samutsukāstvāṃ te khalvaśeṣabhuvanādhibhuvaḥ prathante || 8 || āviśya madhyapadavīṃ prathame saroje suptāhirājasadṛśī viracayya viśvam | vidyullatāvalayavibhramamudvahantī padmāni pañca vidalayya samaśnuvānā || 9 || tannirgatāmṛtarasaiḥ pariṣiktagātramārgeṇa tena nilayaṃ punarapyavāptā | yeṣāṃ hṛdi sphurasi jātu na te bhaveyurmātarmaheśvarakuṭumbini !


The magical litany containss, however, also basic prayers such as at 10.


MĀTṚKĀ-TATTVA MAPPING — ФОНЕМАТИЧЕСКАЯ КОСМОЛОГИЯ (ENCODES) **Источник:** Тантралока 3, 15; Parātrīśikā-vivaraṇa; Mālinīvijaya-tantra ### Определение: В КШ каждая буква санскритского алфавита (varṇa) — это не просто звук, а **код таттвы**.


521) anayДЃ niyataб№ѓ tacca yaccarД«rendriyДЃdikam | asДЃmaГ±jasya nДЃЕ›ikДЃбёҐ phalaviparyДЃsasya hantrД«dasyavaЕ›corДЃбёҐ na sukhДЃdi lakб№Јaб№‡amДЃtraб№ѓ anayДЃ niyatyДЃ | kintu yaccharД«rendriyДЃdikantacca manuб№Јya devДЃdervilakб№Јaб№‡aЕ›arД«raб№ѓ sarpasya Е›abdagrahaб№‡ДЃrthakriyaГ±cakб№ЈuбёҐ mДЃrjДЃrasya divДЃrДЃtrДЃrthakriyaГ±cakб№ЈuбёҐ gajasya parДЃvrttajihvetyДЃdi lakб№Јaб№‡akarmaphalaГ±ca niyataб№ѓ Е›arД«raЕ›abdena sthЕ«ladeho vivakб№ЈitaбёҐ | indriya Е›abdena indryasthana sДЃkalya vaikalya naimittikendriyaЕ›akti sДЃkalya vaikalya lakб№Јaб№‡akarmaphalamucyate | Е›eб№Јaб№ѓ sugamam | ata eva na ca niyatiбёҐ svaniyamanamapi kiб№ѓ karotД«tyДЃЕ›aб№ѓkanД«yam | kДЃlaparД«toktimanusб№›tya pratipuruб№Јanniyati (p.


So, O god, I have explained the solitary tree of those who recite mantra.


Слово «бинду» подразумевает [фразу] «после визуализации» [бинду]


manuttamaṃ | yāvanna pūrṇatāṃ prāplastāvatsābhāsa(?) ucyate || ya * * * * * * * *?


(Now I will enumerate), in due order, all the remaining ones on the Path.


^117^ The toponym Raivata, mentioned in the midst of these source' descriptions of atmospheric levels located thousands of miles above the earth's surface, appears to correspond to a terrestrial location.


gā-guerm: #ī| ṢPRFTTTTTGTĪ̄ āATGAT I ṜṜo I ī-=ṝ rf vāvō j t-=ī rf =x faz; 1 kḶāGJIEEANĪ EENIIYJAEIḤĪEETHI hrasvārṇatrayam ekaikaṁ ravyaṅgulam athetarat | 219 || praveśa iti ṣaḍ varṇāḥ sūryendupathagāḥ kramāt | ikārokārayor ādisandhau saṁdhyakṣaradvayam || 220 l| e-o iti praveśe tu e-au iti dvayaṁ viduḥ | ṣaṇṭhārṇāni praveśe tu dvādaśāntalalāṭayoḥ || 221 || gale hṛdi ca bindvarṇaviṣargau paritāḥ sthitau | The three short vowels (A I Ū) (occupy) twelve fingers’ breadth each (within exhalation), and the other (long ones – Ā Ī Ū) (occupy the same space) within (the flow of the) entry (of inhalation).


Thus, I choose to leave it as it is trusting in the more pedantic readers’ indulgence.


(48) (The state in which) time is consumed that those who are addicted (to these things experience) continues for some time in a clearly apparent way, and the other states of being (*bhāva*) abide in attendance to it.


Rather, it is only apparently generated, due to the mistaken belief that it has an such,817 ‘*it is reflected in me*’, that is, within conscientiousness (*bodha*).


adhvaśuddhi:** *"guru рассматривает одну за другой секции выбранного Пути и разрушает все связи освобождаемого ученика"* (SP3 стр.226-334) **SvT 4.93cd:** Очищение одного Пути влечёт очищение остальных (они включены друг в друга).


"И когда вы слышите этот звук [visarga] от своего возлюбленного, в тот момент, если вы йогин, tatra cittaṁ samādhāya, когда вы полностью осознаете этот звук, vaśayet yugapat jagat (Абхинавагупта поставил только "jagat"),

data/library/Translations_MD/ВиджнянаБхайрава_Лакшман_Джу__сборка_переводов_.md


||" iti | evamДЃdyaбёҐ paraбёҐ Е›aktipДЃto dvitД«yastvapara iti siddham | yadvakб№Јyati -- "idaб№ѓ sДЃramiha jГ±eyaб№ѓ paripЕ«rб№‡acidДЃtmanaбёҐ | prakДЃЕ›aбёҐ paramaбёҐ Е›aktipДЃto'vacchedavarjitaбёҐ || tathДЃvidho'pi bhogДЃб№ѓЕ›ДЃvacchedenopalakб№ЈitaбёҐ | aparaбёҐ Е›aktipДЃto'sau paryante Е›ivatДЃpradaбёҐ ||" (13|252) iti || nanu evamД«Е›varastirobhДЃve'pi kiб№ѓ sб№›б№Јб№yДЃdivanmalДЃdyapekб№Јate kimuta anugrahavanna?

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


When your master reveals the universal truth to you, then you emerge from limitation and the whole universe becomes your possession.


The final vowel of dharaṇā has been shortened for the metre.


Когда шамбхава достигает полной зрелости, она становится анупаей.


**Шайвы** (śaivāḥ) -- последователи одного из главных направлений индуизма, почитают Шиву как высшее божество

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


Revision 0: January 29, 2007 Publisher : Adyar library and research centre Publication year : 1920 Publication city : Madras Publication country : India #################################################### amṛtanādopaniṣat saha nāvavatu iti śāntiḥ śravaṇādyupāyaḥ śāstrāṇyadhītya medhāvī abhyasya ca punaḥ punaḥ | paramaṃ brahma vijñāya ulkāvattānyathotsṛjet || 1 || vivaraṇam oṃ śrīmadviśvādhiṣṭhānaparamahaṃsasadgururāmacandrāya namaḥ amṛtanādopaniṣatpratipādyaṃ parākṣaram | traipadānandasāmrājyaṃ hṛdi me bhātu saṃtatam || iha khalu kṛṣṇayajurvedapravibhakteyamamṛtanādopaniṣat | kaṭhavallyādisamam upoddhātādikam | ṣaḍaṅgayogaprakāśanātmakopaniṣado'lpagranthato vivaraṇamārabhyate | ādau tāvat- viśuddhacittānāṃ śravaṇādyupāyādeva puruṣārthasiddhiḥ, mālinacittānāṃ brahmopāsanāviśiṣṭaṣaḍaṅgayogābhyāsadvārakajñānena p.


’ 649 Kṣemarāja introduces this line saying: *yathā ca brahmāṇḍasyordhvakarparikā koṭiyojanā, tathāpy āvaraṇakarparikāpi ‘Just as the upper shell of the Egg of Brahmā extends for ten million yojanas, so too does the covering shell (of the Egg of Water).


Лишь поднее она была переведена в письменную форму.


She is consciousness and, abiding in the supreme state, she bestows both (worldly) enjoyment and liberation.


एवं च सर्ततं प्रकाशमानतैवेत्यपि निराकरोति तदानीमित्यदिना ।
तथां स्वात्मनालमानमेव सा प्रलयबृशाति परुक् पश्यन्तीव्यपेदश्शत्पदेश्यजना-
पेस्थैव न स्त्व: कर्मल्यपेद्रोजोति च समथ्यित ।

5.


