Perry, The G Spot and otherresent discoveries about human sexuality, New
York, Holt, Rinehart and Winston, 1982, стр


Адвилида, Гаудапада, говорит: «Дуалисты, будучи совершенно уверены в своей правоте, противостоят друг другу, но она (философия недуализма) не противостоит им^41^.


Jayaratha’s commentary supplies the typical sophisticated exegesis that reveals the hidden depth latent in the original teachings by the discovery of the ultimate identity of Unstruck Sound as the reflective awareness of universal consciousness.


Actually, individual consciousness is universal consciousness, and one object is the universal object.


śrīvāsiṣṭhajī ne kahā) : vatsa (vatsa), tadanantara usa vara ke lābha se usa deśa meṃ rahanevālī līlā ke santoṣa se praphullita hone para usakī sthūla śarīra se patilokaprāpti aura merī sthūladeha kā tyāga kara patilokaprāpti huī (tadanantara usa vara ke lābha se usa deśa meṃ rahanevālī līlā ke santoṣa se praphullita hone para usakī sthūla śarīra se patilokaprāpti aura merī sthūladeha kā tyāga kara patilokaprāpti huī), yaha antara kaise (yaha antara kaise)?


mūlanāddhruvam / tadaiva mokṣa ityuktaṃ dhātrā śrīmanniśāṭane


Трика, "три", относится к тройственному проявлению Божественного: Шива, Шакти и душа, а также к трем собраниям писаний и к ряду других триад


The measure in space and time of the movement of the vital breath is discussed at length below from 6/46cd onwards.


In this scheme the goddess forms an The remanding elements are: 1) The Tree (vrksa) 2) The Root (kanda) 3) The Tendril (valli) 4) The Creeper (latā) 5) The Cave (guha) 6) Yakṣīṇi 7) Mahābālā 8) The Secret Language (chomakā) 9) The Gesture (mudrā) 10) The Pledge (samaya) 11) The Seed (bijā) 12) Speech (bhāṣā) 13) Vatuka 14) The Servant (kimkara) 15) The Cremation Ground (śmaśāna) 16) The Hermitage (matha) It is interesting to note that the names of the female attendants (dārti) in Kāmarūpa largely coincide with those found in Śrīcakra.


See Introduction for a detailed explanation of the upāyas (means).

10 The Goddess, Bhairavī.

11 Kashmir Śaivism is known as the pure Trika system.


| tathДЃ mДЃtДЃmahasyДЃpi pakб№Јe'nujГ±ДЃ prakД«rttitДЃ || iti mДЃtrДЃdД«nДЃб№ѓ mДЃtДЃmahyДЃdД«nДЃГ±ca Е›rДЃddhamuktaб№ѓ taddvДЃdaЕ›adaivikaЕ›rДЃddhaparam | viЕ›vasДЃroktavacanantu ДЃbhyudayikaЕ›rДЃddhaparam | tadapi sДЃmagДЃnДЃmeva | б№›gvedayajurvedayostu navadaivataЕ›rДЃddhamiti | evaГ±ca dvДЃdaЕ›adaivatДЃbhyudayikaЕ›rДЃddhayoruktapramДЃб№‡a- darЕ›anДЃdicchДЃvikalpayati || viЕ›vasДЃre tathДЃ || puб№‡yДЃhaб№ѓ vДЃcayitvДЃ tu sarvakДЃryyaб№ѓ samuddiЕ›et || iti vб№›ddhiЕ›rДЃddham || paГ±cadevapЕ«jДЃpi tatraiva || sarvatra sarvakДЃryyeб№Јu gaб№‡eЕ›aghaб№apЕ«rvakam | gaб№‡eЕ›aб№ѓ savitДЃraГ±ca Е›ivДЃб№ѓ Е›ivamataбёҐ param | viб№Јб№‡uГ±ca pЕ«jayed yatnДЃt sarvakДЃryyДЃrthasiddhaye | lakб№ЈmД«б№ѓ sarasvatД«б№ѓ gaб№…gДЃб№ѓ yamunДЃГ±ca tathaiva ca | dikpДЃlДЃn diggajДЃn devДЃnб№›б№ЈД«n vighnavДЃsinД«б№ѓ grahДЃб№ѓstataбёҐ param | p.


In both cases—the Susanand Gupta-age attempts at classifying the multiple Mother goddesses and the śākta classification of the Seven Mothers—what can be said is that canonical numbers (especially the numbers seven, eight, nine, and sixty-four) were more important than the plethora of names haphazardly offered to fit those slots, names that were only occasionally grounded in actual cults.


Even though Jayaratha has shifted her place to here, he refers to their original connection, which because of this shift has become ‘distant’.


Впереди двигалась артиллерия, за ней верблюды с укрепленными на спинах мушкетами, а в арьергарде следовала конница и пехота.


The word tat expresses the aspect of the Brahman when the Brahman assumes the form of freedom ( ), in which the unfolding waves of the universe exist only as the intense awareness ( ) of all that exists inwardly within the Brahman.


81ab: etat triśūlam uddiṣṭam ekadaṇḍaṃ triśaktikam 8.


Вистара

     Распространение святой каланской дхармы, пробуждение спящих каланов

    Если не искать достойных, тех каланов, которые пока спят среди
населения земли, чтобы воспитать их правильно, и если не воспитывать наших
кровных детей каланами, то Джайа Махакалагни Кула прекратит существование


jadi śuddham aśud- ^2^ The date is represented by two signs: the ā, symbolizing 200, and a sign Ø symbolizing 80.


ПРЕДАННЫЙ: Но когда есть свет, когда вы закрываете глаза, вы не воспринимаете

data/library/Translations_MD/ВиджнянаБхайрава_Лакшман_Джу__сборка_переводов_.md


Такое счастье, какое обретается в состоянии пустоты и чистоты, также присуще ***Атману*** --- не рассеиваемое, невообразимое, не являющееся результатом какой-либо предшествующей причины; оно также и беспримерное


232) sruksruvābhyāṃ ca ghaṇḍāyāmakṣasūtre ca nārada | arghyapātrasya caikakaṃ sūtragarbheryathecchayā || 24 || [gurvādīnāṃ ṣaṇṇāṃ yathākramaṃ pavitravidhānaprakārabhedaḥ] gurvādisamayajñānāṃ yatīnāṃ bhāvitātmanām | kuḍumbināṃ kramātkuryāttantubhirmunisattama || 25 || caturviṃśatibhiścaiva sūtraiḥ ṣoḍaśabhistathā | tato dvādaśabhirbrahmannaṣṭabhistadanantaram || 26 || ṣaḍbhistribhistato deyā grandhayaḥ sūtrasaṅkhyayā | rañjayetpūrvavidhinā na kuryādgarbhapūraṇam || 27 || [pavitrādhivāsākhyakarmavidhānam] (tatra pavitrāsādana prakāraḥ) saṃsthāpya vai dale bhāṇḍe palāśapuṭake'thavā | ācchādya vāsasā paścātsusitenāhatena tu || 28 || madhye tu yāgadravyāṇāṃ tadbhāṇḍaṃ viniveśya ca | [nityārcanapūrvakaviśeṣayajanavidhānam] snātvā tu pūrvavidhinā kuryānnityārcanaṃ hareḥ || 29 || tato viśeṣayajanaṃ dīkṣākhyena krameṇa tu | dvārayāgādikaṃ kṛtvā sarvaṃ kalaśapūrvakam || 30 || saṃvidhānaṃ muniśreṣṭha havanena samanvitam | evaṃ hi pūjanaṃ kṛtvā mantrasantarpaṇaṃ purā || 31 || mudrābandhajapāntaṃ ca dadyātpūrṇāhutiṃ tataḥ | purā yasmindine vipra atite vatsare kṛtaḥ || 32 || pavitrakopasaṃhārastaddinādāditaḥ smaret | arghyapuṣpādibalibhiḥ pūjayetsarvamadhvaram || 33 || samācamya smaretsarvaṃ mantrabṛndaṃ krameṇa tu | purā pratiṣṭhitaṃ bimbaṃ svayamanya(kṛ)taṃtu vā || 34 || nirgatya snāpayedbhaktyā pūrvoktavidhinā tataḥ | p.


This system of hours can be used for regular weekly timings, such as a class that begins the same day and time each week.


15) 12,33a somesam udarastha- (HJK) looks like a deliberate change of somesodarasaṃstha-given by most others with incorrect Sandhi.


Это означает

следующее:

1\) (SarvAbharaNa = sarvatra A-bharaNam)

Высшая Богиня делает все вещи, во всех направлениях

(sarvatra), и даже в атомах, полной (samantat) своей собствен-

ностью (AtmIkaraNam)


Те, которые пребывают в  вибрации  вдыхаемого  воздуха  и  выдыхаемого
воздуха, почитаемые каулами, находятся в Деви,  -  да  насытятся  пожиранием
членов врагов


* *drṣṭvaitan maṇḍalam devyaḥ sarvā nṛtyanti sarvadā


Масса
восточных и кавказских генов, при этом родился я в России, около 15 лет
жизни прожил в Германии и Литве


| śaktiyukto japedvidyāṃ sadā tāṃ manasā smaran | hakṣasaṅkhyāṃ maheśāni !


Просто kaula танта, трансформируя, охудощевляет всю «сансырную жизнь» все её стороны вплоть до инстинктивных телесных отвращений.


*anavopāya* of Siva-sutra-vimarsini** written by **Rajanaka Ksemara** who is dependent (for his intellectual and spiritual life) on the lotus-feet of (his *guru*) **Mahamahesvara Rajanaka Abhinavagupta**.


gha, jha: vidyāyāsu parāparā; ju: vidyātṛ parā parā; jha: vidyāt parā parā; all other MSs: vidyātṛ parāparā:: TS: - parā?


The KnT is a well laid out liturgy of the daily rite dedicated to the goddess Kubjikā.


Transposing that same (method) in general (to all the series of principles), he separates pure and impure.


Everything for him is joyous, filled with light and glory.


Как уже отмечалось выше, буддийские логики разрабатывали теорию «ароха» для решения проблемы значения слов.


It also occurs below in 3/39 as a name of the Vidyā who sits, as does the goddess Suṣumṇā in the SvT, next to the god (SvT 10/1232-3 and TĀ 8/390-3 quoted below in a note to 3/39).


Apart from cases of deviant sandhi that have been retained in the text and signalled as such in the notes, the sandhi commonly found in printed editions has been adopted.

data/converted/Kumarikanda/Kumarikakhanda vol 1 part 1 text and translation.txt


49b) passage: “His goal (union with the goddess) was consummated on the sixth: therefore the sixth ('Ṣaṣṭhi') is a great lunar day.


yā tumhīṃ hamase ḍarate ho (yā tumhīṃ hamase ḍarate ho)?


(82) Initially, the Person is pervasive, then Karma begins to operate.


We shall discuss in detail about the proper application of Mātrka in connection with Sakta upaya.


4, 4): «Для богов все прекрасно, хорошо и справедливо, в то время как люди утверждают, что-то ошибочно, а другое правильно\"

[^8]: Цитата, с незначительными изменениями, Madan 1985, 19

data/converted_md/Против брахманической чистоты.md


41) pañcaśūlaṃ mahāvajraṃ bhāvayet yogavit [kh: gataḥ] sadā | cintayet trīṇi vajrāṇi vajrāṅkuśaprabhedataḥ || hṛdayaṃ tāḍayet tena devatādyaṃ [k: navatāṃ vā] pracodayet | idaṃ tat sarvavajrāṇāṃ buddhabimbaprasādhanam [k: bodhi] || cakrapadmakarābhyāṃ tu [k, g: kulādyaistu] vajrāṅkuśavibhāvanam | codanaṃ hṛdaye proktaṃ idaṃ nāṭakasambhavam || saptāhaṃ yāvat kurvīta idaṃ vajranayottamam | siddhyate kāyavākcittarahasyaṃ jñānavajriṇām || vyavalokanti varadā bhītāḥ santrastamānasāḥ | dadanti vipulāṃ siddhiṃ manaḥsantoṣaṇapriyām || buddhāśca bodhisattvāśca mantracaryāgrasādhakāḥ | atikrāmedyadi mohāt tadantaṃ tasya jīvitam || atha vajradharo rājā trilokāgrānuśāsakaḥ | trilokavaravajrāgramidaṃ [k: gra idaṃ] ghoṣamakārṣīt || yāvanto mantrapuruṣāstrivajrajñānapūritāḥ | dvayendriyaprayogeṇa [kh: yathe] sarvabhāvavikalpanam || idaṃ tat sarvabuddhānāṃ mantrasamayasādhanam [k, g: bhāvanam] | viśveśvarīpraviṣṭeṣu [k: vidye] vajrasaṃyogabhāvanā [k: nam] | raktāṃ raktekṣaṇāṃ vīkṣyet [k: kṣya] idaṃ samayamaṇḍalam || atha vajradharo rājā sarvatāthāgatātmajaḥ | sarvābhiṣekabuddhāgra idaṃ vacanamabravīt || pdf 46, p.


Рука таким образом трансформируется в руку-Шакти (*śaktihasta*), эквивалент того, что обычно известно как рука-Шива (*śivahasta*, на правой руке), которая должна быть возложена на голову инициируемого, чтобы заставить божество культа войти в него.


Вторая группа связана с корпусом писаний Бхайравы (bharavāptapravaktāraḥ) и
считается дарующей «внезапную милость» (sadyo'nugraha-kāritāḥ)

data/converted_md/Инициатический шиваизм.md


720) yadbabhañja gajaḥ śatroḥ śṛṅkhalājālabandhanam | tattatyāja bhavānbhogānbhūmiṃ rājyamakaṇṭakam || 15 || yattu tālatarorbhraṣṭo bhūmau hastipako'patat | tvayi tyajati tadrājyamajñānaṃ patitaṃ kṛtam || 16 || hastipakasya tālatarorbhraṃśo nāma tvayā rājye tyajyamāne tvadajñānasya bhraṃśaḥ | patitaṃ hastipakamupekṣya hastino vanagamanaṃ nāma tava sarvatyāgamahāsinā niḥśeṣamajñānasyocchedanenāraṇyāśrayaṇam || 16 || 17 || 18 || 19 || 320 || 21 || 22 || 23 || yadā viraktaḥ puruṣo bhogāśāṃ tyaktumicchati | tadā prakampate'jñānaṃ chedye vṛkṣe piśācavat || 17 || bhogaughe nūnamunmukte patatyajñānasaṃsthitiḥ | yadā vivekī puruṣo bhogānsaṃtyajya tiṣṭhati || 18 || tadā palāyate'jñānaṃ chinne vṛkṣe piśācavat | yadā vanaṃ prayātastvaṃ tadā jñānaṃ kṣataṃ tvayā | patitaṃ sanna nihataṃ sarvatyāgamahāsinā || 19 || tena bhūyaḥ samutthāya smṛtvā paribhavaṃ kṛtam | tataḥ prapañcakhāte'smingahane tvaṃ niyojitaḥ || 320 || tadaivāghātayiṣyastvaṃ yadyajñānaṃ tathā gatam | rājyatyāgavidhau tattvāṃ nāhaniṣyatkṣayaṃ gatam || 21 || yatkhātavalayastena vairiṇā hastinaḥ kṛtaḥ | tattena duḥkhamatulamajñānena tavārpitam || 22 || yā tasya parivāraśrīrgajārernṛpasattama | sā tvadajñānanṛpateścittabhūtirvisāriṇī || 23 || p.

data/sources/MUKTABODHA-LIBRARY-IAST/laghuyogavAsiSTha with commentary vAsiSThacandrikA-M00351-IAST.txt


The mind (manah) is only the collection of differentiated knowledge (samkalpa).


Это состояние полного и совершенного освобождения называется видеха-мукти

data/library/Translations_MD/Абхинавагупта_Парамартхасара_1_.md


In fact, there can be no doubt that Abhinava is quoting from the *Sarvavīra* in the first instance.


The Śiva Sūtra with Bhāskara’s commentary, the ārttika.


962) maḍḍuḍiṇḍimajharjharān | vādayan ḍamaruṃ yogī yatra kutrāśrame sthitaḥ || nirvāṇatantre || kṣamā dānaṃ tato dhyānaṃ bālabhāvena śailaje !


И брахман – который определяется как парабрахман – находится
   не только в я, но также и в форме, которая есть «не я», даже во внешнем
   теле и т


According to the Rauravāgama, ŚrīkaŠ˜ha (as Hā˜akeśvara) reigns over each of the worlds and forcefully bestows (ha˜hataƒ) various forms of yogic accomplishment (siddhi) (TĀ 8/30cd-32ab).


парама Шиву (абсолютную Божественную Реальность), кто есть масса сознания и блаженства, махасатта -- как пракашатмайва хи сарвешам бхавабхаванам сатта, т

data/converted_md/Виджнянабхайрава_Джайдева_Сингх.md


He discards the achievement of the high ideal which he ought to have followingowingowed strictly and unerringly.


