24b) hūṁ phaṭ mama sarvaupadravānyatra mantracūrṇṇaprayogādi kāryya na kṛta kṛtantārādyaṃ tāna kariṣyanti tān sarvvān hana hana daṣṭrā kalāli phreṁ hūṁ phaṭ guhyakubjike astraduti aṣṭre pādukāṃ || khādakāstreṇa śiraḍā mama || khaddūti nyāsāya baliṃ gṛhna gṛhna svā || tuṃdākiṇi devagandharvvayakṣabhūtapretapiśācakā sarvvaduṣṭa vināśāya rakṣante ṣaddunāṃ || iti ṣaddūti nyāsa || aiṁ 5 vāgīśvarī glūṁ ratnagagaṇalokabhoga garbhagāminī gagaṇaloka amṛtasaṃcāriṇī gaganānandadeva gaganāmbā catuḥṣaṣṭhirakṣo koṭi siddhi catuḥṣaṣṭhi rakṣakoṭi yogiṇī pādukāṃ || suddhi || aiṁ 5 māyāyai mlūṁ ranūsvarggalokabhoga garbhagāminī p.


(namo gorakṣanāthāya gorakṣāya namo namaḥ.) namo mandāranāthāya nandanāthāya te namaḥ.


The graha that is the Lord of the Day takes up two praharas, one for the day and one at night.


167) sarvathaiva sakramatvāt tathā ca sarva evāyaṃ vāgrūpaḥ parāmarśaḥ kramika eva antaḥsaṃvitmayastvakrama eva - iti sadaiveyamevaṃvidhaiva evameva vicitrā pārameśvarī parābhaṭṭārikā tatastatkramānusāreṇa at ityādivyapadeśaḥ evaṃ parameśvarasya svātmani icchātmikā svātantryaśaktiranunmīlitabhāvavikāsā tathāvidhāntarghanasaṃvitsvabhāvavimarśasāra a ityucyate | sā cāvasthānena iccheti vyapadeśyā iṣyamāṇānudrekā tata evānuttarasattāparāmarśātmikaiva [yaduktaṃ mahārthamañjaryām sanniti hṛdayaprakāśo bhavanakriyāyā bhavati kartā | saiva kriyāvimarśaḥ * * * * * * * * * * * * * || iti |] eṣā parameśvaraḥ satataṃ svasvarūpāmarśako'kulaśaktipadātmakamapi rūpamāmṛśan yadyapi kulaśaktīranuyātu tathāpi kulaparāmarśato'sya syādeva viśeṣaḥ - iti bhairavaśaktimadvimarśasatteyaṃ p.


Мы знаем только, что часто эти обряды имитировали игры Кришны с гопи.


||106||

Затем, вкусив и выпив [вина], следует почитать  Парамешвари


Возможно, вам трудно выразить свою любовь к кому-то особенному


prakāśād tāvat mukhyam | abhyuccayabādhakāstu avayavino vṛttyanupapattiḥ, samavāyā siddhiḥ, kampākampāvaraṇānāvaraṇaraktāraktadigbhāgabhedādiviruddhadharmayogaḥ | bhede sati anumeyatayā'pi prakāśanābhāvaḥ | tāvacchabdaprayogayogyatāṃ sphuṭīkartuṃ gauṇān bādhakānapyāha abhyuccaya iti | abhyuccayena - anvācayena, prasaṅgeneti yāvat, bādhakāḥ | ata eva gauṇatvameṣām, pūrvaṃ sākṣāt bāhyabādhakam, ete prasaṅgenaiva bādhakāḥ iti | tu śabdo yathāśabdārthe, tāndarśayiṣyāmityarthaḥ | bādhakāneva darśayati avayavinaḥ iti | avayavinaḥ - paṭādirūpasya, arthādavayaveṣu tantvādiṣu anupapattiḥ - sthityayogaḥ avayavino bādhikā | tathā hi, avayavī sarveṣvavayaveṣu tiṣṭhati ekatra vā, yadi sarveṣu, tatrāpi kiṃ sāmastyena vyastatvena vā, sāmastyena sthitau avayaveṣveva avayavivyavahārasiddhau avayavikalpanā vyarthā, vyastatvena tu ekatra avayavisamāpteḥ anyeṣu kaḥ tiṣṭhet | yadyekatra iti pakṣaḥ tadā anyaṣāmanavayavatvaprasaṅgaḥ, avayavyāśrita eva hyavayavo bhavati | samavāyāsiddhiḥ iti, avayaveṣu samavāyena avayavī tiṣṭhatīti tu suprasiddham | samavāyastatra kena tiṣṭhati saṃyogasyāsaṃbhavāt, samavāyeneti cet so'pi kenetyanavasthā''pātaḥ | athavā sanniveśena teṣveva tantuṣu samavāyakalpanayā samavāyasya paramārthato 'siddhireva | kaṃpākaṃpa iti, padāderhi ekatra pārśve cālyamāne kaṃpaḥ anyatra akaṃpaḥ, tacca tasyaikatve na yujyate | evamāvaraṇānāvaraṇādau jñeyam | digbhāgena kṛtaḥ bhedaḥ - pūrvāparādirūpaḥ, digbhāgabhedaḥ aṇusaṃcayabāhyavāde'pi saṃcayasya anyasya abhāve paramāṇava [aṇava eva - K.


Эта удивительная находка поставила в центр учения об узнавании своей божественной природы произведения Утпаладевы, а не более поздние комменты Абхинавагупты, как это было принято ранее.


О Чёрная, чьи волосы — огонь, чьи груди подобны бутонам, чья юношеская эликсиром блаженства, прекрасна как волшебный цветок.


Фонема «a», anubhava Восприятие, чувство, anumāna Умозаключение, anusmādana Консолидация, слияние, antahkarana Внутренний инструментарий (комплекс из манаса, ахамкары и буддхи).


One must protect the wealth of knowledge as one does riches from thieves.


62) dadhisarpiphalairmiśraṃ marditaṃ sudṛdhaṃ yathā | ṣoḍaśāṅgulamutsedhaṃ (-thaṃ) mūlantadviguṇaṃ bhavet || 13- 14 || ūrdhvaṃ trayaṅgulannāhamānupūrvāt kṣayaṃ bhavet | madhyamaṃ dvādaśāṅgulyamūrdhvaṃ kuryāt dvayāṅgulam || 13-15 || aṣṭāṅgulādhamaṃ proktamūrdhvamekāṅgulaṃ bhavet | astraṃ pāśupatannyastvā rūpantatra vicintayet || 13-16 || triṇetraṃ caturbhujaṃ raudraṃ śikhākoṭisamujvalam | varadābhayadaṃ hastaṃ vāmaṃ savyākṣaśūladhṛt || 13-17 || evaṃ pāśupataṃ dhyātvā baliliṃgesu pūjayet | darśayedastramudrāntu śāstramudrāntu deśikaḥ || 13-18 || namaskārābjamudre ca darśayet tu viśeṣataḥ | gandhapuṣpādinābhyarcya tadrūpaṃ pratimāṃ budhaḥ || 13-19 || purastāt pratimāṅgacchedannādikamanu vrajet | daśāyudhāni paritaḥ sarvālaṃkārasaṃyutam || 13-20 || vidhisnānaṃ purākṛtvā puryaṣṭiparicārakāḥ | śukloṣṇī ṣottarīyaśca śuklamālyānulepanaḥ || 13-21 || pavitrapāṇirmaunī ca hastamātreṇa daṇḍadhṛt | sarvābharaṇasaṃyuktaḥ sarvāvayavasundaraḥ || 13-22 || śirasādhārayelliṅgaṃ pradakṣiṇa viśeṣataḥ | pūrvāhṇe brahmaṇaḥ prītirbhavet balividhānataḥ || 13-23 || raktoṣṇī ṣottarīyaśca śuklamālyānulepanaḥ | madhyāhne dhārayennityaṃ mama prītikaraṃ bhavet || 13-24 || pītoṣṇī ṣottarīyaśca viṣṇu prītistu sāyake | dakṣiṇābhimukhaḥ śiṣyaṃ saṃprokṣya hṛdayena tu || 13-25 || gandhaṃ puṣpantathā datvā pātraṃ śirasivinyaset | raṃgevāśibikāyāṃ vā gajārūḍhamathāpi vā || 13-26 || athavā pādagamanaṃ pradakṣiṇamathācaret | paṭahairmaddalaiścaiva jhallarī jayaghaṇṭakaiḥ || 13-27 || p.


atha viśeṣena, tan na kadācid api, bhāvikālātmano (> bhāvikāla-) viśeṣasya karmaja-bhogavaicitryasya tadutthatvāt |


563 Surely (one may ask,) even if there is no difference in their nature as organs of sense, how does the group of senses, beginnndg with the intellect, merge into the ego (and become a part of it)?


В Виджняна-бхайраве сказано:
"В мире знание - это свет, который раскрывает, Атма - это
универсальный свет, который раскрывает

data/converted_md/Shiva sutras komm Ksemaraja 2-8 - 3-4.md


Она  существует,   когда  пуруша   действительно   реализует  свою
собственную  природу


The other important point to be borne in mind is that though these states are not of the Self, though they do not belong to the essential nature of the Self, they are held together into the unity of one experience by that unchanging identical Experient that runs like a thread through them all.


The nature of this autonomous energy, which is beyond all limitations, is ‘reflective awareness’ (vimarśa).


prāsādabrahmasaṃsāryaṃ tanmadhye yavamākram pracālya tatra liṅgantu sthāpayet sādhyasiddhye


His date Śaka 1732 is known from a verse at the end of his commentary, on the Bhagavadgita, styled Tattva-prakāśika: lambīrāma iti iḍjā15 nivasan kaśmīramupagatela marāmituhapācaddajananā rājānagopālakāt.


This is explained in these two verses of Spanda:

When by hearing some sound, good or bad, you are carried away from your own nature .


The entire universe is bound three times, both internally and externally.


(40cd-41ab) (Discriminative reasonndg arises in some cases) ‘by itself’, that is, independently of the causes well known to all, such as a teacher’s instruction.


[Either] you are shining in thought [or] you are roaming in the mind (or wandering in the mind)." Vijñāna Bhairava, additional audio (USF archives).


It is the essential quality and force, *svabhāva*, the self-principle of all their becoming, the inherent principle and divine power behind their phenomenal existence.


Процесс выпутывания предполагает его удаление от внешнего мира  к  сути  его
существа,   его   чистому   Я   (шуддха   сварупе),   посредством   процесса
сосредоточенности на самом себе


How could it be (their) nature if it is conditioned by something else?


Jayaratha did not have access to the *Yogasamcāra* (see below), so this reference cannot be from there.


не самйасинам) не позволено практиковать систему Веданты.


Наше сознание чистое и свежее, свободное от многих вековых предрассудков и суеверий индуистской религии.


abhyaset satataṃ yastu 539 sa yogī pāśaho 540 bhavet.


30) tasmin māseṣu kartavyaṃ tadaśeṣa vidhānataḥ | dhvajāṅkurādi tīrthāntaṃ tasmin māse paraṃ smṛtam || 14 || dhvajādi tīrthaparyantaṃ tasmin māse tu madhyamam | pūrvamāse dhvajotthānaṃ tasmin caivotsavaṃ tu yat || 15 || adhamantviti vikhyātaṃ vidhimanyaṃ pracakṣmahe | pūrvamāse pratiṣṭhāpya yāgaṃ tasmin sutīrthakam || 16 || kṛtaṃ teṣāmabhāvāttu sukhadaṃ paramaṃ matam | ekavāstuka devānāṃ utsavānāṃ tu saṃkaram || 17 || rāṣṭrakṣobhāya vi * * tadvihīna vadāmi te | yadvāstu kalitaṃ candra tadeva dvividhaṃ bhavet || 18 || p.


Эти Матери встречаются как образующие *aṣṭamātṛkā*, по крайней мере согласно некоторым спискам.


65

В силу своей женственности и женского органа, йогини были естественными проводниками для передачи того, что отсутствовало или было утеряно из более раннего специфического для мужчин гнозиса Кулы, который ранее должен был передаваться текстом


59) tathaiva vaidikaparārthamīmāṃsāyāṃ śrīmadāpaduddhāraṇadīkṣitairapi śivāgamaśivadīkṣāsāpekṣatvaṃ sūcitam | pradhānaprakṛṣṭakarmādhikāribhiḥ sākalyena pravṛtte satyapradhānena tathābhūtaṃ karma na kāryastathā kṛtaṃ karmaproktasarvadoṣakṛttathā mīmāṃsānyāyācca pūjāsu śivatāntrikīpūjā mukhyā | tatra mukhyādhikāriṇāṃ śivabrāhmaṇānāmabhāve vaidikena vaidikīṃ śivapūjāṃ kathañcidrājā kārayet | vaidikaparārthapūjāprakāraśca paurāṇikaḥ prollikhyate | kalidoṣeṇa martyānāṃ mahāmoho bhaviṣyati | vedamārgaratiḥ śuddhā na bhaviṣyati sarvadhā || vedabāhyeṣu mārgeṣu śraddhāṃ kurvanti santatam | alpāyuṣo bhaviṣyanti daridrāśca viśeṣataḥ ||| ādhivyādhyastraśastrādyairvyāghracorādibhistathā | tyaktavarṇāśramācārā naṣṭopāyaviśeṣataḥ || bhūyo bhūyo bhaviṣyanti vivaśāt sarvayoniṣu | māmuktalakṣaṇaṃ sāmbaṃ rājarāṣṭravivardhaye || pratiṣṭhāpya nadītīre praṇavenaiva kevalam | gandhapuṣpādibhirdivyaiḥ sārvabhaumo bhaveddhruvam || p.


65) āditya mūrtaya iti- ādityaḥ mūrtiḥ śarīraṃ yasya prāsādaṃ yathāśaktiḥ japet | japakaraṇe svasya yathā balaṃ tāvanmātramukta saṃkhyāmekaṃ pakṣamāśritya japet | taduktam- śrīmatkiraṇe tāvadvyāvat śataṃ pūrṇaṃ svaśaktyā vā athavā japet iti | ukta saṃdhyākāla bhṛśe iti | uktamātārakopetā ityādi | ukta kālātīte sati | sandhyākāla traya paribhraṃśe śivaikādaśikāṃ trivāraṃ japet | prāyaścittakāṇḍa proktatvāt- ekakālabhraṃśe ekavāraṃ japet | atha snānādi karma kṛtvā gṛhaṃ pratyāgacchataḥ kṛtyamāha- tatosra paṃjaramadhyagaḥ iti- astra mantreṇa daśadigbandhanarūpaṃ vimānaṃ bhāvayitvā | tanmadhyago bhūtvo svagṛhādikaṃ p.


** 1951-1960: *The History and Culture of the Indian People*.


*Māyā* is the material cause (*upādāna*) of phenomenal existence (*bhāva*), (that is, the principles from Kalā to Earth,) whereas Karma is the concomitant cause of the arising of pleasure and pand.


In course of time only the cult and the ritual remanded; the philosophical background was forgotten.


Page 117 CHAPTER FIVE (11) Along with accomplished yogis, the celestial sages (vidyādhara), the spirits of vegetation (yakṣa) and troupes of Yoginīs, I salute the venerable goddess called Kuja who is devoted to instrumental music and dance.


*Tantrāloka* and *Viveka* from the beginning to 11/80.


This is Śāmbhavopāya with some slight touches of Śāktopāya.


’ 672 668 The *Gorakṣasaṭaka* (34-37) concisely defines the locations and functions of the five major and five minor forms of the vital breath as followingowingows: ‘*Prāṇa* (exhalation) always resides in the heart (i.


Гуру распознает кулу и после, кто-либо может
предложить, произнести для ученика звуковую форму мантры так, что мантра
становится как визуальной, так и ауральной


From the master grammarian Panini's point of view, the six elements of Lord Śiva, kala, vidya, raga, kala, niyati, and maya, pertain to the individual being.


It seems that Jayaratha, having failed to locate the sources of these teachings, decided to continue quoting the MV.


These are the thirty-third and thirty-fourth reality levels (tattva).


The Circle of the Void is the Wheel of the Skyfarers ( khecarīcakra ) in the End of the Twelve.


Он наносит на йони сандаловую пастой, чтобы напоминало цветок или
      менструацию, puspam
   7


Here it appears that there are five (as Jayaratha also seems to be saying), namely: Brahmā, Viṣṇu, Rudra, Īśvara, and Anāśrita.


In other words, even at the individual level, there are forms of subjectivity graded in stages according to the degree of objectivity with which they are identified.


624) nārikelaphalakṣodakṣīrāktairapi tairhunet | tathā dvādaśabhirdravyairekaikaiḥ saṅgataistu vā || 20 || nityaśo havanāddugdhakṣaudrasarpiḥsamanvitaiḥ | gobhūhiraṇyavāsobhiḥ samṛddho jīvati kṣitau || 21 || ravivāre sitānnaistu kṣīrāktairjuhuyāttathā | abdādannasamṛddhiḥ syād ghṛtāktairvvā madhuplutaḥ || 22 || somavāre sitopetairnārikelaphalairhutaiḥ | sampannaśasyāṃ pṛthivīmavāpnoti suniścitam || 23 || aṅgāravāre kṣaudrāktairannairhomācchriyaṃ labhet | tairiṣṭahṛdyamilitairhavanāttāṃ mahīṃ labhet || 24 || budhavāre ghṛtāktaistu homena tilataṇḍulaiḥ | śriyaṃ sakalakalyāṇanilayāṃ labhate'bdataḥ || 25 || guruvāre dugdhasiktapanasāsthiparāgakaiḥ | juhuyādabdamātreṇa labhate gehamuttamam || 26 || sitavāre nārikelakṣodaiḥ sitasamanvitaiḥ | guḍānvitairvvā juhuyācchiyā suciramedhate || 27 || -------------------------------------------- tathetyādinā kṣitāvityantenārddhādyena ślokena śuklapakṣaproktapuṣpaṣaṭkena kṛṣṇapakṣaproktasitādidravyaṣaṭkena ca sambhūya dvādaśabhirdravyaiḥ samastarūpaiśca nityahomāt gobhūmihiraṇyavāsaḥsiddhikaratvamupadiśati | tatra tathā dvādaśabhiḥ śuklakṛṣṇapakṣatithiproktadvādaśabhiḥ | vā vikalpe | nityaśaḥ pratidinam || 21 || ravivāra ityādibhirmanoharāmityantaiḥ saptabhiḥ ślokaiḥ arkavārādiṣu saptasu sampatkaraṇahomadravyāṇyupadiśati | tatra sitānnaiḥ sitopetānnaiḥ | turviśeṣe | kṣīrāktaiḥ gavyādyuktakṣīreṣu caturṣvanyatamāktaiḥ | tathā proktavidhānena | ghṛtāktaiḥ -------------------------------------------- p.