28) saumyaśca prājāpatyaśca brāhmaścātra caturdaśa | sarvasyaivāsya saṃśuddhirbrāhme saṃśodhite sati || 9 || bhuvanaṃ vaiṣṇavaṃ tasmānmadīyaṃ tadanantaram | tatra śuddhe bhavecchuddhaṃ sarvametanna saṃśayaḥ || 10 || kālāgnipūrvakairebhirbhuvanaiḥ pañcabhiḥ priye | śuddhaiḥ sarvamidaṃ śuddhaṃ brahmāṇḍāntarvyavasthitam || 11 || tadbahiḥ śatarudrāṇāṃ bhuvanāni pṛthak pṛthak | daśa saṃśodhayetpaścādekaṃ tannāyakāvṛtam || 12 || anantaḥ prathamasteṣāṃ kapālīśastathāparaḥ | agnirudro yamaścaiva nair-ṛto bala eva ca || 13 || śīghro nidhīśvaraścaiva sarvavidyādhipo'paraḥ | śaṃbhuśca vīrabhadraśca vidhūmajvalanaprabhaḥ || 14 || ebhirdaśaikasaṃkhyātaiḥ śuddhaiṃ śuddhaṃ śataṃ matam | upariṣṭātpurasteṣāmaṣṭakāḥ pañca saṃsthitāḥ || 15 || lakulī bhārabhūtiśca diṇḍhyāṣāḍhī sapuṣkarau | naimiṣaṃ ca prabhāsaṃ ca amareśamathāṣṭakam || 16 || etatpatyaṣṭakaṃ proktamato guhyātiguhyakam | tatra bhairavakedāramahākālāḥ samadhyamāḥ || 17 || āmrātikeśajalpeśaśrīśailāḥ saharīndavaḥ | bhīmeśvaramahendrādṛhāsāḥ savimaleśvarāḥ || 18 || p.


642) taduktaб№ѓ tatraiva - ДЃrambhakДЃle Е›ravaб№‡aб№ѓ kriyДЃkДЃle'pi cintanam | niЕ›cayodbhДЃvanaб№ѓ tasya niб№Јб№hДЃ kДЃle prasannatДЃ || iti || atha vyДЃkhyДЃnakramaбёҐ - ajД«rб№‡ДЃdidoб№Јarahito kurarupalepanДЃdi pavitrite adД«kб№ЈitaЕ›ravaб№‡e varjite bhЕ«tale tacchoda(dha?)nakrta madhyДЃdДЃtmakapaddhyentarasthaб№ѓ parameЕ›varaб№ѓ guruб№ѓ gaб№‡eЕ›varaб№ѓ cДЃbhyarcya vyДЃmo?kriyopayogД« sЕ«trДЃdi pustakaб№ѓ guptasatsЕ«traб№ѓ vidhДЃyopari kasyacit?


[Дхарана 94]
                                    стих 119
      Вастушу смарйаманэшу дриштэ дэшэ манас тйаджэт /
      Свашарирам нирадхарам критва прасарати прабхух // 119

                                   перевод
      При виде земли,  когда  практикующий  позволяет  уйти  всем  мыслям  о
воспоминаемых  объектах  (и  концентрируется  только  на  том   переживании,
которое находилось в основе этого воспоминания) и делает свое тело  лишенным
поддержки, тогда Господь (который как переживание является  основой  памяти)
являет Себя


Джон Хьюз

Академия Лакшманджу

Калвер-Сити, Калифорния

14 августа 2015

Предисловие к первому изданию

В этой аудиозаписи полностью осознавший себя мастер Свами Лакшманджу переводит и разъясняет 112 путей к самореализации, которые Бог (Бхайрава) открыл Своей возлюбленной супруге (Бхайрави) в основополагающем тексте кашмирского шиваизма "Виджняна Бхайрава"

data/converted/docx_to_md/ВиджнянаБхайрава_Лакшман_Джу__сборка_переводов_.md


78125in"}

*jalasyevormayo vahner-*

*jvālābhaṅgyaḥ prabhā raveḥ /*

*mamaiva bhairavasyaitā*

*viśvabhaṅgyo vibheditāḥ // 110 //*

\[Вы должны думать\]: Как волны и приливы едины с водой океана, как волны и отливы едины с водой (они не что иное, как вода), как волны и приливы едины с водой, и потоки пламени едины с огнем, и как лучи \[солнца\] едины с солнцем - *jalasya iva ūrmayaḥ, vahner jvālā bhaṅgayaḥ, prabhā raveḥ* - точно так же все вселенские потоки исходят из Меня, *mamaiva* *bhairavasya*, Кто един с Бхайравой


13) khaḍgaṃvajraṃ triśūlaṃ ca paraśuṃcābhayaṃvaram || pāśaṃghaṃṭāṃ tathā nāgamaṃkuśaṃ bibhratīkaraiḥ || 2 || śvetavarṇaḥ || 1 || 45 atha kaumārīdhyānam ṣaḍānanā tu kaumārīpāṭalābhāsuśīlakā || ravibāhurmayūrasthāvaradā śaktidhariṇī || 1 || patākāṃ bibhratīdaṃḍaṃpātraṃbāṇaṃ ca dakṣiṇe || vāme cāpamathoghaṃṭāṃkamalaṃ kukkuṭaṃ tathā || paraśuṃ bibhratī caiva tadadhastvabhayānvitā || 2 || pāṭalavarṇaḥ || 1 || 46 atha vaiṣṇavīdhyānam vaiṣṇavītārkṣyagāśyāmā ṣaḍbhujāvanamālinī || varadāgadinīdakṣe bibhratī ca kareṃbujam || śaṃkhacakrābhayānvāme sā ceyaṃvilasadbhujā || 1 || nīlavarṇaḥ || 1 || 47 atha vārāhīdhyānam kṛṣṇavarṇā tu vārāhīmahiṣasthā mahodarī || varadādaṃḍinī khaḍgaṃbibhratī dakṣiṇekare || 1 || kheṭapātrābhayānvāme sūkarāsyālasadbhujā || kṛṣṇavarṇaḥ || 1 || 48 atha aiṃdrīdhyānam aiṃdrīsahasradṛk saumyā hemābhāgajasaṃsthitā || varadāsūtriṇī vajraṃ bibhratyūrdhvaṃ tu dakṣiṇe || 1 || vāme tu kamalaṃpātraṃ hyabhayaṃtadadhaḥkare || kanakavarṇaḥ || 1 || 49 atha cāmuṃḍādhyānam cāmuṃḍāpretagā kṛṣṇāvikṛtācā hi bhūṣaṇā || daṃṣṭrālākṣīṇadehā ca gartākṣīkāmarūpiṇī || 1 || digbāhuḥkṣāmakukṣiśca musalaṃcakracāmare || aṃkuśaṃ bibhratīkhaḍgaṃdakṣiṇe cāthavāmake || 2 || kheṭaṃpāśaṃdhanurdaṃḍaṃ kuṭhāraṃcāpibibhratī || kṛṣṇavarṇaḥ || 1 || p.


18a) haṃsasvarāddhake devi gomukhī śaktimālinī | kroṣṭakī śubhagā devī durggākātyāyaṇī tathā || nityaklinnā samākhyātā raktā ekākṣarāparā | brāhmī māheśvarī caiva kaumārī vaiṣṇavī tathā || vārāhī caiva māhendrī cāmuṇḍātvaṃ bhayānanā | yogeśī tvaṃ hi deveśi kulāṣṭaka vibhūṣite || aṣṭāṣṭaka dharī devī lakṣmītvaṃ bahurūpiṇī | aindrī caiva tu āgneyāṃ yāmyāṃ nai-ṛtyavāhiṇī || vāyuvyāṃ caiva kauverī īśāne ca mudāhṛtā | prayāgā varuṇā kollā aṭṭahāsā jayantīkā || caritre kāmrakaṃ caiva devī koṭaṃ tathākramaṃ | tathā kālī umādevī devadūtī namostute || bhadrakālī mahāmāya carmmamuṇḍā bhayāvahe | mahośūkṣme mahāsānte namaste śaktirūpiṇī || p.


872) satva virЕ«pavДЃn hetu viruddhasyДЃt | udДЃharati | vyДЃpaka ДЃtmДЃ avyДЃpakaбёҐ deЕ›ДЃnavacchinnatva hetutaбёҐ | yathДЃ ghaб№aбёҐ anavacchinnatvДЃditi hotossapakб№Јesya sДЃdhya vyДЃpakatva vati ghaб№e satvannДЃsti sa punarvipakб№Јe Е›ivДЃdau svasДЃdhya viruddha vyДЃpakatvena vyДЃptassannivartate | anekДЃnta dЕ«б№Јaб№‡adЕ«б№Јitaб№ѓ hetuб№ѓ lakб№Јayati - pakб№ЈДЃdi tritaye vartamДЃno'naikДЃntiko bhavet | ДЃtmДЃ nityaбёҐ prameyatvДЃdityatrodДЃhб№›todvijДЃбёҐ || vipakб№ЈДЃdvyДЃvб№›tti vihД«nassДЃdhДЃraб№‡ДЃnaikДЃntika iti yДЃvat prameyatvДЃditi prayukta hetoбёҐ ДЃtmalakб№Јaб№‡apakб№Јe ghaб№alakб№Јaб№‡a sapakб№Јe Е›ivalakб№Јaб№‡a vipakб№Јe ca sthityastitvДЃt | nanu Е›ivДЃtmanoбёҐ prameyatvamasadityuktam | (p.


В противном случае, в этом первом действии, он вообще не чувствует этого блаженного состояния


Beautiful with Cosmic Bliss (jagadānanda) generated from (his own) essential nature (that he has) 1 MVV 1/880cd-884.