* *iti uktarītyā strīsamgānadāvirbhūtanandaśaktisamāveśante yat ghanṭyanuraṇanariṣaṃ brahmatattvasya sukham parabrahmānandah, tyaktastrīpuruṣadvaitaparyālocanam svatma-mātraniṣṭhaṃ, tat sukham svakam eva svākyam (svārthe śyai caturvarṇyatrailokyādivat) ātmana eva sambandhi, na anyata āyātam bhāvayet |


227) pītaṃ koṇeṣu trisūcikavajrāṅkam [k, g: triśūka] tadupari bhruṁkārajaṃ cakraṃ bhāvakastvidānīṃ tadeva lokottaraṃ jñānaṃ vyāpakatvena sthitaṃ tato viśvavajraṃ vedikāmadhye caturmahābhūtapariṇāmajaṃ [k: bhūtaṃ] pariśuddhabuddhakṣetraṃ saṃkṣeparūpaṃ mahāmokṣapuraṃ vairocanasvabhāvaṃ nānāratnamayaṃ kūṭāgāram - caturasraṃ caturdvāraṃ aṣṭastambhopaśobhitam [k, ḍh, g: stambhāva] | caturvedīparikṣiptaṃ catustoraṇamaṇḍitam || hārārddhahārapaṭṭasragvitānādarśacāmarai ruciravajrasūtraiśca sphuradbuddhabodhimaṃśubhiḥ calaccitrapatākāgraghaṇṭāmukharadiṅmukhaṃ [k, g: mukha] paramaiḥ pañcakāmopahāraiśca harṣaṇaṃn dvipuṭaṃ kiñjalkena bhāvayedekaṃ trikoṇenāparaṃ smṛtam | tanmadhye dvigunālipariṇataṃ [k: dviguṇapari, ḍh: dviguṇanālipari] candraṃ tadupari tāṁkārapariṇataṃ vajraṃ tadvaraṭake tāṁkāraṃ tato'pi dviguṇopetaḍaḍhadadhayalopetadviguṇakālipariṇataṃ [k: upadadhaye] sūryaṃ dvayormelā mahāsukhaṃ paramānandam | ādarśajñānavāṃścandraḥ sa tāvān [k, g: samatā] saptasaptikaḥ | bījaiścihnaiḥ svadevyāśca pratyavekṣaṇamucyate | sarvairaikyānuṣṭhānaṃ niṣpattiḥ śuddhadharmatā || iti pañcākārābhiḥ sambodhiḥ | tadbījaraśmibhiḥ sattvānākṛṣya sveṣṭadevatācakraṃ tathaiva praveśya ca yogī cihnabījapariṇatāṃ tārādevīṃ vibhāvayet - pdf 128, p.


В одном индивидууме (ekavIratAyAmapi) то же

самое \[сексуальное\] наслаждение возникает благодаря сосре-

доточению ума на сущностном наслаждении Самостью


40a) bhaje mātṛrvadhūkaruścirāṃvarāḥ || sthāna niyamaḥ || brahmādi savya bhāgādiṣu cāṣṭasu pūjayet || tṛtīya caturasre || 3 sarvasaṃkṣobhaṇī mudrā || 3 sarvavidrāvaṇī || 3 sarvavaśyakarī || 3 sarvonmādanakarī || 3 sarvamahāṃkuśā || 3 sarvakhecarī || 3 sarvabīja || 3 sarvatrikhaṇḍa || 3 sarvayonimudrā || 3 aṁ āṁ sauṁḥ tripurā nityā śrī pādukāṃ0 || iti cakra vyāpinīṃ cakreśvarīṃ saṃpūjya || etāḥ prakaṭayoginyastrailokya mohana cakre samudrāḥ sasiddhayaḥ sāyudhāḥ savāhanāḥ saparivārāḥ sarvopacāraiḥ sampūjitāḥ santu || raktāḥ pāśāṅkuśadharāḥ sva svamudrā anugṛhṇantu me nityaṃ mudrā daśaka siddhaye || 3 drāṁ sarvasaṃkṣobhiṇī mudrāṃ pradarśayet || taduktaṃ hi || cakreśvarīṃ yajettattattatracakrārcanādatha || pūjāyāṃ praticakre ca mudrā sandarśaye kramāt || āgneyādi saṃsthāneṣu | atha ṣoḍaśadale || 3 aṁ kāmākarṣaṇī p.


Consciousness shines as all manifestations and is itself just manifestation alone ( ābhāsamātra ).


If you were to justify this by saying that this (topic is discussed there only) incidentally (in the course of the mand discussion, our response is that) people without (sensible) views and with tastes other than (ours) are not our own (people).


5 rāji mātṛssa na: pari dehi upā no ahuṃ pari dadāhastubhyaṃ vibhāvari.


Его
преемниками были Рамакантха I, Шрикантха,  Нараянакантха  и  Рамакантха  II,
каждый из которых написал многочисленные трактаты по шайва-сиддханте


124) parā ṣoḍaśī | punaścatuḥṣaṣṭimātraḥ prakṛtipuruṣadvaividhyamāsādyāṣṭā##- brahmapraṇavaḥ || 3 || svātiriktākārasthūlādyaṃśaprabhavajāgrajjāgradādicatuṣpañcadaśakalanā##- yatropalabhyate so'yaṃ vīrāṭpraṇavo brahmapraṇava ityarthaḥ | kathaṃ punastasya virāṭpraṇavasya brahmapraṇavatvam?


3 ṣoḍaśenopacāreṇa toḍaloktavidhānataḥ / bhogayogyaṃ pradātavyaṃ madhuparkaṃ sureśvari


the Central Abode (*madhyapada*) of men does not expand fully (*pravikāsa*) (by itself alone).


At the higher level, when ‘the island of embodied conscientiousness’ has been destroyed and submerged into the ocean of pure conscientiousness, the senses perceive reality in a new, timeless mode.


\
\
(То есть, один раз очищенное семя уже никогда не прорастет в земле

data/converted_md/Абхинавагупта_Парамартхасара1.md


Just as the ego (asmita) in the body flings apart the two lifeless arms by a mere act of will, so [the universal ego] in the universe [rends asunder] mountains by its power.9 Similarly, the yogi who perceives that all things are like the limbs of his own body (svdhgakalpa) plunges in the divine awareness that: 'I am this [universe]' (aham-idam).


216 - Свамиджи сказал, что эту практику следует выполнять с открытыми глазами, не двигая телом


Concerning the installation of a Liṅga, especially the external fixed one, see Brunner-Lachaux 1998 *Śomaśambhupaddhati* vol.


This is Navātman in its nine forms worshipped in nine maŠalas.


As the power of Speech, she is the mother of all mantras.


Решиться следовать за другим  человеческим  существом –  не  богом,  не
машиной, не природой, не  системой  управления,  не  луной  или  солнцем,  а
существом, которое принимает душ, спит, зевает, справляет  нужду,  бывает  в
дурном настроении и которое можно подкупить, – это либо наибольшая  глупость
из всех, что может совершить человек, либо же величайшая награда


This original text in Devanagari, incorporating Swami Lakshmanjoo's textual corrections, is appended at the end of this book.


||223||

Для недвойственных  неследование  –  садачара,  дурное  деяние  –  [хорошее]
деяние, непонимаемое – понятно


Только когда возникает вопрос (praSne), то, что он желает

знать (yadeva kila jVipsyati) и что уже находится в нём самом,

он выражает вовне, в виде проявленной речи (вайкхари)

(tadeva antargataM bahiXkurute)


Этот цветок - Господь, это [благовоние] - Господь (agarbatti - Господь), все - Господь


The meaning is that it is ‘sullied’, that is, its full (capacity to) know and act is obscured by the ignorance which is the impurity (*āṇavamala*), and by the two, namely, the power of the Lord and *Māyā*, which it secondarily denotes.


52) rekha nava trayaḥ [mū, a: navāstraya; k, kh: navādhvayaṃ] śabdāścatasro jātayastathā | tāruṇamekamityevaṃ dvātriṃśallakṣaṇāni tu || 63 || vistīrṇā mahatī sthūlā samādīrghaikavarṇinī | snigdhānimnā śilā dhanyā siktā puṇyanadījalaiḥ || 64 || kulādrijā ca bhūguptā bhṛśaṃ gambhīraśabdakṛt | sugandhī niviḍāṅgī ca dramacchāyāsthitā sadā || 65 || arogā garbhahīnā ca rekhā kīlakavarjitā | dṛḍhā manoramā gurvī madhuradhvanibhūṣitā || 66 || guḍābhayāmranimbānāmāsvādena dvijāditaḥ | krameṇābjājyagovarvo [mū, a, gh: gocarvī] mūtragandhāḥ śubhāḥśilāḥ || 67 || meghavīṇāravā ghaṇṭāśaṅkhaśabdāḥ śilā varāḥ | śāntiṃ jayaṃ dhanaṃ cāyuścāturvarṇye prayacchati || 68 || puṇyatīrthāśritā sādhvī suniṣecyā [k, kh, g, gh: sevyā] suśītalā | sutejā rūpasaṃpannā dhanadeśendra [kh: śendru] dik sthitā || 69 || pāṇḍarābjopamā śvetā kumudābhā śilā dvijā | nakṣatraṃ ca mṛgaṃ tasyāstaddevaḥ śaśalāñchanaḥ || 70 || kulatthābhāruṇāśyāmā hyutpalā [a, k, kh: yā syādutpalā] bhā ca sā nṛpā | asyā ṛkṣaṃ bhavejjyeṣṭhā devatā ca śatakratu || 71 || haritpītā kapotābhā guḍābhā kapilā ca vit | p.


114a) raktatuṃḍāya bījāni hūṃ phaṭ svāhāstra diṅmatam || nyastvā dehasya sannāhaṃ mūrtiśaktyādi śaktikīm | paṃcāśanrāgacakraṃ ca bhūtavarṇasamaprabham || nāgayajñopavītaṃ ca puṣpāsaṃpuṣṭavigraham | niviṣṭapuṣkaraṃ tatra puṣpāmadanamaṃdire || udakaṃ viṣṇurāsīnāṃ śirasya śarkarāṃbujām | śaṃkhacakraśaraṃśūlaṃ bījapūraṃ viṣāṇakam || gadābjamutpalāśaṃ ca ta yatkrūrapaṃkajam | śaktyādi vamamūddhṛtya śaktyantaṃ gaṇapatiṃ nyaset || mātṛkokta vidhānena gaṇeśān śaktikā nyaset | samyagabhyarcya vidyānāṃ prāpnuyādakṣayaṃ phalam || nābhimadhyesya purato devī bīijaṃ tadagrataḥ | ākāśamaṃdirādhasthaṃ pūjanāsanamālikhet || saṃvartānte sthitaṃ bījamakrūraṃ śirasi nyaset | paṃcāṃtako mahārudrorthimumadhye vyavasthitaḥ || mahattatva * * devi gaṇapatisamanvitam | kṣetramadhye maheśāni māninyāmāhaśaṃkaram || maṃdarasthaṃ vijānīyāllohitaṃ raktamūrddhagam | punastaṃ bījamādāya śuklaṃ satabhūṣitam || dhātrīśaṃ purato devi māninyā śivasaṃbhavam | tasyāgre gaṃdhaśikhare anaṃtaṃ mūrdhnivinyaset || tristhāne svādibījaṃ hi nyastvādhasthaṃ vadhūṃ puraḥ | hūṃ phaṭ namaśca vauṣaḍva trividhaṃ nyasta vartulaḥ || caṃḍikārā ca mā bījaṃ sthāne sthāne niyojayet | athānyaṃ saṃpravakṣyāmi śṛṇu devi yathākramam || viṣṇurudraśca purato svarghāṃḍaṃ viṣṇusaṃbhavam | p.


KU VE¹⁶ Ī Ā, (you who are) the unbroken series of maṇḍalas and the teaching preached in the Tradition of the Rule, give me the sacrificial pap!


Even so, it is said to be a ‘**similar one by nature**’ in order to indicate that even though (the individual notions) of the chand of notions are progressively more distant (in nature from one another as they become more refined), this (does not entail) any loss (**hāni**) of their (basic) similarity.


It is in the intellect (*buddhi*), the vital energy (*pṛāṇa*) in the body, and in external objects as well.


Following the same line of reasoning, the absence of a reference to Kashmir in the analogous list in the passage of the *Devyāyāmala* quoted by Jayaratha may be taken as evidence that the *Devyāyāmala* was redacted in Kashmir.


Функционирование этих трех внутренних органов прекратится, и тогда вы достигнете безмысленного состояния *śāmbhava*


Таким же образом индивидуум стремится к своему ограниченному индивидуальности и становится безграничным.


That exists in the natural, perfect form, not in the artificial form like blue, etc.

As has been said by the great teacher:1
"The insentient things are in themselves as good as non-existent.


kalā adhva : Temporal course of manifestation, viz., varṇa, mantra, pada.


Its state as the Seal of Reabsorption is described (by saying that) ‘(Khecarī) exits upwards’ and the rest.


However, it would be more accurate to think of it as a pyramid with a triangular base.


Those who possess the fullness of awareness, however, become completely elevated.


are possible in the case of akasa (ether), paramanus (atoms) also according to certain schools, but svatantrya or absolute freedom is possible only in the case of Parama Śiva or Absolute Reality whose nature is Caitanya (consciousness).


It is said here (in this regard): If one desires to argue about this, that also is being discussed (with reasoned argument) (**nirṇīyate**).


В дружбе и во вражде, *samaḥ*, оставайтесь прежним, *mānāvamānayoḥ*, в чести и бесчестии, *brahmaṇaḥ pari*, потому что вы всегда совершенны


67) jyeṣṭhe svalpapracārāḥ syurmadhye kurvīta madhyamaiḥ | adhameṣu prakīrṇāśca hastāḥ kāryāḥ prayoktṛbhiḥ || dayo rājāmātyavidūṣakādayo'bhinayān yathocita evābhinayasthāne kuryurityanenottamā devatāgurunṛpādayo yadā nirdiśyante tadā lalāṭakṣetracāribhiḥ añjalyādihastaiḥ madhyamāstu caturādibhirvakṣaḥkṣetracaraiḥ adhamāḥ śukatuṇḍādyairadhaḥ kṣetracaraiḥ | tena candratārādidarśane'dhamasyāpi lalāṭakṣetracarā hastā ityādi na viruddhamiti | idaṃ ca yuktataramityupādhyāyaḥ - ye caturārālādyaiḥ satyānṛtagāmbhīryaśauṇḍīryādiviruddhaviṣayā uktāsteṣāṃ vibhāgārthamidaṃ vacanam | ye dhānyādaya uttamā arthāsteṣāmabhinaye lalāṭakṣetragatvamityādikrameṇa | abhinayagataṃ viśeṣāntaramapyāha jyeṣṭhe svalpapracārāḥ syurityādi | prayoge jyeṣṭhe nāṭakādau caturvargopāyopadeśini pratyakṣatāprādhānyādalpo hastābhinayo madhyame tu rañjanāphale bhāṇakādau madhyamaḥ pratyakṣe hi tatrākāśabhāṣitaprādhānyāt adhame tu nṛttakāvye pidgakādau ca kāla - iti kecit | etattvavyavasthitatvādayuktam | nāṭake'pi bhūyastvamasya | parasthasyābhineyatve uttamapātreṇa tu pradhāna evābhinayaḥ kāryo na viśeṣaṇāt asminnāṭye gṛhītaviśeṣaṇā viśeṣadhīriti manyamānā etadamṛṣyanto'nye tvāhuḥ - yatra padārthasamudāyo hyekenābhinayena śakyapratipattiranekena vā calatvāt | tadyathā - yā sraṣṭuḥ sṛṣṭirādyā (śāku 1-1) ityatra | tatraika eva jalahutāśanābhinaya uttamena prayojyaḥ | adhamena tvanekaśca calasvabhāvatvāt | madhyamena madhyama iti pracāro vartanā yottame'lpeti vā | etattu śobhāvicyutikāritvāt atha nayanasamutthaṃ (raghu 2-75) ityādau prayatnopahṛtasya (upamānadvayasya) padārthe vākyavacanamityasya prauḍhatvasyābhinaye nānusaraṇaprasaṅgānnādriyate | ye parimitamabhineyaṃ gamayanti te sphuṭamevārthasya gamakāḥ arthaprakaraṇādestatra sukhena sahāyatvāt | anantārthajātavyavacchedakatvaṃ hi kleśaḥ | tādṛśā uttamaprakṛtiṣu hastāḥ | adhamāstu yathāvacanaṃ śliṣṭamāhusta(thā prakīrṇa)bhūyastvamabhineye sandihyamānasyābhinayāyattamutkarṣaṇaṃ vikarṣaṇa- p.


Она поможет в тех случаях, когда практики, связанные с полной формой современной.


As this group off ive obscures his own nature, it is (said to be) an obscuring covering (kañcuka).”² In the Pratyabhūjñāhr̥dāya, the kañcukas are said to originate from the five pure Tattvas mediated by Maāyā.