It is the radiant pulse (*sphurattā*) (of the Light of consciousness), the great (universal) Being (of all things), unspecified by place or time.


The Lord has not only said this in the scriptures of the schools ( naya ) closely related to us, He has said (the same) in those others that are outside (our traditions and public) ( bāhya ).


65^ как отмечает Тернер, состоит в том, что «в то время как французы Феноменологи интересуются «живым телом», Дуглас рассматривает тело как метафору социально-когнитивных отображений реальности


25 He is the god, who beyond the qualities ( guṇa ) (of Nature), is both supreme (transcendent) and inferior (immanent).


The Principle of Pervasion is S, and the Standless Principle described next (3/172ab-174ab (171cd-174)) is AU which, as the union of the two, completes Parā’s form as the syllable TANTRĀLOKA** 281 ‘Soma (The Moon), Amṛtanātha (the Lord of Nectar), Sudhāsāra (the Essence of Wine), Sudhānidhi (the Treasury of Wine), Śadrasādhāra (the Foundation of the Six Flavours) 527 - the letter S is called by (all these) names.


Hinduistisk livssyn: Jīvasthitikathana ur Kulārṇava Tantra

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


63) niṣṭhā mayā pūrvamuktā | tatpratipādakaśca granthastatra uktaḥ kathaṃ vismṛto bhavataḥ | tathāca dūreṇa hyavaraṃ karma------------------| (2/51) ityādinā jñānasya prakarṣapratipādanamupakramya tatsamādhipratipādanāya uktaṃ tasmādyogāya yujyasva karmaniṣṭho bhava yataḥ karmasu yo yogastat kauśalaṃ sā buddhimattā jñānitvamiti | anena jñānayogena sāṃkhyānāṃ niṣṭheti tatra uktam | tathā karmaṇyastvadhikāraste tasmādyogāya yujyasva ityādinā karmaṇo'vaśyakaraṇīyatvaṃ vyavasthāpya tatsamādhipratipādanāya uktaṃ karmajaṃ buddhiyuktā hi phalaṃ tyaktvā manīṣiṇaḥ | karmabandhavinirmuktāḥ padaṃ gacchantyanāmayam || (2/53) tathā rāgadveṣavimuktaistu viṣayānindriyaiścaran | ātmavaśyairvidheyātmā prasādamadhigacchati || (2/66) iti | anenāpi karmayogena yogināṃ niṣṭhā tatra uktā | kiṃ bahunā dūreṇa hyavaraṃ karma-----------------| (2/51) ityataḥ prabhṛti adhyāyaparisamāptiṃ yāvadekapuruṣānuṣṭheyadvividhaniṣṭhāpratipādanaparatvena sarvo granthastatra vyākhyātaḥ | tat kā me vyāmiśravacanatā yayā evaṃ te buddhimoha utpannaḥ || 3 || atha manyase yathoktātmalakṣaṇaikārthāvahitatvaṃ jñānamiti uktam, karma ca nānāviṣayahānādānarūpavyāpārātmakaṃ; tadetayorjñānakarmaṇoḥ parasparaviruddhayoryugapadekapuruṣānuṣṭheyatvaṃ kathamupapadyate iti | atra ucyate samyaganavadhāritā jñānakarmānuṣṭhānaniṣṭhā tava p.


In this way, one should ceaselessly contemplate the bindu located in the sloping portion [of the forehead] as Īśvara.


Сиддха-Каула также происходит от Шаивитского учения, но передаётся сиддхами --- мужскими аналогами йогини

data/converted_md/КАНОН ШАИВСКИХ АГАМ И КУБДЖИКА.md


Кейсовый метод обучения

Кейсовый метод  - это особая организация учебного материала


The мантра of fifteen syllables: the great Kāla, she of circular form, the purifier, the lord who wields the trident, followed by the Bija of the Mistress of the world (together forming the first pinnacle); the supreme and lower selves.


В высшей, более утонченной практике стханы пракалпана, стремящийся должен увидеть необъятность этой вселенной, представленную на одном дыхании

data/converted_md/Виджняна Бхайрава Лакшман Джу.md


Когда кто-нибудь видит свое отражение в зеркале, то его настоящее лицо может быть названо архетипом (бимбол), а то, что отражается в зеркале-это *абхаса* или *пратимбда* («кажущееся появление» или отражение).


252 Fully as much as the Mothers and female Seizers, the female Dryads are forerunners of the Yoginīs of Tantric tradition.


dīpo'yaṃ pratigṛhyatām || iti dīpaḥ | annaṃ pañcavidhaṃ deva !


Behera, “Evolition of Sakti Cult at Jajpur, Bhuvaneswar and Puri” in
D


gh: -niśpatinavabhadair; ch: niśpatinavabhadair; all other MSs: -niṣpati-; AS: karṇaniṣpatita navabheda; TS: varṇaniṣpatibhavatī tu 696.


Со времени Стхитималлы Малы также приняли богиню Таледжу


23 и далее), что эти концепции имеют очень древнее происхождение

data/converted_md/речь_в_тантре_Восстановлен_чистовик.md


108 In the beginning of the long passage that followingowingows (28/77cd-110), Abhinava announces that the procedure he is about to describe is drawn from the *Yogīśvarimata* (28/76b).


(That supreme power) is said (in the *Mālinīvijayottara*) to be ‘immaculate’ (*anāmaya*), because the duality (*bheda*) brought about by objectivity and the rest (that is, the subject and means of knowledge) has fallen away.


Jagadananda: The bliss of the Self or the Divine appearing as the universe, the bliss of the Divine made visible.


Имея это в виду, он говорит:

самаставвьявахарешу парачинитацетанах \|

тивративравамахашактисамавиштах ша сидхьятми \|\| 211 \|\|

**Тот, чей разум пронизан этой великой силой в (ее) интенсивном**

**интенсивная (форма) и становится отвращающей (парачинита) от всей мирской деятельности,**

**достигает цели (сидхьяти)


А затем внутри каменного круга мысли и логика улетучиваются.


« Сосуд»,
священное место жертвоприношения и « лампа» как говорится сосотавляют
тройной секрет  в Кула ритуале


Hamann elaborates on Hume who, as a radical empiricist, is a well-known exponent of the view that no knowledge is certand.


The Seventh Song
Vidhuravijayanamadheyam saptamam stotram
1
tvayyanandasarasvati
samarasatametya natha mama cetah
pariharu sakrdiyantam
bhedadhinam mahanantham
2
etanmama na tvidamiti
ragadvesadinigadadrhamule
natha bhavanmayataikyapratyayaparasuh patatvantah
3
galatu vikalpakalankavali *
samullasatu hrdi nirargalata
bhagavannanandarasaplutastu me cinmayi murtih
4
ragadimayabhavanandakaluthitam tvadbhaktibhavanambika taistaih
apyayayatu rasairmam
pravrddhapakso yatha bhavami khagah
5
tvaccaranabhavanamrtarasasarasvadanaipunam labhatam
cittamidam nihsesitavisayavisangavasanavadhi* me
6
tvadbhaktitapanadidhtisamsparsavasanmamaisa durataram


259) haritālādi dhātūni pāradaṃ dhānya sañcayam | vṛṣabhaṃ hastinaṃ grāmaṃ kṣetramaśvaṃ naraṃ tathā || ālayādiṣu yatnena bahurūpāyutācchuciḥ || kāṣṭhopala tṛṇādīnāṃ bharaṇācchataśaḥ śuciḥ | pāpānāmapyanekānāṃ saṃkare samupasthite || dvātriṃśakṣurikāṃ ghoraṃ jñatvā jñātvā japetsudhīḥ || maṭhapratigrahaṃ kṛtvā ghoraṃ lakṣaṃ japettadā || śiṣya bhaktādibhiḥ kṛtaṃ nūtanaṃ cedityarthaḥ |?


По мере того, как резня
продолжалась, он становился все более и более неистовым и описывается как
«сошедший с ума от жертвоприношения» (āhava durmadaḥ)

data/converted_md/Авеша_и_одержимость_божествами_в_тантрических_трад.md


128) yattṛtīyasusaṃyuktaṃ pūrvavarṇena saṃyutam | varṇaṃ varṇeśvaraṃ paścādarvāk śirasi vinyaset || 22 || pūrvavarṇa samāyuktaṃ hṛdayādi kramānnyaset | prāsādena tu saṃyuktaṃ pavitrairaṅgasaṃyutam || 23 || madhyadehe nyasedvatsa samarasaṃ bhāvamāśrayet | manoyātyamahībhāvaṃ tato nirvāṇamāpnuyāt || 24 || nirvāṇaṃ mṛtyunāśaṃ tu ayaṃ vai ekameva tu | mṛtyuñjayamidaṃ yogaṃ madhye dehe tu bhāvayet || 25 || pūrvaṃ hṛdayanābhiṃ tu tatto gacchettu madhyagam | śivasya parato dhyāyet paścimadvāramuttamam || 26 || saṃpūjya vidhivaddevaṃ dhyāyennityamatandritaḥ | sarvajñaṃ sarvakartāraṃ sarvato'kṣi śiromukham || 27 || sakalīkṛtya cātmānaṃ dhyāyecchivamanāmayam | jyotirūpaṃ paraṃ divyamaṣṭadigīśasaṃyutam || 28 || dhyāyedyāmastantritvāt pūrakādivivarjitam | mṛtyuñjayaṃ paraṃ hyetat ṣaṇmāsābhyāsayogataḥ || 29 || aṣṭa pratyayamāpnoti trimāsānnātra saṃśayaḥ | athavā * * * * * * * brahmaṇaḥ padam || 30 || tattvāntargatavittaḥ san japedaṣṭottaraṃ śatam | kṣaṇātprāpnoti tatsthānaṃ yattannirvāṇa saṃjñitam || 31 || paramaṃ dhyeyamevaṃ hi tanmārgasyena * * * | * * * * * rāmantrī śivaṃ tatsthaika mānasaḥ || 32 || p.


As is said there (in the Niśākula):* *‘O dear one, in reality (the soul, which is essentially) pure, has no Impurity at all.


125 Mudrāsaktis, 125 Muktikā Upaniṣad, 1, 2 Mūlādhāra, 97, 99, 125, 141 n.


»\
Когда Гоудриян рассматривает школу Крамы, он справедливо ссылается на отличное исследование Н


882) akārādiṣu varṇeṣu saṃyojyanandikeśvara | sūre ca gurukāvye ca bhūsute budha eva ca || 26 || śaśīśaniriti hyevamakṣarāṇāṃ kramaṃ bhavet | evaṃ vinītvā tairevaṃ śalyādikamudāharet || 27 || dhvajaśca dhūmasiṃhau ca vṛṣārāsara eva ca | dvipañca vāyasīścāpi pūrvādiṣu yathā kramam || 28 || śalyapramāṇakaṃ sarvaṃ karturaṃgaviceṣṭayā | tatpārśvasthānaśalyānāṃ jñānantacchalyacakrataḥ || 29 || grahāṇāṃ phalamālokya vadecchalyamaśeṣakam | śalyamuktaṃ tu sthānepi śīghramandatvakāraṇāt || 30 || p.


Сюжеты в повторных рождениях обусловлены нашим состоянием сновидения


Когда йоги концентрируется на этом нада, он забывает все во внешнем мире и постепенно исчезает во внутреннем звуке и в конце концов поглощается-растворяется в чидакаше, т

data/converted_md/Виджнянабхайрава_Джайдева_Сингх.md


(The thirteenth is) the great soul adorned with the vowel of the full moons.


553) madhyadeśe bhavennābhiḥ dvikalaṃ kambalaṃ tathā | nābhyante vṛṣaṇau kāryau pralambau dvipalāpanau || daśāṅgulā purājaṃghā copajaṃghāmukhena tu | nābhyaṃ sandhiśca netredve gulphe vedāṅgulaṃ bhavet || khuraṃ pañcāṅgulaṃ sārdhaṃ khurikā dvyaṅgulā bhavet | aṅgulenāgrajaṃghāyāṃ khurikāraśca nānvitaḥ || jaṃghāmūle parīṇāhaḥ dvāviṃśatyaṅgulo mataḥ | tatprānte'ṣṭakalonāhaḥ sandhausāṅgulameva ca || tiṣyaṅgulopajaṃghā syādgulphe viśvāṅgulaṃ mahat | * * pathānusāraṃ syādaṅga pratyaṅgavartanam | lokatastatparijñāya duṣṭamaṅgaṃ vivartayet || upaviṣṭaṃ vṛṣaṃ vātha kuryādevaṃ vidhānataḥ | evaṃ niṣpādya vṛṣasīmadhivāsya yathā vidhi || kāje yogeṣu saṃsthāpya maulikaṃ phalamāpnuyāt | akālamṛtyuśamanamupasargo na bādhate || rājā ca vijayaṃ yāti varṇaṃ nindanti nityaśaḥ | vṛṣabhasya yathā śāstraṃ putralakṣaṇamīritam || || iti śrī jñānaratnāvalyāṃ mūrtibhedavidhiḥ || śrīmahāgaṇapataye namaḥ || mūrtibhedaḥ samākhyātaḥ pīṭhādīnāmayocyate || p.


kañcuka; TĀ 9; ĪPK (DEFINES) **Источник:** TAK s.v.


saṃpūjya badhvāyaścittanittaṃ pūrvaddhomaḥ kāryaḥ || 0 || iti mahārājādhirāja parameśvara śrībhojadeva viracitāyāṃ siddhāntasārapaddhatau dvāraṃ pratiṣṭhāvidhiḥ samāptaḥ || atha hṛt pratiṣṭhāvidhiḥ | tatra pūrvavadyoga gṛhamanupraviśyamantra tarpaṇāntaṃ karma kṛtvotta kuṇḍeṣu vā ghorāstra sāvitrīṃ gāyatrī pratyaṅgirā mantrai pṛthak pṛthak sahasraṃ juhuyāt | tatastṛtīye'hni | aindrī āgneyī yāmyā nairitīvāruṇī vāyavyā kauverī aiśānīti śāntyaṣṭakāya svasvamantraiḥ sahasraṃ 2 juhuyāt | tataścaturthe divase yathā śaktibhagavantaṃ sampūjya vāgīśvarī mantreṇa svabrahmāṅga sahitena pratikuṇḍaṃ sahasraṃ 2 hutvā ca ruṃ saṃsādhya devāya nivedya pratikuṇḍaṃ yathā śakti juhuyāt | tatra mantrāṣṭakaṃ | oṃ haḥ astrā phaṭ śivāstraṃ | oṃ prasphura 2 ghoraghoratara tanu sapacaṭ 2 pracaṭa 2 kaha e vama 2 ghātaya 2 hūṃ phaṭ | aghorāstraṃ | oṃ ślīṃ paśu hūṃ phaṭ || pāśupatāstraṃ | oṃ vyoma vyomāya vidmahe sūkṣma sūkṣmāyadhīmahe tannā rudraḥ pracodayāt | śivasāvitrī | oṃ tanmaheśāya vidmahe vāgviśuddhāyadhīmahe tannaḥ śivaḥ pracodayāt | śivagāyatrī oṃ āṃ iṃ ūṃ rudrāsthi śṛṅkhala hūṃ sarvato bhadra bhadrarūṭi rudravacana vidhāri rakṣa 2 māṃpratyaṅgire sc.


/1/
Йогин становится вездесущим, всевидящим, всесвершаюшающим Шивой


At dawn and at the end (of the day), one should eject the principle called Light (*prakāśa*) (i.


’229* Here (in this case), if one were to expland (as some do) that the junction (between Day and Night) is the half *tūti* of repose itself divided into halves, then its two junctions (at dawn and at sunset) would be just one *tūti* in (two) halves, and so, because one *tūti* (extra remands) that has no application, (this view) would ultimately be (seen to be) unreasonable.


*“Relative distinction between two realities (tattva),” writes Abhinava, “is not impossible.


507 bhauteśapāśupatye dve gāṇeśaṃ gāṇapatyakam / unmattakāsidhārākhyaghṛteśāni caturdaśa


Вот так \[Свамиджи демонстрирует\], потому что ваше тело движется вот так


udgalako'vadbaitrāciketāya sūnave nāciketena matvyaissimbraṇḍa samvatārikam.


Вайшнавизма не будет упрощением утверждать, что во многих сферах имена śiva и viṣṇu взаимозаменяемы.


174) akāmāṃ brāhmaṇīṃ gatvā kṛcchracāndrāyaṇaṃ caret | sakāmāṃ ca tadardhaṃ syāt taptakṛcchraṃ sakṛdgatau || 6 || brāhmaṇīgamane kṛcchraṃ garbhe sāntapanaṃ smṛtam | rājñīgarbhe parākaḥ syād vaiśyāgarbhe tryahoditam || śūdrīgarbhe tvaindavaṃ syādevaṃ śuddhyenna saṃśayaḥ || 7 || garbhiṇīṃ patitāṃ gatvā tathā caiva rajasvalām | atikṛcchraṃ caritvā tu viśuddhyati na saṃśayaḥ || paśuveśyādigamane prājāpatyaṃ samācaret || 8 || anicchantī sakṛdbhuktā yā nārī pāpakarmiṇā | prājāpatyena rajasā śuddhyate nātra saṃśayaḥ || 9 || p.