Тот, кого оставили буддхи и все сопутствующие ему факторы, такие как органы чувств, и т.д.

data/converted/Shang/Пандит_Б_Н_Кашмирский_Шиваизм_Наслаждение_и_Освобождение_2010.txt


One who knows (this) in this way is other than one who lacks knowledge.


9b) śrīdakṣiṇamūrtiruvāca || śṛṇadevi pravakṣyāmi śriyaḥ sādhanamuttamaṃ | yacchatvāpi narasyarva saubhāgyaibhāgyaikanidhirbhavet || 1 || yenānena vidhānena sādhakena dine dine | japyate lalitā vidyā śriyaḥ paṃcadaśākṣarī || 2 || niyamāt triśataṃ bhattā cakraṃ saṃpūjya sādaraṃ | sasnaṃ cakramabhyarvya madhyacakramathāpivā || 3 || p.


Это связано с космическим состоянием человека, *nara*

data/converted_md/речь_в_тантре_Восстановлен_чистовик.md


She puts something sweet in your mouth first and [then] says, “Take [the medicine] now.” Just as a mother directs her son for doing something good by giving him some sweets first (mātṛ modakavat sarvaṁ, that is the modaka, the sweet offering of a mother), pravṛttyartham udāhṛtam, just to begin with, these processes are just to begin with, but not to dive in those processes.


Бхувана также относится к грубой форме пространства, служащей одним из шести способов медитации (шададхван) в стханакальпана-йоге, подразделении анава-йоги.


This means to say that similarity of the past experience which is all that the Buddhists can maintain on the basis of their theory of the momentariness of cognitions cannot lead to the belief that it is the same thing which was actually experienced in the past.


TANTRĀLOKA 515 Uttarāyaṇa is the Sun’s movement from its lowest point in the sky (closest to Earth) at the winter solstice towards its highest point in the sky at the summer solstice.


Karaṅkiṇī is the Kālī in the centre of the Twelve Kālīs.


176a-176b) In the manuscripts, this passage reads: 123b kh) aṭtahāsaṁ [g: ?] śikhāsthāne caritraṁ ca karandhrake | kullagirye [kh: ku *(?) girye; g: -giye] priye karṇaṁ jayantyaṁ [kh g: jayaṁtya] cottarāyaṉe [kh: -ya *(?) IV 152 II ujjayanyāṁ tu bhrūmadhye prayāgaṁ vaktramadhyagam | vārāṇasīṁ tu hṛdaye śrīpīthaṁ skaṁdhayordvayoḥ [g: -yoddhayoḥ] l/ 153 |I kaṁṭhadeśe tu virajaṁ herundrya udare priye l 176b g) alaṁpuraṁ nābhimadhye [g: -nābhi * dhye] saṁdordádhve lāpuraṁ [kh: *?


Thus, it is rightly said that ‘what exists is contrary to what does not’.


However, the subjects of his research were male yogins who attempted to reabsorb fluids from an external container, via a catheter, through the urethra.


O knower of Kula, one should worship the Kulālyambāmata in the three seats in the CiñciŠīkula that is common (to all three) by means of the Vidyārājeśvara (mantra).


Какие бы чистые святые  места,  священные  тиртхи  не  существовали,  да
посвятят тебя водой, очищенной мантрой


This yogi has developed such strength of awareness that he has only to will this to happen and it is accomplished.


Поскольку сочетание этих созвездий является благоприятным, Девадатта может принять и использовать эту мантру \[Kulārṇavatantra 2018: 352\]


«Книзу»: т головы до стоп, в направлении эманации (также
истечения, испускания)


30) khaṭvāṃgadīrghalaṃboṣṭhīmālatī maṃtrayoginī || asthinīcakriṇīgrāhākaṃkālībhuvaneśvarī || 12 || kaṃṭakīkāṭakī śubhrākriyādūtīkarālinī || śaṃkhinīpadminīkṣīrāhyasaṃdhā ca prahāriṇī || 13 || lakṣmīśca kāmukīlolākākadṛṣṭiradhomukhī || dhūrjaṭīmālinīghorākapālīviṣabhojinī || 14 || catuṣṣaṣṭissamākhyātā yoginyovarasiddhidāḥ || 64 || 136 atha śarīrasthaṣaṭcakradevatādhyānam (vedāṃtayogaśāstrarītyā) ādhāre liṃganābhau hṛdayasarasijetālumūle lalāṭe dvepatreṣoḍaśāre dvidaśada śadale dvādaśārdhe catuṣke || nāsāṃte phālamadhye ḍaphakaṭhasahite kaṃṭhamadhye svarāṇāṃ haṃkṣaṃ tattvārthayuktaṃ sakaladalagataṃ varṇarūpaṃnamāmi || 1 || atha varṇadhyānāni (siddhaśābarataṃtre) 137 atha akāradhyānam ajāmukhīraktavarṇāhaṃsagā dhavalāṃśukā || śarāsanaṃ varaṃdakṣedhatte vāmeśarābhayau || 1 || raktavarṇaḥ || 1 || 138 atha ākāradhyānam ākārākhyātharvaṇī tu śyāmāśuklāṃbarāṃśugā || dhatte khaṭvāṃ ca kheṭaṃ ca krameṇaivavarābhayau || 1 || śyāvarṇaḥ || 1 || 139 atha ikāradhyānam ikārākhyātvilā devī śvetāmattebhagāśubhā || caṃdrahāsavarau dakṣe vāmedhattegadābhayau || 1 || śvetavarṇaḥ || 1 || 140 atha īkāradhyānam īśvarīsvarṇavarṇābhā vṛṣārūḍhāsitāṃśukā || śārikāṃ ca varaṃdakṣe vāmedhatteṃkuśābhayau || 1 || svarṇavarṇaḥ || 1 || 141 atha ukāradhyānam ugrādevī hyukārākhyāṣaḍbhujā siṃhagāsitā || dakṣeśūlāṃkuśavarānvāme pāśagadābhayān || 1 || śubhravarṇaḥ || 1 || p.


] ов и приспособлений для записи, обработки и сохранения данных; они, конечно, имели свои собственные метод [пратябхиджнопай


One should notice the elemental triadic cycle, the irregularity in the transition to another element, the variation caused by retrogradations, and the similar but not exact returns to the original cycle.


Отношение к эго, о котором я рассказал, дает повод предположить, что поскольку это-это причина зла, и поскольку именно śiva создал это, следовательно, śiva, а не индивидуум отвечает за это зло.


What is the reason for the use of the term ‘Foremost Sacrifice’ (*ādiyāga*) here?


The ŚSS itself explains: Here, liberation is devoid of the two polarities.


deha jar̤a hai), ataeva deha duḥkhabhoga ke yogya nahīṃ hai.


And (the series) ending with SVĀHĀ is the firm root that should be used when (uttering the mantra) during lustration (tarpaŠa).


It is progressively led upward by the current of the channel which runs along the axis of the subtle body (i.


(228cd-229ab) The Glory of Wine and Liquor 127 O best of women, it is taught (sūcita) in the Tantras of those steadfast in practice (naiṣṭhika), that the four sins are brahminicide, the drinking of liquor, theft and the pride that resides in the mind along with the fifth associated with that (?).


/217/ Четыреста тридцать две тысячи считается продолжительность kālī (юги).


42) indrādyāḥ khecarārūḍhā bhaveyuścirajīvinaḥ | ye yathā māṃ prapadyante te tathā phalabhāginaḥ || 32 || brāhmaṇaḥ kṣatriyo vaiśyo brahmacārī gṛhī tathā | vānaprastho patiścaiva bhaveyuste kulānugāḥ || 33 || teṣāṃ vidhiṃ śṛṇuṣvādya mattastvaṃ kulanāyike | guḍārdrakarasenaiva surā tu brāhmaṇasya ca || 34 || nārikelodakaṃ kāṃsye kṣatriyasya varānane | vaiśyasya mākṣikaṃ proktaṃ kāṃsyasthaṃ varavarṇini || 35 || māṃsaṃ matsyantu sarveṣāṃ lavaṇādrakamīritam | bhūrjadhānyādikaṃ yadyaccarvaṇīyaṃ pracakṣate || 36 || sā mudrā kathitā devi sarveṣāṃ naganandini | brāhmaṇī brāhmaṇasyaiva kṣatriyā kṣatriyasya ca || 37 || vaiśyā vaiśyasya devesi maithune yadvidhiḥ [ca praśasyate] smṛtaḥ | vaiśyā vā brāhmaṇī [brāhmaṇa kṣatriyavarṇānāṃ] kṣatrā trivarṇānāṃ maheśvari || 38 || kṣatriyā brāhmaṇasyāpi kathitā varavarṇini | śūdrā vā brāhmaṇādīnāṃ trivarṇānāmabhāvataḥ || 39 || brahmakṣatraviśāñcaiva āśramiṇāmidaṃ smṛtam [vratam] | trivarṇavihitānāñca yatīnāṃ śṛṇu samprati || 40 || sahasrāropari bindau kuṇḍalyā melanaṃ śive | maithunaṃ paramaṃ [śayanaṃ] divyaṃ yatīnāṃ parikīrtitam || 41 || avadhūtāśramī yo hi tasya vakṣye vidhiṃ śṛṇu | pauṣṭikādīni sarvāṇi madyāni tasya śāmbhavi || 42 || p.


