37b) svargopabhogāstunṛṇāṃ viṣamiśrāśanā iva | svargamaṃsthānnarān dṛṣṭvā kṣīṇe karmaṇi devatāḥ || 98 || kupitāḥ pātayaṃtye ca saṃhate karmavadhane | tasmāt svargasukhaṃ bhūpavahuyatnaikasādhanaṃ || 99 || anityakurilaṃduḥkhamiśraṃ yogī parityajet | yajña na taporūpaṃ karmavedesu codita || 100 || brahmārpaṇādhiyā kurvankarmavaṃdhairnaniṣpate | ācāryapatnīputrādīnabhyarcya pratyahaṃ tataḥ || 1 || vedamārgaratonivyaṃ brāhmavidyājaperataḥ | raśmimālāmanuspṛtya śrīmadaṣṭākṣarīṃ japan || 2 || ihāpi brahmabhūtosau śāśvataṃ padamāpnuyāt | ācāryācaraṇāṃbhoja dvayameva madāsmaret || 3 || śucinā saṃprajaptavyā śrīśrīśadvādaśākṣarī | ādyaṃ vījadvayaṃtyatkā śrīśrīpatidaśākṣarīṃ || 4 || satataṃ saṃramareddhīmānyadīcchecchreya ātmanaḥ | araṇye vānaraṇye vāsvagṛhevānadītaṭe || 5 || caṃḍālavāṭikāyāṃ vā rājavidvatsabhāmuvā | āsīnovāśayānośrivātiṣṭhan gacchanathāpi vā || 6 || śucirapya śucirvemāṃ śrīśrīpatidakṣākṣarīṃ | ācāryānugrahaṃ prāpya sabhataṃ masmarannapa || 107 || mahāpāpopapāpaudyairapi muktaḥ sudāṇaiḥ | vratakoṭi tapastītha mahāyāgaphalānvitaḥ || 108 || vrajatyaṃte bhagavataḥ padaṃ śāśvatamakṣayaṃ | daśārṇavidyāmātraṃ vā sadācāryā kṛpānvitaḥ || 109 || saṃsmṛtya pratyahaṃ bhūmāḍūtāpi śriyamakṣayā | samāpya sarvavidyānāmādhipatyaṃ ca durlabhaṃ || 110 || putrapautravṛttīmṛddhiṃ prāpya bhgānanekaśaḥ | dehāṃte tatparaṃdhāma vrajatyeva śriyaḥ pateḥ || 111 || vedeṣu vihitaṃ karmayajñadānataṣomayaṃ | tanniṣṭassatataṃ bhūtvā bhagavaṃtamanussaret || 112 || śrutismṛtīhaṇejñā lokānāṃ hitakāriṇī | śrīśājñollaṃghakaḥ sarvajagadohī mahīpate || 13 || adhye tavyāḥ sadāvedāḥ kāryāyāgāssadakṣiṇāḥ | dātavyānyapirānāti satpātrebhyoviśeṣataḥ || 14 || p.


Agand, instead of ‘nourishing, she is the goddess Parā’, translating this variant, it says: ‘nourishing, she is the one (syllabled) Parā’.


330) pariṇītāstu yā nāryo brāhmairvā śaivavartmabhiḥ | tā eva dārā vijñeyā anyāḥ sarvāḥ parastriyaḥ || 46 || kāmāt parastriyaṃ paśyan rahaḥ sambhāṣayan spṛśan | pariṣvajyopavāsena viśudhyed dviguṇakramāt || 47 || kurvatyevaṃ sakāmā yā parapuṃsā kulāṅganā | uktopavāsavidhinā svātmānaṃ pariśodhayet || 48 || bruvannindyaṃ vacaḥ strīṣu paśyan guhyaṃ parastriyāḥ | hasan gurutaraṃ martyaḥ śudhyed dvirupavāsataḥ || 49 || _______________________________________ athoktavakṣyamāṇeṣu tattacchlokeṣvākāṅkṣitatvāt svastrīḥ parastrīśca nirūpayati pariṇītā ityādinā | brāhmairvedoktavartmabhiḥ śivoktavartmabhirvā yāstu nāryaḥ pariṇītā udvāhitāstā eva dārāḥ svastriyo vijñeyā anyāstadbhinnāḥ sarvāḥ parastriyo vijñeyāḥ || 46 || atha kāmataḥ parastrīdarśanādikaṃ kurvataḥ prāyaścittamāha kāmādityādinā | kāmāt parastriyaṃ paśyan tathā raha ekānte sambhāṣayan tayā sahā'lāpaṃ kurvan tathā spṛśaṃśca pariṣvajya tāmāliṅgya ca dviguṇakramādupavāsena jano viśudhyet | yathā kāmataḥ parastrīdarśane ekopavāsena sambhāṣaṇe upavāsadvayena sparśane upavāsacatuṣṭayena āliṅgane aṣṭabhistaiḥ śuddhiḥ || 47 || atha saha parapuṃsā sambhāṣaṇādikaṃ kurvatyāḥ sakāmāyāḥ striyā api tadeva prāyaścittamityāha kurvatītyādinā | yā kulāṅganā kulapālikā strī sakāmā satī parapuṃsā saha evaṃ sambhāṣaṇādikaṃ kurvatī vabhūva sā pūrvoktopavāsavidhinā ātmānaṃ pariśodhayet || 48 || nanu strīṣu durvaco vadataḥ parastrīguhyaṃ paśyato gurutarān hasataśca kathaṃ śuddhistatrāha bruvannityādinā | strīṣu nindyamavyaktaṃ vaco bruvan tathā parastriyā guhyaṃ gopyapradeśaṃ paśyan tayā gurutaraṃ hasanmartyo dvirupavāsataḥ śudhyet || 49 || _______________________________________ p.


Other names found in other sources include: *Kramaśāsana*, *Kramārtha*, *Mahārtha*, *Mahāmnāya*, *Mahāśāsana*, *Kālinaya*, *Kālikākrama*, *Devatānayā* and *Rahasyāmnāya*.


] ное Я-сознание [Абсолютное Я-сознание, будучи заряжено движением спанды, проявляет это-сть на уровне Видьи


Повествование о жизни практикующего соответствует повествованию традиции, а тело закодировано специфическими для текста способами


tantra придает особое значение не физическому использованию пяти «М», а изменению отношения к ним.


(Then) the Phoneme, which is unmanifest resonance, merged by means of the channel (of the vital breath) into the Cavity of Brahmā, resounds in all living beings, sustained by Śiva’s power.


217) sadyoṅkuraṃ vā kurvīta dinasaṃkhyamitaṃ śive || dhvajasthāpanapūrvoktaṃ patākān sthāpayetpriye | vṛṣayāgaṃ tataḥ kuryātpatākadhvajadevatāḥ || sampūjya vidhivanmantrī tattanmantreṇa pārvati | pañcagavyaṃ hunedante gaṇeśaṃ ca navagrahān || tattanmūlena hotavyaṃ tattaddravyaṃ pṛthak pṛthak | etatkarma divākāle guruḥ kuryānmaheśvari || sāyaṃ sandhyāmupāsyātha śucirbhūtvā gurūttamaḥ | prakṣālya pāṇipādau ca mūrtipādyairdvijottamaiḥ || praviśya paścime dvāraṃ yāgagehaṃ maheśvari | astradṛṣṭyā vilokyātha dikpatīn rakṣoṇadyattat || nai-ṛtyāṃ diśamāsādyā upaviśyāsane guruḥ | guruvandanapūrvādi diśadigbandhanaṃ śive || bhūtaśuddhiṃ nyāsajālān saṅkalpaṃ ca vidhāya ca | gaṇeśa sthaṇḍile pūjya sugandhakusumādibhiḥ || sthāpayetkalaśaṃ devi yojayetpañcagavyakaiḥ | p.


सूक्ष्ममेकगुणं व्योम तस्मात् स्थूलोदिनिल: मत: |
सूक्ष्मेण व्योमादिपृष्ठो वासिष्ट्रे द्विगुणश्चल:


tato ditīyamāgāte 12 88 tata: kālakramāyogī 47 106 |


Эти тексты и комментарии к ним говорят нам, что brahma-han (убийца
брахмана) должен носить с собой чашу из черепа и посох из черепа, носить
шкуру осла и жить на месте кремации за пределами города, заходя в деревню,
чтобы просить подаяние не более чем в семи домах, говоря: «Кто подаст
милостыню тому, кто проклят

data/converted_md/Инициатический шиваизм.md


These are, in fact, the standard series of the seven dhātus, the "bodily constituents" of Hindu medical tradition (with the sole exception being that skin has here replaced chyle rasa ), which are serially burned in the fires of digestion, until semen, the "prime bodily constituent," is produced.^63^ With each goddess invoked in this passage, the practitioner is offering the products of a series of refining processes.


When the ego is withdrawn into this subjectivity, it is clearly experienced as grounded and essentially identical with the unlimited subjectivity of immanent Śiva consciousness, that has freely assumed a limited form.


Тем  не  менее  есть  некоторые  основополагающие
принципы, о которых необходимо помнить


But you have to go further ahead.
ERNIE: No, but you are saying that you go through the limited world (internal), .


It was said before that there is nothing at all that needs be subtracted from it or added to it.


See below, 30/43cd-45ab and above, 30/10cd-11ab and note.


The sense of sight, however, is the most important.


Ты же две
недели назад в кафе, когда меня инструктировал, обещал прикрыть и
заплатить


The things that are beneficial taken from cows are called ‘the products of a cow’; they are such (the Five Products of a Cow) when (mixed) with Kuśa water.


The Lords of the worlds who exist in the intervening regions of each principle also have their abode on this earth.


44 (46cd-47ab) *‘Here within consciousness’*, which is the common basis (of all of them).


Presumably the 'pure movement' to which our text refers is the former, which is purifying and liberating, whereas the latter generates the sullied condition that is binding.


133) rasā svādasya galanaṃ hastodvartanakaṃ tathā | kaṣāya galanaṃ proktaṃ tāmbūlaṃ mukhavāsanam || āhatākhyasya nāthasya layastotraṃ samīritam | pradakṣiṇaṃ syāt sarvatra vyāpitvaṃ sahaśaṃbhunā || sarit samudra saṃyogāt jalaṃ samarasaṃ tathā | tathātma śivayoḥ yogaḥ namaskāraḥ prakīrtitaḥ || jñātājñānaṃ yathā jñeyamagnaṃ bhavati tattathā | parāṅmukhārghyamityāhuḥ ātmanaśca nivedanam || iti || evaṃ antaryajanādikamuktvā bāhyapūjā śivānujñā prārthanaṃ āha- bahiḥ pūjayāmiti- antaḥ saṃpūjitaṃ tvāṃ bahirapi pūjayāmiti prārthya tathā kurviti tadā labdhvetyarthaḥ | anantara karaṇīyamāha sthānaśuddhimācarediti pūrvaṃ homayādinā śuddhamapi pūjāsthalaṃ p.


125 Finally, we should also bear in mind the Uranic doctrine concerning the fate of the souls of this universe at the end of a kalpa, with the mahāpralaya.


^67^ Конечно, правда о храмовой скульптуре противоречит этой рекомендации, поскольку существуют бесчисленные примеры полностью коитальных изображений на стенах храмов, включая сцены с участием нескольких актеров


khecarākhyā gṛhītvātha pātāmśam (pātamśaśva) dvitiyakam


She sits on a lion throne made of a corpse (preta) and is adorned with many ornaments.


samayācārasamkrānte [g: sagayācāra-] prāyaścitaviśodhane |


The colophon of the KMT (which may belong to the 9th or 10th century) claims that Oiyāna is the place where the Kubjikā tradition originated.


Но, находясь в единстве с познающим субъектом, эти манифестации не способны производить те или иные следствия, то есть они не обладают причинной эффективностью (arthakriyā) ^136^.


Его сверхъестественная сила, пронизывающая тройственный мир, проявит себя

data/converted_md/Дэвид_Гордон_Уайт_Поцелуй_йогини_Тантрический_секс.md


But when she is tranquil (*sāntā*), she no longer does so.


Goodall (1998: 193), followingowingowing Rāmakaṇṭha’s somewhat stranded interpretation, translates the second sentence: ‘It is situated (variously) in the belly and (upper) edge of Māyā and in deliberation among (effects, which can be grouped under the heading) experience (of accumulated *karman*) and (the faculties of sense and action, which can be grouped under the heading) the means (to experience).


This is a reference to the Vaiśeṣika school of thought, according to which sense organs are born of matter.


дхарана параматматвам дхарйатэ йэна сарвада /
       дхарана са винирддишта бхавабандхавинашини //
       Когда вы устанавливаете ваш ум во внутренней реальности Божественного
       Сознания, это есть дхарана

data/converted_md/Свами_Лакшманджу_кашмирский_шиваизм.md


Учителя и ученики были очень великими в эти три юги


* Kālāgnvikalpai** (the Fire of Time) initially manvikalpaifests from the hells.


tasmāt pratītiḥ evettham kartrī dhartrī ca sā 218 śivaḥ


* Это значит, что только те *йоги,* кто установлены в осознавании (*вимарше*) своей природы как Шивы, у которых сердца столь широки, как океан, и кто установлен в том состоянии, которое превыше всего, --- только они имеют право практиковать *чарья-краму


Worldly people are overwhelmed by sadness, by pleasure, by pain, etc.


śiṣya kā pūrā abhitala pāśā sūrya se yojita kara diyā gayā hai praṇava aura nimbala mairava bīja kā uccāraṇa kara usa dīpti ke cetanya ko pāśa sūrya se yojita karane ke avasara para hī yaha bhāvana honā cāhie vyāpakatva bhāvanā kā yahī avasara hai.


Идеализм-это «окрасная нить» тантр, в соответствии с которыми, лишь.


The All-pervasive Lord, who is perfectly full by virtue of His inherent freedom, manifests, devoid as He is of limitation, in countless forms.


Однако тантрик не впадает в пагубу, а напротив способен усиливать свою осознанность, оживлять восприятие, растить, углублять, расширять и освещать-путем позитивного использования некоторых интоксикантов и мастерства в практике.


271), hence the need for establishing the svasamvedāta principle for all cognitions (in fact, also the various feelings and emotions are viewed as cognitions: Pramāṇavārtika III.


**

Эта формула, различающая две формы откровения, вводит начальный аспект тантрической традиции, который действительно обычно считается отличным от Ведической

data/converted_md/речь_в_тантре_Восстановлен_чистовик.md


Только получившие божественную шактипату, проявляют интерес к истинному знанию.


If the serial order of the verses has not been reversed by mistake, it may appear that these teachers were in some way more important than the ones that followingowingow.


That energy that is established in the three lotuses, on the three parts — (subjective, cognitive and objective consciousness) that is its Pratibhā.


But there can be no doubt that the identification made here between the Samayā Vidyā and Mahantārikā is intentional.


Mālinī is the goddess who has assumed the form of the Point, here called the Liṅga, and intent by means of her Yoga to assume both the supreme transcendent state and that of immanence (18/69).


yābaddhasya viśvāntimaṃta ityatha:: ajñavakrācinna: mantrāṃśa darśabhāgena anantarameva meva vahī nevadāpanam


Вариант первый

Мы концентрируем внимание на области промежности, воспринимая её как условную обитель Шукранатхи и Йакини, божеств семени и внутренних секреций, и почитаем Шукранатху и Йакини сначала там, а потом везде в репродуктивной системе и желазах внутренней секреции

data/library/Translations_MD/ПРАКТИКА_ОБОЖЕСТВЛЕНИЯ_СУБСТАНЦИЙ_ФИЗИЧЕСКОГО_ТЕЛА_ВАРИАНТЫ_.md


Located in the centre of the maṇḍala of the Island of the Moon, it is the solitary light that shines in the darkness from which she emerges into manifestation See above, note to line 39 of this hymn.


DEVOTEE: Sahṛdayā, only for vīras.257


Однако за пределами Гималайского региона ситуация была иной

data/converted_md/КАНОН ШАИВСКИХ АГАМ И КУБДЖИКА.md


तथाकारशुण्वान्त्र द्व्याच्च चलनं पृथक्।
शकेन्चापि तज्ज्ञानं येन सा तत्किंवद्येत ॥


123) adhyāyātkathanaṃ kuryānnākāle mṛtyumāpnuyāt | mṛto'pi śvabhrasaṃghāte krameṇa paripacyate || 55 || evaṃ jñātvā mahādevi svahitaṃ samupārjayet | śiṣyo'pyanyāyato gṛhṇannarakaṃ pratipadyate || 56 || na ca tatkālamāpnoti vacastvavitathaṃ mama | nyāyena jñānamāsādya paścānna pratipadyate || 57 || tadā tasya prakurvīta vijñānāpahṛtiṃ budhaḥ | dhyātvā tamagrataḥ sthāpya svarūpeṇaiva yogavit || 58 || ṣaḍvidhaṃ vinyasenmārgaṃ tasya dehe puroktavat | tatastaṃ dīpamālokya tadaṅguṣṭhāgrataḥ kramāt || 59 || nayettejaḥ samāhṛtya dvādaśāntamananyadhīḥ | tatastaṃ tatra saṃcintya śivenaikatvamāgatam || 60 || tatra dhyāyettamorūpaṃ tirobhāvanaśīlanam | patantīṃ tena mārgeṇa hyaṅguṣṭhāgrāntamāgatām || 61 || sabāhyābhyantaraṃ dhyāyenniviḍāñjana saprabhām | anena vidhinā tasya mūḍhabuddhardurātmanaḥ || 62 || vijñānamantravidyādyā na kurvantyupakāritām | cittābhisaṃdhimātreṇa hyadṛṣṭasyāpi jāyate || 63 || kathaṃcidupalabdhasya nityamevāpakāriṇaḥ | athavā sūryabimbābhaṃ dhyātvā vicchedyamagrataḥ || 64 || p.


b) -khya-G, -khye E, -khyā K; -vedhakah A, -vedaka D, -bhedakah EG, -yogataḥ C.