Теперь шлифую детали своего бытия-
мастерства  - в мире нет предела совершенству


udghāta; SvT 5.54-87; MatP yp 7.1-6; SārK 2.1-4 **TAK:** *"Udghāta — восходящий всплеск праны, прорывающий granthis вдоль suṣumnā"* **Калоттара (цит.


ekaiva cidacidbhogabhoganirbhogalakṣaṇā (cidacidbhoga-)


Все это, конечно, имеет силу как на космическом, так и на человеческом уровне и оживляется двойным движением: внешним движением эманации, преобразующимся в движение возвращения к источнику


isī taraha śabda śraddhatamārya kā viṣaya śravaṇa indraya dvārā guhita hotā hai.


Проникнув в двадцать четыре татвы,  (в  них)  пребывает  Брахма

data/converted_md/СВАЧЧХАНДА_ТАНТРА_наиболее_полный_перевод.md


According to the ŚSS the Tortoise Machine is the anus (see above, note to 17/23-25).


Это сокровенная индивидуальная душа, идентичная вселенской душе (парама хамса)


(80cd-81ab) (Invikalpadividual) ‘consciousness’ is (nvikalpaothing but unvikalpaiversal) consciousness (*samvid*).


* The texts published here do not bear the name of any author, strictly speaking.


19) paraviЕ›rДЃntiparyante sДЃpi viЕ›rДЃmyati svataбёҐ | paraprakДЃЕ›aviЕ›rДЃntidaЕ›ДЃyДЃmapi yat sthitДЃбёҐ || 3/107 || vДЃsanДЃvedhasaб№ѓskДЃrДЃ bhДЃvДЃbhДЃvobhayДЃtmakДЃбёҐ | atastДЃmasanД«kб№›tya yДЃ viЕ›rДЃntiranuttarДЃ || 3/108 || sДЃ devД« kathyate tasyДЃ nayo'sau devatДЃnayaбёҐ | yatrДЃpaб№e parikб№ЈД«б№‡o'pi (parikб№ЈД«б№‡ДЃ-) б№aб№…ko'sau nayastataбёҐ || 3/109 || yДЃ kДЃlagrДЃsaviЕ›rДЃntistadrЕ«paб№ѓ parameЕ›ituбёҐ | yДЃ tu viЕ›rДЃntiviЕ›rДЃntistaddevД«rЕ«pamiб№Јyate || 3/110 || itthaб№ѓ sЕ«kб№Јekб№ЈitДЃrЕ«po (sЕ«kб№Јmi-) bhedo yat parameЕ›ayoбёҐ | aikye'pi darЕ›itaб№ѓ samyak pratД«tipariЕ›uddhaye || 3/111 || itthaб№ѓ saб№ѓvedanДЃpekб№ЈДЃ rЕ«pe jГ±aptau ca sarvathДЃ | viЕ›vasyeti kathaб№ѓ pЕ«rvamutpattiriti saб№ѓЕ›ayam (-ye) || 3/112 || chettuб№ѓ vyomeЕ›varД«cakraб№ѓ sphuб№amatra prakДЃЕ›yate | nirДЃvaraб№‡acitsindhau (-ddhau) sphurattДЃsДЃrasundaram || 3/113 || paraprakДЃЕ›aviЕ›rДЃntiryatra viЕ›rДЃmyati svayam | taddevД«rЕ«pamatrДЃntaбёҐ prathamaspandanДЃtmanДЃ || 3/114 || paГ±cДЃkДЃЕ›amayaб№ѓ cakraб№ѓ viЕ›vabД«jaб№ѓ tathoditam | sarvДЃpekб№ЈДЃvirahitaб№ѓ svoccalattДЃsvarЕ«pakam || 3/115 || tatrДЃpi cДЃnyat saб№ѓvitkhamanyeб№ЈДЃб№ѓ nabhasДЃб№ѓ param | tanmayaб№ѓ ca taduttД«rб№‡aб№ѓ vyДЃpakatvena vartate || 3/116 || prathamapratibhДЃrЕ«pДЃ vyomeЕ›Д« seyamucyate | khecaryДЃdisvarЕ«paб№ѓ yat tadasyДЃ - eva jб№›mbhitam || 3/117 || (p.


Thus, as even an ‘uncreated’ teacher requires a teacher and the rest, (in such cases,) it is said in the venerable *Kiraṇa* and elsewhere, that the teacher and the rest are the three causes (*kāraṇa*) of knowledge of the supreme reality.


120b) aruptaЕ›akte netratrayДЃya bhДЃskarДЃya sarppiб№Јe 2 || ghб№›ta || khphreб№Ѓ paramahaб№ѓsinД« sarvvajГ±ДЃtДЃ hб№›dayДЃya varuб№‡ДЃya kuЕ›odakДЃya namaбёҐ || kuЕ›odaka || khphreб№Ѓ nirvvДЃб№‡amДЃrggade tipta sirase brahmaЕ›ivДЃya nama || gomayali”ngapЕ«jДЃ || khphreб№Ѓ viб№ЈamopapravapraЕ›amani anДЃdibodha Е›ikhДЃya Е›riyДЃyai namaбёҐ || puб№Јpodaka || khphreб№Ѓ sakaraЕ›atrupramathanД« astrДЃya brahmaб№‡e namaбёҐ || kamaб№‡бёЌalu || madhyesapДЃtrasa svasvamantranamune || kavacamantraб№‡avДЃre || mЕ«lamantraб№‡apЕ«jДЃ || astreб№‡a arghapДЃtra laб№ѓб№Јaб№‡ahДЃya || kavacamantrana tДЃбёЌanaб№ѓ || tenai o avaguб№‡б№hanaб№ѓ || mЕ«lena nirikб№Јanaб№ѓ || iti catusaб№ѓskДЃra || tribhДЃgaб№ѓ kб№›tvДЃ || ekabhДЃga devasnДЃnaб№ѓ || ekabhДЃga agni || ekabhДЃga yajamДЃna || p.


4b) oṃ aiṁ klīṁ blūṁ ya bhrāmarī tripurāyai 2 || aiṁ hrīṁ bhrāṁ phreṁ hasau trailokya svāminyai 2 || aiṁ ḍāṁ ḍīṁ ḍūṁ ḍākinyai 2 || oṃ sauḥ kālikā tripurāyai 2 || aiṁ aiṁ sauṁḥ cāmuṇḍāyai 2 || aiṁ 2 sauṁ tālamadhyamāyai 2 || aiṁ 2 kapālāṭkulavāsinyai tripurāyai 2 || catuṣpiṭhamantreṇa dīpapūjayet || tata cakradakva devī vaṭukādi nityaṃ vaindra vendra ṭoṃ khaṃṅāva śrībhairavī hsaṃ yāke pūjāyāṅāva digādi āgamasadukodevatāpūjāyāñāva || pañcaṃ balitaṃ ye || mūlamantreṇa dīpajvālayāya || p.


Все они, сбитые  с толку, не видят  конца  этому
колесу


ПРЕДАННЫЙ: Вот почему это называется \"*icchopāya*\"


406 At the end of the explanation, having asked pardon (of the deity for any mistakes or omission committed in the course of the commentary) and dismissed (him), everything should be thrown into deep water.


988) hasauḥ hasauḥ nama iti iṣṭvā hrīṃ krīṃ paramasvāmini paramākāśaśūnyavāhini candrasūryāgnibhakṣiṇi pātraṃ śivaśiva svāhā | iti ghaṭaṃ dhṛtvā daśadhā prajapya aiṃ hrīṃ krīṃ ānandeśvarāya vidmahe sudhādevyai dhīmahi tannorddhvanārīśvaraḥ pracodayāt | iti tadupari japtvā śāpamocanaṃ kuryāt || taduktaṃ svatantre || tataśca kāraṇaṃ divyaṃ samānīya ghaṭasthitam | veṣṭitaṃ raktavastreṇa raktamālyena bhūṣitam | vāmabhāge maheśāni !


kujamandaṃ tathaiva ca | sārddhaṃ sadā gurupadau jñātavyau ca vicakṣaṇaiḥ || iti vārabhede pādayātrābhedaḥ || lokānāṃ śīghraṃ gantuñca kṛśalāyāṅgamiṣyate | paradale yathā grāhyo hāniśca kalahāgame | yadaṅgaṃ vahate nāḍī grāhyaṃ gatikaraṃ nṛṇām | candracāre catuṣpādaṃ pañcapādañca bhāskare || iti vārabhede pādayātrābhedaḥ || evañca gamanaṃ śreṣṭhaṃ sādhayedbhuvanatrayam | yatrāṅge carate vāyustadaṅgasya karastathā | suptotthitamukhaṃ śreṣṭhaṃ labhate vāñchitaṃ phalam | na hāniḥ kalaho naiva kaṇṭakairnāpi bhidyate | nivarttate sukhenava sarvopadravavarjitaḥ || iti vahannāḍīhastena mukhamārjanaphalam | gururbandhurnṛpaścātmā anye'pi śubhadāyinaḥ | pūrṇāṅge khalu karttavyā kāryasiddhirmanīṣibhiḥ | airī caurāmvuvarṇādyā anyeṣāñcādivigrahaḥ | karttavyā khalu riktāyāṃ jayalābhaḥ sukhārthibhiḥ | dūradeśe nidhātavyaṃ gamanantu himadyuteḥ | tebhyo na deyo dīpte ca bhavanāvarttanañca na | tatkiñcit pūrvamuddiṣṭaṃ lābhādisamarāgamam | tatsarvaṃ pūrvanāḍīṣu jāyate nirvikalpakam | śūnyaṃ nāḍīviparītaṃ yat pūrvaṃ pratipāditam | jāyate p.


359) durmaraṇaviṣayañca bahuvidhāḥ | tathāhi - ye krodhena sarpādiviṣeṇa vā śastreṇa vā viṣa bhakṣaṇena vā girivṛkṣādāvārūhya patanena vā prāṇān parityajanti te durmaraṇaviṣayāḥ | taduktaṃ sārdhatriśatikāyām - krodhātprā * ścadviṣādvahne jastrācca viṣabhakṣaṇāt | girivṛkṣātprāṇahāni ṣāṇmāsātparivatsarāt || punassaṣkāraṃ kṛtvā darbhāṇāñcaiva pūrvavaditi | etādṛśānāmmṛtānāmāśaucannāsti | pramādāddurmṛtānā māśaucodakā nādikamanuṣṭheyamiti kūrmapurāṇe pradarśitam | yathā - viṣādyupahatānāñca vidyutā pārthivairapi | sadyaśśaucaṃ samākhyātaṃ saṃghātamaraṇepi ca || atha kaścipramādena bhriyategni viṣādibhiḥ | tasyāśaucaṃ vidhātavyam kāryañcaivodakādikamiti | eṣāṃ maraṇe sapiṇḍānāṃ bhasmānta dīkṣenoktaṃ yathā - kriyā hīnasya mūrkhasya kataryasya tathaiva ca | ṛṇagrastasya ḍaṃbhasya bhasmāntaṃ sūtakaṃ bhavediti || āśaucinaḥ - dravyāṣyapyaśucīni tathā smṛtiḥ - dravyāṇi svasyasaṃbandhādadhe santyaśucīni vai | iti | tacchudhyaiva teṣāṃ śuciḥ - tatraiva - svāmiśudhyaiva śudhyanti vāriṇā prokṣitānyapi | p.


nirodhinīṃ bhedayitvā tato nādaṃ vrajedbudhaḥ SvaT4.


Spanda-Kārikās

TRANSLATION

The followers of Buddha say that we see that joy, depression, etc., are only different altered forms of one single consciousness.


* When the objective aspect, in the process of expansion, is aroused (out of its state of rest within itself), an appearance of a lessenndg (*ūnatā*) (of subjectivity) ( Ū**) takes places within pure conscientiousness due to the powerful (influence of its arousal).


ghva, lkha: āśānaṃ divyanāthaśa; YKh (1) kū, ghva: āvānaṃ doṣamanāthaṃ ca; gū:?; i: āśānaṃ doṣamanāthaṃ ca 528.


88) evaṃ vistāra eteṣāṃ veṣṭanaṃ triguṇādhikam || 59 || yavagarbhe kṛśe liṅge karāṅgulyagrake tathā | bhujajaṅghāgrake caiva svavistārāttriveṣṭanam || 60 || etaduktaṃ ca sāmānyaṃ striyāḥ puṃsaśca lakṣaṇam [mū: veṣṭanam] | nāryaṣṭāṃśā ca tanvaṅgī [mū, a, kh: tattvaṅgī] cakṣuḥ śroṇī stanādhikā || 61 || gaṇḍāsthisūtrarāmeṇa (?) tryasraṃ kūrmonnataṃ bhagam | tanmadhyatastvadhobhāge randhraṃ syāt kuñjaroṣṭhavat || 62 || dakṣāṇḍābhaṃ tilākāraṃ devadevyormukhaṃ varam | vṛttaṃ vedāsrakaṃ cāsyaṃ kuryātpretādirakṣasām || 63 || navāṃśairitare khyātāḥ pradhānā daśabhāgikāḥ | brahmaviṣṇuharādīnāṃ saṃkṣepāllakṣma cocyate || 64 || mukuṭādyaṅgulaikaikaṃ [gh: mukuṭāddvaṅgu-] prakṣipeccaraṇāntike | vakṣobāhūrujaṅghānāṃ [gh: jaṅghāyāṃ] karādīnāṃ krameṇa tu || 65 || tālaikādaśabhi kuryādbhūtavetālarakṣasām | dve dve caivāṅgule deye vaktrādiṣu yathākramam || 66 || kiṅkarāḥ sthūlarūpāśca saptatālochrayā matāḥ | vāmanaḥ pañcatālaśca bhūtāṃśaiḥ paṅgukubjakau || 67 || kūṣmāṇḍakaścatustālairunmānena prakalpayet | buddhvā buddhvā tu yatnena sūkṣmadṛṣṭyā vicakṣaṇaḥ || 68 || poṣaṇaṃ haraṇaṃ kuryātsarvasminneva rūpake | p.


Śivopādhyāya in his commentary clears this point in the following way: “ Bharaṇāditī - nityonmiṣadādyasphurattātmabhairavīyāsaktiupalakṣanāt.


Например, студент, который зависит от своих родителей, все деньги которые тратит, получает от своих родителей.


10) ācāryassarva sambhārān vādyaghoṣapurassaram | gṛhītvā devadevasya kalyāṇādiṣu mūrtiṣu || 62 || yasya kasyāpi purataḥ gatvā prārthya pura sthitaḥ | deva deva jagannātha jagadārtihara prabho || 63 || anujñāṃ dehi me svāmin kalyāṇārthantu vā'dhunā | iti samprārthya deveśaṃ dhūpadīpau nivedya ca || 64 || abhiṣekaṃ tataḥ kṛtvā snānīyaissnapanodakaiḥ | rudrādhyāyamanuṃ japtvā sarvavādyapurassaram || 65 || * * * * * * * * niyojyā bharaṇāni ca | makuṭāṅgadakeyūrahāranūpurakaṅkaṇīm | kaṭisūtraṃ yajñasūtra * * * * * * baliḥ || 66 || evamādibhiranyaiśca pādukādibhireva ca | jājīcampaka punnāga kahlārakama * * * * || 67 || * * * * * dyaiśca pūjayitvā maheśvaram | kārayeddevadevasya śivasya paramātmanaḥ || 68 || vratādikamatho * * * * * * * maṅgalam | sarvopacāraissaṃpūjya vṛṣamārohayecchivam || 69 || sarvavādyasamāyuktaṃ nānābi * * * * * * | * * * * * * to gacchet svastimaṅgalapūrvakam || 70 || p.