504) evaṃ nyāsaṃ purā kṛtvā dhyāyettatvantu yogavit | trayodaśātmasānnidhyaṃ yadi syāttatvavedinaḥ || 25 || kurute'nugrahasso hi avaśena varānane | vacasā kurute dīkṣāṃ cakṣuṣā ca na saṃśayaḥ || 26 || eṣa devi mahānyāsaḥ sevitavyaḥ prayatnataḥ | darśanātpūrvatejantu vacasā ca na saṃśayaḥ || 27 || manasā ca na sandehaḥ sparśanena na saṃśayaḥ | nyāse kṛte tu deveśi samarthassarvakarmasu || 28 || eṣa puṇyo mahānyāso mayā devi udāhṛtaḥ | eko'pi yo vijānāti mucyate ca na saṃśayaḥ || 29 || p.


Accordingly, one could understand the statement ‘she has blossomed (*puṣpitā*) into (her) fruits (*phaleśu*)’ to means ‘she is in menses when the fruits (manifest)’, by taking the *phaleśu* to be a locative absolute.


156b) caitanyaṃ sākṣītyuktaṃ tataśca tatrokta kūṭastha evānna sākṣītvavagamyate | aṃtaṣkaraṇapratibiṃbarūpa jīvādhiṣṭhānatvatadavabhāsakatvādi niśasāmyā tathā ca nāṭakadīpaṃpi nṛtyaśālāstha dīpadṛṣṭāṃtena sākṣī jīvāddivicyadarśita iti pūrvagraṃthe kūṭasthadīpe yasmākṣījīvādbhedena darśitassa eva nāṭakadīpepi tato bhedena darśita iti vivakṣitārthassiddha iti bhāvaḥ sākṣī yathā jīvakoṭirna bhavati | jīvasya udāsīnatvābhāvā tathā īśvarakoṭirapi na bhavati jagatsṛṣṭiniyamanādi vyāpāra kartustasya udāsīnatvā bhāvādīśvarasya parokṣatayā | jīvaṃ pratibudhyādi sākṣitayānityāparokṣa sākṣirūpatvāsaṃbhavāccetyāśayenāha | evaṃ jīvāditi | brahmapadamāśvaraparaṃ nat dīsīna caitanyaparaṃ | kastarhi sākṣīti pṛchati | kiṃtviti | uttaramaspṛṣṭeti | uktamiti | iti śaivapurāṇeṣu kūṭasthaḥ pravivecitaḥ jīveśatvādi rahitaḥ kevalaḥ svaprabhaḥ śiva iti ślokenetiśeṣaḥ jagadrūpatvamādipadārthaḥ | kevala udāsīnaḥ śivaḥ śuddhaḥ paramātmetyarthaḥ || tatvapradīpikāyāmapi śavalite saguṇe parameśvare kevalo nirguṇa iti | viśeṣaṇānupapateḥ sarvapratyag bhūtaṃ viśuddhaṃ p.


99) abhyarcya devīṃ cakrasthāṃ tathā tadrūpavān svayam | svamudrayā śakticakraṃ khecaryātmani yojayet || 62 || tatonyāsatrayaṃ kṛtvā prāṇāyāmapurasmaram | japitvā stotrayugalaṃ devyātmā vicaret sukhī || 63 || pūjāviśeṣān deveśi !


Это  состояние  тишнимбхава,
чо означает ”абсолютная тишина”


The Buddhist idealists give the same example to expland how every single action, in accord with the doctrine of momentariness, consists of a chand of actions.


he maharṣe), āgama aura apāya ke vaśībhūta evaṃ kṣaṇa meṃ utpanna aura kṣaṇa meṃ naṣṭa honevālī isa jagat-Sthiti se kauna aiśa puruṣa hai (āgama aura apāya ke vaśībhūta evaṃ kṣaṇa meṃ utpanna aura kṣaṇa meṃ naṣṭa honevālī isa jagat-Sthiti se kauna aiśa puruṣa hai), jo dhīra hotā huā bhī isa saṃsāra meṃ bhayabhīta nahīṃ hotā 27-30 (jo dhīra hotā huā bhī isa saṃsāra meṃ bhayabhīta nahīṃ hotā.27-30.) mune (mune), kṣaṇa meṃ āpattiyām̐ ātī haiṃ evaṃ kṣaṇa meṃ hī sampattiyām̐ prāpta hotī haiṃ (kṣaṇa meṃ āpattiyām̐ ātī haiṃ evaṃ kṣaṇa meṃ hī sampattiyām̐ prāpta hotī haiṃ), kevala sampattiyoṃ aura vipattiyoṃ hī nahīṃ (kevala sampattiyoṃ aura vipattiyoṃ hī nahīṃ), kintu kṣaṇa meṃ hī janma hotā hai aura kṣaṇabhara meṃ hī mṛtyu ho jātī hai isa saṃsāra me kauna aisī vastu hai (kintu kṣaṇa meṃ hī janma hotā hai aura kṣaṇabhara meṃ hī mṛtyu ho jātī hai.


It coordinates the skill a person may have in one life, the good and bad karma from another, along with the debt to others he may have, organizing them so that they all unfold in consonance.


To possess the whole universe as your own self is real knowledge and that is <i>netra</i> and that is liberation.


jaba vāyu na to praveśa hī karaṭa hai aura na bāhara hī nikalatā hai), taba śarīra kī nār̤iyoṃ se śūnya ho jāne ke kāraṇa puruṣa mṛtaka kahalātā hai 61 mujhe itane kalā meṃ nāśa ko prāpta honā cāhiye isa prakāra kī pūrvajanma ke saṃkalpa se yukta aura niyati dvārā prerita jo saṃvit hai (taba śarīra kī nār̤iyoṃ se śūnya ho jāne ke kāraṇa puruṣa mṛtaka kahalātā hai.61.


yo yo'dhīte sa brahmabhūyāya kalpate | sa pañcamahāpāpāt pramucyate | sa sarvataḥ sukhamedhate | sāyamadhīyāno divasakṛtaṃ pāpaṃ nāśayati | prātaradhīyāno rātrikṛtaṃ pāpaṃ nāśayati | tatsāyaṃ prātaradhīyānaḥ pāpo'pāpo bhavati | sarvatrādhīyamāno'pavighno bhavati | dharmārthakāmamokṣañca vindati ityatharvaśīrṣam aśiṣyāya na deyam | yo yadi mohāya dāsyati sa pāpīyān bhavati | sahasrāvartanād yastu yaṃ yaṃ kāmamadhīte taṃ tamavāpnoti | anena gaṇapatimabhiṣiñcati sa vāṅmayo bhavati | caturthyāmanaśnan japati sa vidyāvān bhavati | ityātharvavaṇavākyaṃ brahmādyācaran vidyā na vibheti kadācaneti | ye dūrvāṅkureryajati sa vaiśravaṇopamo bhavati | yo lājairyajati sa yaśovān bhavati | sa medhāvān bhavati | yo modakasahasreṇa yajati sa vāñchitamavāpnoti | yaścājyasamidbhiryajati sa sarvaṃ labhate | aṣṭau brāhmaṇān samyag grāhayitvā sūryavarcasvī bhavati | sūryyagrahe mahānadyāṃ pratimāsannidhau vā japtvā sa siddhamanto bhavati | mahāpāpāt pramucyate sa sarvavidbhavati | ya enaṃ veda ityupaniṣatsvāha nāvavatu | oṃ śāntiḥ śāntiḥ śāntiḥ || iti mahāgaṇapatyupaniṣat || atha gaṇapatistotram || nāradapañcarātre prathamarātre saptamādhyāye || śrīnārada uvāca || he gaṇeśa !


ma nitambe ṣa guhye tu sūnusvāraṁ prakīrtitam tādhastāt tasya vikhyāta ūrvākāro varānane


Samprāpta is one who has received initiation through a line of teachers and is living up to it.


tapūnena pṛthivyāṃ paripūritaṃ || kāmadhyenu śravannityaṃ snāpayāmi śivājñayā || * *?