Those who, in like manner, cause (individual souls) to be attatched to the fruits of mixed (good and bad) actions and block the path to liberation are the middling (parāparā) (energies called) Ghorā.

data/Kumarikanda/split_text_output/Kumarikakhanda vol 1 part 2 text and translation notes_part001.txt


When it is intensely ‘propense’ (to enter into) ‘one’s own consciousnessʼ, it manifests as one with one’s own consciousness by the coming to prominence of the undifferentiated state (niṣkalarūpatā) (that corresponds to) the removal of the differentiated (sakala) form, which is the division between subject and object.”² That is said to be the empowered emission (śāktavisarga), which is predominately unity-in- difference (bhedābheda).


167a) ḍākinyādi mūrtiṣaṭkaparivṛtāṃ nityānityāmūrtisuvarṇādinā saptamīṃ kalpayitvā | tatra pratyahaṃ ḍākinyādi sahitāyāḥ prastutanityāyāḥ pūjanaṃ japaṃ ca kuryāt | tena nikhātayantrasaptakadarśanadurbhikṣaṃ nāpi kṛtvā nāpyalakṣmīḥ kiṃtu tatra lakṣmīreva sadāgatā bhavati | nāpi duṣṭagrahapīḍā | navāpiśācāmupadravaḥ tatra gatājanādhārmikā eva bhavanti | tatra sarvathā maṅgalānyeva sadā bhavatīti || atha ṣaṭvaktreṣu sthitānāṃ ḍākinyādi śaktīnāṃ svatantrapūjāprayogāḥ || kaṇṭhadeśe ṣoḍaśadalakaṃ cakramasti | tacca dhūmravarṇaṃ tatra nityānityāvaraṇaśaktitvāpannaḍākinīsamānākāravāhvāyudhaviśiṣṭā | ḍākinī karṇikāyāṃ patreṣvagradalādi ṣoḍaśasvarāḥ tatra gandhākṣatapuṣpadhūpadīpanaivedyātāmbūlaiḥ hrīṁśrīṁśrīḍākinīpādukāṃ pūjayāmīti mantreṇa ḍākinīṃ sampūjya | hrīṁśrīṁaśaktipādukāṃ pūjayāmi | hrīṁśrīṁaśaktipādukāṃ pūjayāmītyādimantraiḥ ṣoḍaśaśaktīḥ sampūjya | śiṣṭamupacāratrayaṃ nirvartya | nityajapahomayorante nīrājanakṣamāpanaṃ kuryāditi pūjāmābhyantararacakre mānasairupacārairbhūmāvuddhṛtacakre pratyakṣa siddhereva pādyādi ṣoḍaśopacāraiḥ pūjayataḥ sādhakasya bhūtabhavadbhaviṣyapadārthajñānaṃ siddhyati || hṛdayadeśe dvādaśadalakamanāhatasaṃjñaṃ cakramasti taccasindūravadaruṇaṃ tatra karṇikāyāṃ p.


There will be sound in the dreaming state also, you will continue because you have practised.


Его власть и органы принуждения – преступны и
греховны


Complete and made of the six parts,3 it is sustained by Pure Knowledge (śuddhavidyā).'1 tāvat kālaˆ samākhyātaˆ vyāptis tasya tv anekadhā || yāvat [k, g, gh: yāvaˆ] tasyaiva [‰: tasauva] saˆcāraˆ tāvat saˆsāramaŠalam [all MSs: -le] | māyodare [all MSs: -ra] samastaˆ hi śuddhavidyāsvadhi˜hitam [all MSs: -vidyāhya- g, gh: ˜itaˆ] || māyā [k, g, gh, ‰: māya] yā trividhā bhāvyā ādau māyā vidhīyate | māyātattve mahāmāyā [k, gh, ‰: mahāmnāyā; g: sadāmāyā] sakalā cānuvartinī [k, gh, ‰: cātu-] || śivasyordhve visargasthā amā [gh: āma] sūkmā [k: śūkmā] nirañjanā | samanā sāparā māyā [g: mā *] tasmān māyodaraˆ [gh: tansmānmā-] jagat || māyātītaˆ [k, gh, ‰: mayātīta; g: -ta] kalātītaˆ [k, gh, ‰: -ta] adhvātītaˆ [k, gh: ādhātīta; g: athātītaˆ; ‰: āccātīta] nirāmayam | niruccāraˆ [k, gh: niradhvāraˆ; ‰: niraˆvāraˆ] niraupamyaˆ [k, gh: nirauyamyāˆ; ‰: -myāˆ] kalpanāmalavarjitam || icchādvandvavinirmuktaˆ [k, gh: -kta; g: -dvandvaˆdaˆvi-; ‰: -dvaˆdvayavinirmu *] a˜prakāram [k, gh, ‰: -prakāraˆm] anākulam [g: alāmalaˆ] | ity uktaˆ [g: missing] sakalaˆ mokaˆ [g: moka] tasyānte [k, gh, ‰: tasmāˆte] nikalaˆ [g: nikala] smtam || sakalaˆ nikalaˆ [g: nikalaˆ; ‰: niƒkalaˆ] jñātvā yogī [k, gh, ‰: yogi] martyād [‰: mattyād] vimucyate | sakalasya [‰: sakalasyaˆ] upodghātaˆ [g: u oghātaˆ] avidhaˆ kathayāmy aham || [This and next two lines missing in MSs K and Gh] śāmbhavaˆ [g: sā-] paramaˆ śāntaˆ [g: sāntaˆ] aŠŠām [g: brahmām; ‰: aŠāmu-] upari saˆsthitam [g: sa-] | kaivalyaˆ kevalaˆ śāntaˆ [g: śānta] khapañcarahitaˆ hitam || cinmayaˆ paramaˆ śuddhaˆ kiñciccinmātraśāmbhavam [k: -sāˆbhavaˆ; g: kiñcit * mātraˆ-; gh: kiñcitrinmātrasābhavaˆ; ‰: kiˆcicinmātrasāˆ-] | paraˆ paramanirvāŠaˆ saśivaˆ cinmayaˆ vapu [k: camūƒ; g: punaƒ; gh: samu] || sūkmaˆ sarvagataˆ proktaˆ sūkmaˆ [gh: sūnma] cinmātrapauruaˆ [g: poruaˆ] | caitanyaˆ trividhaˆ proktaˆ āŠavaˆ [g: āŠava] śāktaśāˆbhavam [k, gh: gāka-; g: sakta-] || YKh (1) 43/27-36.


other traditions was desirable not only to broaden the scope of our investigation, but also because there have been interactions between Vaiṣṇavism and (dualistic or nondualistic) Śaivism in Kashmir itself, and probably longstanding contacts and exchanges of ideas between Kashmir and other areas of the Indian subcontinent.


* 557 The external (breath that enters by inhalation and) exhalation (*prāṇa*), that (has flowed outwards,) is (also) external.


166 строки 6-11 Абхинава перечисляет причины, которые
становятся причиной присутствия (samnidhaye) мантры, также как цветы,
изображение, общество yogi


317) toraб№‡ДЃdi ghaб№ДЃn sarvДЃn arcayed gandhapuб№ЈpakaiбёҐ | kб№ЈudrapД«б№hapratiб№Јб№hДЃyДЃ sthДЃnaб№ѓ vakб№ЈyДЃmi tacchб№›б№‡u || 44 || prДЃsДЃdamadhyamДЃЕ›б№›tya cДЃntarmaб№‡бёЌalamadhyataбёҐ | durgДЃdi caб№‡бёЌapД«б№hДЃntamagnyДЃdД«Е›ДЃntamarcayet || 45 || agne vб№›б№Јasthalaб№ѓ yatra tatra tatpД«б№hamДЃcaret | deЕ›akaбёҐ tatpб№›б№Јб№he bhЕ«tanДЃthasya pД«б№haб№ѓ datvДЃ pramДЃб№‡ataбёҐ || 46 || dvДЃraб№ѓ prati viЕ›eб№Јeб№‡a dvДЃreЕ›aб№ѓ pД«б№hadeЕ›akam | antarmaб№‡бёЌalamДЃtraб№ѓ syДЃdharmeЕ›asya vб№›б№ЈДЃmб№›taбёҐ || 47 || indrapД«б№haб№ѓ mukhДЃyДЃme bhadrapД«б№hobhramДЃnataбёҐ | tasdhДЃnasД«masambandham antarmaб№‡бёЌalamДЃnataбёҐ || 48 || agnyДЃdi sthДЃpayet saptadikб№Јu someЕ›amadhyataбёҐ | nairute daб№‡бёЌamДЃnena viб№Јб№‡upД«б№haб№ѓ pratiб№Јб№hayet || 49 || aiЕ›ДЃnyДЃб№ѓ hastamДЃnena brahmapД«б№haб№ѓ pratiб№Јб№hayet | dvitiryavaraб№‡e pД«б№hosvevamevaб№ѓ prakalpayet || 50 || bhadrapД«б№hapratiб№Јб№hДЃ tu prokta prДЃkДЃralakб№Јaб№‡aб№ѓ | ДЃcДЃryaб№ѓ pЕ«jayet paЕ›cДЃd vastrahemДЃб№…guliyakaiбёҐ || 51 || adhyetraб№ѓ paricДЃrДЃб№ѓЕ›ca yathДЃvittДЃnusДЃrataбёҐ | paryaб№Јб№inottariyДЃdyairuб№Јб№‡iб№Јairmaб№‡бёЌitena ca || 52 || pЕ«rve tu sthДЃpitaghaб№ДЃnsarvatodya samanvitam | Е›irasДЃ vДЃhayitvДЃtha kб№›tvДЃ dhДЃmapradaб№Јiб№‡aб№ѓ || 53 || p.


Это  истинно  для  всего,  что  излагается   устно   или
письменно: каждое слово означает что-то своё и  интерпретируется  по-разному
разными  людьми


gṛhastho vibhave sati | paśureva sa vijñeyaḥ sa pāpī lokagarhitaḥ | nidrālasyaṃ dehayatnaṃ keśavinyāsameva ca | āsattimaśane vastre nātiriktaṃ samācaret | yuktāhāro yuktanidro mitavāṅmitamaithunaḥ | svaccho namraḥ śucirddakṣo yuktaḥ syāt sarvakarmasu | śūraḥ śatrau vinītaḥ syādbāndhave gurusannidhau | jugupsitānna manyet nāvamanyeta māninaḥ | sauhṛdaṃ vyavahārāṃśca pravṛttiṃ prakṛtaṃ nṛṇām | sahavāsena tarke ca viditvā viśvasettataḥ | eṣa dveṣṭyupari kṣudrāt samayaṃ vīkṣya buddhimān | pradarśayedātmabhāvānaiva dhairyaṃ vilaṅghayet | svīyaṃ yaśaḥ pauruṣañca guptaye kathitañca yat | kṛtaṃ yadupakārāya dharmajño na prakāśayet | jugupsitapravṛttau ca likhite'pi parājayaḥ | guruṇā laghunā vāpi yaśasvī na vivādayet | vidyādhanayaśodharmān yatra mānamupārjayet | vyasanañcāsatāṃ saṅgaṃ mithyādrohaṃ parityajet | avasthānugatāśceṣṭāḥ samayānugatāḥ kriyāḥ | tasmādavasthāṃ samayaṃ vīkṣya karma samācaret | yogakṣemarato dakṣo dhārmikaḥ priyabāndhavaḥ | mitavāṅmitahāsyaḥ syānmānyāgre tu viśeṣataḥ | jitendriyaḥ prasannātmā sucintaḥ syāddṛḍhavrataḥ | apramatto dīrghadarśī mātrāsparśān viśodhayet | satyaṃ mṛdu priyaṃ dhīro vākyaṃ hitakaraṃ vadet | ātmotkarṣaṃ tathā nindāṃ pareṣāṃ parivarjayet | jalāśayaśca vṛkṣaśca viśrāmagṛhamadhvani | setuḥ pratiṣṭhito yena teta lokatrayaṃ jitam | p.


jnanamannam //
(Для такого йога)
дифференцированное восприятие - его пища
или
познание своей природы - это его пища

data/converted_md/Shiva sutras 2-8 - 3-4 Gauri Kapalnath.md


50 # The Sequence of Principles up to the Individual Soul 2-5) ‘Above that’ is ‘the group of four’, that is, the (principles) from Water to Ether.


Этот вид останавливания взгляда в огромном незанятом пространстве без каких-либо мыслепостроений или объективной поддержки для ума известен как дриштибандханабхавана

data/library/Translations_MD/Виджнянабхайрава__Джайдева_Сингх.md


SUNYA-PRAMATA-having the experience of only void; pralayakala.


Generated from the bliss of the Yoni ( bhagānanda ), she is the bliss that pervades it.


They are visible signs of the grace (śaktipāta) that is operating in the course of initiation, and so are a way the teacher can check the disciple’s inner state during the rite to ensure that the initiation he is imparting is effective.

data/Kumarikanda/split_text_output/Kumarikakhanda vol 2 part 2 text and translation note_part001.txt


Для соединения и усиления следует накапливать другой я, выкавчивая необходимые флюиды через нижнюю часть тела.


342 сама́вдр а на бестр едств и васто ва ста дадити дур уе/ татхактаварти вирхасатара траматама са кайш ате


ghu: ityādvātāre mahāmanthānabhairavyajñe anvaye saptakoṭipramāṇe meśmārgīviniggati viddhāpīṭhamāgaṃ vimallaṣṭakarṇiye kādibhede ājñāpārameśvare svāminīmate śrīcaturviṃśatisahassaṃhitāyāṃ ambākramabhāṣite santānasūtrādhikāro nāmānanda:


The Śrīkrama should be worshipped in the manner taught in the Śrīkulāgama.3 If this is not done correctly, that is, if the Krama within the maŠala is not worshipped in the proper sequence, it becomes impure.4 The 'purity' of a sequence is preserved by maintaining its exact sequential order not just its contents.


97 anyāyaṃ ye prakurvanti śāstrārthaṃ varjayantyalam / te@rdhanārīśapuragā guravaḥ samayacyutāḥ


constructed a great water reservoir in Sholapur (Sholapur District), and who, through the performance of religious austerities, attained many siddhis.


²] haye chosen not to follow Jayaratha’s explanation here.


43) kaṇṭakaṃ brahmadaṇḍaṃ ca colkāpātaṃ ca viddhakam | grahaṇ vedhanakṣatraṃ śūlaṃ ca bhūmikampakam || dhvajaṃ caiva viśeṣeṇa varjayettu prayatnataḥ || iti || arsyārthaḥ- pāpagrahasamāyuktaṃ sūryāṅgārakamandarāhuketubhiryuktaṃ, kāṅkṣitaṃ-etaiḥ kāṅkṣitaṃca, muktaṃ-etaiḥ mucyamānaṃ ca, grahaṃ-lagnam | taduktaṃ kālavidhāne- pāpagrahairyukta nirīkṣitaṃ bhaṃ- sandhyāyutaṃ dagdha gṛhaṃ ca śūnyam | andhaṃ ca mūkaṃ badhirākhya bhaṃ ca- śubheṣu santyājyamadhomukhañca || iti || kendra trikoṇādi sthāne'pi pāpagrahāvasthānaṃ varjyam | tathoktaṃ bharadvājena- lagnadvitīye jāmitre naidhane krūrasaṃyute | lagnaṃ tu krūramityāhuranyathā tu śubhaṃ bhavet || iti || kaṇṭaṃ-kaṇṭakākhya doṣaḥ | yathāha bṛhaspatiḥ | yāvadarkāttu nair-ṛtyāttāvannair-ṛtabhādviṣam | kaṇṭhakākhyo mahādoṣaḥ sarvakarmavināśanaḥ || iti || sthūṇam-sthūṇākhyadoṣam | yathāha bṛhaspatiḥ- p.


deśa, kalā, karma aura dravya kī sampatti se bhāvanā utpanna hotī hai, vāha jisa phalarūpa viṣaya meṃ utpanna hotī hai, donoṃ meṃ se vahī viṣaya vijayī hotā hai 37 Dharma-dāna ke pratipādaka śāstrapramāṇa se yaha kalpanā hotī hai ki preta ke antaḥkaraṇameṃ uśī samaya (dharmasamarpaṇakāla meṃ hī) 'maiṃ amuka dharmavāna hūm̐' aisī vāsanā utpanna hotī hai, aiśa kahate haiṃ dharma denevāle kī vāsanā huī ho, to usa bhāvanā se kramaśaḥ preta kī mati pūrṇa hotī hai yānī śāstravacana ke prāmāṇya se hī dātā kī vāsanā ke anusāra preta ko avaśya phala milatā hai 38 śaṃkā - preta yadī pākhaṇḍī ho aura veda ke upāra dveṣa, nāritakatā ādi aśubhavāsanā se usakā antaḥkaraṇa dūṣita ho, to Bandhu-bāndhavoṃ dvārā dharmasamarpaṇa karanepara bhī use phala milatā hai yā nahīṃ?