641) [sarvava”syakarД« mudrДЃ] parivartanamДЃrgeб№‡a svДЃ”ngulД«бёҐ sammukhДЃ yajet | a”nguб№Јб№hayorvaktrade”se tarjanyДЃva”nku”sДЃkб№›tД« | sarvava”syakarД«nДЃmnД« mudreyaб№ѓ va”sakДЃriб№‡Д« || 229 || [sarvonmДЃdinД« mudrДЃ] sammukhau tu karau kб№›tvДЃ madhyamДЃmadhyage'ntyaje | anДЃmike tu sarale tadbahistarjanД«dvayam || 230 || daб№‡бёЌДЃkДЃrau tato'”nguб№Јб№hau madhyamДЃnakhade”sagau | mudraiб№ЈonmДЃdinД«nДЃmnД« kledinД« sarvayoб№ЈitДЃm || 231 || a”nguб№Јб№hantu niyuГ±jД«ta kaniб№Јб№hДЃnДЃmikopari | iyamДЃkarб№Јiб№‡Д« mudrДЃ trailokyДЃkarб№Јiб№‡Д« parДЃ | iti tantrasДЃradhб№›tavacanДЃnusДЃreб№‡a tu kaniб№Јб№hДЃnДЃmikayoravakratvaб№ѓ kaniб№Јб№hДЃnДЃmikayoruparya”nguб№Јб№hasthДЃpanaГ±ceti vi”seб№Јo dб№›”syate | 229 | caturthД«mДЃha - parivartanetyДЃdinДЃ | atra pЕ«rvato madhyamДЃtarjanД«yugma ityДЃdyadhyДЃhДЃryam | evaГ±cДЃ'bhimukhyena vakrayostarjanyoradho madhyame tadadhaбёҐ parivartanakrameб№‡ДЃnДЃmike tatastenaiva krameб№‡a kaniб№Јб№he a”nguб№Јб№hayorvaktrade”se agre niviбёЌaб№ѓ sa”ngatДЃбёҐ kuryДЃt ityevДЃ'ha- svДЃ”ngulД«бёҐ sammukhДЃ yajedityanena | yajet parasparaб№ѓ sa”ngamayedityarthaбёҐ | tarjanyau a”nku”sДЃkб№›tД« a”nku”savad vakre kuryДЃt | na tu a”nku”sДЃkб№›tД« tarjanyau a”nguб№Јб№hayorvaktrade”se nive”sayediti sambandhaбёҐ, tantrasДЃre sarvДЃsДЃma”ngulД«nДЃmupari a”nguб№Јб№hanive”sanasya vyaktamuktatvДЃt | tathДЃca tantrasДЃre - puб№ДЃkДЃrau karau kб№›tvДЃ tarjanyДЃva”nku”sДЃkб№›tД« | parivartakrameб№‡aiva madhyame tadadhogate | krameб№‡a devi tenaiva kaniб№Јб№hДЃnДЃmike tathДЃ | saб№ѓyojya niviбёЌДЃбёҐ sarvДЃ a”nguб№Јб№hДЃvagrade”sataбёҐ | mudreyaб№ѓ parame”sДЃni sarvava”syakarД« matДЃ || iti | 230-231 | atha paГ±camД«mДЃha - sammukhДЃviti | karau parasparaб№ѓ sammukhau kб№›tvДЃ antyaje kaniб№Јб№hike madhyamayormadhyage madhyaparvasaб№ѓsthe kuryДЃt | anДЃmike sarale avakre p.

data/muktabodha/MUKTABODHA-LIBRARY-IAST/tattvacintAmaNi chapters 16 thru end-M00088-IAST.txt


И два элемента — Шива и Шакти — собраны висаргои :х

data/converted_md/Свами_Лакшманджу_кашмирский_шиваизм.md


63) karma kuryādityarthaḥ proktaprāyaścittaviṣayaṃ darśayati | eṣeti madire devālaye maraṇādiṣu janmamaraṇarudhirātādiṣu doṣeṣu satsu eṣā ca cakārāt śvaśāntyadikā ca niṣkṛtiḥ proktā mantraliṃga viṣayaṃ śuddhyantaraṃ darśayati || liṃga iti liṃge svedādisaṃyukte svedasaṃyukte ādiśabdoktra rodahāsādisaṃyukta kha śvadaṇḍādi durite ca sati liṃgaśuddhiṃ kṣālanādirūpāṃ kramāt kṛtvā śāntihomaṃ ca cakārāt pūrvokta śaṃkaraprokta nandiproktādikaṃ ca samācaret śāntihomaṃ vivṛṇoti kṛtvetyādi sarvadoṣapraśāntaye ityantena deśikottama aiśānyāṃ turyaśrakaṃ kramaprāptāṣṭāśraṃ ca tvaśaṃkāśamanāntā turyaśramiti viśeṣaṇam tādṛśaṃ kuṇḍaṃ kṛtvā agniṃ janayet samyak ṣoḍaśakriyābhirjanayet paścāt tatkalaśa pūjādyanantaraṃ agnimukhāntikaṃ kuryāt pakvahomāt purā pūrvaṃ pīṭhamantrairājyena vaktreṇa pakvaṃ brahmādipūjāmantrai śaṃbhupakṣādivi p.


Omitting one square, he should rotate (the thread) sandhi in the middle of that (tanmadhye) to draw two half-moons, after that he should draw two others, toward the top, in the third square, until (it touches) the part above.


As Sanderson points out (2006: 39-40): ‘[Siddhānta] rejected the notion that liberation could be brought about by enlightenment, by mere knowledge.


She is located between the movement of the inhaled and exhaled breath (read *prāṇāpānacarāntasthā* for *prāṇāpānāthāntasthā*), and is the most excellent mother (read vara-for cara-), devoid of form (*niṣkalā*).


^264^

Мы не будем возвращаться здесь к тому, что было сказано ранее ^265^ о *mātṛkās* --- фонемах как материнской энергии всего, что придает силу речи, - ни к *paśyantī*, стадии, которая, будучи связанной с силой воли, больше, чем любая другая, представляет эффективность аспекта мощи силы речи


2 Поэтому он говорит:
      Это освобождение – говорится, быть «неподвижным» среди всех живых
существ


527) oб№ѓ ye samastaб№ѓ jagad vyДЃpya tiб№Јб№hanti balikДЃб№…kб№Јiб№‡aбёҐ | * * * * * * sarve gб№›hб№‡antu balimuttamam || 73 || anena tu skandagaб№‡ДЃn sarvДЃnДЃvДЃhayedapi | tatastu bДЃhyahДЃrДЃyДЃmunmДЃthДЃdД«n gaб№‡eЕ›varДЃn || 74 || koб№ikoб№igaб№‡ДЃdhyakб№ЈДЃniб№Јб№vДЃ teб№ЈДЃб№ѓ baliб№ѓ kб№Јipet | unmДЃthaЕ›ca pramДЃthaЕ›ca subhДЃso bhДЃsvaro maб№‡iбёҐ || 75 || sumaб№‡iЕ›ca tathДЃ jyotirjvДЃlДЃjihvastathДЃб№Јб№amaбёҐ | tatastu daЕ›amЕ«rtibhyo balipД«б№he baliб№ѓ kб№Јipet || 76 || parigho vikaб№o bhД«ma utkroЕ›o vajravalkalau | daб№‡бёЌahastau vardhanaЕ›ca kumudo nandanastathДЃ || 77 || skandaseno'tha daЕ›amaбёҐ pД«б№he padmasya madhyataбёҐ | nityotsave vidhiЕ›caiб№Јa tulyaЕ›ca syДЃnmahotsave || 78 || viЕ›eб№ЈaбёҐ kathyate tatra mayЕ«raб№ѓ tu dhvaje yajet | oб№ѓ mayЕ«rДЃya namaбёҐ | skandavДЃhanДЃya namaбёҐ | tataбёҐ skandagaб№‡ДЃn sarvДЃn prДЃgvadДЃvДЃhayet guruбёҐ || 79 || oб№ѓ ya bhЕ«tДЃбёҐ skandasenДЃdyДЃбёҐ skandapДЃriб№ЈadeЕ›varДЃбёҐ | te tб№›pyantu mudaб№ѓ yДЃntu tebhyastДЃbhyo namo namaбёҐ | 80 || ityДЃvДЃhya skandagaб№‡ДЃn prДЃgДЃdyaб№Јб№adiЕ›ДЃsvapi | koб№ikoб№igaб№‡eЕ›ДЃбёҐ syurdvДЃtriб№ѓЕ›at syurgaб№‡eЕ›varДЃбёҐ || 81 || kumudaбёҐ kundaraЕ›cДЃtha бёЌambarДЃбёЌambarau puraбёҐ | vakro'nuvakraбёҐ sumukhaбёҐ suvrato vahnidiggatДЃбёҐ || 82 || satyasandhaбёҐ suprabhaЕ›ca Е›ubhakarmДЃ ca lДЃб№…galД« | yДЃmye'tha nair-б№›te kДЃlo balaЕ›cДЃtibalo'lasaбёҐ || 83 || suvarcДЃЕ›cДЃtivarcДЃЕ›ca kДЃГ±canДЃtighanДЃvapi | paЕ›cime tvatha vДЃyavye meghamДЃlД« sthirastathДЃ || 84 || atisthiraЕ›cocchritaЕ›ca caturthastvatithipriyaбёҐ?


The One-syllable Vidyā is presented first in this chapter before the Five Prāṇavas and the Vidyā.


bhāvārtheti pāṭhaḥ |] | buddheśca grāhikā buddhirnityamantarmukhātmani || iti | antarmukheti, ātmanīti ca svasaṃvedanamarthābhāsaśūnyamapṛthagbhūtaṃ coktam | tathā pratyabhijñāyāmuktaṃ yā caiṣā pratibhānantapadārthakramarūṣitā | akramānantacidrūpaḥ pramātā sa maheśvaraḥ || (ī.


tathā taba prahyantīrupaṃ grāhmāhakṣibhāgamakṣarvitam, avibhāgā tu prahyantī deśakālakramasaṃhāracati ceti ādimhagnāt prākṣapūrvaśītamyamāvaiśvyādibākyaivaskamita.


*kumbhaka* наряду с *pūraka*, вдохом, и *recaka*, выдохом, является элементом регулирования дыхания (*prāṇāyāma*).


Посвящение  пашу
именуется наихудшим, уничтожающим четыре цели (человека)


Like the full moon, it shines radiantly with the divine jewels and fine earrings that play on (your) cheeks.


Так, например, внутри бесконечного множества вселенной существует
упорядоченная, а не любая система взаимодействий субъектов и объектов

data/converted_md/Свет_Шивы_Шри_Матрика_и_архитектура_Майа_Шакти.md


(35)

On its upper portion one should fashion Hara's head (Ja).


amā nāma [g: nāmakam] kalā proktā amare maṇḍale [gh: -lā] sthitā |


*Bhairavī* *mudrā* - это конечная точка *yoginī melāpa*


’ 698 This is the meanndg of the expression *svarūpārohitam pratibimbavad eva*.


В каждой из четырех эпох именно они являются вдохновителями независимого клана

data/converted_md/Дэвид_Гордон_Уайт_Поцелуй_йогини_Тантрический_секс.md


Prakasa is the light of consciousness by which even physical light is visible.


Ограниченное состояние существа — неощущающее (джада), и все-таки обладатель этого состояния неощущения является совершенно независимым (сватантра), разумным (бодха) и абсолютно отличающимся (вилакшана) от этого состояния


31 TRANSLATION Having filled the mūrdhānta^1 with the same prāṇic energy quickly and having crossed it with the help of the bridge-like contraction of the eye-brows^2, one should free one’s mind of all dichatomizing thought-constructs.


tāmasā [tāsasā] tiryake [tiryke] caiva [yaiva] guṇavṛttir bhavet sadā


The мантра of fifteen syllables: the great Kāla, she of circular form, the purifier, the lord who wields the trident, followed by the Bija of the Mistress of the world (together forming the first pinnacle); the supreme and lower selves.


mahāmahopādhyāya śrī bālājī śaṃkarācārya vidyāsāgara prasiddhi sampūrṇa anuvāda: 03.


38ab: mana eva manuṣyāṇāṃ kāraṇaṃ bandhamokṣayoḥ 15.


Поймите, что бессмысленная борьба, которую вы ведете против своих соперников, должна закончиться


bhairavasrotasi samhārapradhānatvād dakṣiṇe mahākālayamune vāme nandigaṅge |


ayaṃ loko ayaṃ mārgaṃ idva dānasidva phalam idva jñānamidva seyamidva vijñānameva ca.


В состоянии духовного блаженства, называемого брахмананда, внутренняя функция праны уравновешивается и принимает форму саманы в сердце.


1543) nandyāvartañca vyāghātaṃ nava puṣpamihocyate | vāyavye sthāpite kuṃbhe gandhānāṃ navakaṃ nyaset || candanaṃ kuṃkumaṃ lohaṃ khaṭagajātivānaram | takkolaṃ kaṭakaṃ patraṃ vinyasetsvasva nāmataḥ || saumyāyāṃ sthāpite kuṃbhe nava bījāni vinyaset | yavaveṇu priyaṃguśca śāli nīvārameva ca || godhūme tilamudgañca sarṣapañca yathākramam | aiśānyāṃ sthāpite kuṃbhe auṣadhīnnava vinyaset || lakṣmīñca sahadevīñca viṣṇukrāntaṃ nṛpaṃ balāt | indravalliśaṃkhapuṣpī sūryāvartañca gaṇḍikā || vinyasettu viśeṣeṇa svasvanāme tu mantrataḥ | ratnābhāve nyasedvajraṃ lohabhāve tu kāñcanam || bījābhāve yamasva standhātvā bhāve ca tālakam | oṣadhīnāmabhāve tu sahadevīṃ vinikṣipet || atha daridrāṇāṃ abhiṣekavidhānetvanu kalpavidhānamuktam | kāraṇe - daridrāṇāntu sarveṣāṃ yathālābhaghaṭaṃ bhavet | pañaviṃśatibhiḥ kṛtvā athavā navapañcakaiḥ || tathā sarvajñānottare - pañcabhiḥ kalaśairvāpi pūrvoktavidhikalpitaiḥ | p.


The other source say: ‘Thus I have said that the wandering of the individual soul is due to (this) impetus.


578) akārādikṣakārāntā mātṛkā parikīrtitāḥ || 71 || ebhiścarati viśvātmā yathā śṛṇu sulocane | ekaikasya tu varṇasya śatāni catureva tu || 72 || dvātriṃśatistathā prāṇā vijñeyāssādhakaissadā | tṛṭirekā tu vijñeyā sādhakena mahātmanā || 73 || tṛṭittribhāgo vijñeyo varṇe varṇe caretprabhuḥ | abhinnaṃ yajate yastu tasya cāro na vidyate || 74 || etatte kathitaṃ devi mātṛkācāramuttamam | daśātmadehaṃ vakṣyāmi tadekāgramanā śṛṇu || 75 || sahasrasya dvayaṃ jñeyaṃ śatamekaṃ tathaiva ca p.


847) atha divyacД«nakramastatraiva | devyuvДЃca | chinnamastДЃvidhau devi kramaб№ѓ me brЕ«hi satvaram || 9-1203 || Е›iva uvДЃca divyacД«nakrameб№‡aiva chinnamastДЃ varapradДЃ | kramadvayaб№ѓ maheЕ›ДЃni pЕ«rvameva prakДЃЕ›itam || 9-1204 || etasyДЃstilako devi bhrЕ«madhye ca kucandanam | tadante rocanДЃpatraistripuб№‡бёЌraб№ѓ divyavarб№‡akaiбёҐ || 9-1205 || Е›maЕ›ДЃnabhasmavinduб№ѓ tu tanmadhye dДЃpayet priye | mukhe mukhaб№ѓ pradatvДЃ tu sarvakДЃlaб№ѓ japecchive || 9-1206 || yonicakraб№ѓ samДЃlokya yat kiб№ѓcit kurute naraбёҐ | tat tadakб№ЈayamДЃpnoti chinnДЃvidyДЃprasДЃdataбёҐ || 9-1207 || dikkДЃlaniyamo nДЃsti sthityДЃdiniyamo na hi | pДЃtДЃle kuhare durge parvate taб№inД«taб№e || 9-1208 || antarikб№Јe tathДЃ bhЕ«mau sarvatra japamДЃcaret | viЕ›eб№ЈaбёҐ kathito devi Е›aktitattvasya pДЃlakaбёҐ || 9-1209 || iti divyacД«nakramaбёҐ | atha gandharvakramaбёҐ | devyuvДЃca | gandharvДЃkhyaб№ѓ kramaб№ѓ deva kathayasva mayi prabho | Е›iva uvДЃca | gandharvДЃkhyakrameб№‡aiva sundarД« siddhidДЃyinД« || 9-1210 || gandharvДЃkhyakramo devi kathyate Е›б№›б№‡u sДЃmpratam | bhrЕ«madhye kuб№…kumaб№ѓ devi tanmadhye mДЃlayДЃguru || 9-1211 || p.


He who is one (advaya), supreme and whose glorious power is the unfolding of the first (impulse of the) cosmogenic imagination (pratibhā) who, undivided, constantly withdraws into (himself) the womb (of emanation) and the diverse deployment of all things, that is, the perception of individual differences, as does the tortoise (kūrma) its limbs, is the one called Kūrmanātha who is free of the obscuration of thought constructs (kalpanāvaraŠa).


После тщетной осады, длившейся около пяти месяцев, он был вынужден отвести свои войска, потеряв при этом 12 000 воинов.


Zimmer, Kunstform und Yoga im indischen Kultbild (new ed.; Frankfurt: Surhkamp, 1976), of Tucci, Teoria e pratica del mandala (Rome, 1949), and of P.


No doubt, it is the articulate and precise treatment that Abhinavagupta gives to this variegated subject matter that constitutes one of the most appealing features of the text.


He'll become just like a man, a real man-that is God.


To elucidate this view, Abhinavagupta refers to consciousness engaged in perception with the word *vikalpana*, which has two meanings.


118) navottarakrameṇaiva merūṇāṃ tritayaṃ śive || 10-45 || trayāṇāmadhikāro'sti kalau tu yasya kasyacit | adhikāravihīnasya nedaṃ sādhanamīritam || 10-46 || iti saṃkṣepataḥ proktaṃ karālākhyamataṃ śṛṇu | aṣṭottaraśatākhyaṃ tu meruṃ saṃśṛṇu pārvati || 10-47 || ādau binduṃ vidhāyātha tataḥ kuṇḍatrayaṃ caret | tṛtīyacatvare devi kalāsaṃkhyāni kārayet || 10-48 || caturthacatvare devi ṛtusaṃkhyāni kārayet | bāṇākhyacatvare devi vasusaṃkhyāni kārayet || 10-49 || ṛtvākhyacatvare devi kalāsaṃkhyāni kārayet | girisaṃkhyācatvare tu viṃśatsaṃkhyā tu kārayet || 10-50 || raṃdhrākhyacatvare devi ṣaḍviṃśāni prakalpayet | caturviṃśatikuṇḍāni pūrvavat kārayet priye || 10-51 || kuṇḍayugmaṃ prakūrvīta dakṣiṇottarataḥ śive | prāk pratyak vā prakarttavyaṃ kuṇḍayugmaṃ maheśvari || 10-52 || aṣṭamaḥ sūryyasaṃjñaḥ syādevamaṣṭottaram śatam | ratnagarbhakrameṇaiva meruṃ śṛṇu maheśvari || 10-53 || ādau binduṃ pravinyasya dvitīye kuṇḍayugmakam | pṛṣṭhāgrataḥ pārśvato vā kuṇḍayogmaṃ pravinyaset || 10-54 || kuṇḍatrayaṃ tṛtīye tu yonivat vinyasecchive | caturthacatvare devi ṛtusaṃkhyāni kārayet || 10-55 || bāṇākhyacatvare devi vasukuṇḍāni kārayet | rasākhyacatvare devi kalākuṇḍāni kārayet || 10-56 || munisaṃkhyācatvare tu kuṇḍaviṃśatikaṃ caret | p.


sthammacāriṇīṃ samyaggalā tatpitaraṃ svayam arthilvā brāhmaṇāṃ tāmanyāmāsa yalnataḥ1?3 brāhmaṇena vivāhena tato jātastathāvidhaḥ tena ya: sva kālena kaśmīrṣvāgato aman nāmnā sa saṃgamādityo vaṣṇidvyo'pi tasuta:.