523) śeṣāṅgulīḥ prasārya daśasu dikṣu bhrāmayet | oṃ vajrakrodha mahācaṇḍa bandha daśadiśaṃ hūṁ hūṁ phaṭ phaṭ | tato vajramullālayan idamuccārayet | krodhasiddhi mahārāja siddhisaṃśayasādhane | sidhyantu sarvadevāśca śīghraṃ siddhimanuttarām || ṣoḍaśalāsyāpūjābhiḥ [k, g: omit ṣoḍaśa pūjayet] pūjayet | krodharājamūlamudrāṃ baddhvā hūṁ vajra [kh: vajrasphaṭ] phaṭ | dṛśyasamayaṃ [k, g: dṛśaṃ, ḍh: dṛśā] dadyāt | tato bhagavataḥ pūjāṃ kṛtvā krodhāveśamudrāṃ baddhvā vajrakrodhaṃ svaśarīre praveśayet [k, g: omit] | oṃ praviśya vajrakrodha hūṁ hūṁ hūṁ āḥ jvālāmālākulabhīṣaṇavajra āḥ | svadehe [k, g: dehama] antarbhāvya kavacādikaṃ kṛtvā sarvametat pūraṇārthaṃ sampuṭāñjaliṃ baddhvā pūraṇamantramuccārayet | oṃ siddhivajra āpūraya āpūraya hūṁ phaṭ | anena sarva ūnātiriktāḥ paripūrṇā bhavanti | tato vajrakrodho'haṃ ityahaṅkāramutpādya [k, g: dhāhaṅkā] sarvasiddhimākarṣayet | anena mudrāmantreṇa anyonyamuṣṭiṃ kṛtvā kaniṣṭhādvayaṃ veṣṭayet tarjanīṃ prasārya kuṇḍalīṃ kṛtvā kiñciccālayet ##- candramaṇḍalasthān ūrdhvaśikhān akṣarān [k, ḍh, g: netānya] vicintya nīlālīmiva paṅktitaḥ oṃ vajra [k, ḍh, g: hūṁ] phaṭ | tataḥ saromakūpebhyaḥ krodhavigrahaṃ sphuratsaṃhārakārakaṃ vicintayet | bhāvanākhinno japamārabheta tanmānaso varṇagataikacitto japet | khinne krodhavigrahaṃ svahṛdaye'ntarbhāvya p.


His nature is that of the purest light endowed with supreme awareness and is beyond the struck sound produced by the striking of air on the points of articulation and on the organs of speech, and he is also beyond the unstruck sound." The Moka here quoted by Jayaratha is from the Svacchanda Tantra {SvTl,59), where it refers to hamsa; on this point, cf.


73a) śvetapīta prabhaṃ jñeyaṃ divyājñā siddhidāṃ sadā || aṃkuśaṃ khaḍgakaṃ śūlaṃ muṇḍaṃ dānaṃ tathaiva ca | pāśaṃ khaṭvāṃga pātre ca kalasaṃ hyabhayaṃkaraiḥ || dakṣai vāmaiśca dadhatīṃ nānābharanabhūṣitāṃ | nirjarendranutā devīṃ sarvāvayavasundarī || īdṛśaṃ dhyānamatulamātmalakṣmīstu siddhidāṃ | siddhilakṣmīti vikhyātāṃ bhāvayed bhairaveśvarīṃ || khphreṁ ātmane candanaṃ namaḥ || khphreṁ akṣataṃ namaḥ || khphreṁ sindūraṃ namaḥ || khphreṁ sarvajanamohanī namaḥ || puṣpaṃ || oṃ hrīṁ hūṁ hāṁ phreṁ kṣoṁ kroṁ namaḥ ātmane puṣpaṃ namaḥ || alinā bindutraye || 3 || khphreṁ sakalaśatrupramathani astrāya phaṭ || tadrūpaikarasaṃ nitvādyata svarūpiṇīṃ smṛtvā parāmṛtakarākāra mama visphuraṇaṃ kuru punarmalena saptadhābhimantrya astraiṇa saṃrakṣya kavacenāvaguṇṭhya dhenuyonimudrāṃ pradarśayet || iti mūlārghapātrapūjāvidhiḥ || p.


Even today, it has not been known by Siddhas, (even though they) possess an awakened conscientiousness.


68) dhṛtaśaśadharakhaṇḍodgīrṇa pīyūṣavarṣa plutamiti paribhāṣya prośśyate rogajālaiḥ || hṛdaya kamalamadhye candrikāpūramuktā rajata kumudabhāsā sūkṣmamīśānamādyam | smarati yadi sa rogairvighna jālopasargaiḥ prajanita kubhayādyairmucyate devi yogī || gagana jaladabhāsā śūlakhaṭvāṅga ghaṇṭā kuliśavarakapālā bhītihastāravindam | sakaladurita bhūtapreta kūśmāṇḍa varga grasana niratamīśaṃdhyāyataḥ syādabhītiḥ || prajapedaṣṭasāhasraṃ dhyātvaivaṃ parameśvaram | sarvopasargavighnādyai mucyate vyādhibhiḥ saha || iti | mantrastu mṛtyuñjaya tryakṣarī | japeddvādaśa lakṣantu ya idaṃ mantramādarāt | valīpalita nirmukto hyajarā maratāṃ vrajet || pūrvoktāsanamabhyasya samāsīno jitendriyaḥ | dhyāyet parataraṃ tatvaṃ niścale nāntarātmanā || sarvavighna nivṛttyarthaṃ pūrvaṃ dhyāyen mahāvapuḥ | pātāla tala pādaṃ ca bhukaṭi vyoma dehakam | svargādilokaśīrṣaṃ ca digbāhuṃ devatāmayam || āditya candranayanaṃ kṣetrasragvibhūṣaṇam | samudravasanaṃ vyāptaṃ brahmāṇḍapadamadbhutam || brahmādi tṛṇaparyantaṃ jagadetaccarācaram | svaromakūpakaṃ dhyāyet svadehañca jagammayam | evaṃ dhyāyenmahārūpaṃ devicitta sthirāptaye || iti pradhyāyatassamyak yoginaścittavṛttayaḥ | śanairniścalatāmeti divyajñāna vicintanāt || evaṃ cittaṃ sthirīkṛtya taccadhyānamupakramet | dhyāyet svahṛdaye padmaṃ śivaśaktyātmakaṃ param || tārakaṃ śaktinālaṃ prāsāda manukarṇikam | agnimaṇḍala patrāḍhyaṃ sūryamaṇḍalakesaram || somamaṇḍala kiṃjalkaṃ parāprāsādakarṇikam | śivaśaktisamāyuktaṃ cintayecciramātmavit || tanmadhye parameśānaṃ dhyāyedātmaviśuddhaye | nīlajīmūtasaṃkāśaṃ jaṭābaddhamahoragam || bālenduśekharaṃ bhīmaṃ huṃkāravyāptadiṅmukham | p.


This represents the power of *samhāra* or withdrawal in relation to the limited subject.


juhuyāt saśriṣṭhān tamekaikarismañjātaṃ śatam bhavanāpādanāyogābdūdā caiṣāṃ kiyā matā.


] пратха тададжнан туччха [Абхинавагупта знал это лингвистическое противоречие, и он 8 двайтапратха тададжнанам туччхатвад банд


3b) jvalannetro mahāghora stabdha karṇasubhīṣaṇaḥ | garjanto balavān bhīmo jvalatkuñcitamūrddhajaḥ || 43 || tīkṣṇogranakhamuktistu bhuvanāni vidārayan | pūrvānanasthito dīpto grasanniva carācaram || 44 || tvaritā tatra cārūḍhā vāmajaṃghāpralamvitām | dakṣiṇā dviguṇā tasyāḥ pādapṛṣṭhe samarpitā || 45 || sphurattārakavad devyā bhrājante pādayornakhāḥ | ambhojāruṇavarṇābhā padmalāñchanalakṣaṇā || 46 || rājate caraṇādhastātsusamāṅgulimāyatā | suvṛttaṃ jaṃghapīnoruvistīrṇo jaghanorūmā || 47 || gambhīranābhistrivalī romarājī suśobhitā | vistīrṇā kaṭideśe tu hemakumbha payodharā || 48 || kamvugrīvā tu vimvoṣṭhī nīlotpaladalekṣaṇā [ṣaḍvaktrāṃ vimvoṣṭhī'ṣṭādaśekṣaṇām] | sunāsācāpa bhūbhaṅgā sukarṇā mukuṭojvalā || 49 || visphurenmaṇibhirdīptaḥ sahasraphaṇidīptimān | nāgarāja kṛto hāra karṇakuṇḍalabhāsinī || 50 || nāgavandhakṛtāśobhā bhujau devyā virājate | mekhalā kaṭideśe tu mahāhi kṛtabhūṣaṇā || 51 || p.


Согласно словарю Апте, данное слово означает: 1) отношения предшествующего и последующего, 2) должный порядок, преемственность \[Apte 1988: 349\]

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


139 liṅgadhyānaṃ tu yaḥ kuryāt pūrvabījena saṃyutam


Движение вимарши всегда под держивает абсолютное Сознание активным и занятым внешним проявлением своих божественных сил.

data/converted/Shang/Пандит_Б_Н_Кашмирский_Шиваизм_Наслаждение_и_Освобождение_2010.txt


К первой принадлежат четыре гуру: Махадевананданатха, Махакалананданатха, Бхайравананданатха, Вигнешварананданатха

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


890 There,891 where the practice at midnight (*ardhaniścaryā*) of the assembly (of male and female initiates) (*melaka*892) takes place, should be (a secluded place where) there are no people (*janavarja*).


Seizers, to appease these Seizers with propitiatory rites, the offering of oblations, et.


She oozes (nectar) into the three agents ( kārin ) (there), that is, into the Forehead, Heart and Yoni.


artha dvāva maheśāli punaścadrā pradaśyeta praṇamya meravaṃ devaṃ svacchandaṃ bibhanāyakam 105 ‘artha’ viśeṣārtham ‘praṇamya’ iti samāveśana tanmayībhāvamābhilya.


trinetrāścandraśekharāḥ || nirvāṇatantre tṛtīyapaṭale || śāktā eva dvijāḥ sarve na śaivā na ca vaiṣṇavāḥ | upāsate yato devīṃ gāyatrīṃ paramākṣarīm | gandharvatantre dvitīyapaṭale || śaktyupāsanānantaramanyopāsananiṣedho yathā || tripurāmadhikṛtya | asyāścārādhanaṃ kṛtvā p.


She is both 'with vowels' and 'without vowels', that is, both manifest and unmanifest: Śāmbhavī, the supreme (goddess) Khañjī is ever active (nityoditā) and without defect.


4 Шакты — почитатели божественной женской энергии, выступающей необходимым дополнением божественной мужской энергии.


131 nvikalpaote 405a) disagrees with Jayaratha here.


Но,  к  несчастью,  многие  учителя,  которые
приобрели неверное понимание величественных учений  Тантр,  сами  обучали  и
писали что-либо об этих учениях


Agand, ‘the Great Lord has said that the mouth is indeed the Mand Wheel, that is, the Mouth of the Yogiṅī.


|23|
Пусть садхака с восторгом целует ее уста, наполненные  бхангом,  придерживая
их, пусть наполнит ее лотосные уста бхангом, о Благая


The sense of difference between the disciple and the teacher as oneself and someone else is a false notion.


The *marmans* have been conceived as places in the body where pressure can be applied or even needles inserted for therapeutic purposes.


Я смастерил себе диплом о солидном образовании, свидетельство о научной
степени и сочинил себе легенду, согласно которой мне было гораздо больше
лет от роду, и в ней рассказывалась история о том, что я пешком через горы
ходил в Индию и набрался там высшей мудрости


Several Yoginī temples and Siddha temples belonging to the 11 century onwards still survive in this area.


The same is true of the letters Y, R and V, which we have seen denote Water (*āpa*), Fire (*vahni*) and Air (*vāyu*), and are called by those names.


Очевидно, что Пранчаратра является теистической, поскольку постулирует трансцендентного Господа как создателя и источника вселенной, а индивидуальный оживляющий принцип --- как частицу этого трансцендентного существа, сохраняя при этом некоторые различия


Pūrvavat can also mean 'first' or 'as before', but in this case I think it means in the East in agreement with the description of the pūjā given in verses 8-9 and in the Tantrasadbhāva cited ad loc.


Посади собаку на царство – она все равно будет грызть обувь


Late Tantric and Tantraśāstra traditions stress the transmission of the Tantric gnosis by word of mouth, "from ear to ear" in the Sanskrit parlance, "according to the succession of deities, Siddhas, and humans."^72^ In the KJñN and other early kaula sources, however, it is not only from "ear to ear," but also from "mouth to mouth" (vaktrādvaktram)^73^ that this gnosis is transmitted.


The Void of Māyā is located above the End of the Sixteen in the End of the Seventeenth, where the trail of smoke dissolves away.


Having done that, he should touch (the disciple’s) heart with *Śiva’s Hand*.


’ 581 * Moreover, wherever a person is firmly resolved here (within this six-fold order), he attands (what he is seeking) there in accord with the dictum: ‘(the disciple) is conjoined (by his teacher) there (to the level of reality) where (he can experience) the worldly enjoyments he desires (and attands the corresponding) accomplishments (siddhi) (by the power of Mantras).


यह ‘सर्ववैद्यान्तानाम्’<br>वेदान्ततानामिति वाक्यश्रोपः ।


Classes 2 to 6 include also their corresponding nasals.


88) pramāṇanirūpaṇapratijñā ahirbudhnyaḥ - śṛṇu nārada tattvena pramāṇasthitimavyayām | viśvaṃ yatraiva viśrāntaṃ sadevāsuramānuṣam || 10-7 || pramāṇasvarūpanirūpaṇam madhyamo yaḥ sa saṃkalpo viṣṇoḥ sṛṣṭavato jagat | śāśvate tiṣṭhati vyaktaṃ jaganmārga itīdṛśaḥ || 10-8 || tat pramāṇamiti proktaṃ sthiticakraṃ mahāmune | pramāṇavibhāgaḥ samaṣṭivyaṣṭibhāvena tad dvirūpaṃ vibhāvyate || 10-9 || samaṣṭipramāṇasvarūpam aikarūpyeṇa saṃkalpo yaḥ sarvaviṣaye sthitaḥ | mahāsthitimayaṃ cakraṃ tadetat kīrtitaṃ mune || 10-10 || vyaṣṭipramāṇasvarūpam tattveyattā samastātman yasminnāyatate'khilā | prātisvikī vyavasthā yā yasya sattvasya yādṛśī || 10-11 || p.

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


6b-7b) to the end of the description of adiyāga (29.


Если бы они  почувствовали,  что  они  не  знают,  они  бы
узнали


487) iti niśvāsakārikāyāṃ pañcacatvāriṃśatpaṭalaḥ || devyuvāca tritatvaprabhavā mantrāḥ tvayā pūrvamudāhṛtāḥ | dīpitaṃ teṣu mantrāṇāṃ bhagavan kathayasva me || 1 || śrūyante sarvatantreṣu śivājñā onnameti ca | kathayājñāpayantyete bhagavan vaktumarhasi || 2 || īśvaraḥ śṛṇu devi paraṃ guhyaṃ mantrasadbhāvamuttamam | yanna kasyacidākhyātaṃ kathayāmi tavākhilam || 3 || sarvavyāpīti yatproktaṃ mayā nu tava suvṛte | p.


18

Перевод

Связывание направлений (diSAbandhana):

Кувшины и пр


355) atha pañcatriṃśaḥ paṭalavisaraḥ | atha khalu bhagavāṃ śākyamuniḥ punarapi śuddhāvāsabhavanamavalokya tathāgatamahāmudrākośasañcodanī nāma samādhiṃ samāpadyate sma | samanantarasamāpannasya bhagavataḥ śākyamune ūrṇākośānmahāraśmirniścacāra | anekaraśmikoṭīnayutaśatasahasrasaṅkhyeyaparivārāḥ sā raśmijālā anekāṃ buddhakṣetrānavabhāsayitvā sarvabuddhāṃ sañcodya punarapi bhagavataḥ śākyamuneḥ ūrṇākośe'ntarhitā || samanantarasañcoditāśca sarve buddhā bhagavataḥ gaganasvabhāvāṃ samādhiṃ samāpadya śuddhāvāsopari gaganatale pratyaṣṭhāt || atha bhagavāṃ śākyamuniḥ sarvabuddhānabhyarcya mañjuśriyaṃ kumārabhūtamāmantrayate sma | śṛṇu mañjuśrī !


Кали, если адепт женского пола, божества восседающего или стоящего на одном из погребальных костров.