53) brahmДЃdД«Е›ДЃntakaб№ѓ yatra dvДЃdaЕ›ДЃЕ›Е›aб№ѓkarДЃvapi | bahuvidhiyute grДЃme madhye vДЃ tadbahistu vДЃ || kartavyastu vicДЃreб№‡a yathДЃ yogaб№ѓ baliб№ѓ kramДЃt | catuб№Јpatheб№Јu paritДЃ valika * ri daб№‡бёЌake || kevalaiбёҐ daб№‡бёЌakaiбёҐ pЕ«rvodД«Е›ДЃnДЃntaб№ѓ yathДЃvidhi | tattaddinДЃtha e dhДЃnДЃб№ѓ uktadravyeб№‡a mantravit || dravyДЃstraб№ѓ lokapДЃlДЃstraб№ѓ annaliб№…gasamanvitam | samДЃropya rathe asmin piГ±chДЃdyaissamalaб№ѓkб№›tam || balivДЃdyasamudghoб№ЈaiбёҐ suretara bhayaб№ѓkaraiбёҐ | grДЃmapradakб№Јiб№‡aб№ѓ kб№›tvДЃ kб№ЈipedbhЕ«ta baliб№ѓ kramДЃt || Е›uddhodanena sДЃjyena dadhikДЃnnena vДЃ guruбёҐ | tato grДЃma baliб№ѓ dadyДЃt tadante taб№ѓ praviЕ›ya ca || mahДЃpД«б№he baliб№ѓ dadyДЃt tadanyenya praviЕ›ya ca | yakб№ЈДЃdi svasvamantrataбёҐ * * * * * * * * || annaliб№…gaб№ѓ visб№›jyДЃstraб№ѓ sДЃvratД«n sarva vinyaset | evaб№ѓ datvДЃ baliб№ѓ prДЃtaбёҐ kДЃlaб№ѓ sДЃyaб№ѓ tane'pi vДЃ || tadante kДЃrayeddevaб№ѓ grДЃmДЃdiб№Јu mahotsavam | nДЃnДЃvidha mahДЃratna sЕ«ktahemДЃmbarДЃdikam || dukЕ«lapaб№б№akДЃrpДЃsa sadvastrairДЃvб№›taб№ѓ bahum | divyaratnamayДЃkalairmaб№‡бёЌitaб№ѓ makuб№ДЃdibhiбёҐ || p.


The Kaulas translated this visionary fantasy into the aesthetic terms of mystical experience.


m śivo'ham || 8 || idaṃ stotrammahāpuṇyambrahmaṇā bhāṣitampurā | sarvasiddhipradaṃ sākṣānmahāpātakanāśanam || 9 || yaḥ paṭhetprātarutthāya devyāssannihito'pi vā | tasya siddhirbbhaveddevi vāñchitārtthapradāyinī || 10 || dhanandhānyaṃ sutañjāyāṃ hayaṃ hastinameva ca | vasundharāmmahāvidyāmaṣṭasiddhi/llabheddhruvam || 11 || vaiyāghrājinarañjitasvajaghane'raṇye pralambodare kharve'nirvacanīyaparvasubhage muṇḍāvalīmaṇḍite | kartrīṅkundaruci/ vvicitravanitāñjñāne dadhāne pade mātarbbhaktajanānukampini mahāmāye'stu tubhyannamaḥ || 12 || iti chinnamastāstotraṃ samāptam || atha kavacam śrīdevyuvāca kathitāśchinnamastāyā yā yā vidyāssugopitāḥ | tvayā nāthena jīveśa śrutāścādhigatā mayā || 1 || idānīṃ śrotumicchāmi kavacaṃ pūrvasūcitam | trailokyavijayannāma kavacaṅkathyatāmprabho || 2 || p.


For the details and the complete Mantra, see Dyczkowski 2009: intro.


Он  достигает  вершины,
откуда он может видеть всенаполняющую природу (вйапаку) своего Я


The thirteenth in the centre is the Sun of Consciousness (*cidarka*) by whose, will the twelve Suns unfold.


Matsyendranātha, to whom the Ūrmikaulārṇava is attributed in its colophons, is said to have had six disciples who transmitted his teachings.


So, "He who experiences that consciousness which is entirely pure, not depending on any support (i.


TĀ 29/207-209, is a reworking of MV 11/34cd-37ab with Abhinava’s comments.


(līlā ke pūrvā janmoṃ ke caritroṃ kī pratyabhijñā kā varṇanā tathā lokoṃ kī rāśiyoṃ se maṇḍita ākāśameṃ gamana varṇanā.) jaise ātmajñānī ataeva śānta puruṣa meṃ bhogaśrī aura mokṣaśrī prāpta hotī hai (jaise ātmajñānī ataeva śānta puruṣa meṃ bhogaśrī aura mokṣaśrī prā


Смертные, достигшие освобождения в понимании Ньяя-Вайшешики, Санкхьи и буддизма — примеры существ, погруженных в глубокий сон сушупти.


bhrāmaṇiyugmam etad dhi viṃśa-m-ekaṃ tu uttamam KubjT5.


3) śrīmadabhinavaguptācāryakṛtavyākhyopetā | nijaśiṣyavibodhāya [anyaśāstranairapekṣyaṃ vibodho yathā syāttadardham] prabuddhasmaraṇāya [anyaśāstreṇa ye prabuddhāsteṣāṃ smaraṇāya |] ca | mayābhinavaguptena śramo'yaṃ [bhramaḥ - śāstralakṣaṇaḥ |] kriyate manāk || 5 || śrīdevī uvāca anuttaraṃ kathaṃ deva sadyaḥ kaulikasiddhidam | yena vijñātamātreṇa khecarīsamatāṃ vrajet || 1 || parameśvaraḥ pañcavidhakṛtyamayaḥ satatam [satataṃ - sṛṣṭyādinirbhāse'pi] anugrahamayyā parārūpayā śaktyā ākrānto vastuto'nugrahaikātmaiva nahi śaktiḥ śivāt bhedamāmarśayet | sa ca śaktiḥ lokānugrahavimarśamayī prathamataḥ parāmarśamayyā paśyantyā āsūtra - p.


(180) svaṣvarūpā jagadrūpasiddhāliṅgitavigrahāḥ | devyaḥ prathante satataṁ asparśapadamadhyagāḥ || 181 || The goddesses, who are one’s own innate nature, are embraced by the Siddhas, who are the universe and, in the centre of the (transcendental) state devoid of contact (with phenomenal existence — asparśapada) perceive (all things — prathante) perpetually.


The ±SS says that they are the second, sixth and eighth and adds (43/205ab): These are said to be the Middle Nāthas who illumine what is external and internal.

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


), as well as in the **PTV**, which distinguishes between twelve and sixteen kalās.


Когда он доволен вами, вы сможете  поддерживать осознанность; иначе это
невозможно

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


This has been explanded by the venerable, glorious Lakulēśa as well as others.


With this doubt in mind, he says: The Greater the Power of Intuition (pratibhā), the Greater the Teacher azṛṛ āeq] ŪāTAJJTĪRĪīT aIī]S | ī̄ī a7 TṬāī īTṁī fēāāHTRT || 23¢ 1 yathā yathā parāpekṣātānavaṁ prātibhe bhavet | tathā tathā gurur asau śreṣṭho vijñānapāragaḥ || 138 I| The most excellent teacher is one who knows everything (spontaneously by himself); to the degree in which his intuition is independent of other (outer factors, the better he is).


(92-93) Initiation, whether it is said to be one that bestows liberation or (both) worldly benefits and liberation, is of two kinds, according to whether it is with the seed or without it.


Проблема начинается с вопроса, кто есть я и как я связан с миром?


35 itthaṃ pradarśite@mutra pratibimbasatattvake / prakṛtaṃ brūmahe tatra pratibimbanamarhati


63b) dvibhujāṃ varadā dakṣa siṃhasthā bhayasavyasu || nānābharaṇa sobhāḍhyaṃ sarakṣaṇaṃ ratnasaṃyutāṃ || bhairavānandarūpoyaṃ jyeṣṭhāṃjyeṣṭha prakīrttitā | evaṃ dhyātvā balārohe kṣipraṃ siddhyati mānavaḥ || dhyānapuṣpaṃ 3 || arghapātrajalena pādyaṃ namaḥ snānaṃ svāhā ācamanīyaṃ svadhā || arghaṃ svāhā puṣpaṃ vauṣaṭ || punaḥ mūlakhaḍaṃgaṃ nyāsa || tataḥ pūjanaṃ || aghora mūlamantreṇa vajra vatīsi || 3 || aiṁ 5 ha 9 sa 9 saṃpūjya || tataḥ trikoṇa śṛṃgapūjanaṃ || svavāme aiṁ 5 hsphreṁ māhāmāyā kubjike trividyācakreśvarī śrīpādukāṃ || aiṁ 5 aghore hrāṁ ha saḥ ātmatatvādhipataye p.


It is, as Rāmakaṇṭha puts it, *sahajānanda-hānirūpā* (p.


Presumably, 'the mouth of ultimate reality' is the sphere of the State Beyond the Fourth, more commonly known as the Unborn Mouth ( ajavaktra ) or the Mouth of the Teacher ( guruvakra ).


**ПРЕДАННЫЙ:** На каком уровне сознания он находится


Они действительно знают, что они - Шива и что этот мир - их собственная божественная игровая площадка

data/converted_md/Виджняна Бхайрава Лакшман Джу 1.md


You who reside in the world of of transmigratory existence!


isa paristhiti meṃ yaha niṣkarṣa nikalā ki jaise kucha smārta karmoṃ meṃ - traivarṇikoṃ ke sātha strī śūdra ādi kā bhī adhikāra dekhā jātā hai), vaise hī isa grantha ke śravaṇa meṃ bhī purāṇaśravaṇa ke samanā traivarṇika aura atraivarṇikasādhāraṇa mumukṣuoṃ kā adhikāra hai isa artha meṃ pramāṇabhūta (vaise hī isa grantha ke śravaṇa meṃ bhī purāṇaśravaṇa ke samanā traivarṇika aura atraivarṇikasādhāraṇa mumukṣuoṃ kā adhikāra hai.