334) aṣṭakoṭita polokamuparyupari saṃsthitam | dvādaśaiva tathā koṭiḥ satyalokaṃ vidhīyate || 3-159 || maharllokādi satyāntaṃ rudrāstatra nivāsinaḥ | koṭiṣoḍaśamānena brahmalokaṃ vidhīyate || 3-160 || koṭiyojanamānena viṣṇulokaṃ prakīrtitam | navakoṭipramāṇena rudralokamihocyate || 3-161 || kaṭāhesya ghanaṃkoṭiḥ pañcāśatkoṭaya smṛtāḥ | śatayojanakoṭyevaṃ koṭyā brahmāṇḍa tatra vai || 3-162 || brahmāṇḍadhārakāstatra śatasaṃkhyā śṛṇuṣvahi | kapālīśo hyajobuddho vajradehaḥ pramardanaḥ || 3-163 || vibhūtiravyayaḥ śāstā pinākī tridaśādhipaḥ | indrasyabalamākramya prabhuśakti samanvitāḥ || 3-164 || vicaranti mahārudrāḥ śakrarājasya pūjitāḥ | agnirudrohutāśaśca piṅgalaḥ kādako haraḥ || 3-165 || jvalanodahano babhrū bhasmāntakakṣayāntakaḥ | agnestu balamākramya prabhuśakti samanvitāḥ || 3-166 || vicaranti mahārudrā vahnirājasya pūjitāḥ | yāmye'mṛtyuharodhātā vidhātā kartṛkālakaḥ || 3-167 || saṃyoktā ca viyoktā ca dharmādharma vṛtistathā | dharmasya balamākramya prabhuśakti samanvitāḥ || 3-168 || vicaranti mahādevāyamarājena pūjitāḥ | nai-ṛtomāraṇo hantā krūra dṛṣṭirbhayānakaḥ || 3-169 || ūrdhvakeśo virūpākṣo dhūmralohitadaṃṣṭravān | ni-ṛteḥ balamākramya prabhuśakti samanvitāḥ || 3-170 || vicaranti mahādevā rākṣasena supūjitāḥ | vāruṇaṃ balamākramya prabhuśakti samanvitāḥ || 3-171 || vicaranti mahādevā vāruṇena supūjitāḥ | śīghrolaghurvāyuvegaḥ sūkṣmastīkṣṇa kṣayāntakaḥ || 3-172 || pañcāntakaḥ pañcaśikhaḥ kapardīmekhavāhanaḥ | vāyostu balamākramya prabhuśakti samanvitāḥ || 3-173 || p.


Here (according to this teaching), the inhaled breath (*apāna*), which also extends out externally, because it is an object of perception (*prameya*), is ‘external’.


cet mayā prāk (pūrvajanmani) āvilam eva karma vihitam tadā tvayi (viṣaye) mama eṣa dṛḍhaḥ anurāgaḥ kutaḥ syāt ?


Подчеркивание свободы (сватантра) Я-это уникальное особенность.


179) 281 atha somavārasvarūpam - śvetaśśvetāṃbaradharodaśāśvaḥ śvetabhūṣaṇaḥ || gadāpāṇirdvibāhuśca kartavyo varadaḥ śaśī || 1 || śvetavarṇaḥ || 1 || 282 atha maṃgalavārasvarūpam - raktamālyāṃbaradharaḥśaktiśūlagadādharaḥ || caturbhujomeṣagamovaradaḥ syāddharāsutaḥ || 1 || raktavarṇaḥ || 1 || 283 atha budhavārasvarūpam - pītamālyāṃbaradharaḥkarṇikārasamadyutiḥ || khaḍgacarmagadāpāṇiḥ siṃhastho varado budhaḥ || 1 || pītavarṇaḥ || 1 || 284 atha guruśukravārayoḥsvarūpe - devadaityagurūśuddhau pītaśvetau caturbhujau || daṃḍinau varadau kāryau sākṣasūtrakamaṃḍalū || 1 || svarṇavarṇau || 2 || 285 atha sthiravārasvarūpam - iṃdranīlākṛtiḥśūlī varadogṛdhravāhanaḥ || 1 || bāṇabāṇāsanadharaḥ kartavyorkasutaḥsadā || 1 || nīlavarṇaḥ || 1 || 7 || atha ravyādisaptavāreṣukartavyāni - (nāradīye) tatrādau (ravau) - nṛpābhiṣekamāṃgalya sevāyānādi karmayat || auṣadhāhavadhānyādi nilayaṃ bhānuvāsare || 1 || (some) - śaṃkhamuktāṃburajatavṛkṣekṣustrīniṣevaṇam || puṣpagītakratukṣīrakṛṣikarmeduvāsare || 1 || (maṃgale) - viṣāgnibaṃdhanasteya saṃdhivigrahamāhavam || dhātvākarapravālāstrakarma bhūmijavāsare || 1 || (budhe) - nṛttaśilpakalāgītalipipustakavigraham || vivādadhātusaṃgrāmakarmasaumyasya vāsare || 1 || p.


/46/ Следует выдохнуть в калашу с левой стороны через левую (ноздрю), затем сделать вдох.


**Тантра** (от tantra «система, пряжа, ткань»), или тантризм -- совокупность эзотерических школ в рамках индуизма и буддизма, чьи учения и ритуальные практики основываются на полярном дуализме мужского и женского начал


It is achieved by abandoning all dichotomizing thought constructs ( vikalpa ).


Kotayam: 1964; reprint, Delhi: Mozilla Banarsidass, 1975, 1993.


75) pātakamikamu-akamipāveta akṣaciśu bhairu tappoha || 3 || (tilakam) pūrvaṃ pūjanapratiṣṭhitaḥ pañcavāhakramo vitatya carcitaḥ, pātakramastu āntaraḥ pūjanavarjitaḥ śakticārasaṃcārarūpo rahasyabhūta idānīṃ pratipādyate, iha hi - mūlādhārajanmādhārābhyāṃ paryāyakrameṇa akrameṇa vā uditaḥ paraḥ śāktapravāhaḥ pavanādhāraṃ prāpya sphuṭībhāvena pañcadhā udayonmukho lakṣyate, kandādiparisaraṃ prāpya ca tataḥ pañcakāt sparśamarīciprasare svabhāvena patito'ṇuśo romakūpeṣu patitaḥ pariśeṣyācca caturddhā akṣajatviṣāṃ sārthaḥ posphurīti, sa ca saṃbhūya nāḍiṣaṇḍarūpatayā sthitiṃ bhajan marīciprasaraḥ śaktidaṇḍe samaṃ prapatan bhruvorārambhakoṭiṃ nāsāmūlaṃ spṛśati, tatraiva buddhyakṣacatuṣṭayasya dvārabhūte catuṣpatharūpe prasarati, tasmācca pradeśāt (p.


above, TĀv ad 13/7cd-10, where Jayaratha quotes BhGī 4/37.


Они также могли переписывать южноиндийскую *грантху*

data/converted_md/Полный перевод ии по100стр.md


6 Her place of worship is within a hexagon (surrounded by) a lotus of eight petals and a square fortress.


203 vidyā rāgo@tha niyatiḥ kālaścaitaccatuṣṭayam / kalākāryaṃ bhoktṛbhāve tiṣṭhadbhoktṛtvapūritam


Such a yogi, established in this kind of yoga, filled with the wonderful state of joy,


gha, chaḥ: mūrdhāḥ; j: sūrdhāḥ; dvi: surdhāḥ; SamP: surdhā: 83.


386 It is said elsewhere with the same intended sense that: *‘It is manifest that (when we experience that,) phenomena (bhāva*) manifest, the Self manifests within conscientiousness.


Встретиться со мной для кого-то может оказаться непростым, трудным делом.


УчениеяСпанды,
которая   является    важной    практической    системой,    воплощены    в
Виджнанабхайраватантре, в Свачхандатантре  и  в  шестой  главе  Тантралоки


Я с трудом могу представить даже десять таких индивидов, сидящих
за одним столом, беседующих и пьющих чай


तदा सा तन्मन्त्रेस्तु उत्तीर्णि ²⁴⁹ चापि सिद्ध्यति ॥


д., составляют функции праны в состояниях сна и будрствования, потому что оба действия выброса и поглощения присутствуют в обоих состояниях (Ишварапратьябхиуджнявимаршини, III.ii.19; Бхаскари, 271–73).


So, this yogi's waking state is not the only independent state.


The adept is admonished not to restrain his desires.


113b) ṣaḍaṅganyāsa pūrvaka prastutanityavidyāyā ante ekaikaṃ mātṛkāvarṇamekaśa uccārya yathokta tattaṃtthāneṣu vinyasya | hrāṁhṛdayāyanamaḥ hrīṁśirase svāhā hrūṁ śikhāyai vaṣaṭ hariṁ kavacāya huṃ hrauṁ netrāya vauṣaṭ hraḥ astrāya phaḍiti mantrānsvasyāṅguṣṭhādi hṛdayādiṣu ca vinyasya | oṃdakṣanetre hrīṁvāmanetre vadakṣakarṇe hrivāmakarṇe vā dakṣanāsāpuṭe | sivāmanāsāpuṭenyaimukhe nagude maḥguhye iti navavarṇānnavarandhreṣu vinyasya oṃ hrīṃ vahnivāsinyai namaḥ iti navārṇasampūrṇamantreṇa tridhā vyāpakanyāsaṃvidhāya | trikhaṇḍāṃ mudrā pradarśana pūrvaka mañjaligṛhītapuṣpapuñjemūlādhārādibrahmarandhrāntavibhāvitaprastutanityāvidyā tejovahannāsāmārgeṇa saṃkrāntaṃ madhyasthavindautatpuṣpāñjaliprakṣepeṇa saṃkrāntaṃ vibhāvya sampūrṇokta vidyāṃte bho vahnivāsinīnitye ihacakre āvāhitābhaveti saṃprārthya tattejaḥ kiraṇānkāścidvakṣyamāṇatatratsthānaprasṛtānnāthāyudhāvaraṇaśaktirūpatayā- pariṇatānvibhāvyaḥ madhyasthaṃ tejaḥ puñjaṃ dhyānāślokāvagatasvarūpatayāpariṇataṃ dhyāyet | taddhyānaṃ yathā | taptakāñcanasaṃkāśāṃ navayauvanasundarīm cārusmeramukhāmbhojāṃ vilasannayanatrayām p.


Португальцы ограничились своими владениями на побережье.


‘When the area (covered by the *maṇḍala*) has been divided into eight parts, one should draw a triangle in the middle, within a circle consisting of two parts.


For the same reason, he is also not fit to be elevated to the nondualist Śiva teachings.


Назначение действующих здесь возрастающе сложных процессов  –  это  усиление
вашей  способности  такого  поднятия,  чтобы  вы  могли  поддерживать    это
состояние и никогда не выпадать из состояния Вселенского Существования


В этой  группе  двойственность
становится более явной


These are states of worldly people, not spiritual aspirants.


pivantī śoṇitoṅsaraṃ | evaṃ vidhā mahādevī cakragrīvāmadhāmukhīṃ || svaṣṭadevāddhṛtāṃ?


Кальпа делится на 14 манвантар, каждая из которых содержит 71 махаюгу

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


hajī nirjana vana meṃ kiye gaye sūci ke tāpa kī kevala usakī chāyā hī sākṣiṇī thī, aiśa kahate haiṃ atyanta bar̤ha rahī tapasyā meṃ sthita usa sūci ko usakī chāyāne (atyanta bar̤ha rahī tapasyā meṃ sthita usa sūci ko usakī chāyāne), vikāsa ko prāpta huī mukharandhra meṃ praviṣṭa sūryakiraṇarūpī dṛṣṭi se (vikāsa ko prāpta huī mukharandhra meṃ praviṣṭa sūryakiraṇarūpī dṛṣṭi se), taba taka dekhā jaba taka tapasyā karanekā usane saṃkalpa kiyā ṭha 22 reśama ke tāra ke samanā atyanta sūkṣma sūcīne apanī sthiratā se meru ko bhī jīta liyā (taba taka dekhā jaba taka tapasyā karanekā usane saṃkalpa kiyā ṭha.22.


И эта умственная сила также является фокусом, частью игры Господа Шивы


/35-36/ Поведаю кратко о (Его) проникновении в причины.


One hundred and twelve ways are just in place of sugar candy.


With this doubt in mind, he says: tasyaiva tu svatantratvād dviguṇaṃ jaḍacittvapu:.


prāvr̥kāle na śaknomi talante vasitum hara |* ‘O mistress of the gods, satisfied with him, I asked him first what needs to be done.


Как медь, от соединения с  вахни-расой  (алхимический  эликсир,  в
переносном смысле - милость)  Кали,  изменяясь  посредством  знания  Истины,
обретает природу золота и  не становится вновь медью, также Атман


<b>DEVOTEE</b>: But the yogi is not seeing a particular pot, or .


Другие ее названия: Адинатха-сампрадайя, натхаматха и сиддха-марга


170) brāhmaṇānarcayitvā tu brahmaloke mahīyate | tava tīre mahābhāga śrīrāmeṇa mahātmanā || 79 || pitarastarpitāḥ sarve tīrthavarya namo'stu te | ityanena tu mantreṇa vaiśākhe kṛṣṇapakṣake || 80 || tatrābhyarcya mahādevaṃ gosahasraphalaṃ labhet | tasya pūrve navadhanuḥ sītātīrthaṃ varānane || 81 || tatra snātvā divaṃ yānti saśarīrā dvijātayaḥ || 82 || krauñcaccāpi mahāśrāddhe akṣayaṃ samudāhṛtam | sītayā rāmabhadreṇa nirmitaṃ tīrthamuttamam || 83 || tasmāt punīhi māṃ pāpānmokṣaṃ kuru surārcite | maunī bhūtvā trayodaśyāṃ tatra snātvā mahāphalam || 84 || mantreṇānena snātvā tu ratnenārghyaṃ pradāpayet | mucyate sarvapāpebhyo brahmaloke vasenmṛtaḥ || 85 || dakṣiṇe caiva sītāyā dhanurdaśapramāṇataḥ | tatrābhiṣekamātrañca vijayī sarvadā bhavet || 86 || tīrthānāṃ paramaṃ tīrthaṃ vijayaṃ nāma śobhitam | tatra liṅgaṃ maheśasya vijayaṃ nāma viśrutam || 87 || ṣaṇmāsaṃ niyatāhāro brahmacārī samāpitaḥ | uṣitvā tatra deveśi mucyate sarvapātakaiḥ || 88 || tīrthānāṃ paramaṃ tīrthaṃ yogatīrtheti viśrutam | sarvapāpaharaṃ śambhornivāsaḥ parameṣṭhinaḥ || 89 || dṛṣṭvā liṅgantu devasya yogīśaṃ nāma viśrutam | īpsitān labhate kāmān rudrasya dayito bhavet || 90 || p.


Национально я идентифицирую себя с афганскими хинду, и когда представляюсь
именно таким образом, то возникают более-менее адекватные поведенческие
реакции по отношению ко мне


With this doubt in mind, he says: *viśvabhāvaikabhāvatmasvarūpaprathanaṃ hi yat.


(i) Kāla reduces Sarvakartṛtva or omnipotence of Sadāśiva to kiñcitkartṛtva or limited efficacy in the case of the paśu or the empirical individual.


74b) tato bhrūmadhye ājñācakre majjādhātu devatāṃ hākinīṃ dhyātvā nyaset || tadyathā || bhrūmadhye biṃdupadme dvidalasulasite śuklavarṇāṃ karābjai- rbibhrāṇāṃ jñānamudrāṃ ḍamarukasahitāmakṣamālāṃ kapālaṃ || ṣaḍvaktrāṃ majjasaṃsthāṃ trinayanalasitāṃ haṃsavatyādi yuktāṃ hāridrānne saktacittāṃ sakalasuranutāṃ hākinīṃ bhāvayet tāṃ || 1 || dakṣādyūrdhvayorādye tadādyadyadhasthayoranye ityāyudha dhyānaṃ || iti dhyātvā nyaset || 4 hāṃ hīṃ hūṃ haiṃ hauṃ haḥ | hamalavarayūṃ hākini māṃ rakṣa 2 mama majjādhātuṃ rakṣa 2 sarvasatvavaśaṃkari devi āgacha 2 imāṃ pūjāṃ gṛhṇa 2 aiṃ ghore devi hrīṃ saḥ paramaghore hūṃ ghorarūpe etyehi namaścāmuṃḍe ḍaralakasahaiṃ śrīmahātripurasuṃdaridevi varade vicce haṃ kṣaṃ ājñāpīṭhasthe ājñāhākini ājñānātha devayugma śrīpādukāṃ pūjayāmi namaḥ || iti taddalakarṇikāyāṃ manasā saṃpūjya vinyasya taddalayoḥ | 4 haṃ haṃsavatyai namaḥ | 4 kṣaṃ kṣamāvatyai0 || iti vinyasya hākinīvat dhyeyāḥ || tato brahmaraṃdhre sahasradala p.


prakṛṣyamāṇā ityādi | prabhāsānāmanirvacanamatra | bhāsāṃ prakarṣamevāha - yeneti | sūryādiryena tejasānyeṣāṃ tejastirayitumicchati tadapi mattejasā tirodhīyate | yathā hi svaśiraśchāyā svapadā naiva laṅghyate | sā padādagrato yāti yena laṅghanamicchati || 118 || 118.


usa yuddha meṃ śara se (usa yuddha meṃ śara se) (vaiṣṇavāsra se abhimantrita bāṇa se (vaiṣṇavāsra se abhimantrita bāṇa se)) nikale hue śūla (nikale hue śūla), talavāra aura kātara se par̤iśa (talavāra aura kātara se par̤iśa) (kirca ke ākāra ke eka prakāra ke lohe ke hathiyāra (kirca ke ākāra ke eka prakāra ke lohe ke hathiyāra)) cūra cūra ho gaye the (cūra cūra ho gaye the), mūsaloṃ ke vistāra tathā prāśa aura śūla se śaktiyām̐ (mūsaloṃ ke vistāra tathā prāśa aura śūla se śaktiyām̐) (śakti nāma kā śastra (śakti nāma kā śastra)) kāṭā kara ṭukar̤e-ṭukar̤e kī gaī thī aura bāṇa samūha rūpa jalāñjali ke maṃthana meṃ samartha mudgara hī mandara kā kāma kara rahe the.