22) kalpanДЃt yaбёҐ kaЕ›cana paЕ›urДЃlabdhavya iti prДЃpte vidhyavagatapaЕ›utva sДЃmДЃnyasya prativyaktiparisamДЃptyДЃ chДЃgepyavikalatvena pradhДЃnavidhi virodhДЃbhДЃvДЃt prakaraб№‡apДЃб№hena ca nityavadДЃmnДЃ tasya pДЃkб№ЈikДЃnuvДЃdatva kalpanДЃyogДЃcca | mantravarб№‡aprДЃpta chДЃga eva paЕ›urДЃlabdhavyaбёҐ iti siddhДЃntitam | atra yadyapi eko ha vai nДЃrДЃyaб№‡a ДЃsД«nna brahmДЃ na ca Е›aб№…karaбёҐ vДЃsu devo vДЃ idamagra ДЃsД«nna brahmДЃ na ca Е›aб№…karaбёҐ nДЃrДЃyaб№‡ДЃdbrahmДЃjДЃyate nДЃrДЃyaб№‡ДЃdrudro jДЃyate ityДЃdi Е›rutibhiбёҐ chДЃgapaЕ›unyДЃyenaiva nДЃrДЃyaб№‡arЕ«paviЕ›eб№Јasyaiva sargДЃdyasamaye brahmarudrДЃdiniб№ЈedhapЕ«rvakaб№ѓ satvapratipДЃdanДЃt brahmarudrajanakatvДЃbhidhДЃnДЃcca kДЃraб№‡avДЃkyasya Е›ivДЃdi Е›abdДЃnДЃб№ѓ tatparatvamantarДЃ na nivarhatД«ti sakalavДЃkya tДЃtparyaб№ѓ tatraiva yuktamityavasД«yate tathДЃpi janyajanyarudrДЃpekб№ЈayДЃtiriktasya brahmaviб№Јб№‡urudrДЃdi janakasya kДЃraб№‡arudrasya Е›rutismб№›tyДЃdi pratipДЃdyatvena tasyaiva sarvottamatvДЃdau Е›rutyДЃdД«nДЃб№ѓ tДЃtparyamiti yuktam | tathДЃhi uttaratДЃpanД«ye - saptДЃtmДЃnaб№ѓ caturДЃtmДЃnaб№ѓ akДЃraб№ѓ brahmДЃб№‡aб№ѓ nДЃbhau saptДЃtmДЃnaб№ѓ caturДЃtmДЃnaб№ѓ ukДЃraб№ѓ viб№Јб№‡uб№ѓ hб№›daye saptДЃtmДЃnaб№ѓ caturДЃtmДЃnaб№ѓ makДЃraб№ѓ rudraб№ѓ bhrЕ« madhye saptДЃtmДЃnaб№ѓ caturДЃtmДЃnaб№ѓ catussaptДЃtmДЃnaб№ѓ caturДЃtmДЃnaб№ѓ p.


Agand, the (*Śakti* who is) indirectly so is equal to that (one who is so directly).


" 117 Here, the reference to kālikā may be to her central place in the important Kashmir-based Kaula tradition called the kālikrama ("Sequence of kālis"), in which she stands alone at the heart of the clan mandala.


Эти три тантры занимали видное место в

Ум Абхинавы учит именно этому, поскольку здесь он снова ссылается на них, как на делающих это (13/145)


Освобождаясь в конце жизни от своей физической формы, он также освобождается и от ограниченности личности, осознает себя абсолютным Шивой и начинает вечно блистать в лучах своих божественных сил

data/converted_md/Абхинавагупта_Парамартхасара1.md


210) nakulā [kh: lāsthya] (ccā) rcanātsiddho hariścandro narādhipaḥ | ambarīṣaśca saṃsiddho [gh, ṅ: eva surādayaḥ siddhā] liṅgasaṃsthāpanārcanāt || 53 || aṣṭapiṣṭāṅgajā [kh: abjapiṣṭodbhavā] lliṅgādaṣṭau siddhā gaṇeśvarāḥ | nāvanītāttu saṃsiddho [mū, ṅ: tātkujaḥ] dhanvantariśca [g: stu] somapāḥ || 54 || audanasyārcanāttārkṣyo gauḍaliṅgādbudhastathā | nānāphalotthaliṅgāni vidhinā sevitāni ca || 55 || tena te munayaḥ siddhā bālakhilyā mahodayāḥ | saikatādviśvakarmā ca śacīśo lavaṇo [mū: ścalano] dbhavāt || 56 || vibhīṣaṇaśca pāṃśūtthān mūlotthāccarako'rcanāt | vaṃśāṅkurotthaliṅgācca sagaro nāma pārthivaḥ || 57 || paurājjayadratho rājā rāhū rāmaṭhajārcanāt [mū: sambhavāt] | sarjaliṅgācca [gh, ṅ: mayācca; gh: bimbāt] saumitro yoginyaḥ sikthasambhavāt || 58 || lepajātpadmajā devī mṛlliṅgā [mū, a: ardhāntaḥkarma] tpañcapāṇḍavāḥ | aihikasyāśrayātsiddhā likhitā bahuśāstrataḥ || 59 || aihikāni yajettasmātpratiṣṭhārahitānyapi | svairmantraiḥ kāma [gh: svairdhāntaiḥ kāma] dāni syuḥ siddhidānīśavākyataḥ || 60 || p.


It is called subjectivity on that level 399 (of Māyā on which consciousness is obscured by objectivity), because it is fit (to become such, and can moreover distinguish one object from another).


Originally abiding at the level of the supreme Word (*parāvāc*), it is both the origin of the cosmos and that which draws it together back to its sources through the successive stages of the *śadadhvan*:79 this is the twofold-creative and resorbing-movement of the Word, a recurrent theme throughout this study.


Здесь достаточно сказать, что большинство философов, придерживающихся
классической парадигмы индуизма, признают областями речи как частное, так и
универсальное

data/converted_md/Вимарша_Концепция_рефлексивности.md


24 на санна чатасадасана та манношабдожжжатам/ дурвихеяхи свахата килантепта́нтурам


se | omityanena kamalaṃ yogapīṭhaṃ yathā bhavet || tathā te saṃpravakṣyāmi yathā niḥsaṃśayo bhavet | sūryamaṇḍalasaṃkāśaṃ akāraṃ hyātmasaṃbhavam || vidhātatva mudrāstu śivatatvaṃ makārajam | bindutatvaṃ vijānīyāddevaṃ caiva sadāśivam || bindu devātparaṃśāntaṃ nādaṃ paramadurlabham | nādānte amṛtaṃ jñeye yaṃ viditvāmṛtī bhavet || eṣā te kathitā vatsa prakriyā mṛtyunāśinī | tasyā vibhāgaṃ vakṣyāmi tatvādhānaṃ vyavasthitam || sadyaḥ kalāṣṭasaṃyuktaṃ makārākṣarajñaṃ?


Карта Луна также может предупреждать о тёмных силах, пытающихся завладеть вашим разумом


It is the ultimate purport of the Pure Six Thousand (verses) ( vimalaśaṭka ) in the division beginning with ‘KĀ’ in the venerable scripture of twenty-four thousand (verses) (known as) the Svāminīmata of the Supreme Lord’s command as uttered within the Tradition of the Mother ( avvākrama ).


Accordingly, the goddess is not just the Plane of Repose (5/40), she is the Supreme Plane of Repose of the Command and of the sacred authority it bestows (Mālinīstava line 125).

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


And all mantras that are recited by spiritual aspirants (sadhakas) get their strength (vīrya) and splendor from that supreme devi of God consciousness, kundalini.


sallśvaṇaijñendrā bākṣimad va ru vākṣiṭi-durdhītā:śubhadā ācuviṃjayaṃ vṛṣṭiṃ rājyaṃ bandhupriyaṃ ca viparīti:.


Так  древняя   мудрость   сиддха-
сиддханты продолжает жить в современную  эпоху  и  улучшает  качество  жизни
человечества и помогает искателям истины достичь цели


• natu ca yadi śaktimatstvāttvāttvayūpā śaktiḥ: 'na bahvaddhikā śaktiḥ puṃḍriyeṇhamita'* • iti nyāyena yuktimodhanātha maccayā vāmibānaṃ karṣa sampratītyata āha tappārattveṇagita tasyāḥ svāṃ sthātanyaṃ lyāgrātikebhāddhuroṣmādisvayatha:.


Śivopādhyāya comments at great length on this verse.


nā(tā)lajaṅghāsthaṃ bindunādavibhūṣitam | kūrcaṃ kālo mahākālaḥ krodhabījaṃ nirañjanam || hūṃ || iti bhūtaḍāmaratantroktabījābhidhānaṃ samāptam || atha varadātantrokta- mantrārthābhidhānam śiva uvāca | 1 mantrārthaṃ kathayāmyadya śṛṇuṣva parameśvari | vinā yena na siddhyettu sādhanaiḥ koṭiśaḥ śive || ādau prasādabījasya mantrārthaṃ śṛṇu pārvati | 4 śivavācī hakārastu aukāraḥ syāt sadāśivaḥ || śūnyaṃ duḥkhaharārthantu tasmāttena śivaṃ yajet || hauṃ || da durgāvācakaṃ devi ūkāraścāpi rakṣaṇe | viśvamātā nādarūpaḥ kurvartho bindurūpakaḥ || 8 tasmāttenaiva bījena durgāmārādhayecchive || dūṃ || ka kālī brahma ra proktaṃ mahāmāyārthakaśca ī | viśvamātrarthako nādo bindurduḥkhaharārthakaḥ || tenaiva kālikādevīṃ pūjayed duḥkhaśāntaye || krīṃ || 12 hakāraḥ śivavācī syāt rephaḥ prakṛtirucyate | mahāmāyārtha ī-śabdo nādo viśvaprasūḥ smṛtaḥ || duḥkhaharāthako bindurbhuvanāntena pūjayet || hrīṃ || mahālakṣmyarthakaḥ śaḥ syād dhanārtho repha ucyate | 16 īstuṣṭyartho paro nādo bidurduḥkhaharārthakaḥ || p.


२६ ॥

अतो विहायानित्वयः कामैः | अत: मुझे इन मिथ्या भोगोंसे
प्रलोभनं यन्मया प्राधितम्— प्रलोभित करना छोड़कर जिसके
लिये मैंने प्रार्थना की हूँ और—

यस्मिन्द्विच्छिक्तस्तित्ति मुद्र्यो

यत्साम्पराये महति ब्रूहि नस्तत् ।
योश्चं वरो गूढमनुप्रविधो
नान्यं तस्माच्छिकेता बृह्णीते ॥


She is Parā (the Supreme goddess), who is the sources (and power) ( prabhu ) 229 of the energies Aghorā (latent within Her).


В залах создается утонченно сакральная атмосфера посредством игры цветов на стенах и между светом и тенью, падающими на представленные взору скульптуры.


Пятиликая Гаятри (*Gāyatrī*) из ŚT 21.15, которая популярна в сегодняшнем календарном искусстве, вероятно, также скалькирована с Садашивы (GOODALL 2006b).


В средневековой пьесе \"Prabodhacandrodaya\" Кршнамисры, датируемой XI веком, содержится скрытое аллегорическое изображение капалика-практики, в котором происходит обмен мастики из уст в уста


По его словам, оба основываются на одном манускрипте без какой-либо попытки исправить явные ошибки в тексте


| tāvat saṃkhyānyanekāni pāpāni ca pade pade || annaṃ jalaṃ tathā puṣpaṃ yaddattaṃ viṣṇave priye !


One should meditate on (all this) as being within my Yoni.


The term ekavīra, which literally means ‘Solitary Hero’, is also found in the feminine-ekavīrā (e.


Tasyopalabdhiḥ satataṁ tripadāvyabhicārīṇi/ Nityaṁ syāt suprabuddhasya tadādyaṁte parasya tu


3 prakuryād bahuyatnena vastreṇa veṣṭanaṃ careta / tadabhāve maheśāni tṛṇenainaṃ ca veṣṭayet


Left Arm *om sauḥ ṭham kundanāyai namah*     26.


В samādhi, вы можете испытать эту melāpa (собрание) siddhas и

data/library/Translations_MD/ВиджнянаБхайрава_Лакшман_Джу__сборка_переводов_.md


You abide within (the centre which neither) exits nor enters, and (there You) devour (the breath).


164) sДЃ Е›aktipaЕ›cimДЃ vaktraб№ѓ tadДЃ vaiб№Јб№‡avamucyate | vaighДЃnase pДЃГ±carДЃtreбёҐ kuryДЃdasminviЕ›eб№ЈataбёҐ || 123 || vб№›б№Јabhaб№ѓ yatpradeЕ›e tu sarvathДЃ saб№ѓbhavaб№ѓ yadi | Е›aivabhedamiti proktaб№ѓ Е›uddhaЕ›aivastu tДЃб№‡бёЌavaбёҐ || 124 || evaб№ѓ bahuprakДЃreб№‡a lakб№Јayet lakб№ЈavittamaбёҐ | Е›aivДЃdanyДЃt samДЃyДЃti kuryadajГ±ДЃna pЕ«jitДЃ || 125 || paЕ›cДЃГ±caivapratiб№Јб№hДЃyДЃ sarvadoб№Јaharaб№ѓ nб№›б№‡ДЃm | arcanДЃyДЃgahД«ne tu cirakДЃlaб№ѓ viЕ›eб№ЈataбёҐ || 126 || anyamДЃrgaprakДЃreб№‡a mohena tu viЕ›eб№ЈataбёҐ | grДЃmДЃniб№Јб№abhayaб№ѓ caiva sarvasatravivarddhanaб№ѓ || 127 || tasmДЃtsarvaprayatnena Е›aivamДЃrgapratiб№Јб№hitam | daЕ›asaб№ѓvatsarДЃdЕ«rdhvaб№ѓ pЕ«jДЃhД«naб№ѓ hi saб№ѓbhavet || 128 || punarДЃvДЃhanaб№ѓ kuryДЃt prokб№Јaб№‡aб№ѓ vДЃ samДЃrabhet | sthДЃpanoktakrameб№‡ДЃtha pratiб№Јб№hДЃб№ѓ samyagДЃrabhet || 129 || prДЃyaЕ›cittoktamДЃrgeб№‡a ekavДЃn parito bhavet | sphoб№akaб№ѓ tvatha jД«rб№‡aб№ѓ vДЃ ekДЃб№…gaб№ѓ sakalДЃб№…gakam || 130 || sarvДЃб№…gДЃnДЃб№ѓ kб№Јayaб№ѓ dб№›б№Јб№vДЃ kuryДЃt pЕ«rvoktamДЃrgataбёҐ | prДЃsДЃdaб№ѓ taccharД«raб№ѓ syДЃt tasmДЃsthДЃб№‡uб№ѓ na tiб№Јб№hati || 131 || punasthДЃpanamДЃrgeб№‡a kuryДЃdi hi viЕ›eб№ЈataбёҐ | gauripradhДЃnaб№ѓ vДЃ kaЕ›cid vighneЕ›asya pradhДЃnakai || 132 || p.


Tripathi**, retired dean of the Sanskrit college of Banaras Hindu University, I cannot but acknowledge that the many lectures I have heard him deliver and dialogues I have had with him over the years inspired and helped me very much to understand *Pratyabhijñā*, Bhartṛhari’s philosophy of grammar, Abhinavagupta’s aesthetics and the Śaiva Āgamas.


, вот почему было правильно сказано, что \"любое слово - это джапа


Here Abhinava is talking about the phases in the act of perception, when its aesthetic quality is perceived.


Rather, it is a matter of acting and having goals in consonance with Śiva’s activity and His goals, mindful that it is He who is acting as our true identity.


Йога в действии  является  чистой  йогой  и
ничем иным


śabda 26 līyate 27 cākāśe sparśa vai 28 vāyumūrdhini.


phalāni svasthebhyaḥ kisalayakarāgreṇa dadatāṃ daridrebhyo bhadrāṃ śriyam aniśam ahnāya dadatau nakhair nāka-strīṇāṃ kara-kamala-saṃkoca-śaśibhis tarūṇāṃ divyānāṃ hasata iva te caṇḍi caraṇau


Даже в нашем нынешнем состоянии загрязнения у нас есть некоторая степень.


Present in the body of (all) people, he breaks apart even (the most) fierce (people, as a punishment for their wickedness) 2 .


Отсутствие самосознания приводит к невозможно- Неразличающее самодостаточное сознание («а», «ā»), пребывая в сти испытывать недостаток в чем-либо и потребности чего-либо, в чем и запредельном (ануттара) желает («i», «ī») познать («u», «ū») себя как проявляется аспект блаженства и самодостаточности, нерасчлененности «бытие», как множество.


etaccha ‘parāmṛtasāpaya …………’ iti kārikayā saṃgṛhītam.


11 This negation is also taken from the second part, and was originally connected with *ūnah* (*na.ūnah* ‘not deficient, complete’).


--- NEW PAGE [Уччара-йога – Анава-йога, осуществляемая с помощью медитации на пране, жизненной силе, которую подра


Anvikalpad its nvikalpaature is the essenvikalpace of its unvikalpafolding expanvikalpasionvikalpa (*sphāra*) (as these things).


(7-10ab) śaktipīthe nyāsaṁ kṛtvā āsane sthāpaye tu tām [k: mā] || 10 || cumvanāliṅganaṁ kr̥tvā līṁgaṁ tatra vinikṣipet | nityanaimittikaṁ kāmyaṁ japaṁ [k: jayaṁ] kuryād avagrahe || 1 1 | nirācārapadāvastho [k: -vasthā] vyomārṇavanisevakaḥ | pramādād yadi kṣobhaḥ [k, kh: kṣābho] syāt svayamevatsukānitaḥ [k: tu] |I 12 | japed daśasahasrāṇi tattvayuktiṣṭu sādhakaḥ | 326 CHAPTER FIFTEEN ---ṀM-.-–QQQQ–Q–– _.Q,,––|Ḍ.ʼB̄ʼ¹ʼd˚–̄–B Ś Having made the deposition on the Śaktipītha, he should place her on a seat.