Тат  или  “того”  [в  сутре]  означает  авторство  этого   пятиричного
действия, которое происходит всегда; апариджнане или неведение означает  “не
проблескивание”, соответствующее отсутствию манифестации  своей  собственной
силы, которая становится  действующей  через  нисхождение  Шакти”


| ataśīpuṣpasaṃkāso dhāmaniskala madhyamaṃ | sthāne?


Захватчиц мы будем подробно обсуждать в следующем разделе

data/converted_md/Дэвид_Гордон_Уайт_Поцелуй_йогини_Тантрический_секс.md


7|110) iti | evamuttarДЃyaб№‡asya vedyagrahaб№‡aparatvam -- iti yathДЃyathaб№ѓ phaladДЃne'pyДЃsannatvaб№ѓ; dakб№Јiб№‡ДЃyanasya tvantarviЕ›rДЃntiparatvam -- iti phaladДЃne yathДЃyathaб№ѓ dЕ«ratvam | ata evottarДЃyaб№‡e dinasya vб№›ddhirniЕ›ДЃyДЃ hrДЃso'tra tvanyathДЃ || 120 || tadДЃha - nirgame dinavб№›ddhiбёҐ syДЃdviparД«te viparyayaбёҐ | varб№Јe'smiб№ѓstithayaбёҐ paГ±ca pratyaб№…gulamiti kramaбёҐ || 6-121 || tatrДЃpyahorДЃtravidhiriti sarvaб№ѓ hi pЕ«rvavat | nanu mДЃsДЃrabdho varб№ЈaбёҐ -- iti teб№ЈДЃб№ѓ pratyaб№…gulaб№Јaб№ke udaya uktaбёҐ; te ca tithyДЃrabdhДЃ -- iti kathamatra na tДЃsДЃm ?

data/sources/MUKTABODHA-LIBRARY-IAST/tantrAloka chapters 1 thru 14-M00092-IAST.txt


In this definition of anavamala, even though you realize the nature of consciousness where you are always conscious and aware, you


It may be from the vṛtti or the lost fTkā by Utpaladeva on his own ĪP.


It moves through the spring equinox and completes the Northern Course (*uttarāyaṇa*) with the summer solstice when it transits into Cancer.


3) (Then) O Supreme Goddess, (when) she assumes the (triangular) form of a water chestnut, (she is) Raudrī, who devours the universe.¹⁸⁹ syllable of Tripurā - the Goddess of the Three Cities.


196) valitaṃ hastayoḥ kṛtvā uktānau tu kaniṣṭhikau | tayorvāmā bahirjñeyā vilite madhyamepi ca || kuṃcite nāmikāgre ca svapāṇi talayocite | deśinyau prasṛtau kṛtvā tayoragraṃ niyojayet || aṃguṣṭhau mūlaparvasthau tayoreva hi kuṃcitau | manoratheti vikhyātā śivasāyujyadāyinī || iti mudrādāne devasya hṛdaya pradeśe darśayet | taduktam- stanadvayādadhaḥ kṛtvā karamudrāṃ na baṃdhayet | saṃnidhāvapi liṃgasya nātho naiva madhomukhīm || mudrā prītipradā śaṃbhoḥ hṛddeśetānti dāpayet | iti arghyadāne viliṃgoparikaraṃ na bhrāmayet | kara iti - brahmāṃgāni layasthāneṣviti | layasthānāni mūrdhā mukhādi tat tat sthānāni teṣu- p.


Если Джайа
Кула представляет собой лишь одну семью, то право высказывать свое мнение
на великом совете Джайа Кулы имеют все воины и воины в отставке, а право
принятия решения имеет Джайхарх – джайх и его супруг или супруги


Dhāraṇā 17 yasya kartrāpi varṇasya pūrvāntavanubhāvayet śūnyayā śūnyabhūto'smī śūnyākāra: pumānbhavet


233), says that these "are in this case two types, according to whether they are divided into vargas or into vidyās (padāni dvididhāny atra vargavidyāvibhedatāḥ).


As is said: ‘Māyā withdraws all the universe (for a period of time) ten times a trillion (parārdha) of Fundamental Nature and then emits it again.


(All) this has been said before; it is useless to belabour the point.


It is moving (*gati*) (everything into existenvikalpace as well as bringing onvikalpae back to the perceptionvikalpa of onvikalpae’s ownvikalpa nvikalpaature).


In order to perceive the Supreme Brahman with this same intention, woman, wine and meat are especially the foremost objects of worship.


Почему нам всю жизнь приходится исполнять законы,
написанные  другими людьми под угрозой смерти и тюрьмы, а наши с тобой
законы никто не исполняет


See ākhāḍas consciousness, 30, 37, 45, 60, 83, 94–95, 103, 111–13, 130, 139, 142–43, 153–56, 163–64, 167, 195.


'bhale hī ve kam adhama hoṃ, madhyama hoṃ, uttama hoṃ yā kisī prakāra ke bhī hoṃ.


(The cities of the four guardians of the quarters) are here.


9-266) ityudghaṭitāṅgarūpaḥ | etadvidūṣakasya savismayasūcyābhivayādau | yathā sānure khaṇḍadāsavaryamisāsā | (99) (40) bhujaṅgāñcitakam | (kuñcitaṃ pādam | (nā.


Практикующий автоматически будет вынужден созерцать "а" только мысленно


194a) trideva || yoginД« || 4 || aЕ›itДЃ”ngДЃdi brahmДЃnyДЃdi || 8 || indrДЃdi || 10 || prayДЃgДЃdi || 8 || hetukДЃdi || 10 || brahmДЃnyДЃdi || 8 || praб№‡Д«ta || 1 || brahmДЃ || caturvvedi || 4 || kuб№‡бёЌa”nuva lokapДЃla || 10 || б№Јaб№yoginД« || 6 || б№Јaб№бёЌДЃkinД« || 6 || б№Јaб№dЕ«ti || 6 || ugracaб№‡бёЌДЃ || 1 || vagarДЃmukhД« || 1 || triЕ›akti || 1 || hanubhairava || 1 || nДЃЕ›vara || 1 || paГ±cami vДЃrДЃhi || 1 || paЕ›cima || 3 || uttara || 3 || kДЃliguhya || 1 || sundarД« tipura || 1 || paб№ѓcavaktra || 5 || siddheЕ›vara || 3 || viyДЃvatako || gaб№‡a || 1 || gogrДЃsa || 1 || kaumДЃrД« || 1 || bali vaiб№Јб№‡avД« || 1 || cДЃЕ›vara || 3 || nДЃЕ›vara || 1 || tuparaju || 1 || galaб№ѓбёЌalaб№ѓkhu || 1 || karaб№ѓkarДЃja || 1 || vaccharДЃdevi || 2 || paГ±cabali || 5 || trideva || 3 || kalega || hna || si || 3 || kumbha navДЃtmДЃ || 1 || krama || 1 || mЕ«lathДЃna || 3 || tumbeЕ›vari || 1 || Е›ikhДЃ mahДЃkДЃla || 2 || ugra p.


Then, Bhairava, the Void of consciousness ( cidākāśa ), is sixfold.


Следует отметить, что вайшнавизм относится к аспекту Гаруды как к *чисто позитивному*


All of the followingowingowing MSs I have used to collate the *Tantrāloka* except C, also contands Jayaratha's commentary.


namo [kh, a: omits from the beginning up to kurvāṇāṃ sīmabandhanaṃ] mārīcyai | sattvaparyaṅkasthito dhīmān ālambitamahākṛpaḥ | prātaḥ [īnstead of this line k has sāyaṃ candra sito'kṣareṇa bhāvayet] sāyaṃ ca hṛccandre sitauṁkāreṇa bhāvayet || vairocanākhyamātmānaṃ tatkaraiḥ sarvataḥ sitam | prākāraṃ caturaṃ [ḍh: laṃ] caityabhūṣitorddhvaṃ [k, g: bhūto] jvalatprabham || rakṣārthaṃ purataḥ paścāt savye savye vāme'tha mūrddhani [k, g: mūddhni] | kramānmātrādi dārādi [ḍh: dāsyādi] mātulādi sutādi ca || pratimāpaṭakalpena [ḍh: kalpā] miśrapuṣpādisambhavāt | tato hṛccandramāṁpītamārāśokacchaṭodbhavā [k: gāṃvita ; māsaṃ ; k: cchatobha] || cintayedāryamārīcīṃ sūcīsūtradharārūpām | utthānābhinayāṃ savye nāsārandhreṇa tāṃ punaḥ || saṃsthāpya syūtanetrāsyaduṣṭān prākārato bahiḥ | kurvāṇāmasakṛnnaddhabodhyaṅgīdhāraṇīṃ paṭhet || tata oṃ ādi [k, g: omit ; k: māṭi] mārīcyai svāhā mantro yathābalam | japyo'rthamantravid vāmanāsārandhreṇa [k: viddhāmu] tāṃ hṛdi || pdf 170, p.


10 (14) (These limbs and faces) with (their) twelve divisions ( bheda ) 11 should be deposited (onto the body) first.


Представители данной школы рассматривали как веч- ную неделимую субстанцию, являющуюся субстратом (носителем, вместилищем) знания (буд- атмана атман дхи).


(99)

Как на небесах и иных святых местах не обитает никого, окромя богов,

Так и на чакре все люди -- божества[^526]

data/converted_md/КУЛАРНАВА-ТАНТРА-Главы-1-8.md


Therefore, it should be examined with respect and great consideration, for it leads to the unhindered enjoyment of one's desired object.


The followingowingowing line is expanded as TĀ 16/76.


8 Word is within the Earth and, O Hara, the Earth is within Mālinī.


Silburn chooses to translate into French ‘inopinée’ i.


Покрывать умолчанием преступника, обманывающего собрата и вредящего ему, или способствовать преступнику в его деле против собрата


121 The sort of intuition (mati) that emerges through the intensity of devotion in one who is perfectly detached is known as the śakti of Śaṅkara.


96b) niṣedhasya brahmopalabdhi sādhanatvaṃ bhāṣyakārairuktamityāha | atadvyāvṛtīti | atra tat śabdena brahmocyate tatra bhavatītyatadaṃtaḥkaraṇādi rūpamupādhijātaṃ tasyā tato vyāvṛtirniṣedhaḥ tat rūpeṇa tadbodhanadvāreṇetyarthaḥ | sākṣādvidhimukhena ca buddhessākṣīmanasassākṣī sarvasya sākṣī paśyan śṛṇvanmanvāna ityādi prakāreṇa ca pravṛtirbodhakatayā brahmaṇi teṣāṃ prā etenāvachinnasya jīvatve kartṛbhoktṛsamayayostatra tatrāṃtaḥkaraṇāvachedya caitanyapradeśasya bhinnatvātkṛtahānākṛtābhyāgamaprasaṃga iti nirastaṃ pratibiṃbapakṣepi svānaṃtargatasya svasannihitasya caitanyapradeśasyāṃtaḥkaraṇe pratibiṃbasya vaktavyatayā tatra tatrāṃtaḥkaraṇasya gamane biṃbabhedā tatpratibiṃbasyāpi bhedāvaśyaṃ bhāvena dauṣataulyāt | na cāṃtaḥkaraṇapratibiṃbo jīva iti pakṣe doṣataulyepyavidyāpratibiṃbo jīvaḥ tasya ca tatra tatra gatvaramaṃtaḥkaraṇaṃ jalāśaya vyāpino mahāmeghamaṃḍala pratibiṃbasya taduparivi- p.


dikcakravālamukharīkaraṇapragalbhaprāvṛṭpayodharagabhīraravānukāri yat (tava hasitam) kaṭhorahṛdayasya bhayam vidhātum bhīroḥ ca abhayam vidhātum yugapat kṣamam (bhavati) tadityādi pūrvavat | yatkālakūṭakavalīkaraṇaprarūḍha- nīlimni kaṇṭhapuline vimalaṃ nilīnam | nīrandhranīrabharamedura-megha-khaṇḍa- lagnendumaṇḍalaviḍambanamātanoti || 15 || anvaya-prabho !


(Произносится): начало КША (ХА),  конец  ЙА  (РА),  конец  ХА  (КША),  конец
БХА(МА), начало ВА (ЛА), конец ЛА (ВА), затем начало РА (ЙА),  в  соединении
с Рудрой (т

data/converted_md/СВАЧЧХАНДА_ТАНТРА_наиболее_полный_перевод.md


Normally more than one person drinking from the same cup is considered to be impure if the lips touch the vessel.


Now if that supreme consciousness were to manifest separately, apart from those twelve forms (of consciousness), then it would be its the thirteenth (form).


*

**Глава пятнадцатая**

**ОПИСАНИЕ ПУРАШЧАРАНЫ**

Благословенная Богиня сказала:

О Повелитель кулы, я желаю услышать определение пурашчараны[^377]

data/converted_md/КУЛАРНАВА-ТАНТРА-ЧАСТЬ-ВТОРАЯ.md


Thus, the mind, freed from fear, is constantly reflected in the hymn to the Omnipresent Lord, who is the teacher that burns up the rugged path (of fettered life).


(Recited) forty (thousand times, it brings about) the paralysis (of the enemy) 58 in battle, in the king's family (and that of an adversary) when gambling, (during) a dispute or in the midst of (one's) enemies.


Примечательно, что мантра *parameṣṭhin*, одна из пяти *upaniṣanmantras*, найдена в SvāP (8.*20) как *sthāpanamantra*.


तत्कापिलं कापिलवृत्तिविष्टै: समाकुलं धामतनूपस्थम्।॥


50) yā sā kuṇḍalinī proktā mayā pūrvamudāhṛtā | nipatanti tridhābhūtā prakṛtiḥ sā parā parā || 60 || sāṇumātrā hṛdisthāne karṇasthā dviraṇusmṛtā | jihvāgre triraṇaṃ viddhi nisṛtāṃ mātṛkāṃ viduḥ || 61 || caturvidhā yā deveśi likhyate yā'grakuṇḍalī | likhyate paṭhyate naiva aṇurnādena veṣṭitaḥ || 62 || svarārddhasparśārdhañca śaktinātho'tha bindukam | śivatatvantu boddhavyaṃ varṇe varṇe vyavasthitam || 63 || cāraṇātsparśanāccaiva svasvaraṃ samanāditam | śaktiśca śāntatā caiva boddhavyamanupūrvaśaḥ || 64 || p.


Conversely, by the analogous utterance of *KHPHREM*, phenomenal Being, rooted in absolute Being thus emanation and withdrawal), by including (an implicit reference to the extent of its) pervasion (of the principles of existence).


Дитя Бхайравы и Кали прославляет эти ценности и обращается к богам с формулой пожелания: «Божественности, семье, чести, силе, территории слава, победа и триумф


They are represented by the last two letters of the alphabet not included in the forty-eight that make up the sides of the triangle.


kha, i, ja, cha, daḥ saṃjātā YKh (2): santatijītā 288.


If we accept the variant reading ‘from Brahmā who is born from the Unmanifest (instead of ‘in the beginning of his Kalpa Brahmā .


ahaṃ madhyanirvāhastu dvi-varṇagaṇaḥ śabdaḥ 11 bhūmivismityapratikṣepakṣetrayogyāścitrityā: bhavabhujjīyaddhumbhakamanālayaṃ dvi-varṇagaṇaḥ vahmagaminnabhannasthūla 11.


38) apyeti bhagavantaṃ taṃ vāsudevaṃ sanātanam | nāsadāsīt tadānīṃ hi no sadāsīt tadā mune || 4-68 || bhāvābhāvau vilopyāntarvicitravibhavodayau | anirdeśyaṃ paraṃ brahma vāsudevo'vatiṣṭhate || 4-69 || sā rātristat paraṃ brahma tadavyaktamudāhṛtam | ṣaṇṇāṃ yugāni vijñānabalādīnāmaśeṣataḥ || 4-70 || trīṇi yasmin pralīyante yat tat sā rātrirucyate | saṃkarṣaṇādibhūmyantamañjanaṃ vigataṃ yataḥ || 4-71 || tadavyaktamiti jñeyaṃ samatvāt sama ucyate | yā sā bhagavataḥ śaktirahaṃtā sarvabhāvagā || 4-72 || apṛthakcāriṇī sattā mahānandamayī parā | saṃkarṣaṇādibhūmyantastasyāḥ koṭyaṃśa īritaḥ || 4-73 || sadasaccidacidrūpairyatra viśvaṃ prakāśate | tasminnuparate śaśvadviśvakolāhalodgame || 4-74 || alakṣyā kāryataḥ śaktirdevādvijahatī bhidām | pratisaṃcarikāṃ śaktiṃ kriyāṃ saudarśanīṃ svakām || 4-75 || saṃhṛtya bibhratī tāṃ tu sthitiṃ saṃkalparūpiṇīm | indhanābhāvato jvālā vahnibhāvaṃ yathā gatā || 4-76 || p.

data/muktabodha/MUKTABODHA-LIBRARY-IAST/ahirbudhnya saMhita Volume 1-M00002a-IAST.txt


213 evaṃ parecchāśaktyaṃśasadupāyamimaṃ viduḥ / śāmbhavākhyaṃ samāveśaṃ sumatyantenivāsinaḥ


719) nivṛttyādikalāścaiva homayennandikeśvara | pūrṇāhutīśśivenaiva homayecchivabhāvitāḥ || 48 || netratrayaṃ gurussākṣāt kṛpānandojvalākṛtiḥ | śivaśaktyātmakaṃ budhvā śiṣyadehaṃ nirīkṣayet || 49 || santataṃ śivayāgārthaṃ ajapāmantrasaṃjñitam | candrārkanāśanaṃ cāpi satataṃ yogavardhanam || 50 || jāgrataḥ svapato viddhi tiṣṭhataśca gamāgame | santataṃ śivayāgaṃ ca nityaṃ tiṣṭhati tiṣṭhati || 51 || śiṣya caitanyamādāya gurumaṇḍalamadhyame | saṃyojya tatra saṃlīnaṃ śivaṃ śiṣyaṃ ca bhāvayet || 52 || p.