43ab: tatsaṃbandhāt tataḥ kaś cit tatkṣaṇād apavṛjyate 1.


Wherever necessary I have included Jayaratha's explanations as well.


19) viṣṇuruvāca ityevaṃ kavacaṃ nityaṃ mahālakṣmīḥ prāpayyatām [prapaṭhyatām] | avaśyaṃ vaśamāyāti trailokyaṃ te carācaram || 26 || śivena kathitaṃ pūrvaṃ nārade ca phalepsite | tatpāṭhānnāradenāpi mohitañca carācaram || 27 || devyuvāca purāmune [parameśa] jagadvandya pramatheśa varaprada | narāṇāmupakārāya brūhi yogaṃ suvistaram || 28 || yenāśu labhate rājyaṃ yenāśu labhate sutam | yenāśu labhate jñānaṃ yenāśu labhate dhanam | yenāśu labhate kīrtiṃ yenāśu labhate'khilam || 29 || īśvara uvāca | śṛṇu devi pravakṣyāmi yanmāṃ tvaṃ paripṛcchasi | uktaṃ phetkāriṇītantre nīlatantre ca vistaram || 30 || idānīṃ vistarāddevi kathayāmi śucismite | udeti paścime bhānuścandro vā patate bhuvi [bhānuścandro vā paścime vā pated bhuvi] || 31 || yadi śuṣyati pāthodhirna mithyā ca kadācana | yogarājo maheśāni avyartho me sadaiva hi || 32 || viṣṇucakraṃ yathā'vyarthaṃ triśūlañca yathā mama | kuliśaṃ devarājasya tathā yogo mayoditaḥ || 33 || yathaiva niścitaṃ devi brahmaṇaḥ kamalāsanam | tathaiva niścito devi yogo'yaṃ nātra saṃśayaḥ || 34 || p.


You have came (here), greedy for knowledge, to destroy the darkness (of ignorance).


Внутренняя сущность

Непревзойдённым эликсиром в традиции тибетского буддизма считаются субстанции, вырабатываемые различными железами человеческого организма во время выполнения некоторых практик йоги и медитаций

data/converted_md/Чудодейственные_нектары_Йога_растительных_эликсиро.md


И \[*ajñānāt* - это когда\] вы хотите усвоить какой-либо момент из книги, но силы \[понимания\] там нет; остается только любопытство


152) nātha sāmmukhyamāyāntu viśuddhāstava raśmayaḥ | yāvatkāyamanastāpatamobhiḥ parilupyatām || 10 || nātheti | sāṃmukhyamāyāntu dehādiprathāṃ nimajya prasphurantu śuddhā anugrahaparā raśmayaḥ śaktayaḥ kāyamanastāpatamobhiriti kāyamanastāpā eva tamāṃsi taiḥ parilupyatāṃ samantānnaśyatām || 10 || deva prasīda yāvanme tvanmārgaparipanthikāḥ | paramārthamuṣo vaśyā bhaveyurguṇataskarāḥ || 11 || deveti | prasādaḥ prāgvat tvanmārgaparipanthikāḥ paramārthaśāktabhūmipraveśarodhinaḥ ata eva paramārthaṃ cidabhedaṃ muṣṇantyapaharantyanupabhogyaṃ sampādayanti ye guṇāḥ sattvādaya eva taskarāḥ te vaśyā bhūyāsuḥ taduktam guṇādisyandaniṣpandāḥ syurjñasyāparipanthinaḥ iti prasīda bhūyāsuriti loḍliṅau sambhūya āśīrviśiṣṭāṃ prārthanāṃ gamayataḥ yathā lunīhītyādau loḍvacane karmavyatihārādevamanyatrāpi smartavyam svāmini prasanne caurā vaśyā bhavantīti laukikorthaḥ spaṣṭa eva || 11 || tvadbhaktisudhāsārairmānasamāpūryatāṃ mamāśu vibho | yāvadibhāstuhyante niḥśeṣāsāravāsanāḥ plutvā || 12 || tvadbhaktīti | mānasaṃ cittaṃ saraśca asārāḥ kutsitāḥ sarasyapyāsāraiḥ pūrite asāravāsanāḥ kaṭūdakavāsanāḥ plutvotpatya svayameva tuhyante bahirniḥsaranti || 12 || mokṣadaśāyāṃ bhakti- stvayi kuta iva martyadharmiṇo'pi na sā | p.


Адвайты и согласные с доктриной отречения, не признают совершенно отречься от материальной жизни.


(The third) juncture ( samdhyaā ) should known to be Raudrī .


The final two members of the series are of particular significance, since they appear to be the two strands of Kaula practice that Matsyendra is credited with having fused together to found the “mainstream” Kaula tradition lauded by Abhinavagupta and others as authoritative.


Он сказал нам, что стремится разделить с нами духовные богатства традиции, потому что он хочет сохранить их для будущих поколений


What is the purpose of positing these various categories?


314) pravṛttiṃ ca nivṛttiṃ ca janā na vidurāsurā | na śaucaṃ nāpi cācāro na satyaṃ teṣu vidyate || 7 || asatyamapratiṣṭhaṃ te jagadāhuranīśvaram | aparasparasaṃbhūtaṃ kimanyatkāmahaitukam || 8 || te āsurā hyāsurīpravṛttimantaḥ puruṣāstu jagatsarvamapi asatyaṃ mithyaiveti āhuḥ | evamapratiṣṭhaṃ asya jagat ādhāratvena parabrahmādikaṃ na kiñcidasti ityāhuḥ | ata evedaṃ jagat anīśvaramīśararahitaṃ āhuḥ | tarhi jagatastu pravṛttireva kathamiti te jānantītyatrāha | aparasparasaṃbhūtaṃ paraspara##- etāṃ dṛṣṭimavaṣṭabhya naṣṭātmāno'lpabuddhayaḥ | prabhavantyugrakarmāṇaḥ kṣayāya jagato'hitāḥ || 9 || etāṃ dṛṣṭiṃ uktanāstikyabuddhimavaṣṭabhyāśritya naṣṭātmāno hyātma##- prabhavanti udbhavanti | te āsuraprakṛtaya evaṃ lokaṃ nāśayanti || 9 || kāmamāśritya duṣpūraṃ dambhamānamadānvitāḥ | mohādgṛhītvā'sadgrahān pravartante'śucivratāḥ || 10 || duṣpūraṃ pūrayitumaśakyaṃ kāmaṃ tṛṣṇāmāśritya vartamānā dambha##- grāhāstān gṛhītvā tadvanta ityarthaḥ | aśucivratā hyapariśuddhācaraṇaparāḥ pravartante | svakāmapūraṇāya sarvadā prayatanta ityarthaḥ || 10 || cintāmaparimeyāṃ ca pralayāntāmupāśritāḥ | kāmopabhogaparamā etāvaditi niścitāḥ || 11 || p.


’* Surely (one may ask), be it so (as you say), but what reason is there to adopt (lower) limited traditions?


5 :** ***vaikharī tu tadubhaya (vācyavācakasya) bhedasphuṭatāmayy eva***

**117


Their nature as Mantra is not any other (than this) because they are on the Impure Path (it is always as it is when they are on the Pure Path).


The traditional belief is that although the scriptures are very extensive and say many things, there is an underlying unanimity - *ekavākyatā* - literally, ‘single statement’.


Следует разместить в нем кала, адхвы, Бхайрав и прочих, символизируемых аргхйей и т.


Давать доказательство того, что было известно до существования доказательства, не имеет смысла


’800* My teacher (has said,) with the same intention: *‘Those whose nature is indestructible, minds satisfied (viśvasta) and (consciousness) extensively expanded, assuming bodies of consciousness, (offer) the universe perpetually (in oblation to consciousness), making (the invocation) ‘vaṣaṭ’ with great force.


* *suśuddhaḥ san punaḥ kuryād ity ājñā param eśituh |* If he omits (the performance of the rite of) the sacred thread, the wise man must repeat the reparatory (Mantras,) (and then,) well purified, he should perform (the rite) sandhi.


त्रेव चेतनां युत्त्वा
भैरवे निर्मला गति: // 93 //
kiñcid aṅgam vibhidyādau
tīkṣṇasūcyādinā tataḥ /
tatraiva cetanām yuktvā
bhairave nirmalā gatiḥ // 93 //
Kiñcid aṅgam vibhidyādau: ādau, at first, tīkṣṇa sūcyādinā, there must be a needle which is very sharp, with some sharp needle, [and] kiñcid aṅgam, let some limb of your body be stuck with a sharp needle (tīkṣṇa sūcyādinā).


The First Gesture ( ādī mudrā ), along with (its) three divisions, 80 the Twelve Verses, the Siddhas of the House and the goddesses as well as the goddess of the Vidyā, the Full Moon, the Siddhas of the Lineages ( oli ), the three persons and the sixteen Siddhas 81 - O god, having first known these (things) after that one may set up ( udāhareṭ ) the Transmission ( krama ).


989Verses 357cd-368ab are a paraphrase of SvT 10/1165 ff.


Божества бхайрава-кали-мандалы амбивалентны: они исцеляют от болезней и насылают болезни; они защищают от пре- ступников и помогают преступникам; укрепляют жизненные силы и раз- Согласно дуалистическим магическим системам весь спектр действу- рушают жизнь; сводят с ума и исцеляют от безумия.


On the other hand, in the tantras of our Saivism, these five elements niyati, kala, raga, vidya, kala along with maya, are called dharana because they give life to the individual being.


Держите свой ум свободным \[во\] внешнем объективном мире и \[во\] внутреннем объективном мире


*

*Чакра-рахасйа самайа -- всё, что происходило в чакре не может быть предметом обсуждения за пределами чакры, сама чакра может включать в себя два человека и больше

data/converted_md/БХАЙРАВА_КАЛИ_ДХАРМА_ШАСТРА_АДАТ_свежая_версия.md


As language is the vehicle of thought, reflective awareness contains within itself all the seeds of language, that is, the energies of the phonemes.


8 (instead of the sun in the original text; see note 5 to the translation of ch.


Одинокое кладбище, с которого сбегает женщина, символизирует всё то, что для неё уже умерло


On the cultivation of the vines in Kashmir, at one time flowering much more than now, see Lawrence (1895) pp.


It is because of this that (intuitive insight) is everywhere proclaimed (in the scriptures) as the (ultimately liberating) abode of rest.


Шивопадхйайа ссылается на другой стих,  чтобы  показать,  что  висарга
является творческой энергией высшего, и именно из-за этой висарги  возникает
вся вселенная:
      “Высшая Шакти Акули (Шивы) известная как Каулики


1) Casting Forth (kṣepa), 2) Entering Within (ākrānti), 3) the Awakening of Consciousness (cidudbhoda), 4) Energization (dīpana), 5) Establishment (sthāpanam), 6) its Consciousness (sarvitti), and 7) the achievement of that (tadāpatti).³⁰ (This) Great Pervasion, which is so extensive, is here praised as the Body (miūrti) (of the deity).


137) na asmadД«yairvacanaЕ›atairapi atitД«kб№Јб№‡ДЃbhidheyasЕ«cibhirapi saб№ѓbhedo'tha vikДЃso'tha viarД«tuб№ѓ Е›akyaбёҐ ghaб№e'pi evameva paripЕ«rб№‡o dб№›б№Јб№ipДЃtaбёҐ tatrДЃpi hi avikalpДЃ saб№ѓvit jhagiti caramabhДЃge eva nipatati tatastu kramДЃt vikalpasaб№ѓvida ДЃyДЃntya ДЃ caramanikaб№abhДЃgДЃt antastarДЃmantastamДЃб№ѓ ca anupraviЕ›anti iti kimanyena | tadevameva ihДЃpi Е›ivatattvaб№ѓ sadДЃ avikalpameva vikalpasЕ«ti svДЃtantryasarasamanДЃdi sarvДЃdibhЕ«taб№ѓ siddham atra tДЃvat na vimatiбёҐ tattu paripЕ«rб№‡aб№ѓ tathДЃ bhavati yadi sarvacaramДЃб№ѓ pДЃrthivД«meva bhuvamadhiЕ›ete dharДЃsaб№ѓvit hi tathДЃ dharДЃб№ѓ viб№ЈayatayДЃpi abhedenДЃbhДЃsayet vimб№›Е›et ca yadi tatsvarЕ«pasarvasvДЃvabhДЃsavimarЕ›ayoбёҐ vyДЃpriyeta svarЕ«pasatattvaб№ѓ ca asyДЃбёҐ paripЕ«rб№‡aprasaratatsvДЃtantryakбё·ptДЃprarЕ«бёЌhДЃbhedatatpЕ«rvakaikarasabhedДЃvabhДЃsata- dvaЕ›oditasaб№ѓkucaccitsvДЃtantryasattДЃmayamДЃyДЃgrДЃhakatadgrДЃhyacakrДЃvibhedДЃtmakapr adhДЃnatadvikДЃradhД«tattvatatpariб№‡ДЃmДЃtmakДЃhaб№ѓkДЃratanmЕ«lakДЃraб№‡apЕ«rvakata- nmДЃtravargaprasб№›takhДЃdijalДЃntabhЕ«tavargДЃdharavб№›ttitayДЃ p.


Совокупляться с родителями своего супруга или супруги


||256||
[2]  [Гуру] после вхождения каким либо из каналов [ученика], после
формирования его сознания в сферу (шар) в священном пространстве «луковицы»
 [ученика], после сильной циркуляции с «пламенем» [которое состоит] из
«пяти» и из «восьми», мог бы соединить [его ум] ||257|| который должен
находиться в верхнем пределе пика (острия) шакти, в любом круге


When Parāsamvid brings about the disappearance of the externality of objects as related to pramāṇas or means of knowledge and grasps them within as identical with herself, she is known as Samhāra kāli.


Varieties of the Initiation by Piercing The Initiation by means of the Principles ( tattvadikṣā ) (that takes place) on the Six Paths, consists of the Principles, mantra and the parts (of mantra) along with the letters and worlds and (involves the use of) coloured powders ( rajas ), a fire pit and maṇḍala .


136 tenāṣṭādaśatantūtthamadhamaṃ madhyamaṃ punaḥ / aṣṭottaraśataṃ tasmāt triguṇaṃ tūttamaṃ matam


Maheśvarānanda цитирует по этому**

**поводу строфу из *Paryantapañcāśikā* Абхинавы


The Sanskrit word citta means "the thought of a sacred word." This thought is said to be the exposition of mantra.


Even so, the language of all the texts is far from uniform; indeed there is considerable variation between them in the quality of the Sanskrit.


90 yaccaitaduktametāvatkartavyamiti taddhruvam / tīvraśaktigṛhītānāṃ svayameva hṛdi sphuret


mudreṣā ghaḍbhi: pīṭhestu dhyānalakṣaṇaṃ niyojayet.


tatopi yathāsaṃbhavam sahassaṃ vā śataṃ vāpi sādhyaмантраsya tarpaṇam 502** ścandratattvam | [8.


Бога, - их позиция является позицией дуализма или ограниченного монизма.


Śrīnātha, if you do (indeed) bestow boons tell (me this) by (your) grace."2 The venerable Ādinātha said: “O (goddess whose) face is beloved (to all)!


Это –  осознание,  которое  приходит  от
практики пратибимбы


Thus, on one level, the Tantras admonish that those Kaulas who are devoted to the Dharma of common villagers achieve success.


The strands of the three threads of the *pavitra* are divided into three parts, said to correspond to the Self, Vidyā, and Śiva.


Кто-либо направляет свою волю (санката) и делает усилие (адхивасатам)29.


The *Mālinivijaya* is quoted by authors prior to Abhinavagupta as was another Trikatantra, the *Trikasāra*41.


***

***Понимая, с каким врагом он столкнулся, мудрый король решает не наносить ответного удара


The Śrīvidyā tradition worships the goddesses of the āmnāyas as emblematic of all the other goddesses, indeed of all deities, simply by invocating them through their ‘root’ (mūla) Vidyās.


18) evaṃ vāgudbhavādidharmārthibhiḥ sevyaṃ rūpaṃ samupadiśya kāmārthibhirdhyeyaṃ rūpaṃ samupadidikṣurdvitīyabījasyāsādhāraṇaṃ dhyānaṃ phalaṃ cāha - ye sindūraparāgapuñjapihitāṃ tvattejasā dyāmimā- murvī cāpi vilīnayāvakarasaprastāramagnāmiva | paśyanti kṣaṇamapyananyamanasasteṣāmanaṅgajvara- klāntāstrastakuraṅgaśābakadṛśo vaśyā bhavanti dhruvam || ye sindūreti | bhāratīti saṃbodhanamanuṣajjyate | guhyasthitaṃ vā madanasya bījaṃ japāruṇaṃ raktasudhāṃ sravantam | vicintya tasmin viniveśya sādhyāṃ vaśīkarotyeva vidagdhalokaḥ || ityācāryairanugṛhītatvādihottaraśloke ye tvāṃ cetasīti vakṣyamāṇatvādiha sthānaviśeṣānukteścādhārapadmastharūpadhyānametaditi gamyate | na ca pūrvāparavirodhaḥ | upāsanāviśeṣavadādhāraviśeṣasyāpi kāryaviśeṣe'bhimatatvāt | pūrvaṃ sārvajñyārthamupāsanaṃ sarvaṣāmuktam idānīmekaikasya bījasya dharmādiphalatvamucyata iti siddho viśeṣaḥ | kāmagiripīṭhatvaṃ kāmeśvarīsthānatvaṃ cādhārapadmasya | śrīsaubhāgyamārge'pyamumarthamupodbalayati | he bhārati !

data/muktabodha/MUKTABODHA-LIBRARY-IAST/laghustuti with commentary by rAgavAnanda-M00355-IAST.txt


it could never rival tantra, which dominated the religious scene.”^15^ In south India the “new orthodoxy”—what Fred Clothey has termed “neo-Bhakti”—has tended to be either Śaiva or related to the Saivized cult of Muruga;^16^ but it, too, is a very recent overlay of far more ancient Tantric traditions involving spirit possession by the dead, demons, and female deities.