(26) (11) 12) Mahācaṇḍograkālī (the inexplicable state of subjectivity)** *tato devyām yasyām paramapariṣṭhitiṣu kramam** vicchidyāsu sthitimatirasat samvidadhati |


* *atrordhve tantumātrena tisraḥ śūlaragāḥ sthitāḥ |* *āsanatvena cecchādyā bhogamokṣaprasādhikāḥ


It is multiplied by ten, that is, the time of Fundamental Nature.


173) sarvasyāpi śāktatvaṃ avasīyate | evaṃ vidhasya sadāśiva vigrahasya baindavatvaṃ kecidicchati | anye tu bindūdbhūta śarīra yogiṣvaṇu sadāśiveṣvanyatamamicchanti | tadubhayamapi maduktena prakāreṇa anupapannaṃ yukti virodhaśca | pūrvasminpakṣe tasya śarīrasya kāryatvādeva kartantarāpekṣā svakṛtave anyakṛtatvevānavasthā prasaṃgaḥ | uttarasminpakṣe parameśvarasya sādhāraṇatvena śāstrokte niṣkalaliṃgecidaṃtarasya viruddha eva | ata eva ayaṃ vidyādehaśśākta eveti suṣṭuktaṃ evaṃ vidho vidyādehaḥ sthaṇḍile cala liṃge ca sādhakābhimukhaśśivaḥ | pratyukvaktraṃ tu kuṃbhādau sthire dvārābhiḥ saṃmukham | iti vacanāt sthiraliṃgaviṣaye dvārābhimukha eva dhyātavyaḥ | p.


142) yadā yadrūpato yasminneti brūyāḥ svasaṃvidam | tarhi tatkāladeśādervandhyāputratvameva hi || 30 || kuta evamiti cedāha - yadeti | svasaṃvidaṃ sāmānyacitim | idānīmatraitadrūpeṇa saṃvinnāstīti yadi brūyāstarhi tatkālādīnāṃ vandhyāputratvameva | yasmin kāle deśe vā yadākāreṇa saṃvinnāsti tatkālādikaṃ prakāśate na vā ?


Говорят, что размышление о значении духовных слов - это более высокая форма созерцания, чем созерцание объекта, имеющего форму


Beautiful with Cosmic Bliss (jagadānanda) generated from (his own) essential nature (that he has) aroused by (his) own will, he shines perpetually, beautiful with the juice (rasa) (of the aesthetic savour) of complete emission.


Слово пракаша означает «свет», но в индийской философии это слово используется не в значении физического света


See also Convibrationtemplationvibration\nvibrationActionvibration, 89, 91, 137; invibrationnvibrationer anvibrationd outer\nvibrationforms of, 98, 152; relationvibration to knvibrationow-\nvibrationledge, 72, 80; limited, 137; limited\nvibrationcosmic play of, 188; experienvibrationce of,\nvibrationirvikalpa161; anvibrationd finvibrationite, 24, 40; invibrationtegral\nvibrationnvibrationature of, 38ff.; as Light anvibrationd pulsationvibration,\nvibrationirvikalpa63-64; power of, 40-41; void of,\nvibrationirvikalpa126; wheel of (*anvibrationuitaracakra*),\nvibrationirvikalpa124, 125\nvibrationAbsorptionvibration, empowered (*sākta*), 201;\nvibrationndvibrationtroverted anvibrationd extroverted, 157-\nvibrationirvikalpa58; mystical (*samāveśa*), three\nvibrationtypes of, 172.


Если американец в деловом костюме на  публике  высунет
язык как жест уважения к своему гуру, это будет выглядеть  смешно,  особенно
для  других  западных  людей,  которые  пришли  туда,   движимые   искренним
любопытством, в поисках проводника на пути


kelasavillāstrīyarugaliṃda prāṇāyāmavu ācamanavu yidemaṃtradiṃdale māḍatakkaddu || p.


(There we read) ‘a letter ( akṣara ) (can be heard) located in the throat of the beloved, which is not clearly articulated ( avyakta ), 467 in the form of a resonant sound ( dhvanirūpa ) (that arises spontaneously,) independent of the will, and is devoid of meditation and concentration.


There is neither bondage nor liberation for me, they are just like bogies for the fearful.


Однако в работах Шикши их называют antahstha, потому что они находятся между гласной и согласной, то есть они не являются ни чисто гласными, ни чисто согласными


\
\
Он сказал, что начинал в одной брокерской конторе на Лонг-Айленде


Поскольку "есть" или "бытие" утверждается на  этой  стадии,
она  называется  Садакхйа  Таттва  ("сат"  означает  "бытие"),   но   "есть"
предполагает и "это" (Я есть, но "есть" что


bīja; TĀ 30.1-50; NT 5.1-100; SP1 **TAK:** *"Bīja — односложная мантра, 'семя' божества или силы"* **Основные bīja:** | Bīja | Божество/Сила | Источник | |------|---------------|----------| | OṂ | Praṇava, все божества | Общий | | HRĪṂ | Māyā, Parā | Trika | | KRĪṂ | Kālī | Kālīkula | | ŚRĪṂ | Lakṣmī, Śrī | Śrīkula | | AIṂṂ | Sarasvatī, Vāgbhava | Общий | | HRŪṂ | Śivāgni | Siddhānta | | HAUṂ | Śiva-Śakti | Kaula | | HSKHPHREṂ | Parāpara | Trika | **Связь:** → #683-684 (mātṛkā, mālinī), → #32 (agnibīja) --- ## 686.


8 Arṇasimha probably lived in South India towards the end of the 11th century.


* *ittham ucchinnā evāyaṁ bandhamokṣādikah kramah |


*Mantras* should be received in the course of ritual and should be kept secret.


tadāha - svata iti | svasattāyāmananyāpekṣamiti bhāvaḥ || 87 || p.


257) yatte'vabhāsate kiñcit tadvibhāvaya saddhiyā | bhānaśaktirbhāsyahīnā sarvabhānasamāśrayā || 15 || nanu tarhyevaṃvidhamaparicchinnajñānātmakamātmatattvaṃ kathamahaṃ vijānāmīti cedāha - yatta iti | yattava kiñcijjñānaṃ ghaṭādyākāramavabhāsate tat saddhiyā kutarkarahitayā sacchraddhāviśadayā dhiyā vibhāvaya | kathaṃ vibhāvanīyamiti cedāha - bhāneti | yaddhi ghaṭajñānaṃ tatrāṃśadvayamasti - ghaṭaḥ jñānaṃ ceti | tatra ghataḥ prakāśyaḥ jñānaṃ prakāśaḥ | tadeva prakāśamātrātmakaṃ jñānaṃ bhānaśaktirityucyate | sā ca bhāsyahīnā | tasyā bhānaśakterbhāsyaṃ hi ghaṭasya mṛdiva vā nīlarūpamiva vā na [k, kh: na nāsti] svarūpāntargatamato bhāsyahīnetyarthaḥ | sarvabhāneti | viṣayabhedena puruṣabhedena vā yāni bhānāni vibhinnamivāvabhāsamānāni teṣāṃ sarveṣāṃ samāśrayā | bhānānāṃ vedyāṃśaṃ vihāyānyathā [k, kh: ya tathā] svarūpebhedasya durvacatvenābhedāt [g: tvena] sarvabhānātmatvena sarvabhānasamāśrayeti bhāvaḥ || 15 || saiva tattattvamityeva vijānīhi muneḥ suta | vedyameva na vittiḥ syāt svato yanna prakāśate || 16 || saiva proktabhānaśaktireva | tattattvaṃ śuddhacidātmatattvam | evamupādhiparicchinnākhilajñānānugataṃ bhānaśaktirūpamevātmatattvamityuktam | samprati jñāne bhāsamānabhedo hi na svābhāvikaḥ kintvaupādhika iti sādhayitumārabhate - vedyameveti | ghaṭādijñāne bhāsamāno yo ghaṭādirūpo vedyāṃśaḥ sa eva na vittiḥ na jñānam | jñānāṃśasya vedyabhūto ghaṭādirna svarūpamiti bhāvaḥ | yat yasmādvedyaṃ svato na prakāśate | vedyaṃ na vittirūpam | asvaprakāśatvāditi bhāvaḥ || 16 || p.


Это не то фальшивое
наслаждение «связанных животных», которое базируется на заблуждении и
отсутствии осознанности, и которое «связанные животные» достигают
потворствованием своим желаниям


The reason is that through knowledge (*samvedana*) he knows every thing.


Those who are fit to receive the scripture must be born from a Yoginī (yoginīgarbha) and this Yoginī is the Mother of Ko‰kaŠa (ko‰kaŠāmbikā).5 Whereas the ±SS refers to the scripture as the Śrīmata - a name that applies to all the major Kubjikā Tantras - the KuKh refers to it specifically as the Caturviˆśatisāhasra, that is, the MBT.


Once again, we are brought up short by an apparent internal contradiction: Why would this master of masters offer a written exposition of, throw light upon (āloka), the secrets of his tradition?


mahāsaumya(?) pradāṃ smaret | vāmāṃ sā daivasaubhā daṇḍinīṃ bhrāmayet tataḥ || ripu jihvā mahāmudrāṃ pādamūle vinikṣipet || daṇḍinī yathā || *?


When the yogi finally comes to be constantly aware of this reality, his enlightenment is full and perfect.


him) with (all) its own particular characteristics (*svaviśeṣa*), even though (their) bodies are separate.


(83cd-85ab) (84cd-86ab) By the words ‘and the like’ (one should understand any particular) ‘existent’ (bhāva) also.


327) prītyarthaṃ śeṣasaṃskāra sidhyai paścāt pūrṇāṃ pradāpayet iti jñānaratnāvalyām | śivāgniriti nāmāsya kṛtvā'huti purassaram | pitrorvisarjanaṃ kṛtvā cūḍopanayanādikam || athodvāhāvasānantu kṛtvā saṃskāramasya tu | iti vāyavī saṃhitāyām | annaprāśana cūḍādi saṃskārāṇāṃ prasiddhaye | jihvāyāṃ madhyasaṃsthāyāṃ pūrṇāhutimathācarediti kāmike | tasmāccūḍādi vivāhāṃta karmasidhyarthaṃ pūrṇāhitiḥ siddhā | vauṣaḍantamūleneti yatra yatra pūrṇāhutiḥ kriyate tatra tatra vauṣaḍante naiva kuryāt | tathā kiraṇe- svāhākārā tu home syāt pūrṇasya dvauṣaḍantiketi | tathā anyatra- p.


Пратьяхиджи, с другой стороны, имеет дело с явлением сознания, как с тем, чтниктопосредственно проявляется (манифестируется), а также с тем каким образом это представляется, то есть определенные способы познания и понимания конкретной манифестации.


^154^ Эта *dhāraṇā* имеет намёк на *āṇavopāya* в начале, потому что вначале должна быть произнесена *mantra*


Практикующий
должен представить  себя  со  всей  верой  и  страстным  рвением,  по  своей
команде, что он  есть  Шива


В храме Бхерагхата немногие йогини находятся на своих
первоначальных местах.


Двенадцать (внутренних) месяцев составляют (внешнюю) гхатику.


When that energy of will (icchasakti) perceives that this is what is truly to be desired, then that energy of will is transformed into the energy of knowledge (jñanasakti).


With this doubt in mind, he says: ʻIndeed, those who are not overcome by Māyā (and so) are free of Karma and the rest, attain this or that accomplishment (siddhi)³, namely, various worldly benefits (as well as) liberation.


365Jayaratha refers to verses 16/252cd-253ab (for the instrumenvikalpat relating to the subject and object); 11/21cd-22ab (for that relating to consciousness); 15/339ab (for that relating to pervasionvikalpa); 29/147cd-148ab and 29/182 (for that relating to the abandonvikalpamenvikalpat and inclusionvikalpa).


On the other hand, if ‘perceptibility’ were to be considered a quality of the object much in the same way that blue is, then whether perceived or not, it still remands ‘perceptible’.


Этого трудно достичь, однако духовный подвижник должен
стремиться к высшему результату


251) prapañcaṃ svagocaronmukhajñānaṃ vāgādīnāmaśeṣataḥ ādāyābhāvanābuddhyā śete'jño hṛdayāṃbara iti etat śayanaśabdārthaṃ kathayati bhāvanārūpi vijñānamabhivyaktaṃ yadā hṛdi kṣetrajñasyārthavat bhāti śete hṛdītyato vāca iti jāgradvāsanārūpaṃ vijñānaṃ hṛdayākāle karmavaśādabhivyaktaṃ arthavacchabdādi viṣayākāravat bhāti iti hṛdayākāśe śeta ityucyate ityarthaḥ etadvyākhyānamupasaṃharati | evaṃ śrutiriyaṃ kaiścidvyākhyātātiprayatnataḥ iti | atra dūṣaṇasaṃbhāvanāyāha- parīkṣyaitaddvayaṃ grāhyaṃ svayameva parīkṣakaiḥ iti bhartṛprapañcavyākhyānaṃ dṛṣṭamiti arthaḥ doṣaṃ darśayati bahubhāvanayā buddheḥ śrutatvādupasaṃhṛte na syāttayopasaṃhāraḥ teneyaṃ kalpanā mṛdhā iti gṛhītaṃ mana iti buddherapyupasaṃhāraśravaṇāt buddhyopasaṃhārakalpanamapavyākhyānamityarthaḥ evaṃ bhartṛprapañcavyākhyānamapanudya śrutivyākhyana mevānuvartayati p.


śiva , как bhairava , - это abhāsa и pratyabhijñā .


Каланы упорно работают для того, чтобы однажды сбросить любое ярмо
полностью и полностью контролировать свою страну, свою цивилизацию


Вместо этого он постигает природу Реальности in toro, напрямую, без

промежуточная функция чувств


Поэтому сказано:**

**что необходимо сказать, что он желает пойти (к учителю), конечно, не**

**в противном случае (было бы достаточно сказать,) «пронизанный Рудрой»**

**сила, он ведет к истинному учителю»


Поэтому кажется, что она естественно отождествляется с абсолютной.


Taking this doubt into consideration, he now introduces another object (of enquiry) enunciated in the initial enunciation, namely, the choice of place (sthānakalpana).¹⁵ TāTTJTTTGTGṢTTG Ag=Ī |I Co |1| Taāaātṁṝc ūftafafērrdrīa ṃkd | parvatāgranadītīraikaliṅgādi yad ucyate || 8O |I tad bāhyam iha tatsiddhiviśeṣāya na muktaye | The places (commonly) mentioned (in the scriptures), namely, mountain peaks, riverbanks, solitary Liṅgas'⁴ and the like, are outer places that serve here (only as means to attain) particular (desired) accomplishments (siddhi), not liberation.


И в конце, когда становится состоящим из этого, он входит в соединение
(согласие, гармонию) с этим ||262||


Ведь память может иметь доступ к ранее увиденным объектам лишь посредством прямого восприятия.


Этот вид существования во сне создан могущественным мышлением какого-нибудь сверх-бога, вроде Брахмы, представляющего собой универсальное сознание.


He recites this mantra with breath twenty-one thousand six hundred times in a day and a night.


Every perception is an offering to the deities of conscientiousness.


421 (205) (204cd-205ab) Invikalpa the same way, all (this progressive) arising of the twenvikalpaty-four tranvikalpasits and the rest happenvikalpas as it does during anvikalpa externvikalpaal day and nvikalpaight, in the manvikalpanvikalpaer described ‘ starting from the day of anvikalpa equinox**’, twelve hours (lonvikalpag, whenvikalpa day and nvikalpaight are) ‘**equal**’.


| nirmmāya pārthivaṃ liṅgaṃ śivapūjāṃ karomyaham | tvayi kāmaśca dharmaśca tatkrame satyapīśvari !


78a) ṣaṭtriṃśattatvavidyāḥ pratyekaṃ ṣoḍaśadhā japet | āsāṃ vidyānāṃ tarpaṇahome etaccakre kalaśaṃ sthāpayitvā tajjalena svapanepi cābhiṣekapadāparaparyāyecikīrṣitekumbhābhimantraṇavidyā apyevamevapaurvāparyeṇajapyaḥ || iti pratilomakālacakraprayogāḥ || rajādīnāṃvaśīkaraṇe vāhyasaṃpuṭakramacakramuddhṛtya tatpūjanācāraṇābhiṣekamanikhananātmakopāyacatuṣkānyatamamanusaraṇīyam | puragrāmādirakṣāyāmābhyantarasaṃpuṭakramacakramuddhṛtya tatpūjanadhāraṇābhiṣekanikhananātmakapañcopa**(?)nyatamamanusaraṇīyam | tatra prakṛtavarṣe vaśīkaraṇāprayoge kāī iti kavarṇikāvidyāṃ sakṛjjaptvā u āī ukāī ukhāī chagāī ṭhaghāī ḍaṅāī ḍacāī ḍachāī ṭhajāī ḍajhāī chatrāī ḍaṭhāī ḍaḍhāī ḍaḍāī ḍaḍhāī ḍaṇāī chatāī ṭhathāī ḍakṣāī ḍalāī ḍahāī ḍhasāī ḍaṣāī ḍaśāī ḍavāī ḍalāī ḍarāī .


tatra te bhrāmitā: 242 sarvaṃ ye yasmin tatra pūcchakāḥ 243 .