276) astraṃ brahmaśiro nāma viṣṇucakraṃ ca jṛmbhaṇam || 30-22 || kālapāśamathāgneyamastraṃ hayaśirastathā | prasvāpanaṃ tāpasaṃ ca kālāstramamitaprabham || 30-23 || daṇḍacakraṃ kālacakraṃ dharmacakraṃ tathaiva ca | śaivaṃ śūlaṃ raudramastraṃ triśūlaṃ ghorameva ca || 30-24 || astrāṇyetāni mukhyāni mukhato jajñire vibhoḥ | vakṣojātānyastrāṇi saṃmohanaṃ tathaiṣīkamaindraṃ cakraṃ mahādyuti || 30-25 || aśanī dve ca śuṣkārdrāsaṃjñite sarvabhīṣaṇe | painākamastraṃ kaṅkālaṃ kāpālamatidāruṇam || 30-26 || sauryaṃ vāruṇapāśaṃ ca saṃtāpanamariṃdamam | astraṃ vāruṇamatyugraṃ dharmapāśaṃ tathaiva ca || 30-27 || etānyastrāṇi devasya nirjagmurvakṣasastathā | ūrujātānyastrāṇi śaktidvayaṃ ca vāyavyamastraṃ mausalameva ca || 30-28 || gāndharvaṃ darpaṇaṃ cāstraṃ śoṣaṇaṃ paradāraṇam | tejaḥprabhaṃ ca paiśācamaindramastraṃ sudāruṇam || 30-29 || yāmyaṃ vilāpanaṃ cāstraṃ vaidyādharamamitraham | p.

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


And, when your consciousness is carried away from that object and is going to be inserted into another object, that is the state of <b>reabsorption</b>.


/72-73а/ Написав имя, разделенное в начале в середине и конце «Царем сомой» (ХУМ) вместе с (мантрой) ВАШАТ (в конце), поместив в (сосуд) с тремя медами (молоко, сахар, мед) следует установить (его в янтру), о.


33 34 Established ( sainyavasthūā ) 35 on the triple path, by means of the Path of the Stations of the Equinox ( viṣuvasthāna ), 36 the energy of the Void ( khakalā ) is established within the New Moon at the end of the Full Moon 37 ( pūrṇamāsī ).


Это тонкое движение не похоже на физическое движение или умственное возбуждение


108) anaupamyamasādṛśyādvimalatvādanāmayam | sūkṣmaṃ cānupalakṣyatvādvyāpakatvācca sarvagam || nityaṃ kāraṇaśūnyatvādacalatvācca taddhruvam | avyayaṃ paripūrṇatvāt svāmibhāvāttatheśvaram || śivatattvamidaṃ proktaṃ sarvādhvoparisaṃsthitam | iti | tataḥ sadāśivaṃ tattvaṃ sthitaṃ padacatuṣṭayam || iti | etadabhiprāyeṇaiva śrīmanmṛgendre bhuvanādhvanibhede naivoktvā tattvādhvani sadāśivādi tattvasya trayasya sadāśivasaṃjñoktā | yaduktaṃ tatraiva - īśānatītya śāntāntaṃ tattvaṃ sādāśivaṃ smṛtaṃ | bhuvanānyapi nādādi kalānānyaḥ patiḥ śivāt || iti | tatraiva saṃhāraka ghane vidyāmatti sadātattvaṃ tadbindurbaindavaṃ dhvaniḥ | nādamatti parāśaktiḥ śaktimīṣṭe svayaṃ hara iti | śrīmanmataṅgādau tu śivasyādhiṣṭhāturlayādyavasthā bhedameva tattvatrayeṇoktvā śodhyayoḥ śaktiśivayoḥ bhogatattve sadāśivatattveśvaratattvayorvicāratattve cāntarbhāvamuktva tadbhuddhyālayāvasthānātmani paramaśive saṃyojanamuktam | evamanyeṣvapi tantreṣu yathāyathaṃ kasyacidantarbhāvo boddhavyaḥ | evaṃ ca saṃhitānāmavirodhaḥ sarvavacanānāṃ ca prāmāṇyaṃ sthitam | tenaikyaṃ ca siddhyati | anyathā ekatantroktārthābhyupagamenānyatantroktārthābhāvakathane p.


Адепт всегда, даже будучи один или с малым числом родичей, без
политической власти, без капиталов и без армии, ощущает себя наследником
божественной династии и готов выстоять против давления всего внешнего мира


Посредством обычного знания мы также не можем знать существование [состояние существования стоит выше, чем состояния действия (анавопая и крийопая)


In response, they mandtand that, although there is a possibility of infinite regress in this way, the process comes to a halt when the perceiver is satisfied, even if he cannot be absolutely certand.


\
\
В течение десятков лет Иосиф Сталин держал Россию в железном кулаке


³³ Propelled by the intensity of Śakti’s experience, the Yogi transcends his embodied consciousness, so that both may enter the Upper Abode, that is, the ultimate reality which is pure emission (vaisargikadhāmā).


the *Kālikulakrama*) and *Kramastotra* in parallel.


If you let your breath move out-after this act or after this state-if you leave your breath out and in, you are gone, you have not achieved anything.


Первое лицо - это \"я\", второе лицо - \"ты\" и третье лицо - \"он\"


Other teachers have respectfully described the ultimate reality of the letters (*varṇatattva*) as unvikalpaiversal Being (*mahāsattā*), the pulsing radianvikalpace (*sphurattā*) (of the light of consciousness) and the Heart of Supreme Śiva.


12) sarvatatvādi devasya dvādaśāntoparī yadā | trikapañcānvitaścaiva śivomiti vidhīyate || 49 || devyuvāca aṣṭatriṃśatkalā caiva kasmiṃsthāne vyavasthitāḥ | saṃjñābhiḥ sthānabhede tu kathayasva * * * * || 50 || siddhi-ṛddhidyutirlakṣmīrmedhākāntisvadhā sthitiḥ | rajārakṣāratiḥ pālyā kāmā saṃyaminī kriyā || 51 || buddhiḥ kāryā ca dhātrī ca grāmiṇī mohinī bhavā | tamo mohākṣudhā nidrā mṛtyurmāyā bhayā jarā || 52 || pravṛttiśca pratiṣṭhā ca vidyā śāntistathaiva | p.


Accompanied by Śrīnātha, they bestow boons and fame (prasiddhi).


viṣasya cāmṛtam tattvam chādyatyev ‘noś cyute sati | 549 The plenitude ( ) of Passion ( H ) 550 is the Principle experienced in (sexual) union, (whereas) the Principle of the Nectar of Poison ( vikāsa ) or extending flow ( ) of consciousness and Fire to the contraction and withdrawal of objectivity back into consciousness.


* **saumyāmārṇyapūrvāruṇyo:** *paridhīnviṣṭrāṃstathā.


27 MV 8/35-36ab is quoted in TĀ 15/247-248ab with variants but without change of meaning.


1 sahaṃ svarṇapratyavamantsthabhāva, nānyat 2 tadeva sthābhāvikatvaṃ yadu tatprayutābime medāmose na takṣārliṭṭiryaha sadaiti 3 viśvavya sthomākārasya sāmānyaṃ bināsthite:.


13)^62^ термин *pratyavamarśa* применяется к *parāvāc* и *paśyantī*, но в первом случае он относится к отражающему представлению абсолютного \"Я\": *ahaṃpratyavamarśa*; а в последнем случае к состоянию, свойственному объективности: *idaṃbhāvarūpasya* *pratyavamarśa*

**57


For the convenience of the reader, here is that passage sandhi:* ‘**The penetration** that takes place by (the practice) of the utterance (of Mantra and upward movement of the vital breath) (uccāra), the instruments (of Yoga) (karaṇa), visualization (dhyāna), the letters (varṇa) (as the subtle practice of Mantra), and the formation of place (sthānakalpanā) (to make offerings and on which to concentrate) is rightly said to be Individual (āṇava).


135cd-136ab 13 ≈ rudragomatikā nāgi guhā gopamukhā balā


Бесстрастие (вайрагья), непривязанность к мирской жизни не считаются непременными условиями практики Трика-йоги.


However, in 25cd-26ab Abhinava proceeds to integrate this triad into the Krama quaternity of creation, persistence, destruction and the Inexplicable, to arrive at a set of twelve goddesses, which are clearly Although that can be attanded in this way by many means, ‘*visualization*’ is the root cause (of realisation), which is natural (to the intellect), of which ‘*the Absolute*’, which is such, is its true (*pāramārthika*) nature.


Here Jayaratha, followingowingowing the **Svacchandatantra**, goes on to quote, ‘the inner (*adhyātmam*) cycle of the vital breath’ in general, not just the Equalizing Breath, circulates through twenty-four transits.