According to tradition it begins: "O Bhṛṣpati, that was the first unfoldment of the Word, when they stirred into action, giving a name [to things]," a formulation that from the outset points to a major role of the Word (which will be greatly emphasized in Tantrism), that of the placing of names, *nāmadheya*; and giving a name, in mythic thought (not only in India), is giving being.


When the kingdom was at peace, the sanctum of her royal temple at the kingdom's center housed the royal weapons.^32^ Like durgā, the Eight Mothers of the three city-states of the Kathmandu Valley have both inner and outer forms, the former anthropomorphic images housed in temples within the city and the latter aniconic stones located at or outside the original city walls.^33^ The fierce or wrathful deities located at the periphery of the royal mandala have often been female—circles of wild animal-or bird-headed goddesses—a reminder once again that the activated energy that flows through the Tantric mandala is nearly always feminine.


**HCCM** — *Haracaritacintāmaṇi*, Jayadratha (△): *The Haracharitachintamani of Rājānaka Jayaratha*.


Используем аналогию: когда кусочек одежды накапливает грязь через соединение с внешними факторами, одежда сама выглядит грязно, но факт-в том, что грязь не является неотъемлемой частью одежды.


Now I wish to hear the ocean of Kula called Kaṃkāla (the Skeleton), where that goddess Kālī34, the will of the Sun of Consciousness (*cidaṛka*), unfolds.


Он создает все, что возможно, и все, что невозможно


These very well tranded and highly qualified people continued to work for me on the project financed by Muktabodha.


The final ‘**Aya**’ represents the awakenndg of conscientiousness-it is the sound of liberation.


With this doubt in mind, he says: 354 Concerning the rite of withdrawal, see below, 23/50cd-65.


Иногда эти понятия различают как знание духовное, восходящее к откровению, и знание, опирающееся на логическое рассуждение (так переводит ван Бейтенен: insight and knowledge)


karosyevamiti mokṣo happīduḥkhalocana:: tata: prahiṣmānamanenādhiṣṭata smerat


Смысл: признавай льва львом, не пытайся сделать из него ягненка -- и тогда он будет союзником


karmakṣaya 231 vinā 232 teṣāṃ kathaṃ muktirvidhīyate.


Такой поворот может произойти из-за слишком больших расходов, превышающих ваши доходы


bhāvayettasya] māraṇaṃ pāramārthikam || anena dhyānamātreṇa [k, kh: mārgeṇa] karmajaṃ vāpi yat smṛtam | śatāṣṭajapayogena saptadinairvinaśyati [k, g: dinaiḥ saptaiḥ] || athavā svamantrarājena vajradhyānavidhiḥ smṛtaḥ | eṣo hi sarvavyādhīnāṃ samayo duratikramaḥ || atha vajradharo rāja jñānāṅkuśamahādyutiḥ | kāmamokṣamahāvajra idaṃ vacanamabravīt || svapnopameṣu dharmeṣu anutpādasvabhāviṣu | svabhāvaśuddhatattveṣu bhrāntivajraḥ pragīyate || paśyanti sādhakā nityaṃ japadhyānārthatatparāḥ | buddhāṃśca bodhisattvāṃśca dvidhābhedena darśanam || || tatredaṃ mahāsvapnasamayapadam | bodhijñānāgrasaṃprāptaṃ [k: prajñā] paśyati jñānasuprabham [g: buddha] | buddhasambhogakāyaṃ vā [k: kāryaṃ ca] ātmānaṃ laghu paśyati || pdf 79, p.


upavadhā mahattvaṃ sabhyam: andriyīya *yaḥ* dvitīyarmāṃ bhejina viśuddhi priyakā


Then the learned man should go to (a place where there is) water and, having bathed and offered water, the pure one, having performed the sacrifice, as instructed, offering water to the Lord, (should say) “please forgive (him)”.


vidyā (> vidyām) tu āditaḥ kṛtvā yāvat tatvam sadāśivam | īśvara ādhipatyena samsthito nātra samśayah


That ‘is a touch (sparśa) of the consciousness of the absolute’.


jaise lakṣmī prayatnapūrvaka kī gaī prārthanā se pāpī ko dhana nahīṃ detī hai vaise hī merī isa prakāra kī prārthanā se bhī usane mujhe kucha nahīṃ diyā.44.


A map of these places is in Dyczkowski 2004: 161, and a drawing of the projections onto the body ibid.


160) || mūla || jñānaṃ jñeyaṃ samaṃ naṣṭaṃ nānyaḥ paṃthā dvitīyakaḥ || 60 || manodṛśyamidaṃ sarvaṃ yatkiṃcitsacarācaram || manaso hyunmanībhāvāddvaitaṃ naivopalabhyate || 61 || jñeyavastuparityāgādvilayaṃ yāti mānasam || manaso vilaye jāte kaivalyamavaśiṣyate || 62 || || ṭīkā || jñeyaṃ jñānārhaṃ pratītaṃ ca jñātaṃ ca jñānaṃ ca idaṃ sarvaṃ mana ucyate | sarvasya manaḥkalpanāmātratvānmanaḥśabdenocyate | jñānaṃ jñeyaṃ ca samaṃ mano vilīyate manasā sārdhaṃ naṣṭaṃ yadi tarhi dvitīyakaḥ dvitīya eva dvitīyakaḥ paṃthā manoviṣayo nāsti | dvaitaṃ nāstīti phalitārthaḥ || 30 || manodṛśyamiti || idamupalabhyamānaṃ yatkiṃcidyatkimapi caraṃ jaṃgamamacaraṃ sthāvaraṃ caraṃ cācaraṃ ca carācare tābhyāṃ sahavartata iti sacarācaraṃ yajjagattatsarvaṃ manodṛśyaṃ manasā dṛśyaṃ | manaḥsaṃkalpamātramityarthaḥ | manaḥkalpanāsatve pratītestadabhāve cāpratīterbhrama eva sarvaṃ jagat | bhramasya pratītakaśarītvāt | na ca bauddhamataprasaṃgaḥ | bhramādhiṣṭhānasya brahmaṇaḥ satyatvābhyupagamāt | manasa unmanībhāvādvilayādvaitaṃ bhedaḥ naivopalabhyate naiva pratīyate | dvaitabhramahetormanaḥ saṃkalpasyābhavāt | hi taddhetāvavyayaṃ || 61 || jñeyamiti || jñeyayaṃ jñānaviṣayaṃ yadvastu sarvaṃ carācaraṃ yadṛśyaṃ tasya parityāgānnāmarūpātmakasya tasya parivarjanāddvilayaṃ saccidānaṃdarūpātmākāraṃ bhavati | manaso vilaye jāte sati kaivalyaṃ kevalasyātmano bhāvaḥ kaivalyamavaśiṣyate | advitīyātmasvarūpamavaśiṣṭaṃ bhavatītyarthaḥ || 62 || p.


Шанкара, «прирожденное» свой-ство — это свойство, изначально отвечающее внутренней природе данной вещи или явления.


Бхаттачарья</b>, утверждают, что йогини персонально являются человеческими существами, женщинами из крови и плоти, жрицами, в которых, как верили, вселялась богиня.


||132||

Так же, как вкушение восторга встречи [соития] – не  следует  раскрывать  [и
этого] при встрече с пашу


We also indicate how the commentators who have drawn from other traditions have modified the original Spanda doctrine and how it has, in its turn, influenced these other schools.


Invikalpa the technvikalpaical vocabulary of Invikalpadianvikalpa aesthetics, the term denvikalpaotes the process whereby the consciousness of the perceiver is ‘coloured’ by a beautiful object and henvikalpace delights in it.


142) caṇḍālaiḥ patitairvāpi kṣetrācāraviruddhakaiḥ | praviṣṭe devagehe ca mohādvā jñānatopi vā || sparśitaṃ liṃgaberādi devamānamathāpi vā | prāṇināṃ maraṇe caiva nānādoṣasamudbhave || saṃprokṣaṇamataḥ kuryācchāstra dṛṣṭeṇa karmaṇā | maṇṭapaṃ kārayet samyak pūrvoktavidhinā budhaḥ || aṣṭadīrghajasaṃyuktaṃ kalaśaissamalaṃkṛtam | śālibhisthaṇḍilaṃ kṛtvā aṣṭadroṇaistu buddhimān || tadardhaṃ taṇḍulañcaiva tasyārdhaṃ tilameva ca | tasyārdhaṃ lājasaṃyuktaṃ darbhamuṣṭiśca vistṛtam || tanmadhye paṅkajaṃ likhye sāṣṭapatraṃ sakarṇikam | tarpūrve yonikuṇḍañca ācāryo vidhisattamaḥ || kalaśāṃstu vaṭāṃścaiva trisūtraṃ veṣṭayecchubham | lohajairmṛṇmayaiścaiva kṣālitaiḥ śubhaiḥ || ghṛtakṣīradadhīṃścaiva arghyapātraṃ kramān nyaset | madhye * * ntu vinyasya pañcaratnaṃ sunikṣipet || pūrve tu kṣīravinyasya uttarepya * meva tu | dadhīnāṃ dakṣiṇe caiva paścimantu ghṛtaṃ nyaset || pādyantu vinyaset mantrī pūrvoktaissarvameva tu | * ṣāyaṃ pañcagavyañca ikṣusārantathaiva ca || p.


However, the devotee should also celebrate the inner sacrifice, in order to eliminate (his) state as a fettered soul.


8) [1.31] (5) tataḥ śaktibījāni uktaṃ chinnāśiromaṇau- śaktiḥ śarmāpi vijñeye śaracchaṅke tathaiva ca | śakterbījāni catvāri kṛtrimāṇyaparāṇi ca || 29 || (6) tata oṃkārabījāni praṇavaṃ ca tathā tāraṃ tryakṣa tomāpi tryambakaḥ | trāsastārava etāni bījāni praṇavasya ca | aparāṇi hyasatyāni mayā proktāni pārvati || 30 || viparītatayā proktā vidyā śrīṣoḍaśākṣarī || 31 || prakāśam śrīṃ hrīṃ klīṃ aiṃ sauḥ oṃ hrīṃ śrīṃ ka e ī la hrīṃ ha sakala hrīṃ sakala hrīṃ sauḥ aiṃ klīṃ hrīṃ śrīṃ || p.


Так, слог prā указывает, что в первой клетке (созвездие Ашвини) содержится две буквы (a, ā), слог pa -- что в второй клетке (созвездие Бхарани) содержится одна буква (i) и так далее


Рага, ограничение полноты, продуцирующее желания разных  объектов
(я хотел бы наслаждаться этим, я хотел бы владеть тем и т


10b) nādā samaṃ gacche vratacaryā vravīhime | brahmacārī vrata * * * * * * * * * * |?


(Seconvikalpadly, because in reality) they are the (tranvikalpascenvikalpadenvikalpatal) vibrationvikalpa of consciousness, which is aloof (*udāśīnvikalpaa*) (from objectivity).


91) tasmiṃśca muḥkāramudīkṣya mantrī tatsambhavaṃ bhāsvarapatraramyam [k: puṭa] | indīvaraṃ visphuradaṃśujālaṃ [k: visphuraṇa] vicintayenmuḥkṛtibījamadhyam || tatsambhūtamudaṃśubuddhavisarairāpūrayantaṃ jagat candrasthaṃ bhramarāndhabhāsvaratarairudbhāsvaraṃ [k, g: bhāsura ; dbhāsura] cīrakaiḥ | dhunvantaṃ nibiḍāndhakārapaṭalaṃ [k: niviḍārtha] raktāṃśujālairalaṃ sarvākāravarapradānanipuṇaṃ śrīmadgirāmīśvaram [k, ḍh, b: śrīmangi0] || lālityaśṛṅgārarasābhirāmaṃ [k: rālibhya0, ḍh: rālitya0] vyājṛmbhamāṇāmburuhāsyalakṣmīm [k: vyākṣambha, ḍh: vyajyanta, g: vyajjambha] | vīraṃ [kh: bījaṃ] kumārābharaṇaṃ dadhānaṃ dhyāyāt padaṃ tasya samīhamānaḥ || evaṃ vicintya vāgīśaṃ muḥkāraṃ bhāvayed hṛdi | jvalantaṃ raktavarṇābhaṃ nirgacchaddīptimaṇḍalam || tasmāt sañjātamaṣṭāracakraṃ hārddatamopaham | pūrayed raśmibhirviśvaṃ [k: śmibhiśca] paśyet jñānamayaṃ prabhum || nirmitaṃ bālatigmārccīrociṣāṃ [k: timmārcāvāviṣāṃ, ḍh: timmārcārociṣāṃ, k, b: timmārcīrorciṣāṃ] sañcayairiva | ākīrṇamakṣarai [kh: ākīrṇya cākṣa] raktai raktapuṣpotkarairiva || p.


179 mā bhūdaṇḍatvamityāhuranye bhedakayojanam / itthamuktaviriñcāṇḍamṛto rudrāḥ śataṃ hi yat


Of that nature (you) have arisen (out of the godhead) in the reverse order (vyutkramaṇa) and abide in the form of the Yoni.


2 with *kubjah* instead of *vatsah*; we assume that the exegetes of the school considered Kubja to be implied in the original version as the ‘child’ of the cosmic Virāj.


5d °pūrvakam ] may be corrected to have a visarga at the end as qualifying the expression may also be understood adverbially, therefore I have retained.


It is more likely that the Anupratyabhijñā is a work by an independent author.


Основным принципом здесь выступает то, что вещи, обычно вызывающие падение, в куле ведут к совершенству (5


170) agni tṛtīyaṃ ṣakāraḥ | ḍākinīti mūlādhāra niviṣṭāśaktiḥ ḍākinītyarthaḥ | etaduktaṃ bhavati | mūlādhāre tejomayaiḥ vakāraśakāraṣakārasakārai sabindukaiścaturbhirakṣaraiyutaṃ caturdalātmakaṃ pītābhaṃ ḍākinī devatādhiṣṭhitāścaryabhūtaṃ yat padmaṃ tat sakala prapañcamūlatvānmūlādhāramiti yogino vadantīti | tasminmūlādhāre niyamitāmarutāṃ yoginā maihikāmuṣmikaṃ phalāni darśayati | mūlādhāre santataṃ dhyānayogādityārabhya paramānandapade mudāramanta iti | utplutirutpatam | dārdurīdadarduromaṇḍūkaḥ | tatsambandhinī plutiriti yāvat | vrajaṃ gṛhaṃ mūlādhārādārabhyādā dvādaśānta suṣumnāntastha tayopāsyatvenoktaniṣkala caitanya jyotiṣoyāthātmyaṃ brahmarūpaśivaliṅgasvarūpatva mādhāradevatānāṃ ca tanmukhatvena tasya ṣanmukhatvaṃ ṣaṭkoṇaśānāṃ ca tattadādhāropādhikaṃ copyāsyatayā vyācaṣṭe | ekībhūtārṇa vā iti | ṣaṭ siddhāḥ dviraṇḍavāli mahākālāgni pinākicchagalaṇḍā iti | sakala suratanuḥ | brahmaviṣṇurudreśvarasadāśiva śivātma ṣaṭ kośāḥ | tvaṃ māsarudhiramajjāsthisnāyavaḥ | pūrvamupāsya tayokta niṣkala caitanyasya brahmaṇa upāsyaṃ sakalaṃ rūpaṃ darśayati | abhaṅgaṃ liṅgavapuddhṛtogagavata iti | bhagavataḥ | p.


āndolanirvikalpoditamanhradavīrānādaiḥ sā cāsy a tatsucaritaṁ prathayāmbabhūva |


KuKh 31/4* Similar definitions of initiation are found in virtually all the manuals and Āgamas of the Siddhānta, and indeed in Tantras of all schools.