183) tathā sā pratyabhijñānātsa evāyamiti sthitiḥ | yujyate kathamatraiva jñānayoḥ kālabhinnayoḥ || 120 || dvayoraikyamanaikyaṃ vā tadaikyaṃ bhinnayoḥ katham | anaikye na sa evāyamiti syādghaṭadaṇḍayoḥ || 121 || tasmādaikyamiha spaṣṭaṃ saṃsāre samavasthitam | eṣaiva vārtā saṃyoge vasturūpatayā sthite || 122 || paraspareṇa cāpyatra teṣāṃ rūpeṇa vānyathā | tasmāt samastabhāvānāmaikyenaivāsti saṃgamaḥ || 123 || śivikodvāhakānāṃ ca nyāya eṣo'nuvartatām | paracittaparijñānāttasmājjñeyaikyatā tataḥ || 124 || sārthasenāvanādyātma jagatyaikyaṃ sphuṭaṃ sthitam || iti śrīśivadṛṣṭau anupapatticodanālakṣaṇaṃ caturtha- māhnikaṃ sampūrṇam || 4 || atha śrīśivadṛṣṭau pañcamamāhnikam atha cet sarvabhāvānāṃ na vinā tattvamekakam | samanvayo'sti tadidaṃ kathamaikyaṃ vibheditam || 1 || tadapi sarvadāstīha tadarthamiha varṇyate | yathā sarveṣu bhāveṣu samatāstyekarūpatā || 2 || na jātucidvibheditvaṃ tathā tadupakarṇyatām | cittvāt sarvapadārthānāṃ viśeṣaḥ kena kathyatām || 3 || vibhedeṣvapi tadvyāptyābhedeṣvapyekatā sthitā | icchāvantaḥ sarva eva vyāpakāśca samastakāḥ || 4 || amūrtāśca tathā sarve sarve jñānakriyātmakāḥ | prabhavaśca tathā sarve icchāmarśāstathākhilāḥ || 5 || sarve svātmaparicchedavanto nityamavasthitāḥ | vikāsāhlādavantaśca sarve nirvṛtiyoginaḥ || 6 || ghaṭādīnāṃ samastānāmicchāderalpatāsti cet | anyatra dehe sarpādau dīpādau nāgnitālpake || 7 || svalpatejasi dārḍhyādvā sarvatra śivatulyatā | bhavedicchādiviṣaye sarvatra pravisāriṇī || 8 || =============================================== =============================================== p.


Калан должен проявлять благодарность, внимание, усердие и заботу,
оказывая уважение, поддержку и помощь достойному человеку, сделавшему
добро


That is shaka, the means for attaining God consciousness.


Kalā : (1) The śakti of consciousness by which all the thirty-six principles are evolved, (2) Part, particle, aspect, (3)
Limitation in respect of activity (kiñcitkartytva) (4) The subtlest aspect of objectivity, viz; Śāntyātitā, Śāntā, Vidyā,
Pratiṣṭhā, and Nivṛtti.


Vātulanvibrationātha-sūtra with vṛtti by Anvibrationanvibrationtaśaktipāda.


The last day (of this period) is considered to be (the last day of the month of) **Kārttika** (October-November), which Libra implicitly denotes as (the month the sun is in Libra).


44b) jñānaprasādena viśuddhe satvastastu taṃ paśyati niṣkalaṃ dhyāyamāna iti śrutāvapi jñānaprasādaśabditacitaikāgra hetu tayaiva dhyānopādānāt | nanu prasaṃkhyānaṃ svayaṃ karaṇaṃ tasya kvacidapi jñānakaraṇatvā kḷpteḥ kāmāturakāminī sākṣātkārādāvapi prasaṃkhyāna sahakṛtasya manasa eva karaṇatvopapatyā'kḷptajñānakaraṇāṃtarakalpanāyogādityāhuḥ | apare tu taddhāsya vijijñautamasaḥ pāraṃ darśayati | ācāryavān puruṣo veda tasya tāvadeva ciramityādi śrutiṣu ācāryopadeśānaṃtarameva brahmasākṣātkārodaye jīvanmuktiśravaṇādvedāṃtavijñāna suniścitārthāḥ iti jñānāṃtaranairākāṃkṣyaśravaṇātaṃtvaupaniṣadaṃ puruṣaṃmiti brahmaṇa upaniṣadekagamyatva śravaṇāccaupaniṣadaṃ mahāvākyameva brahmasākṣātkāre karaṇaṃ na manaḥ yanmanasānamanuta iti tasya brahmajñānakaraṇatvaniṣedhāt || nirupādhikātmasākṣātkārepi manasaḥ karaṇatvaṃ kḷptamityāha | p.


Consecrated with мантраs, it is placed in a box made of three metals (triloha), and is worn as a protective amulet (trilohaveṣṭitaṃ caiva dhārayen maṇim uttamam |


427) vaṃśāsane daridraḥ syādvastre sthānavināśanam | pāṣāṇe ca tathoccāṭo jvarī syānmṛṇmayāsane || 6-113 || kṣityāsane bhavet pīḍā pallave cittavibhramaḥ | tṛṇāsane bhavet pīḍā niṣiddhaṃ tviṣṭikāsanam || 6-114 || cittakṣobho gṛhasthasya kṛṣṇasārājine bhavet | vaṭurvanasthaḥ saṃnyāsī snātakaḥ siddhimāpnuyāt || 6-115 || (puraścaraṇacandrikāyām) na dīkṣito viśejjātu kṛṣṇasārājine gṛhī | viśedyatirvanasthaśca brahmacārī ca snātakaḥ || 6-116 || kuśājināmbareṇāḍhyaṃ caturasraṃ samantataḥ | ekahastaṃ dvihastaṃ vā caturaṅgulamucchritam || 6-117 || svastikādikrameṇātha viśet tatra nirākulaḥ | svastikaṃ bhadrakaṃ vīraṃ kūrmaṃ ceti catuṣṭayam || 6-118 || japet praśastamanyeṣāṃ prasāṅgādeva kīrtanam | uddeśānukrameṇaiva vakṣyāmyeṣāṃ tu lakṣaṇam || 6-119 || jānūrvorantare samyak kṛtvā pādatale ubhe | ṛjukāyaḥ samāsīnaḥ svastikaṃ tadudīritam || 6-120 || gulphau tu vṛṣaṇasyādhaḥ sīvanyāḥ pārśvayoḥ kṣipet | pārśve pādau tu pāṇibhyāṃ dṛḍhaṃ badhvā suniścalam || 6-121 || bhadrāsanaṃ bhavedetat sarvavyādhivināśanam | ekaṃ pādamathaikasmin vinyasyoruṇi saṃsthitaḥ || 6-123 || p.


649) sakāro lakārādyaśca stryākhyayā lokavidviṣaḥ | sakārādyo makārākhyaḥ lokānāṃ prabhaviṣṇavaḥ || kramataḥ kṛminaḥ cihnaḥ brāhmaṇāśca vaiśyavṛttayaḥ | adharmakarmā bhūyiṣṭhāḥ vidviṣṭāḥ strīṣu lolupāḥ || prabhūtaparivārā mahīpālāstasmiṃ kāle yugādhame | bhaviṣyanti na sandehaḥ madhyadeśe narādhipāḥ || viṃśad varṣāṇi śataṃ caiva āyureṣā yugādhame | manuṣyāṇāṃ tadā kāle dīrghamāyuriti kīrtyate || teṣāṃ madhyotkṛṣṭānāṃ antarā uccanīcatā | alpāyuṣo nṛpatayaḥ sarve kathitā tu tadā yuge || nadīgaṅgā tathā tīre himādreśca nitambayoḥ | kāmarūpe tathā deśe bhaviṣyanti tathā nṛpāḥ || ādye madhye tathānte ca aṅgadeśeṣu kathyate | ādyaṃ vṛtsudhānaśca karmarājā sa kīrtitaḥ || ante'ṅgapatiḥ tadaṅgaṃ ca subhūtirbhūtireva ca | sadaho bhavadaśca kāmarūpe ajātayaḥ || subhūmṛgakumārāntā vaiśālyāṃ vakārayoḥ | tatrāsau munirjātaḥ kapilāhve purottame || śuddhāntā śākyajāḥ proktā nṛpā ādityekṣasambhavā | śuddhodanāntavikhyātā śākyaṃ śākyavarddhanām || alpavīryāstu mantrā vai kathitā lokapuṅgavaiḥ | jinaproktāstu ye mantrāḥ sarvaceṭagaṇāstathā || tathā vividhā dūtigaṇāḥ sarve vajrābjakulayorapi | sādhyamānastu sidhyante mantratantrārthakovidaiḥ || sarve te laukikā mantrāḥ sidhyante'tra madhyataḥ | viśeṣato madhyadeśasthāḥ sādhanīyā jinabhāṣitā || pdf 105, p.


\[Либо\] вы сияете в мыслях, \[либо\] вы блуждаете в уме (или путешествуете в уме)


Teṣu vaicitryam, so you find varieties of this time. So you cannot depend upon any time. Time is only, time only appears, it does not exist.

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


), this word appears (*śruta*) in two forms, namely, one that ends with (the letter) ‘nirvikalpa’ and another that does not (i.


Ссылка
   Слово «скхалана» может также относится к испусканию семени


3 With the great hymnic мантра of Trailokyamohana,2 one honours the great Pratyāngirā alias the great Kubjikā.


ahīṃ bhejūm̐gā 36 (to bhī maiṃ apāñe putra ko āpake sātha nahīṃ bhejūm̐gā.36.) tumhāre na dene para bhī tapobala se śrīrāma ko avaśya hī le jāūm̐gā, aiśa yadī viśvāmitra kaheṃ, to isa para kahate haiṃ.


341) yāvatsaṃkhyena juhuyāt tāvatsaṃkhyaissudhāghaṭaiḥ | āmlādito'gninā nityaṃ prīyetāṃ parameśvarau || 89 || evaṃ sādhye kṛte paścād ācāryāya vadetpunaḥ | gurūṇāṃ sādhyakālena kriyate vābhiṣecanam || 90 || paścādabhīṣṭaṃ kāryaṃ tu sarvaṃ kartuṃ kṣamaḥ kṣaṇāt | āyurārogyamaiśvaryaṃ vāksiddhiṃ jayadaṃ tathā || 91 || vaśyamākarṣaṇaṃ staṃbhaṃ mohamuccāṭanaṃ tathā | māraṇaṃ caindrakānāṃ ca paramantrāpahāriṇam || 92 || parābhicāraśāntiṃ ca sarvagrahanivāraṇam | kathaṃ śaktirbhavettasya gurubhaktasya niścayam || 93 || p.


Perhaps nine Kubjikās are meant; pracandogracould be read as pracanda- + ugra-.


* *na jñātā triṣu lokeśu tvadṛte bhaktivatsala |* *33g-a) cakraṁ [g: cakra] samastapūrvoktaṁ [g: -pūrvoka] saha cakratrayeṇa vā


In the verse, the word
siddha
means
savannah
(achieved).


ṣ.], tadapahastane tu parameśvarasya svātmapracchādanecchārūpā'bhedāprakāśanaṃ bhrāntirūpaṃ prati svātantryarūpā tasmāt | avabhāsa ityavayavaṃ vyācaṣṭe samāropaṇa iti | anyatrānyāropaṇarūpaṃ jñānamityarthaḥ | avabhāsapadasya pañcamyantatayā vigrahaṃ karoti tasmāt iti | atanniṣedhena anuprāṇitaḥ - utthāpitaḥ atanniṣedhānuprāṇitaḥ ḍapratyayāntajanirūpasya jaḥ ityasyārthamāha jātaḥ iti | etenāsya hetugarbhaviśeṣaṇatvaṃ dyotitam | etaṃ vikalpamanusṛtya darśayati aham iti | etaccopalakṣaṇaṃ prāṇādiparāmarśasya | sāmānyena vyākhyātamapi dehe buddhau ityādi prathamaślokottarārdhaṃ viśeṣato vyākhyātuṃ prakriyāṃ karoti śuddha iti | śuddhaprakāśarūpasya iti bhāvapradhāno nirdeśaḥ, tena śuddhaprakāśarūpatvasyetyarthaḥ | apahastanaiva - māyākṛtaṃ pracchādanamātram | dehādeḥ iti | ādiśabdena prāṇādergrahaṇam | bhedahetuḥ - bhedakāraṇam | eva iti, nānyatkiñcidityarthaḥ | dehādirhi jāḍyādeva paramaprakāśād bhedena sphuratīti bhāvaḥ | nanu tasyāpahastanasya ko heturityata āha tadapahastane iti | tuḥ vyatireke | tadapahastane - prakāśarūpatvasyāpahastane, parameśvarasya - mahāsvātantryayuktasya maheśvarasya, māyāśaktirheturbhavati | māyāśaktiḥ kīdṛśī ?


Thus, according to (Pātañjali) the author of the Great Commentary (on Pāṇini’s grammar), (this vocalic resonance), like a ‘man-lion’, belongs to a separate (phonemic) category (of its own).


As in the other seats, the god worships the goddess by means of this, the Kramamaṇḍala .


(119cd-120ab) gurūpadeśato 393 jñeyaṃ saṃhitārthasamuccayam 394 .


92a) aṃgānāmaṃgināsārddhaṃ vidadhyādamṛtīkṛtiḥ | amṛtīkaraṇaṃ vakṣye pīṭhe saṃsthāpya devatāṃ || vadhvā samyagdhenumudrāṃ devamūrdhni pravarṣaṇaṃ | jāyate cāmṛtasyeti dhyāyantrarghyodakena ca || trisiṃcen mūlamaṃtreṇa dīpinī maṃtratastridhā | akārādikṣakārāṃta mātṛkābhistridhā punaḥ || atra dīpinī maṃtro yathā || vāgbhavaṃ vadayugmaṃ ca vāgvādīni ca vāgbhavaṃ | klīṁ klinnekledinīkledaya mahākṣobhamityapi || kuruyugmaṃ kāmavījaṃ saumokṣaṃ kuruyugmakaṃ | prāsādaśca parāprāsādaḥ saptatriṃśadakṣaraḥ || dīpanāṃ manunākhyā tādeva tejobhivṛddhikṛt | mūlaṃ saṃvodhanāṃ taṃ ca devanāmāmṛtīkṛtaḥ || bhave hi ca vadedittha mamṛtīkaraṇaṃ smṛtaṃ | kṣamātasyāparādhānāṃ vijñeyā paramīkṛtiḥ || paramīkaraṇaṃ vakṣye mahāmudrāṃ ca vaṃdhayet | uccārya mūlaṃ devaṃ ca pūrvavat paramāmṛtī || kṛtā bhaveti ca proktā dhyāyeddevasya mastakeḥ | paramāmṛtavṛṣṭiṃ ca devasya hṛdayaṃ spṛśan || kuryāt prāṇapratiṣṭhāṃ ca mamasthāne vadet tathā | devatānāmaśeṣaṃ tu sarvaṃ prāgvadeva hi || atha krameṇāvāhanādi mudrālakṣaṇamāha | hastābhyāṃ maṃjaliṃ vadhvā nāmikāmūlaparvaṇoḥ || aṃguṣṭāni kṣipet seyaṃ mudrātvā vāhinī matā | adhomukhisviyaṃ vai syāt sthāpinīti nigadyate || ucchritāṃguṣṭa muṣṭyāstu yogāt saṃdhāpanīmatā | aṃtaḥ praveśitāṃguṣṭā saiva saṃrodhanīmatā || uttānamuṣṭiyugalā saṃmukhīkaraṇīmatā | savyahastakṛtāguṣṭidīrghādhomukhatarjanī || avaguṇṭhana mudreyamabhito bhrāmitāsatī | devatāṃge ṣaḍaṃgānāṃ nyāsaḥ syāt sakalīkṛtīḥ || amṛtīkaraṇaṃ dhenumudrayā soktaiva || anyonyagrathitāṃguṣṭhā prasārita parāṃguliḥ | mahāmudreyamuditā paramīkaraṇe priye || etāḥ prayojayenmudrā devatāhvāna karmaṇi | tat taddaivatakalpoktāstato mudrāḥ pradarśayet || oṃ klīṃmiti tu vījābhyāṃ mudrayāvaṃdhanaṃ smṛtaṃ | darśayenmūlamaṃtreṇa haṃsavījena saṃtyajet || p.


51) saccidДЃnandДЃtmaka ityantena nДЃrДЃyaб№‡ДЃvatДЃrabhЕ«tarДЃmacandrasya turД«yatvaparabrahmatvДЃbhidhДЃnena ubhayorekДЃrthatvavarб№‡anasyaiva yuktatvДЃt evam - antaЕ›carati bhЕ«teб№Јu guhДЃyДЃб№ѓ viЕ›vamЕ«rtiб№Јu | tvaб№ѓ brahmДЃ tvaб№ѓ prajДЃpatiбёҐ tvaб№ѓ yajГ±astvaб№ѓ viб№Јб№‡ustvaб№ѓ vaб№Јaб№kДЃrastvaб№ѓ rudra iti taittarД«ya vДЃkyepi tvaб№ѓ padДЃrthasya turД«yasya nДЃrДЃyaб№‡asya trimЕ«rtyabhedo vidhД«yate atra sarvatra viб№Јб№‡vabhedo mukhyaбёҐ | tasya bhagavadavatДЃratvДЃt itarДЃbhedastu chatrinyДЃyena mukhyaбёҐ | б№›taб№ѓ satyaб№ѓ paraб№ѓ brahmapuruб№Јaб№ѓ kб№›б№Јб№‡apiб№ѓgalam | Е«rdhvaretaб№ѓ virЕ«pДЃkб№Јaб№ѓ Е›aб№ѓkaro nД«lalohitaбёҐ | ityupakrame nД«lalohita Е›aб№ѓkaraбёҐ kДЃryarudraбёҐ б№›tДЃdipadacatuб№Јб№ayokta nДЃrДЃyaб№‡aб№ѓ kб№›б№Јб№‡apiб№ѓgalДЃdi padatrayoktaturД«yaб№ѓ Е›ivaб№ѓ santaб№ѓ dhyДЃyД«tetyarthavarб№‡anena kopi doб№ЈaбёҐ | na ca kaivalyopaniб№Јadi | uttaratra - sa eva sarvaб№ѓ yadbhЕ«taб№ѓ yacca bhavyaб№ѓ sanДЃtanam | ityДЃdivat sa eva viб№Јб№‡uriti sДЃvadhДЃraб№‡asДЃmДЃnДЃdhikaraб№‡ya Е›rutirbhedepyupapadyata iti vДЃcyam | tatra turД«yasya vastunaбёҐ prapaГ±casya bhedagrДЃhakapratyakб№Јamiva viruddha dharmДЃdhikaraб№‡atvarЕ«pamanumДЃnamiva anyadeva tadviditДЃdadho aviditДЃdadhД«ti bhedaprДЃpaka Е›rutivДЃkyamiva ca | viЕ›vamevedaб№ѓ puruб№ЈaбёҐ | tadviЕ›vamupajД«vatД«ti viЕ›vapuruб№ЈayorabhedaбёҐ upajД«vyopajД«vakabhДЃvanibandhano gauб№‡a ityДЃrthika p.