353) grahaṇe yojane tatjña utkṣepassanniyojane || 31 || sandhāne caiva sarveṣāṃ layaṃ nirvāṇameva ca | sarvajñānāti tattvajñaḥ sa tu yogyaśśivādhvare || 32 || prakṛtiṃ yo vijānāti vikāraissaha saṃyutam | ādhārādheyavit prājñaḥ sa tu yogyaḥ śivādhvare || 33 || sasādhakassadācāryaḥ sasaṃpūjyo mahāmatiḥ | sa guruḥ sādhakendrāṇāṃ śeṣā yannāmadhārakāḥ || 34 || evaṃ vidhividhānajñaḥ ācāryastantrapāragaḥ | dīkṣakassarvajantūnāṃ sa tu netā paraṃ padam || 35 || iti niśvāsakārikāyāṃ jñānakāṇḍe mūrtivinyāso nāma ekonacatvāriṃśatpaṭalaḥ || devyuvāca sarvajñasyārcanaṃ brūhi niyogañca maheśvara | kasmin kāle tu bhagavān arghyaṃ dadyātpare śive || 1 || pareṇa saha cātmānaṃ yathā caikatra tāṃ vrajet | tathā tvaṃ devadeveśa arcanaṃ kathayasva me || 2 || īśvaraḥ śṛṇu devi paraṃ guhyaṃ arcanaṃ sārvakāmikam | yena yaṣṭena yaṣṭāstu aśeṣabhuvanādhipāḥ || 3 || vāmāṅge tu tathā devi vāmā śaktiḥprakīrtitāḥ | p.


viśalyāṃ lakṣaṇairyuktāṃ sarvakāmārthasādhikām SvaT1.


/223/ В начале тысяча всех (манвантар) и в конце составляют кальпу, именуемую днем.


New Moon with Rahu within 15 degrees of the conjunction is an eclipse.


Также

имеется двенадцатая матра -- unmanA, образующая трон почи-

таемой пара, которая возвышается над всем


[^524]: Постоянство вещей для Калагнирудракали, постоянство Субъекта для Рактакали

data/converted_md/Лилиан Сильбюрн - Гимны Кали - 2023.md


спандой ), и потому пребывающий в состоянии чудесного изумления


It is the Wheel of the Nameless (3/114) corresponding to the liberated state Beyond the Fourth.


I can perceive the jar in itself, not conditioned by other factors, in which case, what I perceive is its ‘own nature’ (*svarūpa*).


nahi bhogasamāptirūpām niṣkṛtim vinā saṃskartum śakyah


* *ity anuttarapadapravikāse śaktam aupayikam adya viviktam


**Bhairava** is an ever-present Reality to one who has an intense deep-rooted conviction of two things—viz.


867) sa pakб№ЈД«kб№›tasya ghaб№ДЃdeбёҐ pЕ«rvavДЃdi prayuktahetuб№ѓ prati vipakб№ЈatayДЃ | tadД«dб№›Е›aб№ѓ sat pratipakб№Јatvamiti Е›eб№ЈaбёҐ | nirvipakб№ЈaбёҐ vipakб№ЈДЃdvyДЃvб№›ttirЕ«pavihД«naбёҐ anvayД«hetuЕ›ca trirЕ«pa vДЃ niti yДЃvat | nissapakб№ЈaбёҐ sapakб№Јe satvarЕ«pavihД«naбёҐ tathДЃ ca trirЕ«pavДЃn | aparaбёҐ vyatireki hetuбёҐ kramastat tДЃntrД«ndДЃharati - sДЃgnyardeЕ›assadhЕ«matvДЃranyorasavatД« yathДЃ | kenДЃpyadhyДЃsitaб№ѓ viЕ›vaб№ѓ kДЃryaб№ѓ syДЃdvastu bhДЃvataбёҐ || yathДЃ kulДЃla sДЃpekб№ЈДЃ mб№›dityeб№Јo'nvayД« punaбёҐ | sadevotpadyate kДЃryaб№ѓ kriyamДЃб№‡antva hetutaбёҐ || asatpЕ«rvakriyate dharmДЃб№ѓЕ›aЕ›Е›aЕ›a Е›б№›б№ѓgavat | anyo vivДЃdДЃdhyДЃsito deЕ›aбёҐ parvatДЃdiбёҐ sДЃgniбёҐ (p.


Все удивительное мироздание, его создание, сохранение, и растворение совместно с сокрытием и Само-узнаванием Богом Себя Самого есть ничто иное, как виласа подлинного атмана.


) mentions names of fourteen proclaimers of the Atharaveda Ups, but Sanat Kumāra is not among them.


itareṣv api karmaṣu yathāsthitāḥ [k, kh: -sthitā] prthak prthak


su)***

*Страница в ВКонтакте: [**[http://vkontakte


Not infrequently, five faces of Śiva will be superimposed, with four facing in the four cardinal directions and the fifth facing upward.


108 Inspired by this vitality, he has the inner strength to overcome the severest hardships and obstacles in the way of his ultimate goal.


65) apЕ«penДЃkб№ЈatagulaiбёҐ kб№ЈД«raniб№ЈpДЃvasaktukaiбёҐ | paГ±cabrahmaб№ЈaбёЌaб№…gaiЕ›ca vyomavyДЃpi daЕ›ДЃkб№ЈaraiбёҐ || 29 || kб№ЈurikДЃbД«jamukhyaiЕ›ca prДЃsДЃdena viЕ›eб№ЈataбёҐ | yathДЃkrameб№‡a hotavyamaб№Јб№ДЃviб№ѓЕ›atireva ca || 30 || jayДЃdikДЃbhyДЃtДЃnaiЕ›ca khiб№Јб№ДЃntaб№ѓ homamДЃcaret | Е›ivДЃgneragniб№ѓ saб№ѓgrДЃhya sarvakuб№‡бёЌeб№Јu nikб№Јipet || 31 || homДЃdau tu baliб№ѓ dadyДЃd grДЃmДЃdiб№Јu viЕ›eб№ЈataбёҐ | homДЃnte vДЃtha kartavyam athavДЃ madhyame'pi vДЃ || 32 || brahmДЃdД«Е›ДЃnaparyantaб№ѓ indrДЃdД«Е›ДЃnameva ca | Е›uddhДЃnnaб№ѓ dadhisaб№ѓyuktaб№ѓ baliб№ѓ dadyДЃcchivadvijaбёҐ || 33 || prathamaб№ѓ gaб№‡arДЃtraб№ѓ tu dvitД«yaб№ѓ bhЕ«tarДЃtrakam | brahmarДЃtraб№ѓ tб№›tД«yaб№ѓ syДЃdgДЃndharvaб№ѓ tu caturthakam || 34 || paГ±camam indrarДЃtraб№ѓ syДЃt б№Јaб№Јб№haб№ѓ tu б№›б№ЈirДЃtrakam | saptamaб№ѓ vaiб№Јб№‡avaб№ѓ proktamaб№Јб№amaб№ѓ rДЃkб№Јasaб№ѓ tathДЃ || 35 || navamaб№ѓ Е›aivamityuktaб№ѓ rДЃtridevДЃбёҐ prakД«rtitДЃбёҐ | saptДЃhe brahmarДЃtrДЃdi indrarДЃtrДЃdi paГ±came || 36 || triyДЃhe vaiб№Јб№‡avДЃdi syДЃdekДЃhe Е›aivarДЃtrakam | pakб№Јotsave tu tithayaбёҐ rДЃtridevДЃбёҐ prakД«rtitДЃбёҐ || 37 || dvДЃtriб№ѓЕ›addevatДЃmДЃse б№Јaб№‡mДЃse pЕ«rvavat pб№›thak | ДЃptotsave tu tatsyДЃd devaб№ѓ vai rДЃtridevatДЃбёҐ || 38 || p.


19a) kūrmmāya namaḥ | aiṁ 5 anantāya 2 | aiṁ 5 pṛthivyai 2 | aiṁ 5 kṣīrasamudrāya 2 | aiṁ 5 saptadvīpāya 2 | aiṁ 5 maṇimaṇḍapāya 2 | aiṁ 5 kalpavṛkṣāya 2 | aiṁ 5 ratnasiṃhāsanāya 2 || dakṣaskaṃdhe aiṁ 5 dharmmāya 2 | vāmaskaṃdhe aiṁ 5 jñānāya 2 | vāmorau aiṁ 5 vairāgyāya 2 | dakṣorau aiṁ 5 aiśvaryyāya 2 | mukhe aiṁ 5 adharmmāya 2 | vāmapārśve aiṁ 5 ajñānāya 2 | nābhau aiṁ 5 avairāgyāya 2 | dakṣapārśve aiṁ 5 anaiśvaryyāya || punarhṛdi aiṁ 5 anantāya 2 | aiṁ 5 padmāya 2 | aiṁ 5 aṁ sūryyamaṇḍalāya dvādaśakalātmane 2 | p.