**

**vastuto viśvarūpās tā devyo bodhātmikā yataḥ \|\| 328 \|\|**\
**anavacchinnacinmātrasārāḥ syur apavṛktaye \|**\
**sarvathā tato\'ṅgavaktrādi lokapālāstrapaścimam \|\| 329 \|\|**\
**madhye devyabhidhā pūjyā trayaṃ bhavati pūjitam \|\|**

**Перевод:**

**«В действительности, эти богини --- это сознание, и, следовательно, (они не имеют) какой-либо определённой формы; скорее, они --- все (и каждая) формы (всего, что существует)


* *rasasamkhyair bhavet pīṭham svastikam sarvakāmadam |* *vasusamkhyair dvāravīthāv evaṁ bhāgaparikramah


According to Somadeva’s account of *Trikamata* practice, the initiate, after eating meat and drinking wine, should worship Śiva by offering him wine in the company of a female partner seated on his lap.


Jayantiśakti (Ja) is on the left and is well distraught with the bliss of (love) sport.


That is said (in the *Mālinīvijayottara*) ‘Viśvā (the All), Viśveśvarī (the Governess of Universe), and Hāraudrī, Vīrāṇyikā, Ambā and Gurvī are the Yoginīs.


85b) videha muktau tu ātyaṃtiko jñānanāśa iti tadabhiprāyaṃ tadviśeṣaṇamiti bhāvaḥ pratibiṃbatvāyogāditi | na ca jīvaiśāvābhāsena karoti māyā cāvidyā ca svayameva bhavatīti śrutyā ubhayoḥ pratibiṃbatva pratipādanavirodha iti vācyaṃ | pratibiṃbatvavadbiṃbatvasyāpi kalpitatayā śrutigatābhāsapadena pratibiṃbadbiṃbasyāpi grahaṇopapateḥ || tatrāpi pratibiṃbo jīvaḥ biṃbasthānīya īśvaraḥ tathā satyeva laukika biṃbapratibiṃba dṛṣṭāṃtena svātaṃtryamīśvarasya tatpārataṃtryaṃ jīvasya ca yujyate || nanu loke pratibiṃbatva viśiṣṭamukhe mukhābhāsatva vyavahārāt | biṃbatva viśiṣṭamukhe tathā vyavahārābhāvādābhāsapadaṃ mukhyavṛtyā biṃbacaintanyaṃ pratipādayituṃ na śaknotīti khalu pratibiṃbavadbiṃbasyāpi viśiṣṭarūpeṇa kalpitatayā kalpitatvaguṇayogena biṃbaparamābhāsa padaṃ vaktavyaṃ | tacca na saṃbhavati sakṛduccaritasyābhāsa padasya mukhyavṛtyā pratibiṃba paratvaṃ guṇavṛtyā biṃbaparatvamiti kalpanasya cyutpati viruddhatvāt | na cājahallakṣaṇayā ābhāsa padasya biṃbapratibiṃbobhaya paratvābhyupagamenāyaṃ virodha iti vācyaṃ | ubhayorapi pratibiṃbarūpatāmādāyābhāsa padasya mukhyārtha paratva saṃbhave sati lakṣaṇākalpanāyā evanirmūlatvāditi ceducyate | yathā śrutaṃ p.


With this doubt in mind, he says: Examining the Progressively Prior Factors on which Subsequent Ones Depend, the Ultimate Root of Daily Life is this *a priori* Certandty** *na ca ceta: prastyaiva sarvo vyavahārikramaḥ.


The first Siddha is said to have bent it with his power and so acquired fame.


32b) kartikāya strāya phaṭ || āvāhanādi || gandhapuṣpa || khaḍgāyakhalunāśāya śaktikāryāyatat para || paśuccheda tvayāśīghraṃ khaḍganāthaṃ namostute || atragandhādi || gandhapuṣpapūjā || .....................................................??


evaṃ sadha:samāyukta: 34 kaulikastu yadā 35 bhavet.


viṣṇu- is regularly masculine but it is sometimes also neuter in common Sanskrit usage as well.


(16/50cd-51) One could translate *tenu rūpeṇa* in two ways, one is: ‘by means of (that) form (of the vital breath) (*rūpa*)’ or ‘by that (supreme) nature (in which he rests)’.


(73cd-74ab) (73) ‘The Heart’ of the Yogiṇīs is the supreme abode of rest,206 and so it is said that it is hidden by its very nature.


ata (ge the) RaarAsyqaaeqey UMPISACITAL AeA SEIT: |


32) tatva mudrāṃ vinyasya phreṃ hrīṃ strīṃ cchrīṃ hūṃ yaṃ raṃ laṃ vaṃ śaṃ ṣaṃ saṃ śrī manmahā guhyakālī karālī devatāyā prāṇā ihaprāṇātryāṃ hrīṃ kro yaṃ raṃ laṃ vaṃ śaṃ ṣaṃ saṃ śrīmanmahā guhyakālī karālī devatāyā jīva iha sthita tryāṃ hrīṃ kroṃ yaṃ raṃ laṃ vaṃ śaṃ ṣaṃ saṃ śrīmanmahā guhyakālī karālī devatāyāḥ sarvendriyāni vāgmanaścakṣuḥ śrota ghrāṇa prāṇā ihāgatya sūkhaṃtiraṃ taṣṭhantu svāhā || 5 śrīmahāguhya kālī karālī ihāgacchehā ########### END OF FILE #######


It is called mahahrada or the great lake because of its limpidity and depth.


**

**Блаженное состояние, ananda, представлено второй буквой в санскритском алфавите, буквой «аа»(आ)**

**Затем, после ananda, появляются еще два действия, iccha и Ishana


40 присущи только брахме как иччхе, и они неот-

дельны от брахмы


Он также может, в более внутреннем действии,
осуществить брызгание с мантрой, такой как рудра-шакти


To see how he did this we must turn to the original text, which Jayaratha supplies in his commentary (Cf.

data/Kumarikanda/split_text_output/Kumarikakhanda vol 4 part 2 text and translation notes_part001.txt


dvādaśasthā udāhṛtā || akārādikṣakārāntā sthitā pañcāśatā bhidā | hṛtsthā ekārṇavā proktā kaṇṭhe proktā dvitīyakā || trirārṇavā tu jñātavyā jihvāmūle sadā sthitā | jihvāgre varṇaniṣpattirbhavatyatra na saṃśayaḥ || evaṃ śabdasya niṣpattiḥ śabdavyāptaṃ carācaram | iti | kāmakalāvisāse'pi- sitaśoṇabinduyugalaṃ viviktaśivaśaktisaṃkucatprasaram | vāgarthasṛṣṭihetuḥ parasparānupraviṣṭavispaṣṭam || (6) iti | evaṃ parāśaktirūpā mātṛkā vācyavācakātmaṣaḍadhvasphāramayaviśvajananī | ato'tra bhuvane triviṣṭape bhuvanādhvākhye bhavādirūpā vā vāgvādinīti tvaṃ gīyase stūyase | vācaḥ paśyantī madhyamā vaikharīrūpā vadituṃ vādayituṃ vā śīlamasyā iti vāgvādinī | sarveṣāṃ ca svabhaktānāṃ vādarūpeṇa sarvadā | sthitatvādvāco vikhyātā loke vāgvādinī sā || iti | tripurāsiddhāntokteḥ paravāgāravasyaivordhvordhvasthānāśrayeṇa paśyantyādyabhidhāprasiddhiḥ | yathā nityātantre- mūlādhāraiḥ samutpannaḥ parākhyo nādasambhavaḥ | sa evordhvatayā nītaḥ svādhiṣṭhāne vijṛmbhitaḥ || paśyantyākhyāmavāpnoti tathaivordhvaṃ śanaiḥ śanaiḥ | anāhate buddhitattvasameto madhyamābhidhaḥ || tathā tayordhvanunnaḥ sanviśuddhau kaṇṭhadeśataḥ | vaikharyākhya * * * * * * * * * * * * ?


*

Это отношение явно разделяют две небрахманические аскетические традиции - джайнизм и буддизм тхеравады, которые отрицают саму возможность чистоты в этом мире

data/converted_md/Против брахманической чистоты.md


Окова сансарической семьи -- когда человек не исполняет некоторые элементы дивйакула дхармы потому, что они препятствуют исполнению требований его сансарических родственников

data/converted_md/БХАЙРАВА_КАЛИ_ДХАРМА_ШАСТРА_АДАТ_свежая_версия.md


Even those who are not accomplished yogis may be conscious of how the energy of the Command flows downwards through the Wheels of the body in the sequence of emanation.


raṇotsava kī ābhūṣaṇarūpa yuvatī piśāciyām̐ raṇa kī bhīṣaṇatā kā khūba ūm̐ce svara meṃ gāna karane lagīṃ.22-26.


3-7) 747 In other words, the four forms of Speech are, from the lowest to the highest, gross, subtle, supreme and greater than the supreme.


DEVOTEE : This meditation should not be performed in darkness because otherwise...


(2)Vimarsa или всегда присутствующее Самосознание, Самость, которая включает все (познающего, познаваемое и средства познания)


He does not only extract just the vital essence (*ojodhātu*) (of the animal) in this way, he also (extracts) other (vital constituents from the animal’s body).


'S-949' \r\n\t\r\n No of Folios: Sivadastri.


It is not so that without that there would be no ‘own nature’.


The sequence recorded in the *Dvyardhaśātika*, quoted further ahead, places Raktaвысшей высшей.


* The supreme ocean of the flux of what has been perceived (*prathita*) is perpetually active and is the one glorious power of the self-sustained (*nirālamba*) expansion (of consciousness).


I will tell (you) it according to the previous Transmission, in
due order, beginning from the Sacred Seat of Gesture (*mudrāpīṭha*).¹³ (73)


The sequence according to the Cidgaganacandrikā, which comments on the Kramastotra, is as follows: 1) Sṛṣṭīkālī, 2) Sthitīnāśakālī, 3) Saṁhārakālī, 4) Raktakālī, 5) Sukālī, 6) Yamakālī, 7) Mṛtyukālī, 8) Bhadrakālī, 9) Parmārkakālī, 10) Maārtaṇḍakāḹī, 11) Kālāgniruḍrakālī, 12) Mahākālakālī, 13) Mahābhairavaghoracaṇḍakālī.


118
      Когда эта стадия достигнута, практикующий переживает все в  мироздании
как захваченное и поглощенное «Пламенем Великого Огня»,  или  «Единым  Огнем
Сути»  (атма-вахни),  как  это  описывается  эзотерическим  языком  системы


При малочисленности народа нет другого пути, кроме как выстроить
нацию по спартанскому принципу, пуштунскому принципу или даже еще
радикальнее: все мужчины, женщины и дети с 12-14-и лет должны входить в
армию самообороны


Trika Tantras and others consider it to be the most important rite initiates may participate in.


vadanupūrvaśaḥ | 143a) gaurī umā ca lalitā subhagābhagamālinī | manonmanī bhavāni ca kāmadā bhogavarddhinī || aṃbikā ca tathā kṛṣṇā ruḍhālī pūjayet kramāt | ityetāḥ śitapakṣe tu kṛṣṇa pakṣe tathā śṛṇu || ratiḥ prītirddhṛtivṛddhi mati yṛṣṭiśca?


Викальпанам: Деятельность ума, которая образует различия


7 This may also be an alternative name for Jālandhara.


One may take ‘*dṛk*’ - ‘the sense of sight’ to stand, by way of example, for all the senses.


2 92 INTRODUCTION Tvaritā (2) THE GODDESS KUBJIKĀ 93 and has a flag as (her) attribute.


gh: -mārgeṇa; YKh (1) k, gh: manmāślepana; g: manmārgeṇa; ḍaḥ: manmārgeṇa 81.


The answer to this question is that this (state of) conscientiousness (*samvitti*) withdraws Samhāraвысшей высшей.


ityādhvātāre mahāmanthānabhairavayajñe anvaye saptakoṭipramāṇe meśumāgninirgati lakṣmīpādādhike ādyapīṭhāvatārite vimalabhedotaraṣṭrakanirṇaye kādibhede ājñāpārameśvare svāminīmate śrīcaturviṃśatisahastrasaṃhitāyā ambākramabhāṣite vakrāmanyakulāṣṭakādhikāravarṇani kramodayo nāmānandaḥ.


By the penetration of the Vidyā, and in no other way,
the six limbs (of the body) are aroused.


Амритавагбхава рассматривает виласу как источник божественных действий, этим отстранная понятия иллюзии (майя), неведения (авидья), врожденного пристрастия ([васана](#glossary-васана)), сострадания ([каруна](#glossary-каруна)), беспокойства (раджас), и т.


--- NEW PAGE ---
So, this scripture tells us that the pervasion of God consciousness (atmavyapti) is also an illusion that must be overcome.


(Шивастотравали, VIII.1.) Согласно Утпаладэве, совершенная преданность – и высшее знание, и йога, и подлинное освобождение.


**sthūla-sūkṣma-para-sthityā** By making the journey successively from gross to subtle and from subtle to subtlest and in the end, he transcends the level of the mind.


239583333333333in"}

*Vijñāna Bhairava*

*Vijñāna Bhairava* --- это одна глава в *Rudrayāmala Tantra*


Индрия-шакти относится к отождествляющему сознанию

(abheda-jVAna), тогда как индрия-врити связана с различением

объектов (bheda-jVAna)


maitrī upaniṣad,^106^ by describing the practitioner as rising, via “the resplendent medial channel that is the paṭh of brahman,” to a series of higher and higher worlds, identified with the high Hindu gods.


Это  ограничение  -
результат действия каала таттвы


23 sūkṣmaṃ cāto guṇāstebhyo buddhirbuddherahaṃkṛtiḥ tasmādekādaśākṣāṇi pañca tanmātrakāṇi ca


Однако этого может быть недостаточно для полного успеха и нам нужно применить максимальную мощь тантр.


(30) śravacāste 1 samākhyātā: 2 prākṛtā: 3 śvānakubbuṭā: 4 .


‘And the Isolation (as liberation) of the Sāmkhyas is certandly indefensible, because the Karma they have which is to be experienced above the principle of the *guṇas* is not destroyed, because it has not been perceived (and experienced).


42 nādiphāntaṃ samuccārya kauleśaṃ dehasaṃnibham / ākramya prathamaṃ cakraṃ khe yantre pādapīḍitam


В действительности, Реальность не может быть описана в тиншине.


Kathmandu: Sahayogi Prakashan for the Research Centre for Nepal and Asian Studies, Tribhuvan University.


’308 So, if according to this, the fruit (namely, Śiva’s Abode) and its determining cause, that is, the unity (of the Śaiva scriptures), are one (that is, are both always one and the same, whatever be the school to which the Śaiva scripture belongs), then what is said to be the basis of their being many (scriptures leading to various levels of realisation) in this way?


* *śodhakam мантраm upari nyasyet tattvānusāratah |* Having deposited onto the body of the disciple in this way the Path which is, according to (the teacher’s) wish, the one to be purified, he should then deposit onto (this the appropriate) purifying Mantra, in accord with the reality levels (*tattva*) (he has projected onto the body of the disciple).


The deposition is completed by projecting the standard limbs of the Goddess’s Vidyā onto their respective places on the body (see MV 10/36cd-38ab).


Similarly, but much more elaborately, the much better known group of Sixteen Nityās are worshipped in their own yantras along with Śrīvidyā in Śrīcakra.


Вот почему Он сказал, *pipīla sparśa velā*, движение муравья


Путь эзотерический и созерцательный, кашмирский шиваизм охватывает и знание, и преданность


Например, вы обладаете волей, и вы хотите выстрелить в кого-либо, но ваша воля скована, и вы не можете выстрелить


Объект здесь мантрешвара  (ишвара),  а  воспринимающий  –  мантра  махешвара
праматри


145) kūṭasthaḥ paśavo nāthaḥ sarvanātho mitadyutiḥ | anādireko niṣkaṃpaḥ cetano sarvabhṛcchivaḥ || 14 || prabuddha eva vikhyāta smṛtayastu?


Именно потому, что эта Видья[1] соответствует Шиве, ей соответствует
интеллектуальное знание, воззрение, а ему соответствуют понятия

data/converted_md/Понятия Парадвайты 1.md


464) triṇetrodaṅmukhānyastvā pīṭhanyāsakrameṇa tu | īśaṃ sadāśivaṃ śāntaṃ tṛtīyaṃ teṣu kalpayet || tatrāhvānaṃ hṛdā kāryamīśasya putrasaṃjñayā | sadāśivaṃ svamantreṇa kalpayettu pitāmaham || śivaṃ svajñānamūlena kalpayet prapitāmaham | vidhinā tu krameṇaitā nardhya puṣpādibhiryajet || prārthayitvā tato'nujñāṃ mantreśaṃ liṅgakaṃ yajet | mahāsanādibhirgandha vastrabhūṣaṇadhāmabhiḥ || dhūpadīpādi naivedyairbhakṣyairnānānavānnakaiḥ | stotraṃ mantra namaskāraistoṣayitvā maheśvaram || tamevānalamadhye ca sannikṛtya ca tarpayet | savyāsavyopavītena teṣāṃ savyopasavyataḥ || saptāstramantra japtārghyaṃ pātramuddhṛtya bhaktitaḥ | pitṛ sānnidhya siddhyarthaṃ datvārghyaṃ tadadho nyaset || astu sampūrṇamityuktvā pitṛsthānamasītyapi | dakṣiṇāgra kuśopetaṃ maṇḍale śivasannidhau | pitṛsānnidhya sidhyarthaṃ naivedyaṃ tritayaṃ dadet || vyañjanādi samopetaṃ madhvājyatilabhāvitam | saṃprokṣyāstrārghya toyena sthāneṣu triṣu vai hṛdā || saṃhārakramayogena darbhoparyapasavyataḥ || p.