(159cd) Thus the wise should think: how can No Mind have a place ( sthāna )?


tantrāvartanabādha-prasāngatarkādibhiś ca sannyāyaiḥ |


This time he infuses the power of creative consciousness in his own self, which is anuttara and ananda and then he infuses that creative power in his will.


siddhakaulikavijñānam [kh: siddhikaulike-] cārācāreśu samcaret |


satatābhyāsayogena trirabdāt tatpadaṃ vrajet KubjT19.


The knower of reality who knows (this) thus is one who belongs to the Kula tradition (*kulāgamīn*).


(6) My own brother by name **Manoratha Gupta**, having a longing for the Supreme Self, is engrossed in the Śaiva Śāstras, who, in order to destroy transmigratory existence, is eager to examine the entire range of Śāstras and Tantras in order to attand the supreme status of Śiva.


Read as in 13/285cd, 289cd and the MVV, yayā for yathā.


|| jaya devi 0 || 4 || iti || du0 ka0 pu0 113 patre || nД«rДЃ0 ge0 saptamam-7 - || Е›rД«mahДЃlakб№ЈmД«nД«rДЃjanam || jaya devi !


Moreover, unlike some Trika Tantras like the and Devyāyāmala that had incorporated Krama doctrine, none of the many references from the indicate that this important Trika Tantra had also done so.


In the left (hands she holds) a double-headed drum, noose, razor, lightning bolt, goad, and sword.


Первые пять внешних инструментальных элементов в таттвах.


The father is one whose glory is known by the appellation Siphaguṭa (*pāñca-mukhaguptaruciḥ* 3 ) and who is complete in himself (*bharitatantu* 4 ).


२९१
येरुच्च सिद्धसाध्यत्वं सामान्ये तच्च द्विपणम् ।
अनेकति तत्योगलवाहिन्द्रशार्वैविशिष्टिता || ६१ ||
न सर्वेषां विशेषणान् प्रत्यक्षेणपि मध्व ग्रहः ।
विशेषपूर्वताम्ब्यशेषं विशेषो: स्त्युमानत: || ७० ||
अतो नास्त्युमानस्य द्विपणाचैः प्रभावितै: ।
तेन पूर्वोक्ष्या नीत्या मावानाम् स्वग्रह: स्थित: ||७३||
नाप्यास्त्वचनश्चाह: सामान्याद्रा विशेषत: ।
सामान्यादुमानोक्त्वपणं तद्धिशेषत: || ७२ ||
प्रत्यक्षल्ल प्रसज्ज्येत तथात्वेक्ष्यनिम्ब्यावृत् ।
स्वातन्त्र्यं नच शब्दर्थ रचनालवेन गुज्जयते || ७३ ||
तत्रापि व्यक्तकापेक्षा स्थाव परायत्तैव हि ।
अथार्पित्यादिना नापि तदनहोपयोगत: || ७८ ||
प्रतिभा च प्रमाणल्वे वर्ध्यमाना न शोभते ।
काकतालीयशुप्तवाद्वादेस्तरणाद्य || ७५ ||
तद्हज्जातकस्यापि वासना साम्यजम्मजा ।
तत्त्वजातीयधर्मों वा तथाज्ञानस्वभावता || ७६ ||
व्यापकत्वाचिद्वत्वस्थ सर्वज्ञत्वास्त्रेद्ध्य ।
तम्मादेतच्च संज्ञयं सर्व: श्वात्मानमात्मना ||७७||
जानन्ब्रविष्टो दुरे स्वगांदी निर्येस्यवा ।
प्रत्यक्षादिप्रक्रियायास्तथा शिवकृतस्थिते: || ७८ ||


200) pЕ«jДЃyДЃб№ѓ gandhadhЕ«pДЃderavaЕ›ДЃghrДЃб№‡adarЕ›ane || 20-20 || nДЃsti doб№Јo nadД«vegДЃdДЃgatasparЕ›anДЃdiб№Јu | dД«kб№ЈitaбёҐ sЕ«take vДЃtha Е›ДЃvДЃЕ›auce ca bhuktavДЃn || 20-21 || na kДЃmataбёҐ sopavДЃso vДЃmadevasahasrakam | japet kДЃmakб№›te tasmДЃt triguб№‡aб№ѓ Е›uddhaye smб№›tam || 20-22 || ДЃtmasambandhike'Е›auce taб№ѓ janaб№ѓ na spб№›Е›et svayam | pб№›thak pДЃkamupДЃЕ›nД«yДЃt snДЃnapЕ«jДЃdi karma ca || 20-23 || nirvДЃб№‡adД«kб№Јito jГ±ДЃnД« niЕ›aб№…kaбёҐ prДЃgvadДЃcДЃret | nirbД«jadД«kб№ЈayДЃ cДЃpi sДЃmayyДЃ dД«kб№Јito'pi vДЃ || 20-24 || svayaб№ѓ na saб№ѓspб№›Е›elliб№…gamagniб№ѓ cДЃnyena pЕ«jayet | dД«kб№Јitenaiva Е›iб№Јyeб№‡a putrДЃdyairvДЃtha bandhubhiбёҐ || 20-25 || nirvartya pЕ«jДЃhomДЃdyaб№ѓ snДЃtaбёҐ saб№ѓyatavДЃб№…manДЃбёҐ | manasaivoccaran mantrДЃn sakalД«karaб№‡ДЃdikam || 20-26 || kб№›tvДЃ puб№ЈpДЃГ±jalikб№ЈepaiбёҐ Е›ivaб№ѓ tu kб№›tamaб№‡бёЌale | sampЕ«jya manasДЃ mantraб№ѓ japitvДЃgniб№ѓ praб№‡amya ca || 20-27 || pб№›thakpДЃkena bhuГ±jДЃnaбёҐ sЕ«takДЃdidinaб№ѓ nayet | samyag jГ±ДЃnД« na duб№Јyet tu sЕ«tДЃЕ›aucaЕ›atairapi || 20-28 || tб№›б№‡akДЃб№Јб№hacayacchanno yathДЃ prajvДЃlito'nalaбёҐ | pramДЃdДЃt sЕ«takДЃЕ›auce bhuktvaikДЃhamupoб№ЈitaбёҐ || 20-29 || japet sahasraб№ѓ kДЃmena bhuktvДЃ tattriguб№‡ДЃcchuciбёҐ | bhuktvДЃ tu sЕ«takДЃЕ›auce tatsamo hyaЕ›ucirbhavet || 20-30 || taddinДЃnte tu tДЃvanti dinДЃni niЕ›i yДЃvakam | aЕ›naб№ѓstrikДЃlasnДЃyД« syДЃt pratyahaб№ѓ triЕ›ataб№ѓ japet || 20-31 || pratiб№ЈiddhДЃnnabhuktДЃvapyayameva vidhiбёҐ smб№›taбёҐ | retaбёҐ skanded yadi niЕ›i sahasraб№ѓ puruб№Јaб№ѓ japet || 20-32 || divase dviguб№‡aб№ѓ tasmДЃd dadyДЃcca yavasaб№ѓ gavДЃm | varб№‡ДЃnДЃб№ѓ brДЃhmaб№‡ДЃdД«nДЃб№ѓ jДЃtД«Е›ДЃбёҐ puruб№ЈДЃdayaбёҐ || 20-33 || p.


Поэтому, это циркулирующее проникновение в таком
виде (такого сорта) называется «проникновение которое принадлежит шакти»
[букв


(60-61ab) *viśvollekhabhittibhūtām icchāsaktim āviṣya tadavaṣṭambharūpam kandam ākramya tadunmeṣataprasararūpāṅkuranaḷātmakam aśeṣaṁ māyāntam adhvānam āsūtrya tadupari anantam vidyeśaṁ tejomayāṁ smaraṇamātreña kalpayed ity arthaḥ


Citi : The consciousness-power of the Absolute that brings about the world-process.


33) The Deposition of the Assembly of Letters ( Vaṁśarāśinyāsa ).


319) manoharāṃ maṅgalāṃ ca madotsiktāṃ manasvinīm | māninīṃ madhurāṃ māyāṃ mohinīmuktavigrahām || 24 || evaṃ pūjājapadhyānahomopāsanato vaśī | bhajate nityaśodevīṃ yo'sau syātsarvataḥ sukhī || 25 || pūrvoktakramatovidyāvarṇalakṣaṃ japedvaśī | homaṃ raktāmbujaiḥ kṛtvā siddhamantrodayānvitaḥ || 26 || prayogānācarenmantrī homayantravidhānataḥ | japena tarpaṇenāpi pūjanena yathāvidhi || 27 || kamalaiḥ kairavairaktaiḥ sitaiḥ saugandhikotpalaiḥ | sugandhiśephālikayā trimadhvaktairyathāvidhi || 28 || homāt saptasu vāreṣu kuryātproktaistu saptabhiḥ | proktavāreśayoścāpi tanmaṇḍalata eva vai || 29 || -------------------------------------------- ṣoḍaśadalāntaḥ | śaktīḥ manoharāmityādyanantaraślokavakṣyamāṇāḥ || 23 || uktavigrahāḥ prāgvat | asyā āvaraṇārcanakramobāhyādāvābhyantarapraveśataḥ || 24 || evaṃ proktarūpataḥ || 25 || pūrvetyādinā yathāvidhītyantena ślokadvayena puraścaraṇavidhānaṃ kṛtapuraścaraṇasyaiva prayogavidhānayogyatāṃ copadiśati | tatra pūrvoktakramataḥ nīlapatākāproktakramataḥ | tena mūlavidyāyāṃ svaravyañjanabindūn varṇān pṛthakkatya gaṇayitvā tadakṣaralakṣasaṃkhyaṃ japyādityuktaṃ bhavati | tadakṣarasaṅkhyātu sapta | avaśiṣṭamanyatsugamam || 26 || 27 || kamalairityādibhirniścitamityantairarddhādhikaistribhiḥ saptasu vāreṣu proktasaptapuṣpapūjāhomavidhānakramataḥ proktāṃ vijayasiddhimupadiśati | tatra raktaiḥ sitairityasya kamalaiḥ kairavairityubhayatrānvayaḥ | tena raktaiḥ kamalaiḥ sitaiḥ kamalaiḥ raktaiḥ kairavaiḥ sitaiḥ kairavaiścetyuktaṃ bhavati | trimadhvaktatvameteṣāṃ homavidhāveva || 28 || homāditilyablope pañcamī | homaṃ kṛtvetyarthaḥ | saptasu vāreṣu ravivārādiṣu | proktaistu saptabhiḥ puṣpairiti śeṣaḥ | proktavāreśayoḥ kulasundarīpaṭale iti śeṣaḥ | tanmaṇḍalataḥ tānyapi tatraivoktāni yadaṣṭāviṃśatipaṭale'vekṣaṇīyāni | etaduktaṃ -------------------------------------------- p.


111-112) explains: ‘For Bhartṛhari Time is the most important of the powers of the śahdatattva- Brahman [the Word Absolute].


sarvaṃ ha vā (?) padaṃ protkā (procya) (vaṃdeta?) bhasmapadaṃ punaḥ


bratopavāsānayamairūpacāraiśca laukikaiḥ.)' (strī pratyakṣa meṃ athavā parokṣa meṃ vrata (strī pratyakṣa meṃ athavā parokṣa meṃ vrata), upavāsa (upavāsa), niyama aura laukika upacāroṃ se sadā pati kā hita kare (niyama aura laukika upacāroṃ se sadā pati kā hita kare)) isa smṛti ke anusāra yaha siddha hai uktaśāstra meṃ kahī gaī nindā patihita se atirikta apāñe kāmya upavāsoṃ ke lie hai (isa smṛti ke anusāra yaha siddha hai uktaśāstra meṃ kahī gaī nindā patihita se atirikta apāñe kāmya upavāsoṃ ke lie hai), ataḥ koī doṣa nahīṃ hai (ataḥ koī doṣa nahīṃ hai.) --- PAGE 0271 --- vilīna ho jātī hai (vilīna ho jātī hai), vaise hī antardhāna ho gaī 41 iṣṭadevī ke santuṣṭa hone ke uparānta vāha rājamahiṣī jaise gīta sunane se hiranī māre khuśī ke phūlī nahīṃ samātī (vaise hī antardhāna ho gaī.41.


Циклы скованности и освобождения едины с Господом Шивой

data/converted/docx_to_md/ВиджнянаБхайрава_Лакшман_Джу__сборка_переводов_.md


650) vividhākāracihnaistu vividhākārakāraṇaiḥ | vividhaprayogaprayuktāstu vividhā siddhidehinām || madhyaśede tathā mantrāḥ sādhyā vai bhogavardhanāḥ | rakṣāhetuparitrāṇaṃ vaśyākarṣaṇadehinām || atītānāgatā proktāḥ madhyadeśe narādhipāḥ | vividhākāracihnaistu vividhāyuṣyagotrataḥ || sarve narapatayaḥ proktā uttamādhamamadhyamāḥ | triprakārā tathā siddhiḥ tridhā kāleṣu yojayet || trividhāstu tathā mantrāḥ kathitā munivaraistathā | anantā nṛpatayaḥ proktā madhyadeśe'tha paścime || uttarāparapūrvaistu vidikṣuḥ sarvatastathā | dvīpeṣu bahiḥ sarveṣu caturdhā paricihnitaiḥ || anantā mahīpatayaḥ proktā anantā mantrasādhanāḥ | anantā diśamāśritya anantā mantrasiddhayaḥ || nigrahānugrahārthāya śāsane'ntarhite munau | mantrā nṛpatiṣu kāle vai mañjughoṣeṇa bhāṣitā || krīḍārakṣavikurvārthaṃ kālacaryā tu kathyate | mantramāhātmyasattvānāṃ gatiyoninṛpāhvaye || deśakālasamākhyātaḥ mantrasādhanalipsunām | prasaṅgā nṛpatayaḥ kathitāḥ śāsanāntarvite pathe || mantrāṇāṃ guṇamāhātmyaṃ phalamante ca bodhitaḥ | kathitā dve pare yāne nṛpā pūrvanibodhitāḥ || pratiṣṭhitāstu na sandehaḥ tasmiṃ kāle yugādhame | kathitā nṛpatayaḥ sarve ye tu diśamāśṛtāḥ || pravrajyā dhruvamāsthāya **(?)yapravacane tadā | śāsanārthaṃ kariṣyanti ma**(?)dasadāratā || pdf 106, p.


The same procedure applies also in the case of the deposition of the four principles, namely, Earth, Nature, Māyā, and Śakti.


This is because she is identified with Mahāmāyā, which is Nature (prakṛti), their original source.


Я, Абхинавагупта, ставший просветленным посредством созерцания ступней Господа Шивы, изложил суть этой очень таинственной шастры примерно в сотне стихов

data/library/Translations_MD/Абхинавагупта_Парамартхасара_1_.md


inako isa pramudrā meṃ banī abhuliyoṃ para saṃkalpa pūrvaka nyasta kara paratva apyāti niṣkala bhairava tatva ko anusmṛta karanā cāhie |


Веды могут изучать только представители трех высших варн: брахманы, кшатрии и вайшьи


यस्मिन् विमानैरधिरुख सवर्त: साधू निषेवन्ति सुरा अज्जम्बु ॥


(181ab) (180cd) The matrix consists of (the consonants) beginnndg with K.


nanu ca yadi cittarokṣāltacchidrakamapadeśastāi pāṭallamataṃ, taihi ‘kṣetrakarmavipākāśīrveraparāmṛṣṭa: puruṣavidoṣa īśvara:’ iti llāṇaṃ kratamintyatadgipi śākṣṭralyā samprathita pāṭallādīti 2.