English translation with notes and runnndg exposition by Jaideva Singh.


Например,  когда
вы  очень  боитесь  и  очень  быстро   бежите,   дыхание   занимает   больше
пространства


Кашмирский Шиваизм [школа шиваизма, получившая свое академическое развитие в долине Кашмира между VIII и XII вв


/807/
В  этом   небесном   мире,    сверкающем,   подобно    рубину,   (пребывает)
божественная мандала, сияющая как осенняя луна, окруженная лучами


अस्त्यः प्रतिपाद्योऽस्मिन्सत्यं: प्रतिपादकः ||१६||
अस्त्वस्योपदेशलम्बस्त्यन परिह्वेत ।
पश्चन्न्यतिरिक्षः सवि एव प्रतिपाद्यादिप्रभोऽस्मिन् देशिनः
सत्यं; ततु कृत: पश्चन्न्यत्याः सिद्धि: कर्ष्य वा केन वा प्रमाणेन ||
येन सा वा प्रमाणेन स्थाप्यते तस्य सत्यता ||१८||
तत्संस्त्यत्वे दिश्ट्यत्वमस्त्यत्वे न किंचन ।
यदि वा येन प्रमाणेन सा व्यवस्थाप्यते तस्य सत्यता इष्टा,
ततु द्वौ: पश्चन्न्यतितमाणयोः सत्यता प्राप्ति, मामानस्यास्त्यत्वे न किंचन स्थितं स्यात् ||
साधुशब्दसुखाराक्ष्य स्वगोदियोगिता ||१७||
पश्चन्न्याश्रेण्डविधात्वं तत्स्मोगोमुख्योगत: ।
मध्यमादेज्ञादया: किं मोगिन शब्दलामना ||७०||

१ नतु च यः प्रतिपात्व: सोडपि पश्चन्न्यती, योअपि प्रतिपादकः सोडय-
सत्यं: पश्चन्न्येषु, योअपि प्रभवदेशा: सोडयसत्यं: पश्चन्न्येषु, योअपि तत्स्वक्ष्मे परि-
शकः सोडयसत्यं: पश्चन्न्येषु तिक्रमज परस्य कार्यमिति चेत्, एतदेव
पुनरपि समर्थनाध्य कार्यमित्यमत्येव हि सङ्ग तैष्ट्स्त्त्स्प्रभिमित्यल्ले मवद्दक्ष्मन-
पेन्त्यथ: ।

२ विशेषप्रतिभेबे सामान्यमुखुज्ञानमिति नवेनाह पश्चन्न्यतिरिक्ष
इति ।

३ पश्चन्न्यतीविचारे ।


chaḥ, ju: padma; all other MSs: ṣaḍca; SamP: ṣaṭpaṃ 182.


This is taken as one word and means the goddess Parāśakti who moves freely in all fields of knowledge.


In addition to this, some are positively characterized as Kāpālika ascetics.


(3) ‘ Thus ’, as anything that is (hypothetically) separate from the Light (of consciousness) is not associated with the light (of manifestation) ( bhānāyogat ) (and so is not manifest), it followingows that the Supreme Lord Himself (Who is the Light of consciousness) displays this wonderful cosmic variety ( viśvavaicitrya ) on the screen of His own Self by the glorious power of his unfettered freedom in such a way that, although it is not separate (from Him), it is made to be so.


209) tДЃbhyaбёҐ krameб№‡a rДЃtriб№Јu sapta surДЃn vasu vДЃ tadbalirdeyaбёҐ || lДЃjatailaraktarajanД«dadhiЕ›aktvannДЃni bhЕ«takrЕ«rДЃkhyam | paitryaб№ѓ tilataб№‡бёЌulakaб№ѓ sДЃnnapЕ«paб№ѓ karambhalДЃjakaб№ѓ yДЃkб№Јam || nДЃrikelodakaЕ›aktupiб№Јб№aб№ѓ nДЃgaб№ѓ padmДЃkб№ЈataГ±ca vairiГ±cyam | annДЃpЕ«paб№ѓ Е›aivaб№ѓ dugdhДЃnnaГ±ca vaiб№Јб№‡aveyam || yadi navarДЃtraб№ѓ krameб№‡a baliruktaб№ѓ | tДЃrДЃdikairnamo'ntaiбёҐ svaiбёҐ svairapi nДЃmabhirbalimantraбёҐ | pДЃtrДЃб№‡i trividhДЃnyapi paritaбёҐ punaraб№Јб№adikб№Јu balikбё·ptiбёҐ | vД«jДЃropaб№‡akarmma prathitamidaб№ѓ sДЃrvakДЃmikaб№ѓ bhavati | sДЃrvakДЃmikamityupДЃdДЃnДЃdvakб№ЈyamДЃб№‡adД«kб№ЈДЃyДЃmityДЃdi-vacanДЃccДЃsyДЃvaЕ›yakatvam | eteб№ЈДЃmarthastu viЕ›vasДЃraЕ›ДЃradДЃvakб№ЈyamДЃб№‡apramДЃб№‡aiбёҐ spaб№Јб№Д«bhaviб№Јyatyato'tra vyДЃkhyДЃ na kб№›tДЃ | viЕ›vasДЃratantre tб№›tД«yapaб№ale ca | jДЃtДЃб№…kurДЃбёҐ prakurvД«ta caturdikб№Јu ca pДЃlikДЃбёҐ | pДЃlikДЃбёҐ paГ±ca mukhyaЕ›ca Е›arДЃvДЃЕ›ca tataбёҐ kramДЃt | б№ЈoбёЌaЕ›advДЃdaЕ›ДЃб№Јб№ДЃbhiraб№…gulД«bhiбёҐ kramДЃdimДЃбёҐ | sugandhitoyapЕ«rб№‡ena jДЃtДЃб№…kuramudДЃhб№›tam | sudhДЃvД«jena vД«jДЃni nikб№Јipettatra sarvataбёҐ | ДЃcДЃryyo vidhinДЃ kuryyДЃt sarvaЕ›ДЃstrДЃrthapДЃragaбёҐ | Е›yДЃmДЃkamДЃб№Јakaб№…gvaЕ›ca vrД«hayaбёҐ sarvataбёҐ smб№›tДЃбёҐ | dД«kб№ЈДЃyДЃбёҐ saptame pЕ«rvaб№ѓ divase saб№ѓyataбёҐ sadДЃ | saptarДЃtreб№Јu kurvД«ta pЕ«janaб№ѓ sarvadevatДЃбёҐ | nДЃnopahДЃrabalibhiбёҐ pЕ«jayet parameЕ›vari !


There is nothing you can do to determine how the rise of kuṇḍalinī will take place.


In order to expland and take to heart this practice, the *Triśīrohairavatantra* gives the followingowingowing example: ‘He who knows the principles of existence (*tattvajña*) sees that (reality) within the Heart, like a flower, the form (of which is like) the (mutually) encapsulated (leaves) of a banana plant (*kadali*) (wherein all things), both external and internal and (their innermost) core (are gathered together).


But although, as we have seen, it is highly regarded in the ŚM, which is an early Kubjikā Tantra, in other Kubjikā sources it is not considered to be a prominent site.


The abbreviations listed here appear at the beginning of each of these mantras.


’ 188 Jayaratha explands that this is because the rays of vision are corporeal, whereas knowledge is not.


He who worships Śrīnātha without (worshipping) Vkanātha continues to remain in the world of transmigration.76 He does not leave it.

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


purodhe 3 ardhavakraṃ 4 tu mūrdhi 5 mūrdhini 6 vinyaset 7 .


*Vahni* stands for *sankoca* (contraction) by the entrance of *prāṇa* (in *mēdhrakanda* which is near the root of the rectum), *Viṣa* connotes *vikāsa* or expansion.


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As is said: *‘O goddess, when the teacher is fed, ten million Brahmins, great souls who know the meaning of the four Vedas, are fed.


pīṭhagatāḥ paścādagre ca yāviha dvau dvau || (?) teṣāmaṣṭāvanye'pyupari niveśyā ya uddiṣṭāḥ | tairutkṣiptairiha tale syādālokaḥ samastaraṅgasya || sopānākṛti pīṭhakamatra vidheyaṃ samantato raṅge | yenāloka..........ṣyupari kāṣṭhāsu || iti | anye'pi caivaṃvidhā bahavaḥ pravādā granthavistarabhayānna likhitāḥ | ayaṃ candrasodara (cātra sāra) ityupādhyāyāḥ | iha prekṣāmaṇḍapasya tridhā kalpanā kṛtā | adhobhūmiḥ raṅgapīṭhaṃ raṅga iti | teṣu cāyaṃ stambhavinyāsavidhiviccheda uktaḥ | tathā hi - adhobhūmau stambhānāha - tatrābhyantarata iti | vistāre dvādaśahastāyāmamevaṃ ca catu.........(rhastāntarā) dātavyāḥ | dvau stambhau bhittidvayāpekṣayā dvādaśa p.


30b) yatkriyate yadvakṣyati | dīkṣitānāṃ kṛtāvitiriti kiṃ bhūto tadarthamāha | bhūtavargeti | paṃcaviṃśati koṣṭakopalakṣite | tatra kṣetre madhye paṃcakā iti | madhye bhavaṃ madhyaṃ | tasmin pūrvādiṣu catasṛṣu dikṣu tathā sarvamadhyakoṣṭake cetyarthaḥ | tatra kṣmābhūmiḥ saketi brahmaṇā sahavītyasyediti vākyabhedena kriyādhyāhāraḥ catuṣke nainṛta iti | ninṛteridaṃ yannainṛtaṃ catuṣkaṃ tatra viṣṇusahitaṃ vārīti varuṇaṃ nyaset svāsayoriti | yā yāsya svakādiktadvaditi | catuṣka eva īśa rudra samāśritoviti | yathā saṃkhyena vyomaśaṃbhoritīśānyāṃdiśi catuṣkaṃ śaṃbhunā sahavyoma vinyasedityarthaḥ | vedalakṣite catuḥsaṃkhyopalakṣite iṃdra yama varuṇa somāḥ sthitā iti | svaditasthāne padaikavyāpakatvenetyapi | yaṣṭvaivamiti | evaṃ darśitabhāgena devatāvyaptau sannyāṃ saṃpūjya rāṣṭrasya bhūtānāmiti ṣaḍvidhasyāpi bhūtavargasya vivṛddhirbhavati | vikalāstadvipattaya iti | tadakaraṇādvipattiḥ sthitaiva idānīṃ sadoṣabhūśuddha evāstvaṃtaramucyate | navaka ityādi | navaketi navakoṣṭakāṃkite kṣetre brahmapradhānānāṃ lokapālānāṃ brahmasthānataḥ prāgīśāṃtaṃ krameṇa brahmādi lokabhṛtpūjane kṛte bhūmirapadoṣā bhavati | svāminaśceṣṭapadā bhavatītyarthaḥ | atraivārthe vikalpena vāstudvayaṃ ślokenāha | grahānityādi ādityamukhātketvaṃ tān grahāneteṣu iti navasusaṃpūjyabhūmiḥ śuddhābhavatītyartha vaiteṣveva padeṣu ca navadhā pratyekaṃ padapravibhaktyā tāneva grahānmadhyāt prabhṛti prāgvat pūrvādīśāṃta krameṇa śrīpauṣkarokta navanābhayāgavadityarthaḥ | atha vāstuyāgaḥ athetyādi | kṛtvā bhūmeḥ parigrahamiti | vāstupūjāsthānataḥ sthānāṃtare bhūparigrahamastra p.


तेन् अम्ब्यहार-
गमनल्पस्वेशानादिं कारकेम्भद्रथाभासं फलेन च कार्यकारणभाव-
मासं तत्सर्वं तस्यैव तत्त्वात्मन: स्कुरणमात्रमेव मन्त्रयमिति भावः ।

२ अनुभवानुसारी तक्ष्णं शुचिक: ।

३ स्थापकाद्य प्रति ।


Thus, if there were to be another reality, then what would become of that (entity)?


* Bhavani is Siva's consort in her mild, benevolent form as Parvati, or
the mother of the whole universe and all that exists.


For this reason, we have not been too concerned to visit the homes of the masters of grammar in vand, to get (nothing) from that except the foul smelling body (of the dead letter).


На этом предварительном этапе исследований было бы полезно, прежде всего, определить место этой священной литературы в обширном корпусе шайвагам


Как таковая, она содержит много тем, ранее не обсуждавшихся, которые можно рассматривать как развитие моей более ранней работы


Та же самая идея выражена в следующем стихе Спандакарики:
      Тада тасмин махавйомни пралинашашибхаскарэ


^60^ Это также отражает различие которое встречается в Мргендрагаме между «элементарным» (бхаутика) и «неортодоксальным» (наштхика) садхакой, причем первый привязан к низшим целям, таким как богатству (бхутти), власти и получению приятных женщин (satpatniparigraha), последний --- к освобождению


17) describes the transmission ( sampatti ) of breath from a dying father to his son in similar terms: "When he dies to this world, he penetrates his son with his breaths.


Это *siddhis*, начинающиеся с остановки поседения волос (*palitastambha*) и завершающиеся «великой драгоценностью» (*mahāratna*) уничтожения старости и смерти (KJN 17.12-13).


Природа этого йогина и внешний мир становятся единым целым, и йогин ощущает их как полностью объединенные, одно с другим


Далее, в ее проявлении Молодой Женщины, которое наряду с проявлениями девочки и Старухи, является одним из трех ритуальных образов, в которых ей поклоняются, она изображается как Трипура


28) vedyarūpaḥ - sa vedyatvādeva ghaṭādivat anityatvena nānātvena ca pratipadyate ahamiti aparo vedakarūpaḥ - sa ca pūrvāparāvasthāvyāpakatvena samastapramātṛprasiddhaḥ sakalavyavahārahetoḥ anusaṃdhānasya kartā nitya upalabdhṛmātrarūpatvāt eka eva prakāśate | tat evam - yathā jāgradādinā hetunā vibhede prasarpatyapi ayam abhinnasvalakṣaṇa eka eva tathā jāgradādyavasthāntargatasukhitvādipratyayāsaṃtānena hetunā vibhede pravartamāne'pi abhinnasvalakṣaṇa eka eva yataḥ ihāpi yo'haṃ sukhī jātaḥ sa idānīṃ duḥkhī rakto vā sthita - iti ekānusaṃdhātṛnibaddhā eva avasthāḥ pratīyante | tasmāt anantajantusaṃtānavartibhiḥ aśeṣaiḥ avasthāviśeṣaiḥ īṣadapi anupajanitopalabdhṛmātrasvabhāvānyathābhāvaḥ svayaṃsiddho nityanirāvaraṇarūpatvāt p.

data/sources/MUKTABODHA-LIBRARY-IAST/spandakArikA with vivRtti by rAmakaNTha-M00352-IAST.txt


evaṃ kāntyā vidyādharāṇāṃ kuṭtha phikrarāgām tālena pūrvasiddhānām darśadena yakṣāṇām.


266) vijГ±ДЃnakevalДЃnДЃntu siddhau yuktirihocyate | kalДЃ tatvДЃntaЕ›odhinyДЃ dД«kб№ЈayДЃ jГ±ДЃnatopi vДЃ || yogena bhogato vДЃtha sanyДЃsДЃdvДЃ parikб№Јaye | karmaб№‡ДЃntu tadДЃyatta mДЃyДЃyДЃЕ›ca parД«kб№ЈayДЃt || mala eko viЕ›iб№Јб№asyДЃt tasmДЃdvijГ±ДЃna kevalДЃбёҐ | kalДЃtatvДЃnta Е›odhinyДЃ dД«kб№ЈayДЃ jГ±ДЃnatopi vДЃ | kalДЃ puruб№Јa viveke kб№›ta prДЃyДЃtvДЃnmДЃyДЃpuruб№Јavivekasya mДЃyДЃpuruб№Јavivekaviб№Јaya jГ±ДЃnДЃdapi vДЃ yogena pratyДЃhДЃrДЃdyaб№ѓgopakб№›tacitta jayДЃtma mДЃyДЃ puruб№Јavivekaphalena vДЃsanyДЃsДЃd vДЃ sarvametadД«Е›varДЃyeti Д«Е›varДЃrpaб№‡alakб№Јaб№‡akarma sanyДЃsДЃd vДЃ | atha bhogato vДЃ Д«Е›varДЃrpita karmaphalavedanДЃtma bhogДЃd vДЃ karmaб№‡ДЃntu (p.


Adana's clients were haunted by demons, whom he fought with Tantric mantras.


A new day is born from the heart, but for a moment, there is a space between night and day in which the true nature of the Self (completely free of objectivity) resides beyond the dualities.


]  — это единственное имеющееся в нашем распоряжении орудие для совершения этой работы и единственный критерий для вынесения любого мнения


The brevity of his presentation is compensated by Jayaratha, who writes an extensive commentary on this important topic.


Таким образом, в "Тантралоке" Абхинавагупта сначала определил и объяснил высшую упаю, шамбхавопаю


gh, ch: ekūna-; i, j: ekana- k: hadyaṃ SamP, gh, i, ch, j: guru-; c: gubhyāśa A locative is required here.


Banerjee explains that this is: ‘any object of special attention, which is not to be conceived as either within the body or outside the body, upon which the mind is concentrated without any direct reference to location [...


2 a˜˜ahāsāditaƒ ktvā rājagham apaścimam || āyudhaiƒ sahitā devyaƒ ketrapālasamanvitāƒ | 546 INTRODUCTION (These are the) Mothers of the Wheel of the Earth (bhūcakra) who, in the company of the guardians, reside in the primary and secondary sacred fields and meeting grounds.