VASUGUPTA — ОСНОВАТЕЛЬ SPANDA — ŚS; SpK; TAK (DEFINES) **Источник:** ŚS; SpK; TAK passim; PANDEY 1963 **Даты:** ок.


Предложив таким образом составляющие своего тела, он затем поклоняется этим богиням с помощью подношений пищи, благовоний и т

data/converted_md/Поцелуй йогини третья глава 1-3.md


225) bhasmantu dāpayetkṛtvā chatracāmaradarśayet | nṛpatī bhaktajanānāntu śeṣabhasmantu dāpayet || 270 || prātaḥkāle samārabhya gandhotsavavidhikramam | ācāryasnānamevantu pratisnānaṃ samācaret || 271 || citravastrairalaṅkṛtya sarvābharaṇabhūṣitam | devāgre sthaṇḍilaṃ kuryādaṣṭadroṇaiśca śālibhiḥ || 272 || tanmadhye nalinaṃ likhya tripādīn tatra vinyaset | sthālikā taṇḍulaiḥ pūrya kṛṣṇagandhasamanvitam || 273 || kastūrīñcaiva karpūra kṛ * gandhantu miśritam | śaṅkhaṃ dundubhinirghoṣaiḥ stotramaṅgalavācakaiḥ || 274 || p.


174) punaḥ sattā bhavet | nanu pūrvo'nya eva ghaṭaḥ śaśaviṣāṇatāmeva ca prāpto'yaṃ cānya eva kriyate | tadetannāsti | nahi ghaṭādanyo ghaṭaḥ syāt mahattvalohitatvocchritatvādisāmānyāntarasaṃparke'ntaravasthita eva indriyavedyo'bhedākhyātimayaḥ kriyate iti pūrvamuktam | tasmāduktakrameṇa bhāvānāṃ śivatattvanimajjanarūpeṇa tadabhedākhyātivināśe'pi śivatattvāvināśitā | evamutpattivināśānyathānupapattyā sarvaśivatā vyavasthitā || 59 || itaśca sarvaśivatāvayavebhyo na kutracit || 60 || vyatireko'vayavinastadevedaṃ vicāryatām | bhinneṣvaikyamabhedaśca yathā tatra vyavasthitam || 61 || tathā tatra parijñeyaṃ patyuḥ sāmarthyamīdṛśam | abhinne bhedatā yena bhinneṣvapyastyabhedatā || 62 || yathāvayavagaṃ rūpaṃ tathā sarvapadārthagam | ito'pica hetoḥ sarvaśivatā | avayavebhyo vyatirikto'vayavī na kvacit jñāne cākṣuṣe mānase vā avabhāsate | yairapi vyatirikto'sau pratijñātastaiḥ pratītiḥ samavāyavaśādabhedenaiva iṣyate | tacca idaṃ vicāryatām - yadyapi vitatāvabhāse'vayavā bhinnā vyavasthitāḥ paramāṇumātre hyabhedini vaitatyābhāvāttathāpyeka eva devadattasaṃjño'rtho niḥsandhibandha ekaghano'vabhātīti bhinneṣvevāvayaveṣu aikyaṃ bhāti | tatra yathaikyaṃ, tathā patyuḥ śivasya cinmayasya tatsāmarthyamīśvarapratyabhijñāyāmuktaṃ yena sāmarthyenābhinne devadatte'vayavabhedātmatā, avayaveṣu ca bhinneṣu ekaiva devadattatā yujyate, tathā avayavabhedagatamekaṃ rūpam | evaṃ trailokyavartiṣvapi sarveṣvevārtheṣu gataṃ śivarūpam || 62 || =============================================== =============================================== p.


# The Worship of the Maṇḍala as Before te tatra śakticakre tenaivānandarasamayena bahi:


If he wants to know it as an object, he will fail miserably, for it is the Eternal Subject which can never be reduced to an object.


Очевидно, если Джаяратха не цитирует источник Абхинавы,

когда у него есть к нему доступ, это не обязательно означает, что он не делает этого просто для того, чтобы

Избегайте дублирования


||111||

ОМ, Земля, Вода, Огонь, Ветер, Пространство да очистятся у меня


’ 187 (It is clear that they denote consciousness from their) etymology.


By doing so, he clearly implies that Supreme Śiva, Who is the highest reality according to the SvT, here, as in many other places in the *Tantrāloka*, in Abhinava’s vision is the Goddess.


Invoking grammatical irregularities as a reason for emendation is not convincing, as the Sanskrit of these texts freely resorts to them for metric reasons.


Спо- ру нет, веданта Шанкары — это действительно пример почти неве- роятной интеллектуальной смелости; это и редкое по глубине фило- софское прозрение, когда весь мир последовательно выводится из единой точки — из чистого сознания, лишенного каких бы то ни бы- ло свойств и определений.


97) evaṃ kṛtvā samāsena naivedyaṃ dāpayed budhaḥ | uttamañcaiva naivedyaṃ droṇataṇḍulasaṃyutam || piśitantu tadardhañca ghṛtaprasthasamanvitam | trayāṇāñca dhvajānāñca dadhnāñcopadaṃśakam || kadalīphalasaṃyutam nālikeraphalaṃ tathā | gulakhaṇḍañca māṣañca mudgamūlaphalaṃ tathā || bṛhatī kāravalli ca kūśmāṇḍantu viśeṣataḥ | lavaṇaṃ marīcikañcaiva snehasnigdhantu kārayet || nivedyandāpayet tatra kramupadaṃ samiti smṛtam | madhunā caiva saṃyuktaṃ pāyasaṃ dadhivarjitam || svajāti devaṃ vetālaṃ khaḍgahastañca dāpayet | evaṃ havirnivedyañca dhvajadevāya deśikaḥ || tāmbūlaṃ dāpayet tasmin dhvajadevaṃ samarpayet | evaṃ vai cottamaṃ proktaṃ haviścaiva viśeṣataḥ || tadardhaṃ madhyamaṃ vidhyāt tadardhañcāsamaṃ bhavet | oṃ khaḍgahastāya vidmahe dhvajadevāya dhīmahi || tanno dhvajaḥ pracodayāt | paiśācīnāṃ padaṃ paścāt tatpaścātpracodayāt || evaṃ mantraṃ samuccārya sarvaṃ tatraiva kārayet | dundubhiṃ praharet pūrvaṃ dhvajaṃ paścāt samuddharet || p.


vāyavyāstra ne ākāśarūpī koṭara ko) (khokhale ko (khokhale ko)) vāyu se pūrṇa kara diyā aura vāha svayaṃ pralayakāla ke nṛtya meṃ matta aura gā rahe bhairava ke sadṛśa bhīṣaṇa ṭha yānī usameṃ sāṃya-sāṃya śabda aura kampana pracura mātrā meṃ ho rahā ṭha 84 (vāyu se pūrṇa kara diyā aura vāha svayaṃ pralayakāla ke nṛtya meṃ matta aura gā rahe bhairava ke sadṛśa bhīṣaṇa ṭha yānī usameṃ sāṃya-sāṃya śabda aura kampana pracura mātrā meṃ ho rahā ṭha.84),85 dasoṃ diśāoṃ meṃ prabala ām̐dhī bahane lagī.


Tadgraha (is formed in this way) by the conjunction of these fifty parts ( pada ) taken together.


211) samāyī biṃbasaṃkrānto khe sthito na tu tajjale | maline'pi svadehe tu dṛśyate parameśvaraḥ || 35 || upadeśena deveśi pratyakṣaṃ jalacandravat | yathā śarīramadhye'pi pratyakṣaḥ parameśvaraḥ | vidyamāno na dṛśyeta tathā patraphalādiṣu || 36 || svabhāvena hi tatrasthā khe tu dṛśyati candramāḥ | upadeśena deveśi pratyakṣaṃ sarvatasthitaḥ || 37 || patrapuṣpaphalādīnāṃ malatvānna ca dṛśyate | yathā tvaṃ devi saṃmūḍhā asaṃgrāhye vyavasthitāḥ || 38 || maṇau toye yathādarśe dṛśyante raśmimālayaḥ | p.


(200cd-201ab) He dries up along with his body and dies in the middle of the lunar fortnight.


Эту замену, от индивидуальности к универсальности, должен выполнить садхака

data/library/Translations_MD/ВиджнянаБхайрава_Лакшман_Джу__сборка_переводов_.md


94) cittaṃ śivātmakaṅkṛtvā śivamārādhayet sadā | śivadharmātparodharmo na bhūto na bhaviṣyati || 20-42 || anyeṣu paśudharmeṣu svarga eva phalaṃ hi tat | etaddhi śivaśāstreṣu bhuktimuktipradāyakam || 20-43 || sarvaśāstraṃ samutsṛjya śivaśāstreṣu yojayet | phalapākavidhiḥ proktamācāryalakṣaṇaṃ śṛṇu || 20-44 || iti phalapākavidhi paṭaloviṃśatiḥ || 20 || atha ācāryalakṣaṇa paṭalaḥ athātaḥ saṃpravakṣyāmi ācāryasya tu lakṣaṇam | phalapākavidhiṃ śrutvā śivabhaktirbhavedyathā || 21-1 || tadā pravartate puṃso liṅgasaṃsthāpaneratiḥ | ācāryaṃ pūrvamanveṣya mūrtipāṃstadanantaram || 21-2 || ādiśaiva kulodbhūtaḥ pañcagocarasaṃsthitaḥ | sarvaśāstrārtha tatvajñaḥ śivajñānaviśāradaḥ || 21-3 || śivasiddhānta tatvajñaḥ śivāgnigurupujakaḥ | sarvāvayavasaṃpūrṇaḥ sarvalakṣaṇasaṃyutaḥ || 21-4 || vayaḥ ṣoḍaśakādūrdhvaṃ saptateradha ucyate | śikhī vā baddhakeśaśca kṛtajñaḥ priyadarśanaḥ || 21-5 || gṛhasthaścottamo jñeyo bhautika brahmacāryapi | kriyādi jñānaparyanta śāstreṣu kṛtaniścayaḥ || 21-6 || kriyāpāde tu nipuṇaścaryā pādānuvartakam | yogapāde kriyābhyāso jñānapādānurañjakaḥ || 21-7 || heyo pādeya tatvajñastatvārthe saṃvyavasthitaḥ | paraṃ bhāva vida śreṣṭhaṃ pañcadhā vā paraṃ viduḥ || 21-8 || p.


cidarkam [kh: vidakām] śekharīkṛtya uvāca paramaṁ mahat |* probability an adaptation of a Kashmiri liturgy, in accord with Newar preferences.


Swami Lakshmanjoo explands in his exposition of the Vātulanāthasūtra (p.


Адвайа или Кулакулатма

                                  Единство

    Основа учения – высший монизм, пара адвайта


तथा ये स्वभाव
एव क्षुत्नो वस्तुतोति, तद्भिन्दरिरासाध्मेशं नैराल्म् दुर्गीतमित्यथः ।
४ अवक्ष्टे-‘यधास्क्त्वन प्रतिभाति, तत्संस्थित शिव: ’ इति विधोम्
व्याप्ति विद्वद्ने ।


113) vṛttantu vimalaṃ proktaṃ śuddhasphaṭikasannibham || 362 || guṇāṃbikā uttarenyasya aindrañcaiva mahātapam | tato gaurī ca yādyāyāṃ vāruṇe tu pradāpayet || 363 || pītaṃ raktaṃ tathā śvetaṃ kṛṣṇaṃ teṣāntu varṇakam | dvinetrāñcāruvadanāṃ pīnonnatapayodharām || 364 || caturdikṣu ca saṃsthāpya gandhādīnāṃ samarcayet | vimalāsanasya cordhve tu sadāśivantu dhyānayet || 365 || naivedyavidhimārgeṇa havirdeveccha dāpayet | evaṃ mānasamākhyātaṃ tattatkāle tu kalpayet || 366 || āvāhanāsanaṃ yogasnāne siṃhāsanaṃ bhavet | p.


This is the (thirty-sixth) chapter which is the emergence of the transmission ( kramodaya ) concerning a description of Competence for Knowledge and Wisdom .


Как бы ни загадочны были аспекты садханы Гопинатха Джи, тем не менее, небезинтересны предположения и наблюдения ближайшего окружения Бхагавана по поводу природы его уникальной садханы.


This happens again and again and this called "krama mudrā".


vītaśaktā maheśvarī || upari sthīyate tena mahāmohavināśinī | vāmapādāṅguṣṭhato'syāḥ vakṣyate'mṛtamuttamam || tat pītvā sukhaduḥkhābhyāṃ jīvo jīvati nityaśaḥ | bhāvanābhyāsayogena yadi nāḍīṃ praveśayet | mahāsiddhiṃ sa labhate'pyamaro jayate dhruvam || iti tārāyoge yogasāraḥ | (p.


hrāsas tu pūrvasamkhyāyā daśabhir daśabhiḥ kramāt |


However, just as ‘this is’ is not a complete sentence because the generic ‘this’ lacks a predicate (as when we ask, ‘what is this?’), so too any objective ‘this’ must be some ‘thing’.


252) sarvavyādhiharañcaiva sarvapāpāntakaṃ tathā | acintyaṃ sūkṣmamākāśamaśeṣavyāpakaṃ param || 159 || īṣatprasārya vaktrantu jihvākāśe niyojayet | tasmiṃsthāne tu yatkiñcit sparśamīṣadvibhāvayet || 160 || bhavitavyantu yogībhiḥ sidhyarthamidamuttamam | asyaiva kathayeddevi yogasya vidhimuttamam || 161 || vijñaptena tu kurvīta satyaṃ devi vadāmyaham | na devā nāsurā yakṣā na nāgā na ca rākṣasāḥ || 162 || kinnarāpsarasaścaiva piśācā na ca bhūtale | na vasuḥ na ca vidyā ca vidyādharagaṇena ca || 163 || p.


योज्यं परप्रतिभोन्मजनात्मोच्चलनुत्सवभावो भैरव उक्त: अस्येव अन्त-
लेख्यबहिर्द्वाग्रामतया निःशोषणिक्षक्रमामाक्रामिणी अतिक्रान्तक्रमा-
क्रमाति - रिच्छारिक्तदुभयामतयापि अभिश्रीवमानापि अनेत्रूपा अनुतरा
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Śiva
sūtra
vimarśini
परा स्वातन्यशिक्तः काप्यस्त यया स्वभित्ति महुल्लासात् प्रभूति
परप्रमातुविधान्यन्तं श्रीमत्सुद्धादिशक्तिचक्रस्फारणामा क्रीडेयमादिग्णिता ।


While this pure passionless state of mind grew within his lofty soul, there came up to him a man in mendicant's clothes, unseen of other men.^27^.


Она отмечает отказ, колебание, сомнение, она отменяет **апоханашакти**.


ucciṣṭa-matāṅgīnī, a form of the mahāvidyā named mātāṅgī, accepts “leftover” offerings of menses stained clothing: Kingsley, Tantric Visions (1997), p.


Yām samālambya means ‘holding on to that spanda state which was previously experienced as consciousness bliss in the state of vehement anger, etc.


श्रीमृत्युञ्जयभट्टारकेऽपि

सा ममेच्छा परा शक्तिरवियुक्ता स्वभावजा


* (**Weak and fickle intuition**) requires sound reasoning, scripture (*sāstra*), (contact with) a teacher, conversation (with the wise), practice, and the like (to make it steady).