50) na śakyate yadā tyaktuṃ lakṣaṇāḍhyaṃ suśobhanam | juhuyācca tadā snātvāghoraṃ doṣanivṛttaye || 44 || ūrdhvaṃ vanaspatermūrdhā syādadhaḥ pādakalpanā | aindre saumye tatheśāne avyaktādimukhaṃ kramāt || 45 || īśāśāyāṃ drumaṃ hanyāt siddhādyaistajjapakriyā [mū: jayakriyaḥ] | kṣaudrājyābhyaktaśastreṇa ghorāstreṇābhimantrya ca || 46 || ātmānaṃ śivavaddhyātvā śastraṃ caivāstrarūpiṇam | ācāryaḥ prathamaṃ hanyācchivāstraṃ saṃjapaṃstataḥ || 47 || paścāt sunipuṇaḥ [mū: nipuṇaṃ] śilpī karma kuryādyathoditam | vārkṣa [g: karka] mantrāntadikkaṃ (?) [g: didaṃ] vai ghaṭayelliṅgamādarāt [k, g: tadanukramāt] || 48 || indreśānaśaśāṅkāśā bhūtidāḥ patatastaroḥ | saṃchindyātpatitaṃ [mū, a: saṃcintyāt-] vṛkṣamajātenaiva [k, c: jātenaiva; g: mathatenaiva] bhaktimān || 49 || raktakṛṣṇaṃ varaṃ [kh: kṛṣṇāṃbaraṃ] sāraṃ madhyamaṃ pītaraktakam [g: vattarum] | gṛhṇīyāddāru liṅgārthaṃ tyajedāpāṇḍaraṃ laghu || 50 || yadyathā vṛkṣapārśvaṃ [k, g: pārśvavṛkṣaṃ] tu tattathaiva pratiṣṭhayet | sthāpitaṃ viparītaṃ tu rāṣṭravibhramamādiśet || 51 || vakṣasyordhvaṃ śiro jñeyamadhomūlaṃ sukhāvaham | adhaḥ śiro yadā liṅgaṃ tadā gotrakṣayo bhavet || 52 || p.


yalāslī tichate yogī nimipaṃ nimiṣārdhakram svartīthāṇi treva dvailapīṭādikaṃ tathā.


At the supreme, nondual level of Śambhava practice, there is no objectivity at all.


Here one would rather expect pūrvoktena vidhānena instead.


vyāharati iti ābhāsasya hetuḥ avidita eva iti kathaṃ tato hetoḥ samīhā anumīyeta ?


(68)

Джапа, жертвоприношения, подвижничество и [соблюдение] обетов, совершаемые без субстанций кулы,

Будут бесплодными, словно возлияние масла в пепел


Is it the destruction of that (Impurity itself), or of its power?


53a) vaśiṣṭhanātha pādukāṃ || hrīṁ śrīṁ jayadrathanātha pādukāṃ || hrīṁ śrīṁ kāla aumbi ambā pādukāṃ || hrīṁ śrīṁ māta"ngī ambā pādukāṃ || hrīṁ śrīṁ vīrāvalī ombinī ambā pādukāṃ || hrīṁ śrīṁ tribhuvanānanda pādukāṃ || hrīṁ śrīṁ vijayanātha pādukāṃ || śrīṁ srīṁ vāmadeva pādukāṃ || hrīṁ śrīṁ garbhānandanātha pādukāṃ || hrīṁ śrīṁ rudragaureśvarānandanātha pādukāṃ || hrīṁ śrī pakṣānandanātha pādukāṃ || hrīṁ śrīṁ icchānandanātha pādukāṃ || hrīṁ śrīṁ ajavaktrānandanātha pādukāṃ || hrīṁ śrīṁ vindvānandanātha pādukāṃ || hrīṁ śrīṁ bodhānandanātha pādukāṃ || thvatenaṃ baliḥ || catuḥkoṇe āgneyādau || khphreṁ rmryūṁ jambhanī pādukāṃ || baliḥ || khphreṁ mmryūṁ stambhanī pādukāṃ || khphreṁ kṣmryūṁ maṁ mohanī pādukāṃ || p.


9) According to the KuKauM and the µīkā, the sixteen Siddhas are disciples of three of the Nine Nāthas each of which belong to one of the three lineages (oli).


Именно это Он имеет в виду в этой  *dhāraṇā*: *ā mūlat kiraṇābhāsāṁ; kiraṇābhāsāṁ*, подобно потоку лучей вверх, выше


pātālasyodbhavānandād [k, gh, ṇ: pātālamudbhavānamda; g: pātālamukhānandam] anantānandaraśmayah [k, gh: -ya; ṇ: -nantaraśmayah] |


Например в чит шакти присутствуют все пять энергий: чит шакти, ананда шакти, иччха шакти, джнана шакти и крийа шакти.


**The Hermit and the Love-Thief: Sanvikalpaskrit Poems of Bhartrihari and Bilhaṇa**.


(49cd-51) = TĀ 5/56cd-57ab, TĀ 5/69cd-70ab (69) TĀ 5/57cd-58ab and ** TĀ 5/55cd *vikasvarāṁ samkucitāṁ kramenvikalpaaikātmyamāśritām |


Thus from this point of view, everywhere in Svacchanda tantra from a gross point of view, it begins with the statement, "Never by acquisition of ambrosia can there be victory over death which is brought about by time," and in the relevant context based on the experience of Sahaja (sahaja sandarbheṇa) with the mode of acquisition of the real ambrosia in terms of praise in the following words:


Thus, above we are told that, moving in Suṣumṇā, the Cavity of Space between the breaths, ‘slender, her limbs beautifully variegated by time and moment, she awakens to (ultimate) reality’ (KuKh 2/5) (cf.


144) śivakalā, śivasya paramātmanaḥ kalā parā śaktiḥ uktarūpā na vidyate sattāṃ vyabhicarati, saiva itthamavabhāsate ityarthaḥ | vaiśvarūpye'pi avabhāsalakṣaṇasya sāmānyarūpasya śivadharmasya vyāpakasya atirobhāvāt, saiva parā śaktirityam, aparā sthūlakriyārūpā, - iti parāparayoḥ śaktyorabheda eva pāramārthikaḥ pratyabhijñāpitaḥ | tadetat jñānagarbhastotre'pyuktam bahiṣakaraṇabuddhyahaṃkṛtimanaḥsuṣumnāśrayā- ccaturdaśasu caṇḍike pathiṣu yena yena vrajet | kalā śivaniketanaṃ janani tatra tatra sma te daśodayati durlabhā jagati yā surairapyaho || asyāpi ślokasyāyaṃ tātparyārthaḥ - śrotrādipañcakaṃ vāgādipañcakaṃ daśavidhaṃ bahiṣkaraṇaṃ, buddhyahaṃkāramanāṃsi trividhamantaḥkaraṇaṃ madhyamaprāṇaśca, - iti kalāyāḥ cidātmikāyāḥ śakteḥ caturdaśa bhedāḥ | teṣāṃ ye tāvanta eva panthānaḥ (p.


”49\nAlready in the ninthto tenth-century KJāN, such drinking was essen-tial to Kaula practice and the attainment of the Kaula gnosis, and therebyprohibited to non-initiates:\n[Concerning] brutish non-initiates (paśus) who are bereft of gnos is, illbehaved, and without clan authorization: sexual union is not to be en-joyed by them, nor should they consume the fluid (dravyam).


Одним из таких суждений, которое «я бы хотел сделалать» таково, что тантрические традиции должны быть поняты в терминах «досовременных» духовных традиций, и еще одно --- то, что они «включают» обожествление тела, то есть способ сказать, что тело вписано в текст


aghora, brahman; Mṛg kp 3.43-47; SvT 1.41-43; SP1-3; TĀ 9 **TAK s.v.


In actual fact, the ancillaries of Yoga are of no use as a means to an-thing.


(Moreover,) there (in that case) also, what difference can there be between (the deities that are) the objects of worship?


#################################################### MUKTABODHA INDOLOGICAL RESEARCH INSTITUTE Use of this material (e-texts) is covered by Creative Commons license BY-NC 4.0 Catalog number: M00102 Uniform title: advayatārakopaniṣat Main title: yoga upaniṣads with the commentary of śrī upaniṣad brahmayogin Secondary title: advayatārakā upaniṣat Commentator : brahmayogin Alternate name : śrī upaniṣad brahmayogin Editor : śāstrī mahādeva Description: Notes: Transcribed by the staff of Muktabodha under the supervision of Mark S.


Cultural Heritage of Kashmir: A Survey of Kashmir's Contribution to Sanskrit Literature
.


Абхинава (приблизительно) снова повторяет эту классификацию в последней *āhnika TĀ* (37


for a description of the distribution of the twenty-five principles in the Yogapīṭha .


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


(350a) (A reality free of thought constructs) ‘does not become an object of worship’, because the light (of consciousness) devoid of reflective awareness is practically insentient.


(28)

[Вино] из плодов хлебного дерева, из винограда, [цветков] мадхуки, фиников, плодов пальмиры, сахарного тростника,

Из солодки и прочих трав, [напиток] шидху, медовуха, майрея, [напиток] из плодов кокоса, – (29)

Это одиннадцать видов вина, дарующих наслажденье и освобожденье,

И двенадцатым будет вино, именуемое сура и наилучшее средь всех


If you were to say that that is the essential nature (of knowledge itself), why then is it absent in that form (*tathā*) within Śiva, who is liberated?


On a somewhat lower plane, it is the movement that brings forth and dissolves the worlds, the constant change and recurrence characteristic of every form of existence.


26) tuṣṭiḥ pītābhavetpuṣṭiśśyāmā devyastutāḥsmṛtāḥ || 2 || padmadvayakarāścaiva varābhayakarāstutāḥ || 1 || 117 atha saubhāgyabhuvaneśvarīdhyānam (śāradātilake) siṃdūrāruṇavigrahāṃ trinayanāṃmāṇikyamauli sphurattārānāyaka śekharāṃsmitamukhīmāpīnavakṣoruhām || pāṇibhyāmaṇipūrṇaratnacaṣakaṃ raktotpalaṃbibhratīṃ saumyāṃratnanidhistha savyacaraṇāṃdhyāyet parāmaṃbikām || 1 || sindūravarṇaḥ || 1 || 118 atha māyābhuvaneśvarīdhyānam (śāradātilake) śyāmāṃgīṃ śaśiśekharāṃnijakarairdānaṃ ca raktotpalaṃ ratnāḍhyaṃ caṣakaṃ paraṃbhayaharaṃ saṃvibhratīṃśāśvatīm || muktāhāralasatpayodharanatāṃ netratrayollāsinīṃ vaṃdehaṃsurapūjitāṃharavadhūṃ raktāraviṃdasthitām || 1 || nīlavarṇaḥ || 1 || 119 atha vajraprastāriṇīdhyānam (śāradātilake) raktābdhauraktapotevidalita kamalābhyaṃtare saṃniṣaṇṇāṃraktāṃgīṃraktamaulisphurita śaśikalāṃsmeravaktrāṃtriṇetrām || bījāpūreṣupāśāṃkuśamusaladhanussrakkapālānihastairbibhrāṇāmāna- tāṃgīṃ stanabharanamitāmaṃbikāmānamāmi || 1 || raktavarṇaḥ || 1 || 120 atha trikaṃṭakīdevīdhyānam (śāradātilake) nīlānābheradhastādaruṇarucidharā kaṃṭhadeśātsitā sā vaktrairdaṃṣṭrākarālairudaraparigatairbhīṣaṇāṃgīcaturbhiḥ || dīpaukaṃbuṃrathāṃgaṃkarasarasiruhairdhārayaṃtī jaṭāṃtassphūrjacchītāṃśukhaṃḍābhavatu bhayaharādevatā ca triṇetrā || 1 || citravarṇaḥ || 1 || 121 atha mohinīnityādevīdhyānam (śāradātilake) arddheṃdumaulimaruṇāmamarābhivaṃdyāmaṃbhojapāśasṛṇipūrṇaka pālahastām || raktāṃgarāgavasanābharaṇāṃtriṇetrāṃ dhyāyecchivasya vanitāṃmada vihvalāṃgīm || 1 || raktavarṇaḥ || 1 || 122 atha jayadurgādhyānam (śāradātilake) kālāṃsphārāṃ kaṭākṣairarikulabhayadāṃ maulibaddheṃdu rekhāṃ śaṃkhaṃcakraṃ kṛpāṇaṃtriśikhamapi karairudvahaṃtīṃtriṇetrām || p.


When his Sakti is unfolded, he becomes Siva Himself.


And by that bliss, one becomes melted in supreme bliss.


The meanndg is that his capacity to bring about emanation and withdrawal arises.


Avarṇa literally means either ‘the letter A’ or, as is the case here, ‘devoid of letters’.


We may possibly understand 6/109cd to mean that these three are the maids of the triad of Mothers who, in the form of low caste women, attend upon the goddess in the three seats of the corners of the triangles.


**Being aware of them, he perceives his identity [with them].


ХАМСА пребывает на трех путях (согласно комментарию, две ноздри и рот).


Выполнив хому, следует созерцать очищение от сети оков.


The Kaula Yogi who drinks the nectar of the Yoni in this way is engaged in the Practice of the Left through which he achieves immortality.


Впрочем, в ритуале вино и мясо могут быть заменены другими, «безобидными» продуктами (5


В действительности, tantra имеет автономный и независимый статус.


Да
потому, что мы живем в профаническом извращенном «совке»


Вы начинаете переживать состояние Вселенского Божественного Сознания


But once the binding impurity of Karma has been burnt away, instead of traveling through the body, it is ‘concealed within the letter E’.


68) naicchatyutpathaga iti devaścukopaha | śūlamudyamya taṃ hantumārebhetigmalocanaḥ || patitvāpādayordevī sāntvayāmāsataṃ girā | athā jagāma vaikuṇṭhaṃ yatra devojanārdanaḥ || śayānaṃ śriya utsaṃge padāvakṣasya tāḍayan | tata utthāya bhagavān saha lakṣmyāsaptāṃ gatiḥ || svatalpādavaruhyātha nanāma śirasāmunim | tanni śamyāthamunayo vismitā muktasaṃśayāḥ || bhūyāṃsaṃ śraddadhurviṣṇuṃ yataśśāntiryatobhayam || vairāgyapradatvācca- yasyāhamanugṛhnāmi hariṣye taddhanaṃśanaiḥ | tato dhanaṃ saṃtyajanti svajanā duḥkhitaṃ yathā || matparaiḥ kṛtamantrasya kariṣyemadanugraham || rāmāyaṇe brāhmakāṇḍe - adhikaṃ menireviṣṇuṃ devātsarṣigaṇāstathā || śrutiśca - nārāyaṇa paraṃbrahma tatvaṃ nārāyaṇaḥ paraḥ || iti tasmādrudrabhayāvahasya vṛkāsurasya nigrahādbhṛgvādibhiḥ paramaśāntatvenādhikatvanirṇayāt yuddhe jṛṃbhitatvācca viṣṇurevādhikaḥ | paratatvamapi sa eveti prāptebrūmaḥ | śiva eva paraṃ tatvaṃ | yo devānāṃ prathamaṃ purastāt dviśvādhiko rudro maharṣiḥ | yasmātparaṃ nāparamasti kiñcidityupaniṣadvākyābhyāṃ rudrātpara tatvasya niṣedhāt | na cā nayoreka vākyatvamasiddham | bhinnakriyāparyavasāyitvāditi vācyam | syonaṃ te sadanaṃ vṛṇomi tasmin sīda | p.


1057) tatassukhādikaṃ kṛsnaṃ bhogaṃ bhuṅkte svakarmmataḥ | niśvāse - sarvajñassarvagastasmādātmānaṃ bodhayecchivaḥ | carācarākhya jantūnāṃ prāṇarūpa iti smṛtaḥ || siddhatantre - cidrūpe jaḍasambandha janānāṃ vastu vastuni | deveṣu cātmanāmeva sannidhau bodhajaṃ vadet || siddhatantre - sarvalokāśca yoniśca śivasyāṅgaśca vigraham | antaḥkaraṇa caitanyaṃ viditaṃ kṛtyapañcakam || tathā skānde - pañcakṭya * * * * * * sya vimāyinaḥ | idameva parandivyaṃ tāṇḍavaṃ parikīrtitam || pauṣkare - karmmaṇārthasya saṃvittiḥ pūrvamālocanātmikā | sandeha rūpiṇī paścādabhimānātmikā tataḥ || vyavasāyātmakī paścātkrameṇaiva vyavasthitāḥ | cintyaviśvasādākhye - p.


-- ityДЃЕ›aб№…kyДЃha - jГ±ДЃnДЃcДЃrДЃdibhedena hyuttarДЃdharatДЃ vibhuбёҐ | Е›ДЃstreб№ЈvadД«dб№›Е›acchrД«matsarvДЃcДЃrahб№›dДЃdiб№Јu || 13-303 || jГ±ДЃnaб№ѓ dvayДЃdvayarЕ«pam, kriyДЃ bДЃhyДЃ ДЃntarД« vДЃ | tannimittameva cДЃtrДЃdharauttaryamityupapДЃditaб№ѓ bahuЕ›aбёҐ || 303 || tadeva paб№hati -- vДЃmamДЃrgДЃbhiб№Јiktastu daiЕ›ikaбёҐ paratattvavit | tathДЃpi bhairave tantre punaбёҐ saб№ѓskДЃramarhati || 13-304 || nanu yadi nДЃma Е›aivДЃdДЃvayamabhiб№ЈiktastДЃvataiva ca paraб№ѓ tattvaб№ѓ vetti, tadasya bhairavatantrДЃdau punaбёҐ saб№ѓskДЃreб№‡a ko'rthaбёҐ?

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


29b) tuṃ hrīṃ strīṃ cchrīṃ hūṃ prakaṭatara guptagutara yoginī cakra sahita śrīmanmahā guhya kālī kalālī cakra cāribhyaḥ hūṃ phaṭ namaḥ svāhā || iti trayāṃjaliḥ || atha śrīpātra sthāpanaṃ || trikoṇa vṛtta caturasraṃ vilikhya || hūṃ phaṭ svāhā || iti pūjā || phreṃ svāhā pādikṣālanaṃ || phreṃ namaḥ svāhā || iti pūjanaṃ || phreṃ hrīṃ strīṃ cchrīṃ hūṃ aiṃ sau saṃ saḥ saṃ sauḥ aiṃ svāhā || iti kuladravyābhi mantraṇāṃ || phreṃ saṃ saḥ saṃ phreṃ svāhā pūraṇaṃ || p.