Alternatively, one could emend to the reading in YKh (1).


* *atrāvivādaḥ sarvasya grāhyopakrama eva hi |* # None disagree here that that objectively perceivable reality (*grāhya*) commences (from there).


Later traditions of the smallpox goddess śītālā and the Seven Sisters or Seven Virgins portray these as possessing their victims and preying upon them from within, causing their skin to erupt in pustules identified with their “eyes” or “vulvas.


29/66 is an abbreviation of JY 4/21/9cd-10ab and JY 4/20/20, that are quoted in full by Jayaratha.


Having begun to meditate on you with a <i>mantra</i>,
Certain of your devotees, O Lord,
Even in their transcendental beings
Cannot contain their ecstasy.


These are stones, smeared with vermilion and covered with silver paper.


This kind (of consciousness) is (present) in the object of knowledge as attachment, and so is called *Raktakālī* (the Kālī of Attachment)493.


|| 78 || gurustvaṃ sarvatantrāṇāṃ nāhaṃ nāpi hariḥ prabhuḥ | kāraṇāvasthayāpannā yadyahaṃ kularūpiṇī || 79 || na kāryaṃ nāpi yat kiṃcit brahmo'haṃ sphuritaprabham | kāryabhāvasamāpannā yadāhaṃ viśvarūpiṇī || 80 || p.


sthДЃnДЃdiЕ›odhanaб№ѓ na ca | tataбёҐ pratidinaб№ѓ yДЃvadvarб№Јamekaб№ѓ japenmanum | aб№Јб№ottaraЕ›ataб№ѓ mantraб№ѓ kadДЃcinna parityajet | na pЕ«raЕ›caraб№‡ДЃpekб№ЈДЃ mantre'smin parameЕ›vari !


Penetrating down into the body, the soul opens a channel for itself called Suṣumṇā.


विद्या पराव्यप्रथा, शरीरं स्वरूपं, यस्मि स विद्याशरीरो भगवान् शब्दरागिः;
तस्य या सत्ता, अगोपविध्यभेदमयूपनिहिमश्चिन्तामा स्फुरता, सा मन्त्राणि
रहस्यम्, उपनिषद् ।


Думайте, что ваше индивидуальное сознание едино с этим Бхагаваном *Śiva*, \[кто есть\] всезнающий, всемогущий и всепроникающий


//37//
Кто, услышав [приглашение], приходит [туда], принеся какой-либо плод,
должен пожертвовать его Калике, Беззвучному Ужасу //38//
Прочитав сосредоточенно мантру Кали 1000 раз, произносящий мантру станет,
без сомнения, умащенным совершенствами

data/converted_md/Кула Чудамани тантра.md


With this doubt in mind, he says ‘that’ (image becomes visible).


663) [vidyДЃntarДЃб№‡ДЃm gurukramaбёҐ] anyДЃsДЃб№ѓ sarvavidyДЃnДЃб№ѓ samДЃnДЃ guravaбёҐ kramДЃt || 313 || athДЃparaбёҐ prakДЃra”sca parДЃdivi”sva ityapi | kДЃme”svarД« tб№›tД«yДЃ syДЃccaturthД« syДЃdathДЃmbikДЃ || 314 || lopДЃmudrДЃkhyavidyДЃyДЃ gurЕ«Г± “sб№›б№‡u varДЃnane | paramДЃdya”siva”scДЃ'dyДЃ kДЃme”svaryambikДЃ tathДЃ || divyaugha”sca mahaugha”sca sarvДЃnandastataбёҐ param | prajГ±ДЃdevyambikДЃ pa”scДЃt prakДЃ”saбёҐ saptamo bhavet || divyДЃбёҐ parДЃkhyaguravo lopДЃmudrДЃprabhДЃmayДЃбёҐ | divya”scitra”sca kaivalyadevyambДЃ ca mahodayaбёҐ || siddhДЃбёҐ parДЃparДЃ jГ±eyДЃ mДЃnavaughaб№ѓ “sб№›б№‡u priye | vidyДЃ “sakti”sca vi”sva”sca caturthaбёҐ komalo(?)bhavet || paГ±camastu parДЃnando manohara iti priye | svДЃtmДЃnandaбёҐ saptamastu pratibho'б№Јб№ama ucyate || aparДЃkhyДЃ ime devi guravaбёҐ parikД«rtitДЃбёҐ | pЕ«rvavad yojayet pa”scДЃdaб№Јб№ДЃnantarameva ca || trayaб№ѓ vДЃ svaguruб№ѓ vДЃ'pi navДЃntaб№ѓ vДЃ'bjalocane | dakб№Јiб№‡ДЃmЕ«rti”siб№ЈyДЃб№‡ДЃб№ѓ gurukrama udДЃhб№›taбёҐ || iti | niruktajГ±ДЃnДЃrб№‡avavacane kaivalyadevyambeti tб№›tД«yagurunirde”sДЃt siddhaughe ca catuб№ЈkaбёҐ syДЃditi mЕ«loktacatuбёҐasб№ѓkhyДЃkatvaб№ѓ samyagupapadyate | yattu tantrasДЃre divyaб№ѓ citraб№ѓ kaivalyaб№ѓ divyДЃmbДЃб№ѓ mahodayam ete siddhaughДЃбёҐ paГ±ca ityanena siddhaughДЃnДЃб№ѓ paГ±catvaб№ѓ pratipДЃditam, taj jГ±ДЃnДЃrб№‡ava”srД«tattvacintДЃmaб№‡ivirodhДЃllekhakapramДЃdakб№›tamiti pratД«maбёҐ | mДЃnavaugheб№Јvapi gurЕ«б№‡ДЃб№ѓ parasparaб№ѓ saб№ѓjГ±ДЃbhedo dб№›”syate | 313 | anyДЃsДЃmiti lopДЃmudrДЃghaб№itДЃnДЃm | samДЃnДЃбёҐ mДЃnavaughДЃntike mantrД«tyДЃdikДЃmarДЃjavidyДЃgurukrame pradar”sitaiбёҐ svagurvДЃdibhistulyДЃ ityarthaбёҐ | etena kДЃmarДЃjavidyДЃgurukrame ye sДЃmДЃnyДЃ guruvastatpДЃdukДЃ”sca pЕ«jyatayДЃ nirdiб№Јб№ДЃ atrДЃpi krameб№‡a ta eva prayojyДЃ ityarthaбёҐ | ata eva jГ±ДЃnДЃrб№‡ave б№ЈoбёЌa”sapaб№ale - sДЃdhДЃraб№‡ДЃstu guravaбёҐ sarvabhedeб№Јu vai samДЃбёҐ | ityuktam | p.


Or else (the teacher may impart the initiation) the Supreme Lord has taught in the Tantrasadhbāva11 that examines (the disciple’s degree of)** 11 Abhinava tells us in Chapter Thirty that he learnt the мантраs for this procedure taught in the Tantrasadbhāva from his Trika teacher Śambhunātha.


saiva yogēśvarī yasya etāh prapañcaḥ | ‘These seven (Mothers) are the entourage, and the goddess Umā, who abides as half of the body of the Lord, is the eighth.


(151) Having multiplied three times by three, one should make it (of the correct) size and (right) number (of strands).


98 upakāri dvayaṃ tatra phalamanyattadātmakam / oṣṭhyāntyatritayāsevī brahmacārī sa ucyate


41) śuddhasphaṭikasaṃkāśaṃ tārakeṇa tu lakṣayet | khadyotamiva nābhāti pramāṇamicchayā smṛtam || 17 || sa jīvaḥ sa paśuścaiva sa śivo jñeyameva ca | manaśca cetanaścaiva sa eva parigīyate || 18 || devyuvāca jīvaṃ kathaya deveśa paśuñca śivameva ca | jñeyaṃ manaśca cetā ca kathayasva vibhāgataḥ || 19 || īśvara uvāca śubhāśubheṣu sarveṣu jīvaḥ saṃyujyate yadā | jīvante sarvabhūtāni jīvasteneha kīrtitaḥ || 20 || p.


(We reply that) here (in this case) also, the original object and (its) reflection are not perceived simultaneously, and so (the nature of an echo) is of the same kind as is that (of the reflection of form).


To add to the confusion, Kṣemarāja quotes this form of this verse as followingowingows, in his commentary on SvT 8/27cd-31ab.


Due to that, (the disciple) falls (possessed onto the ground).


tiryakcaturguṇaṃ sūtraṃ kṛtvā vā vardhayeddhare | sāndhārikāśrayāṇāṃ tu maurvādīnāṃ yathā kramāt | andhakāra vihīnāyāṃ maṇṭapānvita lakṣaṇam | dhāma garbhāśca tatkarṇāḥ śukāgrā garbhakaṇṭhataḥ || sūtraṃ gṛhītvābjayoneḥ madhyasūtrādityarthaḥ | * * * * * * * * śukāgrāsāmakoṇatāḥ ||?


If you are aware of what is happening next, nothing will happen.


Если сознавание  этого  йогина
продолжает   быть    поддерживаемым    в    непрерывности,    его    дыхание
трансформируется из праны (дыхания) в пранану  (жизнь)  и  оно  устремляется
вниз через центральную вену, которая находится на правой  стороне[2]  канала
дыхания


Бога как эксцентричного и садистического тирана, допускающего чудовищное зло в мире.


34) ākāśasyāmūrtatvena svato dhyeyākārāsaṃbhavāt | tatkāryāvaśatvena dhyeyatatvāttasya ca dyāvāpṛthivyāntarālavartino nakṣatrādyādhārattvāttadaupādhikānekabindumayatatvaṃ atastadbhedādgaganamapi bindumayamiti kecidāhuḥ | tathā hi - nirguṇaṃ sāñjanātītaṃ grahanakṣatravarjitaṃ | śuddhasphaṭikasaṅkāśaṃ paramavyoma cintayet || iti | niśvāsakārikāvacanāt paravyomnaḥ grahanakṣatrasaṃyuktaṃ sāñjanatrayatvañca siddhaṃ | ata evoktaṃ ratnatraye - kiñcātiśāyikaṃ prāhustamaṃbaramanaśvaraṃ | śivanāma samaiśvaryabhājāṃ bhogādhikārayoḥ || jyotirgaṇanāmākāśamiva bhūtādikāraṇaṃ | anye tu - bindukṣubdhastadicchātaśśabdarāśirabhūttataḥ | iti śruteḥ | binduśabdenopacārāt kāryaśabdo vivakṣitaḥ | ato bindumayaṃ śabdaguṇamiti vyācakṣate | binduprasaradvibhūṣitaṃ kuṭilāśaktyadhiṣṭhitaṃ | etacchuddhasphaṭikanirmalamityasmāt anantarasaṃbandhanīyaṃ vyomākāraṃ laukikānāṃ vyomakatvena prasidhāvakāśākāramamūrtadravya bhāvātmakaśūnyākāramiti yāvat | ata eva hyākāśa dhāraṇāya janyāṅkitatvaṃ p.


It corresponds, in effect, to the supreme-nonsupreme state (parāpara) of the Word and of the Energy, where subjectivity (ahantā) and objectivity (idantā) coincide; however, in paśyanti, the aham aspect is still prevalent; only in madhyamā will both of them be in equilibrium or will the emphasis be placed on idam.


672; and Tripathi, “Daily puja Ceremony” (1978), pp.


СВАМИДЖИ: … пространство в прошлом и прошлое время – пространство в прошлом, которое было пятьдесят лет назад, и прошлое время тоже

data/library/Translations_MD/ВиджнянаБхайрава_Лакшман_Джу__сборка_переводов_.md


(Paraphrase taken from
Vijñāna Bhairava
, additional audio, USF archives).


|| 23 || nб№›pavДЃsaб№ѓ purДЃ khyДЃtaб№ѓ vaiЕ›yДЃnДЃб№ѓ nДЃgaraб№ѓ bhavet | grДЃmДЃбёҐ syadanyavДЃsaб№ѓ tu kuб№ikДЃ ceti kД«rtitam || 24 || kheб№akaб№ѓ ceti vikhyДЃtaб№ѓ viб№apaб№ѓ ceti kД«rtitam | samastajДЃti saб№ѓyuktaб№ѓ krayavikrayakairyutam || 25 || dvД«pДЃntarДЃgata dravya kб№ЈaumaratnadhanДЃdibhiбёҐ | sДЃgarДЃб№‡ДЃб№ѓ tu pДЃrЕ›ve tu sДЃgarДЃnugatДЃyatam || 26 || tattadvartanamДЃkhyДЃtaб№ѓ Е›eб№Јaб№ѓ yuktyДЃbhidhДЃnataбёҐ | jale parvavadhaб№ѓkastivane vДЃ girisaб№ѓgare || 27 || devairbhЕ«tapiЕ›ДЃcairvДЃ martyДЃnДЃб№ѓ duб№Јprayojanam | samastajДЃti saб№ѓyuktaб№ѓ sarvadravyasamanvitam || 28 || rДЃjaveЕ›masamДЃyuktaб№ѓ vartadurgamiti smб№›tam | prДЃgukta vidhinДЃ vipra dikparicchedanaб№ѓ kuru || 29 || bhЕ«miб№ѓ samatalaб№ѓ kб№›tvДЃ padavinyДЃsamДЃcaret | sakalaб№ѓ pДЃdamevaб№ѓ syДЃt pecakaб№ѓ tu catuб№Јpadam || 30 || navДЃб№ѓЕ›aб№ѓ pД«б№hamДЃkhyДЃtaб№ѓ mahДЃpiб№haб№ѓ kalДЃб№ѓЕ›akam | paб№ѓcaviб№ѓЕ›atyupapД«б№haб№ѓ syДЃt б№ЈaбёЌviб№ѓЕ›atyupapД«б№hakam || 31 || sthaб№‡бёЌilaб№ѓ saptasaptДЃб№ѓЕ›aб№ѓ aб№Јб№ДЃб№ѓЕ›aб№ѓ maб№‡бёЌukaб№ѓ bhavet | б№Јaб№‡б№‡avatyДЃdhikaб№ѓ caiva Е›atabhadra mahДЃsanam || 32 || paб№ѓcaviб№ѓЕ›addviЕ›ataб№ѓ padmagarbhamudДЃhб№›tam | p.


(193-196ab) myddanḍacakrasūtreṣu dhūmān karteśvaraḥ sthitah


ṣ.] asāmāyikenākalpitenedaṃbhāvena arthādeva sattānandabhāvasya sattvabhāvaḥ, tadabhāvasya tamobhāvaḥ, kiryātūbhayatra samānā, kintu patyau śaktitvena sthitā, paśostu rajoguṇatvena iti na tasyā abhāvo'tropayogī | yadyapi sattāyā abhāvo'pi asaṃbhavopahata eva tathāpyaparimitāṃ sattāmapekṣyaivamuktam || 6 || atha saptamasya ślokasyāvataraṇikāṃ karoti evam iti | spaṣṭam | evamavataraṇikāṃ kṛtvā ślokamupanyasya vyācaṣṭe ye'pi iti | atra ṭīkā : - ślokavyākhyopayogitvena pūrvoktaṃ vastu smārayati iha iti | te ca - ābhāsāśca, kadācit ityanena vaktumiṣṭaṃ vastu prakaṭīkaroti yadā iti | viśeṣarūpatā - svalakṣaṇatā, tatra hi deśādyābhāsāḥ miśrāḥ bhavantyeva | te ete ābhāsāḥ, ubhayatmānaḥ - miśrāmiśrasvabhāvāḥ, arthāḥ - nīlasukhādayaḥ | etena vimiśrā vibhinnāśca iti padadvayasya vyākhyā | asāmayika iti samastaṃ padaṃ vigrahapūrvakaṃ vyācaṣṭe asāmayikena iti | asāmayikena iti sahajaparāmarśarūpeṇāṅgulinirdeśādiprakhyena [sahajabhedaparāmarśarūpeṇa - K.


Время от времени обитатели вершин откликаются на зов людей, и первая встреча с простыми смертными происходит в долине Катманду.


Читта или индивидуальный ум  теперь
трансформируется в чит или Вселенское  сознание  (см


This exhausts all the four alternatives, viz., (1) empty (2) non-empty (3) both empty and non-empty (4) neither empty nor non-empty.


अप्रतुच्चत्वर्तनं विचि: ; तथा साहादुपदेशकर्ण विचि:।


Vital energy is of two types, one general and the other particular.


avicārī puruṣa kā jahām̐ para dīvāra khar̤ī hai), vahām̐ para bhī śūnya kā (vahām̐ para bhī śūnya kā) (dīvārarahita kā (dīvārarahita kā)) sā vyavahāra dekhā gayā hai (sā vyavahāra dekhā gayā hai), avidyamāna bhī yakṣa mūr̤ha logoṃ ke prāṇoṃ ko hara letā hai bhāva yaha ki jo padārtha asatya hai (avidyamāna bhī yakṣa mūr̤ha logoṃ ke prāṇoṃ ko hara letā hai.


# Study of Four Mantras To supplement our rather brief discussion of мантраs, it may not be out of place to further explore how nondualistic Śaiva texts describe some particular мантраs and the way they should be uttered or meditated.


Ha and KṢa are the two terms,³⁸ the place is the vital breath (Ha) and Anger (KṢa) is the power within the Void (khe balam).


**ВВЕДЕНИЕ в 17-ю сутру**

ТЕКСТ

**ईदृग्ज्ञानरूपस्यास्य योगिनः---**

**īdṛgjñānarūpasyāsya yoginaḥ---**

ПЕРЕВОД

О йог, который осознал, что вселенная - это лишь форма

Шивы

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


100) anulomavilomābhyāṃ saumyāgneyī nigadyate | saiṣā sūryavapurdivyā sāvitrī manmayī kalā || 30 || gāyatrī nāma gāyantaṃ trāyate mahato bhayāt | ādāya jīvanaṃ gobhirbhūsaritprāṇisaṃbhavam || 31 || 31.


Then above that is Mind Beyond Mind ( manonmanā ) whose nature is to reflect and to save ( mananatrāṇadharminī ).