) и имена сопутствующих им женских божеств, используемые в мантрах ньясы проявлений


269a) nirvvighnaб№ѓ prayДЃб№ѓtu || thvate paГ±cabalipЕ«jДЃ || 6 || svДЃmnДЃya devyДЃrccanaб№ѓ || ДЃsana || ДЃdhДЃraЕ›aktetyДЃdi 8 mДЃlakva ДЃsana || candanДЃdi || triyДЃГ±jali mДЃlako || bali thvanaб№ѓ || б№ЈaбёЌa”nga || ДЃvДЃhanДЃdi || mudrДЃ || pДЃtrahlДЃya || stotra mДЃlakva || yathДЃvДЃna || dakб№Јiб№‡ДЃ || atra gandhДЃdi || nirvighnaб№ѓ prayДЃntu || thvate svДЃmnДЃya devyДЃrccanaб№ѓ || 7 || agnikuб№‡бёЌa sakarmmapЕ«jДЃ || ДЃdhДЃraЕ›aktetyДЃdi || ДЃsana mДЃlakva || candanДЃdi || triyДЃГ±jali || hskб№ЈmlvryЕ«б№Ѓ ДЃnandaЕ›aktibhairavДЃnanda vД«rДЃdhipataye Е›kб№ЈmlvryД«б№Ѓ aб№Јб№ДЃviЕ›atikarmmabhaб№б№ДЃrikДЃya pДЃdukДЃб№ѓ || 3 || bali || б№ЈaбёЌaб№ѓga || ДЃvДЃhanДЃdi || mudrДЃ || pДЃtrahlДЃya || stotra || madhyatrisrДЃsanasthДЃ madamuditamukhД« vajrapadmo sudД«ptaб№ѓ brahmДЃdyaб№Јб№apatre suradigapraб№‡ame Е›rД«prayДЃgДЃdi kб№Јetre | yuktДЃб№Јб№ДЃviб№ѓЕ›akoб№Јб№e vaЕ›aб№ЈaЕ›a hasakhe vajraЕ›б№›”nge sphuranti p.


Обнародовать о своем богатстве (не говоря о количестве иноплеменникам)


The Kulajā (energies ‘Born from Kula’) and the Sahajā (energies ‘Born from the Innate’) are the forty-nine letters (each one vast and powerful as the) sea.


dravya **12 нечистых субстанций для ритуала Кулы:** | # | Санскрит | Русский | |---|----------|---------| | 1-5 | Pañcaratna | 5 драгоценностей (семя, менстр.


āgneyyāṃ maṅgaloraktraḥ śaktyaśrīraktalocanaḥ | yābhyāṃ pīto budhāścāpi sākṣasūtrakaraśca saḥ | vṛddho gauro guruḥ sākṣātkurvīta hastanair-ṛte | dakṣai kākṣassitaḥ śukra kuṇḍaṃ kṣavalayī jale | vakrapādastvadhaḥ krūradṛṣṭibhīmaḥ śanaiścaraḥ | khiṃkhirī japamālī ca rājāvarta viho'nile | vyāvṛttāsyordhva dehī ca rāhuḥ kṛṣṇokṣacarmahṛt | uttare śāṃkare ketuḥ triphaṇī khaḍgakheṭabhṛt | nara nāgāḍhyadehī ca dhūmro vāthakṛtāñjaliḥ || yadvā soma budha bṛhaspatiśukrā pūrvādidikṣu maṅgalādyāṃ vahnyādi koṇagāḥ pūjyāḥ | oṃ saṃ somāya namaḥ | ityādayo mantrāḥ | atha mūlena śiva sūryādi saparivārāya namaḥ ityādibhiḥ pādyācamanīyārghya puṣpadānābhyañjanodvartana snānagandha vastrābharaṇa puṣpadhūpadīpa naivedyapānīyācamana hastodvartanamukhavāsa p.


Конечно, тантрик может параллельно быть и жрецом, за деньги оказывающим подобные услуги.


The sense is that the Supreme Power (*parāsakti*) arises from that.


(Стих 49)

Здесь под высшей удачей подразумевается обретение владычества над вселенной

data/converted_md/шива сутры Джайдева 13-22 4.md


To do this the Light freely confines itself, in varying degrees, to the subjective polarity (i.


519 There is no equivalent in the KuKh of line 29/252ab.


The masculine forms denote Unstruck Sound; the feminine, its energy.


103) vāmadevī vajriṇīti vaṃśadā balavṛddhidā || jayapradā jaganmātā niṣkalā ca nitambinī | mahāmāyeti saṃproktāḥ kuṇḍānāṃ devatā imāḥ || pṛthagāvāhya saṃpūjya pratikuṇḍe dhanapradaḥ | kṣitimūrtiṃ pūrvakuṇḍe agnyākhyāmagnigocare || dakṣiṇe yajñamūrtiṃ ca sūryākhyāṃ daityakuṇḍake | vāruṇyāṃ jalamūrtiṃ ca mārutākhyāmathānile || somākhyāṃ saumyadeśasthe vyomasaṃjñāṃ ca śaṅkare | kuṇḍeṣvaṣṭasu saṃpūjya pradhāne mūlasaṃjñakām || uṣādimūrtipān devi dvijeṣvaṣṭasu pūjayet | vijayā janayedagniṃ jvālākāṣṭhādi bhedataḥ || pradhānakuṇḍayonau ca nyastvā saṃskāramācaret | kuṇḍamadhye nyasedagniṃ garbhādhānādi ṣoḍaśa || kriyāḥ kuryādyathānyāyaṃ mūrtikuṇḍāṣṭasu kramāt | tadagniṃ sarvakuṇḍeṣu viharecca mukhakriyāḥ || gururādau svakuṇḍe ca samidājya caruṃ priye | p.


śeṣā varṇāstu kevalāḥ || mṛtyuṃjayaṃ samākhyātaṃ sarvamaṃtreśvaraḥ prabhuḥ | na cāsya kaścin maṃtro vā vidyā cājñānulepayet || smaraṇāccapalā * * * *?


All MSs except g, gha, cha: lvasudira-; i, dvi: lvasudibhakti-.


It is not like (the Brahman) of the Vedāntins, which is not dissimilar from the absolute void of the Buddhists.


At the Banaras Hindu University Library I am grateful
to Hari Deo Sharma.


तस्य लोप: कदाचित्स्वाद्यस्मानुपलब्धनात् ॥’
इत्येनोक्तम् ||३२||


328) virodhinДЃ ete nДЃvikДЃreб№‡a kiб№ѓ tДЃб№ѓ prati viphalaprДЃya iti vДЃ yat iti vairДЃgyamadhikДЃroparatvДЃГ±jДЃtam | samudbhЕ«tantadДЃ sa parameЕ›varastaб№ѓ mahДЃtmДЃnaб№ѓ na balДЃdadhikДЃrДЃya paГ±cakб№›tya lakб№Јaб№‡a bhogalakб№Јaб№‡ДЃyaniruб№‡addhi | kintu malapДЃkamapekб№Јya malasya vidyДЃtatvДЃdayotyanta vicchinnatvДЃt tadvДЃsanДЃ samutthДЃdhikДЃra malakб№Јayau mukhyaб№ѓ jГ±ДЃtvДЃ svecchayДЃ niradhikaraб№‡a svaЕ›aktyaiva muktivyaktyartha yДЃdб№›Е›ДЃ pДЃЕ›ДЃtyanta vimukti paraЕ›ivatvДЃbhivyakti phalena Е›aktikartavyДЃ- valokanenДЃnugб№›hб№‡ДЃti tДЃdб№›Е›a muktivyaktД« karoti tadanupadameva bhagavДЃn tatpade tadadhikДЃrasthДЃne ДЃsannamavyavahitaб№ѓ kaniб№Јб№haб№ѓ sДЃkб№ЈДЃdityarthaбёҐ | tatastasmДЃt (p.


| Основатель Трики | | 6 | Tryambakāditya | Трьямбакадитья | ~7-8в | Сын Трьямбаки | | 7 | Āmardaka | Амардака | ~8в | Siddha-линия | ### Историческая линия (Mānavaugha) | # | Санскрит | Кириллица | Период | Ключевые тексты | |---|----------|-----------|--------|-----------------| | 8 | Vasugupta | Васугупта | ~825-875 | Śivasūtra (получил от Шивы) | | 9 | Kallaṭa | Каллата | ~850-900 | Spandakārikā (ученик Васугупты) | | 10 | Pradyumna | Прадьюмна | ~860-920 | Учитель Сомананды | | 11 | Somānanda | Сомананда | ~875-925 | Śivadṛṣṭi (основа Пратьябхиджни) | | 12 | Utpaladeva | Утпаладева | ~900-950 | ĪPK, Śivastotrāvalī | | 13 | Lakṣmaṇagupta | Лакшманагупта | ~925-975 | Учитель Абхинавагупты | | 14 | **Abhinavagupta** | **Абхинавагупта** | ~950-1020 | TĀ, TS, PS, PTL, ĪPV | | 15 | Kṣemarāja | Кшемараджа | ~1000-1050 | PHṛ, SpN, ŚSV, SvTU | | 16 | Yogarāja | Йогараджа | ~1050-1100 | PS-комментарий | | 17 | Jayaratha | Джаяратха | ~1150-1200 | TĀV (viveka на TĀ) | **Связи:** Vasugupta -[TAUGHT_BY]→ Śiva (dream), Kallaṭa -[TAUGHT_BY]→ Vasugupta, etc.


» Это значит - «превратить свою жизнь
в яркое, бушующее пламя любви к божественной Шакти»


70) pradhānāṅgamiti jñeyaṃ vidvadbhirmatimattaraiḥ | tadbhaktimaṅgulenaiva śodhayedāya pūrvakam || 214 || tadaṅgulena nirdiṣṭaṃ adhiṣṭhāna dvijottamaḥ | āyādiśubhasiddhyarthamekāt saptāṅgulāntakam || 215 || pṛthvīhāniṃ prakartavyaṃ yathā śobhāvaśānnayet | adhiṣṭhānasamaṃ vā'tha tripādaṃ vārdhameva vā || 216 || pañcāṃśe tryaṃśakaṃ vā'pi sapādaṃ sārdhameva vā | pādonaṃ dviguṇaṃ vā'tha dviguṇaṃ vopapīṭhakam || 217 || adhiṣṭhānādayassaktaḥ kalpayettaṃ vicakṣaṇaiḥ | p.


(
Spanda Karina
't.2)
This is not exactly like the concept of
maya
for Salivates or
prakrit
for the Vedantic.


(146cd-148ab) The knowledge of one who has no devotion, who does not practice the rites, who is devoid of deep sentiment and who is a rogue ( cumbaka ) is not pure.


The Current of the Transmission ( kramaughā ) is the second.


Впервые я посетил этот некрополь, когда уже работал над созданием колоды и провёл там бесчисленное количество дней, делая тысячи фотографий роскошных мавзолеев


Swamiji: Rock is creation of God only when it is rock only. Rock is God itself when it is rock also, it is human being also, it is God also, it is tree also, it is bird also. Then it is God . . . do you know, i.e. universal way!

Abhinavagupta's Bodhapanchadashika - Swami Lakshman Joo (Rescued OCR)


197 - «В практике cakrodaya дыхание занимает наименьшее место

data/converted/docx_to_md/ВиджнянаБхайрава_Лакшман_Джу__сборка_переводов_.md


Thus it represents, as does the seed-syllable AIM, the goddess as the one energy who is the womb of all the energies.


Abhinava derives the word *parvan* from the root *pr*, to fill (see below above, 25/11cd-12ab and below, 28/14cd-18ab).


abhedavṛttita: paśyedviśvaṃ citticamatkṛte: | *hānvikalpaādānvikalpaatirskāravṛttau rūḍhim upāgataḥ


43) hrauṃ kavacāya huṃ cchrauṃ netratrayānvitāṃ jrauṃ astrāya evaṃ karayorvinyasya taptakāñcanasaṅkāśāṃ hāranetratrayānvitām | cārusmitānvitamukhīṃ divyālaṅkārabhūṣitām || tāṭaṅkahārakeyūraraktavastravibhūṣitām | vasanā nūpurormyādi bhūṣaṇairati sundarām || pāśāṃkuśau carmakhaḍgau gadāvanhidhanuḥśarān | karairdadhānāmāsīnāṃ pūjayāmyanyathā sthitām || evaṃ dhyātvā yonimudrāṃ badhvā saṃkalpitaṃ japaṃ kṛtvā punaḥ ṣaḍaṅgāni vidhāya śrīvidyopāsanaṃ kuryāt || oṃ krauṃ hrauṃ krauṃ chrauṃ jrauṃ svāhā iti bheruṇḍāmantraḥ || pañcamyāṃ pūrvavat snānādikaṃ vidhāya guruvandanādimātṛkānyāsaṃ kṛtvā hrāmityādiṣaḍaṅgaḥ | taptakāñcanasaṃkāśāṃ navayauvanasundarām | cārusmeramukhāṃbhojāṃ vilasannayanatrayām | aṣṭabhirbāhubhiryuktāṃ māṇikyābharaṇojjvalām | raktābjakaṃ ca puṇḍrekṣu cāpa cāpa pūrṇendumaṇulām | dadhānāṃ bāhubhirvāme kalhāraṃ hemabhṛṅgakam | puṣpeṣu mātuluṅgaṃ ca dadhānāṃ dakṣiṇaiḥ karaiḥ | svaramānābhirabhitaḥ śaktibhiḥ parivāritām || evaṃ dhyātvā yonimudrāṃ badhvāsaṃkalpitaṃ japaṃ kṛtvā punaḥ ṣaḍaṅgaṃ vidhāya śrīvidyopāsanaṃ kuryāt | || oṃ hrīṃ vahnivāsinyai namaḥ iti vanhivāsinīmantraḥ || ṣaṣṭhyāṃ pūrvavatsnātvā snānādikaṃ vidhāya mahāvidyeśvarīvidyāṃ japet | p.


‘thick’) is wrong, because that is not in accord with the tradition (*anāgamika*).


429) ye codāttā bhāvāste sarve pṛṣṭhataḥ kāryāḥ || 42 || sarveṣāṃ kāvyānāṃ nānārasabhāvayuktiyuktānām | nirvahaṇe kartavyo nityaṃ hi raso'dbhutastajjñaiḥ || 43 || nāṭakalakṣaṇametanmayā samāsena kīrtitaṃ vidhivat | prakaraṇamataḥparamahaṃ lakṣaṇayuktyā pravakṣyāmi || 44 || yatra kavirātmaśaktyā vastu śarīraṃ ca nāyakaṃ caiva | mukhasandhau parisamāptāni kānicit pratimukhaparyantāni kānicidavamarśāvasānāni parāṇi nirvahaṇaparyavasāyīni tadyathā ratnāvalyāṃ pramodotsavo mukhasandhāveva niṣṭhita ityādi yāvat bābhravyavṛttāntī mukhopakṣipto nirvahaṇaniṣṭhāṃ prāptaḥ | sārarūpāśca padārthāḥ paryante kartavyāḥ | atra hetumāha sarveṣām kāvyānāmiti | nāṭakādīnāṃ nirvahaṇo'dbhutarasaḥ kartavyaḥ | evaṃ hi tāni kāvyāni rasabhāvānāṃ yuktyā parasparasaṃbaddhāni yuktāni bhavanti nānyathā ekavākyatāṃ ca vinā kaḥ prabandhārtha | tathā ca śṛṅgāravīraraudraiḥ strīratnapṛthivīlābhaśatrukṣayāḥ karuṇādibhistannivṛttiritīyatā krameṇa lokottarāsaṃbhāvyamanorathaprāptau bhavitavyamadbhutena | asādhāraṇalābho hi yadi phalatvena kalpyate'vaśyaṃ kriyāyāḥ kiñcidastyeva phalamātrāmiti kiṃ tatropāyavyutpādanāyattenetyadbhutāvasānatvamakāryam kena vyutpadyajanasyaivaṃ buddhirjāyate - aho duṣkaramapyupāyakrameṇa sidhyati iti upāyena vartitavyaṃ iti | pūrvoktamupasaṃharati vaktavyāntaraṃ cākṣipati nāṭakalakṣaṇametadityādi | kvacillakṣyaṃ prasiddham iha tu lakṣaṇabalena tasyaiva yatnaprasādhyatvamiti darśayati | lakṣaṇayuktya lakṣaṇadvāreṇa yuktiḥ hṛdayānupraveśanayā hetubhūtayā saṃpādyayetyarthaḥ | tatra prakaraṇasya sabhedasya salakṣaṇaṃ nāmanirvacanaṃ cāha yatra kavirātmaśaktyeti | vastviti sādhyaṃ phalaṃ śarīramiti tadupāyaṃ vastvādikaṃ kāvyābhidheyamātmaśaktyā prakurute yatkāvyena tatprakaraṇamiti budhairjñeyamiti saṃbandhaḥ | yatra p.


II, 7)

Также есть и другие виды инициации, которые могут

принести мирские удовольствия, но погружение в эту (мант-

ру) является сущностной инициацией


This chapter mandly deals with the characteristics of Kula.


And the third visarga is concerned with individual being.


As the highest level of Śakti, it is the plane Beyond Mind which is the point of contact between emanation and the transcendent Anuttara.


/1201/
(Его) асану состоящую из ста тысяч лепестков, сияющую как  десять  миллионов
лун,  (окружают),  могущества Вама  и прочие, начиная с востока


1 Kāli, 5, 119 Kali age, 113 Kālikā, 7, 103, 115, 119-120 Kālikā Upaniṣad, 73 n.


Или же были patronами, оплачившими реставрацию, когда были добавлены украшения к внешним стенам и к рамкам ниш?


139cd-142ab  он отмечает великое празднование, танцы и т


dishi-“sraafarearat Sara aera fra” efa arrranita geri ara |