The third Brahman is Śiva, the third member of the Trika triad of Man, Power and Śiva.


dhyānārthaṁ bhrāntabuddhīnām
kriyāḍambaravartinām /
kevalaṁ varṇitāṁ puṁsām
vikalpanihitatmanām
52
// 10 //
Bhrānta buddhīnām, whose intellect is always astray, scattered, and those people who are established in the commencement of actions only (kriyāḍambara vartinām; ādambara means “commencement”), .


In all these senses, the Light of consciousness is the ‘meaning’ and ‘thing’ denoted by words as well as their ‘reality’, that is, ultimate nature.


Майя  —  это
когда представляешь себе,  что  мироздание  отдельно  от  твоей  собственной
природы


ya (yaḥ) (pū)vaṃ vipravācanaṃ (“vajra”) hantapātakaparyantaḥ |


It begins with the first verse and ends with verse 69/35 ab.


The number of the movements of the inhalation and exhalation is 21,600 during the period of 24 hours.


1297) devayajñastathāṃṣaṣṭha mūhāpoha vivarjitam | samānagotra saṃbandhaṃ kusumākṣañca varjayet || parivettā parivittā ca devalañca punarbhavam | abhakṣya bhakṣaṇañcaiva kuṇḍabhasmāṃkurantathā || * * vāṃgamadattañca ārūḍhapatanaṃ tathā | alasaṃ prakṣālanaṃ caiva prāśyaṃ veśyāpatiṃ tathā || asat śāstraparaṃ klībaṃ śaktiṃ sutakaṃ tathā | asavyasaninaṃpāradārikaṃ bṛṣalīpatim || citrakaṃ gāyakañcaiva * * kañca vivarjayet | anyāyena śiva * * hāriṇaṃ haradūṣitam || alpavidyāmāhiṣakaṃ virūpañca vivarjayet | gurvājñālaṃdhanaṃ cāpi paridoṣavicārakaḥ || andhaṃ kāṇañca paṃkuñca tathā danturameva ca | kāṇaṃ kekaraviṃkañca bhrūśmaśruñca mūrdhajam || mahodaraṃ bṛhatkukṣiṃ pūtivaktraṃ vivarjayet | cintyaviśve - vijñānadīkṣā rahito gururbhaktivivarjitaḥ | īrṣyābhilāṣī ca sarvadravyābhilāṣitaḥ || guruśuśrūṣaṇāhīno gurunindāsamanvitaḥ | guroriṣṭakārī ca jyeṣṭhanmantra samānakaḥ || p.


The goddess Kubjikā is identified directly with Mālinī, who is very specifically the Parā of Trika, in a way no other goddess is.


This **siddhi** or perfection is *vikalpātmikā*, i.


1003) śivavatpūjayet paścācchivajñānaprakāśakam | pratyahaṃ lekhayedvidyān yathāśakti subuddhimān || 24 || yāvatyakṣarasaṃkhyā syācchivajñānasya pustake | tāvadyugasahasrāṇi śivaloke mahīyate || 25 || daśa pūrvānsamuddhṛtya daśa vaṃśyāṃstu paścimān | mātṛkasvadharma * * svārthaṃ svargaṃ sametya ca || 26 || svarge saṃsthāpitān sarvānsvayaṃ śivapade vaset | api ślokaṃ tadardhaṃ vā śivajñānasya vākyakam || 27 || vācayeccintayedvāpi likhedvālekhayettu vā | śṛṇuyādeka cittastu tadarthamapi dhārayet || 28 || p.


arcayed bhairavaṃ devaṃ vyomacakre 422 yathāsthitam.


матрике она выражается фонемой «hа»), являющаяся энергией Шивы – Обретение состояния «ha» приводит к существованию структуры бесчис- это принцип отрицания.


I have (thus) told you these nine sacrificial substances.


1208 The point of this objection is as followingowingows.


Presumably, they also consist of eight sites each, thus making fifty-six.


brahma paraṃ jyotirmayaṃ śubhaṃ | tadūrddhañca paraṃ viṣṇoḥ hṛdaye ca guṇānvitaṃ ||52|| tadūrddhañcaiva rudrāṇāṃ dṛśyate nātrasaṃśayaḥ | tadūrddhañca mahāśūnyaṃ yatra brahma yathāśramaṃ ||53|| tatraiva ca mano nītvā mahāśūnyamayopari | kālasya rakṣayaṃ jñātvā svayaṃ brahma samo bhavet ||54|| 8b) ata eva śivādīnāṃ nidrāvyājena pārvatī | pratyadde jñānacintāyāṃ na kiñcidanyathā bhavet ||55|| evaṃ śakrādayo devāḥ siddhāśca varavarṇina | siddhāḥ siddhaṃ prakurvanti te yānti paramā gatiḥ ||56|| mānuṣāścāsmi kāye ca gandharvoraga kinnarā | evaṃ yogasamāsādhya gacchantiṃ paramāṃ gati ||57|| 9a) hiṃsārthe ca vrajet kālaṃ stena nāstika vādinā | asatyarnocatā krūrāḥ dvijavedaviniṃdakāḥ ||58|| asevāgurupāde ca sarvadharma vivarjitā | ālasau pīḍitā ye ca kāmakrodhaprapīḍitā ||59|| tathābhyāsa vihīnāśca yogataḥ parihīyate | tena mukti padaṃ yāti dharme nānena pārvatai ||60|| 9b) * * * * * * * * * * * * *?


130 This and the followingowingowing Vidyā are Kṣurikās - ‘Razors’, that cut through the vital centres (marman) in the body to bring about an exit of the vital breath from the body (utkrānti).


In this last case, the supreme offering is none other than the bodily constituents of the practitioner himself.


3) Kaumārī, (who shines) like the calix of a lotus, is adorned with a necklace and bracelets, and, in the northern quarter, O mistress of the gods, is worshipped by passionate young women (*kāmini*).


SAMAYA — ОБЕТЫ И ШКОЛА — TAK, TĀ, AP (PART_OF) **Источник:** Tāntrikābhidhānakoś s.v.


A menstruating girl in a father's house is a heavy sin for him; the daughter is now dedicated to the divinities of the married state.


Стхана пракальпана означает сосредоточение на каком-то определенном месте

data/converted_md/Виджняна Бхайрава Лакшман Джу.md


She is established in the Kula teaching concerning thousands of millions of Kulas.


Self-luminous union (*yoga*), it is the oneness which is the essential nature of all phenomenal existence that, with (its) streams of harmonious attributes, is supreme conscientiousness that is priceless and delightful.


Now listen again, O lord of the gods, (I will tell you about her) in a different aspect.


Эта  великая
мантра затем дробит себя через четыре  уровня  речи,  сокращая  и  сгущая  –
замораживая сверхподвижность (сверхтекучесть)  изначального  света  по  мере
того, как она подходит все ближе к  сфере  человеческого  познания  (т


The sixteenvikalpa states are experienvikalpaced in Viśuddhi.


इत्युपक्रम्य

सा योनिः सर्वदेवानां शक्तीनां चाप्यनेकधा


`M' has been inserted here between two words to avoid sandhi.

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


28) iti ālocanendriyatā ucitā, na buddhīndriyateti codyaṃ pariharan buddhibo- dhopayogitayā ityetadeva sphuṭayati indriyāṇāmadhyavasāyātmatayā yato viṣayabodho niṣpadyate, tato buddhīndriyatā | nanu tāni svālakṣaṇyena āhaṅkārikatvasāmānyena pratyagātmanaḥ śaktirūpatvena ceti sarvātmanā parokṣāṇi, tat kathamadhyavasāyātmatā eṣām | satyam, amībhiḥ prakārairevameva; kintu svaviṣayākāraiḥ pariṇatāni santi buddhyāmanupraviṣṭāni tadākāratāṃ buddhāvarpayanti, tena viṣayākāratāpariṇāmena adhyavasāyamayāni bhavanti, natu svālakṣaṇyādinā rūpatrayeṇa | sa evaca eṣāṃ lokayātropayogī, natu tat | nanu ca ālocanameva iyati mūlamiti tena kasmāt na vyapadeśaḥ | atra āha ālocanamātreṇa iti buddhyadhyavasāyaparyantatāmāgacchatā | tena buddho mama ayamarthaḥ iti na pramāturviśrāntistasyāṃ tu satyāṃ sā bhavatīti | etat svarūpadarśanayorapi saṃmatamityāha adhyavasāyo hi iti anyatrāpi iti ca | parairapica yuktametadupagatamiti vadan svadarśanasya sarvasaṃmatatayā draḍhimānamāha indriyavṛtteḥ ityādinā (page 301) māyāpada evaca ālocanaṃ dvāraṃ, dvārīṇi antaḥkaraṇānītyādikā prakriyā, natu vidyāpade iti darśayati yataśca iti | anugamyate iti asmābhi- rapi na na aṅgīkriyate iti yāvat | saukṣmyādikrama iti ghrāṇendriyaṃ sthūlaṃ yāvat paramasūkṣmaṃ śravaṇamiti, evaṃ paramasūkṣmaṃ vāgindriyam | viṣayāṇāṃ śabdādīnāṃ yathāyogaṃ svarūpaṃ nirvarṇayanti ghaṭādikaraṇāvasare tyāgo grahaṇaṃ dvayamiti bahiḥ pāyupāṇipādasya, antarvāgindriyasya, tatprakṣobhaviśrāntirupasthasya,- iti asādhāraṇakriyāṇi sakalaśarīravyāpīni kevalaṃ niyatādhiṣṭhānaspaṣṭasvavṛttikāni karmendriyāṇi | tena rugṇapāṇirapi dorbhyāmādatte ityādi siddham | eṣām iti nirdhāraṇe | kecit iti āhuḥ | apare tu iti pratipannāḥ iti sambandhaḥ | tasmāt trividhaṃ karaṇaṃ dvāri dvārāṇi śeṣāṇi | (sā.


Это творение - не простое превращение: ни сам Бог, ни его божественная сила не изменяются в ходе их проявления в виде этих таттв, которые отражают Его физический свет также, как Его божественные силы


СЛИЯНИЕ В ПУСТОТЕ (śūnyalaya) — Конечное освобождение (DEFINES) **Источник:** KuKh vol 4 pt 1; Tāntrikābhidhānakoś s.v.


Тантризма, но также представляет их в самой подходящей форме, целым расшифровывая их.


27cd: pūrvavat tālumadhyastham ātmānaṃ jvalanaprabham 13.


В ваджраяне вы всё ещё почитаете гуру – приветствуете его и чистите ему
обувь, – но это делается  совсем  с  другим,  величественным  и  возвышенным
отношением


Уайта, тантрическую инициацию давал не мужчина-гуру, а женщина-йогини.


athātadvisyate 'pi smrtistavadāsāyatah drstālambanatā bhrāntyā tatedadasamāñjasam Определённая активность памяти направлена на восприятие в прошлом объекта.


sūtraṃ ca dadhatīṃ cāruhosinīṃ || jaṭājūṭadharāṃ devīṃ bhāvayet sādhakottamaḥ | iti dhyātvā pūrvādale | oṃ āṃ brahmāṃ śrīpādukāṃ0 | nārāyaṇī maṃdhātī cāruhosinīṃ | jahādīptāṃ śyāmāṃ garuḍavasiśī || nānālaṃkārasaṃyuktāṃ cārukeśīṃ caturbhujāṃ | ghaṃṭāṃ śaṃkhaṃ kapālaṃ ca kūṃta?


Что, если все его навязчиво повторяющиеся «четверки» на деле вовсе не жесткие структуры, не наборы элементов, не фиксированные точки, но просто указание на присутствие и активность некоего, как сказал бы.


427) darpaṇapratibimbasya vyavahāraḥ samo [k: hārasamo] bhavet | abhijñasyānabhijñasya cāpyato'sti bhidā tayoḥ || 20 || darpaṇeti | viditagaganatattvasya nīlaṃ nabha iti vyavahāro yastasya darpaṇapratibimbagaje'yaṃ gaja ityādivyavahāraḥ samo bhavet | ato gaganābhijñasyānabhijñasyāpi [k: nabhijñasya nāsti] nīlaṃ nabha iti jñānayorbhedo'sti || 20 || jñasya pramaiva tajjñānamajñasya [g: manyasya] tu bhramātmakam | jñānināṃ jñānameva syāt sarvo'pi vyavahārakaḥ || 21 || jñasyeti | gaganatattvajñasya pramaiveti bhramaprayuktārthakriyābhavāditi bhāvaḥ | tajjñānaṃ nīlaṃ nabha iti jñānam | dārṣṭāntike yojayati - jñānināṃ jñānameveti | proktavad hataprāmāṇyajīvatvānnānarthāvahaḥ [k: nārthāvahaḥ] sarvo'pi vyavahāra iti bhāvaḥ || 21 || darpaṇapratibimbānāṃ vyavahāreṇa sammitaḥ | abhijñānāmato bhūyo nahi bhrānteḥ samudbhavaḥ || 22 || jñānivyavahāro darpaṇapratibimbavyavahāratulya ityāha - darpaṇeti | ataḥ tadvyavahārasya bādhitatvāt | bhrānteriti | jñānivyavahārasya jñānamātrarūpatvena na tasya bhrāntitvamiti bhāvaḥ || 22 || kevalājñānajanitaṃ jñānena vinivartate | doṣe'na janitaṃ kasmādvilīyed jñānamātrataḥ || 23 || nanu rajjvajñānajātasarpasya tajjñānānnivṛttivadadvayātmājñānād avabhāsamānadṛśyasyādvayajñānāt [k, kh: dabhāsa] kuto na nivṛttiriti cedāha - kevaleti | kasmādvilīyediti | vilīyetetyarthaḥ | jñānasya tadvilayakāraṇatvābhāva iti tātparyam || 23 || ata eva taimirikaḥ paśyed [kh: paśyan] jānannapi dvayam | jagadābhāsa eṣastu karmados'samudbhavaḥ || 24 || atrodāharaṇamāha - ata eveti | jagadudbhave ko'yaṃ doṣaḥ kāraṇamiti cedāha karmeti || 24 || p.


Gnoli, *Il Commento di Abhinavagupta alla Parātrimiśikā (Parātrimiśikā vivarāṇam)*, has been published (Rome: ISMEO, 1985).


These are probably Vāmeśvarī and the energies of Vndacakra, which is the core of the Kashmiri Mahānaya.


***

Юлий Цезарь проявлял себя блестящим военачальником на полях сражений, когда в Риме сенаторы, завидовавшие его славе и успеху, предъявили ему ультиматум: «Сложи с себя командование и вернись в Рим, или пеняй на себя»


Well then, the question (really essentially concerns) the cause (of the reflection), and so what is the use of reasonndg concernndg (the nature of) the original object?


* *sanghaṭṭotpātayogena vedhayed granthipañcakam |* *sanghaṭṭavṛtti yugalam madhyadhāmni vicintayet.


Although this procedure is meant only to purify the officiant to prepare him for the goddess entry into his body he should already begin to exhibit the usual signs of possession, such as trembling and shaking of the body, to indicate that it is beginning to take place.


naityovāhanāni proktā nyāsāṃ krameṇa tu || svāyudhaṃ caiva sarvāsāṃ svarūpāṃkuśabhūṣitāṃ | kapālakhaṭvāṃga dharā varadā bhayahastikā || paṃktisthā vā * je devi sarvābhīṣṭaphalapradā | sarveṣāṃ caiva śāntyarthaṃ prāṇināṃ bhūtimicchatā || bhūriyāgena yaṣṭavyā yathākarmānurūpataḥ | viśeṣena tu ṣaṣṭyavya bhūbhṛtānāṃ tu daiśikaiḥ || āsāmeva prasādena rājyaṃ nihatakaṃṭakam | bhuṃjate sarvarājāna subhagā hyavanītale || yasmādeta jagatsarvaṃ devīnāṃ bhāvajaṃ | etā yoni svarūpāstu devādi jagataḥ priye || sarvāstāḥ sarvaduḥkhaugha hāriṇyaḥ prāṇināṃ pṛye | rakṣanti mātṛvaccaitāḥ pālayanti * *?


(42)

The goddess's two thighs are the (letter) between Tha and Na (Ta) repeated twice.


kauna jagadrūpī ratnoṃ kā koṣa hai), isa praśna kā uttara dete haiṃ.


This is said in the Svachandra Tantra:
He is always independent.


At the daily mundane level, this is what time does, it ‘separates’ and ‘cuts off’ one moment from the next, interrupting the continuity of a timeless unndterrupted, unconditional present.


tīsī kī chāla se bane hue aneka varṣoṃ se kāma meṃ lāne ke kāraṇa jīrṇa-śīrṇa vastra ke upāra piṇḍī ko) (karar̤e (karar̤e), tinake ādi se banāī gaī piṇḍī (tinake ādi se banāī gaī piṇḍī), jise sīra para rakhakara bojha uṭhāyā jātā hai (jise sīra para rakhakara bojha uṭhāyā jātā hai)) dhāraṇa karanevāle maiṃne vana meṃ lakar̤iyām̐ ḍhoīṃ (dhāraṇa karanevāle maiṃne vana meṃ lakar̤iyām̐ ḍhoīṃ), jo mūrtimān duṣkarṣa ke samanā ṭha 9 jūm̐oṃ se bhare hue (jo mūrtimān duṣkarṣa ke samanā ṭha.9.