa, in the intellect and finally in the
Vyomā ( void ). Everything is performed mentally. It is
followed by japa and finally it is offered to the deity. All
these are performed everyday in every sandhyā for the pur-
pose of getting identification with the deity. Four sandhyās
have been mentioned in chapter six. According to the author
that by means of meditation during the sandhyā endless
absorption ( anantatanmayībhāva ) in the Supreme comes
about which in its turn gives birth to a lasting impression,
with the result that all the time becomes identical with it.
The worshipper should worship his deity in the sthaṇḍila.
He should view it as a clear sky with the characteristic of
consciousness where all the deities are shining as reflected
therein. Viewing the bare open ground really signifies
āvāhana ( invocation ). This practice ensures the disciple to
have his identity with the desired deity and the highest
mantra.
Though invocation of the Lord who is all-pervading, is
not possible, yet it is only the desire (vāsanā) which is invoked
and drawn within. Really speaking the great Lord has
neither invocation nor withdrawal ( nāvāhana visarjane ),
The person who is totally absorbed in the highest mantra
in the way as stated above, becomes free from the stains of
animal proclivity and finally is able to put an end to all the
bonds by the blow of bhakti. After that whatever remains is
the most agreeable object for the worshipper.