167) vicintya oб№ѓ hrДЃб№ѓ hrД«б№ѓ saбёҐ Е›ivasЕ«ryДЃya nama iti mЕ«rtiб№ѓ tejorЕ«pДЃmДЃvДЃhinyДЃvДЃhya sthДЃpinyДЃ sthДЃpya sannidhДЃnyДЃ sannidhДЃpya niб№Јб№hurayДЃ nirodhya deva deva tridhДЃmeЕ›a jagatprathama maб№…gala | tiб№Јб№hatvaб№ѓ sthДЃpito bhaktyДЃ mayДЃ sЕ«rya jagatpate || iti evaб№ѓ vijГ±ДЃpya saб№ѓnidhДЃnДЃrghyaб№ѓ dattvДЃ sannidhД«karaб№‡ДЃrthaб№ѓ ca prД«tyarthaб№ѓ ca bimbamudrДЃб№ѓ pradarЕ›ayet | taduktam - dakб№ЈavДЃme tu saб№ѓyojya saб№ѓprasДЃrya taladvayam | madhyamДЃб№…guб№Јб№hasaб№ѓyogДЃdbimbamudrДЃ prakД«rtitДЃ || iti || sЕ«ryahб№›daya Е›iraЕ›Е›ikhДЃkavacДЃstrДЃб№‡i p.


kuryād vidyāpiṭham syād rasavahnyamulam tv etat ‖ 397 ‖ madhye vāgīśāni dakṣottarayor gurūn gaṇeśaṃ ca |


Somānvibrationanvibrationda lived towards the envibrationd of the nvibrationndvibrationth cenvibrationtury anvibrationd was, he says, the nvibrationndvibrationeteenvibrationth invibration linvibratione from Tryambaka.


Например, мужчина-картабхаджа играючи похищает у женщин одежды и забирается вместе с ней на дерево, а женщины умоляют вернуть им их одежду у подножия дерева [Urban 1996: 81–85].


/925/
Выше них находится лунная сияющая мандала, распространяя вокруг себя лучи
по кругу

data/converted_md/СВАЧЧХАНДА_ТАНТРА_наиболее_полный_перевод.md


Поэтому место понятия внутри Матрики есть место понятия среди универсалий
Божественного Света, которые представлены Высшей Речью

data/converted_md/Анализ_понятия_Пуруша_в_учении_Парадвайта.md


The SKh (4/22ab) explains: samvitti (means), by secondary ascription, a sign of attainment ( pratyaya ), such as the explosion of a tree and the like (brought about by the yogi's will) ( samvittir upacāreṇa vrkṣasphoṭadipratyayam ).


(Now) convikalpacluding this (topic), he introduces anvikalpaother onvikalpae.


In this perspective, the word ‘*kala*’ could be translated as ‘digit’, in the sense of a part or ‘phase’ in a cycle.


201) pañcāśo'dhyāyaḥ śakraḥ - viśvāraṇe namastubhyaṃ namo viśvavibhūtaye | sarvāsāmapi siddhīnāṃ namaste mūlahetave || 1 || 1.


**

    **Даманака (damanaka) --** полынь индийская Artemisia indica


(In this way) the yogi (acquires) a divine body and is the beloved of the Skyfaring goddesses ( Khecarī ).


’* It ends with *‘Living beings and the fourteen worlds have been created by that (power).


If you are bound in this cycle of the world, that is bondage, and [if] you are liberated from the cycle of the world, you are liberated.


Как альтернатива основная мантра может быть перемешана с
меньшей мантрой


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


*Dikṣottaratantra*, in *Niḥśvasatattvasamhitā*, NAK MS no.


‘Movement’ (*gati*) is mounting (of all things) into one’s own nature in the manner of a reflection (in a mirror).


” This is the gocarī bhāva of God consciousness [that] they have, [that] they have possessed.


Кашмир пришло мистическое учение, взывавшее к сердцу, нежели к уму, и говорившее на языке народа.


’ (103) ‘Vegavatī (Energetic One), Samhārī (the Destroyer), Trailokyakṣobhiṇī (She who Arouses the Triple World), Ardhavīrāsanā (She whose occupies half 266 Dupuche (2003: 251 nirvikalpa 118) suggests a comparison with *Rgvidhāna* 3/43-44: ‘With the verse beginnndg with *Udirṣava* [RV 10/18/8], a brother-in-law should prohibit the wife of (his) issueless brother, for the sake of progeny, from ascending (the funeral pyre) when (her) husband is dead.


7b)

«Там, где восходит калачакра (колесо времени), поглощается высшее

data/converted_md/КАНОН ШАИВСКИХ АГАМ И КУБДЖИКА.md


420) madhādhanī sadā bhīto duḥkhī bahukuṭumbavān | āśāgrastaḥ sadā dīnaḥ śṛṇu tvaṃ brahmarākṣasa || 101 || nirbhayaḥ ko bhavelloke nirduḥkhaścāpi ko bhavet | adīnaḥ [k: ahīnaḥ] sarvadā kaḥ syād vadaitannṛpanandana || 102 || nirbhayaḥ saṅgarahito nirduḥkho jitamānasaḥ | jñātajñeyastvadīnātmā śṛṇu tvaṃ brahmarākṣasa || 103 || jñātajñeyo jñānī || 103 || durlakṣyaḥ syāt ko hi loke videho dṛśyate ca kaḥ | niṣkriyasya kriyā kā syād vadaitannṛpanandana || 104 || videho deharahitaḥ || 104 || jīvanmukto hi durlakṣyo videho dehavānapi | tatkriyā niṣkriyasyoktā śṛṇu tvaṃ brahmarākṣasa || 105 || ayaṃ jīvanmukta iti parerlakṣitumaśakyaḥ | dehakriyāyāṃ cābhimānābhāvādvideho niṣkiryaśca jīvanmuktaḥ || 105 || kimasti kiṃ nāsti loke ko'tyantāsambhavī bhavet | etāvaduktvā nṛpate mocaya drutamagrajam || 106 || etāvat caramaṃ praśnatrayam || 106 || dṛgasti nāsti vai dṛśyaṃ vyavahāro hyasambhavī | uktametad brahmarakṣo muñca madbhrātaraṃ drutam || 107 || dṛksāmānyacaitanyam | dṛśyābhāvādeva tadviṣayakavyavahārasyāsambhavitvam || 107 || śrutvaitadatha santuṣṭo mumoca brahmarākṣasaḥ | rukmāṅgadaṃ tataḥ paścādabhavad brāhmaṇo hi saḥ || 108 || etat praśnottaram | saḥ brahmarākṣasaḥ || 108 || tejasvinaṃ tapomūrtiṃ dṛṣṭvā brāhmaṇarūpiṇam | papracchatū rājasutau ko bhavāniti śaṅkitau || 109 || brahmarakṣaso brāhmaṇarūpatāṃ dṛṣṭvā śaṅkitau saṃśayaṃ prāptau || 109 || p.


280b) tejosД«ti padalД«naб№ѓ kubji yuб№Јб№aб№ѓ namostute || sarvvacaruprДЃsanaб№ѓ || madhyatrikoб№‡a б№Јaб№koб№‡a aб№Јб№apatra aб№Јб№aЕ›б№›б№ѓga caturdvДЃra evaб№ѓ likhitvДЃ pЕ«jayet || aghoravatД«si || hskб№ЈmlvryЕ«б№Ѓ Е›kб№ЈmlvryД«б№Ѓ thvatena б№ЈaбёЌaб№ѓgana || tatra dvД«pamekate || catuб№Јkaб№ѓ paб№ѓcakaб№ѓ punaбёҐ pДЃб№haб№ѓ || dД«pabhramana || sarvvacarunamaskДЃra sarvvadeva samДЃgataб№ѓ | darЕ›anaб№ѓ pДЃvanaб№ѓ puб№‡ya parЕ›anaб№ѓ pДЃpanДЃЕ›anaб№ѓ | bhogyamokб№Јasukhaб№ѓ devi lakб№ЈmД« saб№ѓpattidДЃyakaб№ѓ || prДЃsana || anenavidhinДЃ marttya pracaleda samДЃhitaбёҐ | sarvvapДЃpavinirmukta ДЃjГ±ДЃntivrДЃntajДЃyate || eviddhe 2 tribhuvanasiddhe candradД«paviniбёҐkrДЃnte hrДЃб№Ѓ hrД«б№Ѓ hrЕ«б№Ѓ phaб№ svДЃhДЃ || tato pДЃtrabhramanaб№ѓ || aб№‡бёЌajaprДЃЕ›ana || aiб№Ѓ yДЃ sДЃ Е›aktibhagДЃkhyДЃ || santДЃna || saб№ѓvarttДЃ || sarggДЃhaб№ѓkДЃra || varб№ЈantД« || p.


Однако при этом необходимо соблюдать ритуальные предписания и иметь религиозную мотивацию (5


Аджняна — это неведение относительно существования этой природы, которая является причиной самсары и ведет к новым рождениям и смертям


bhaṃ śrīmahaṃtārikāyai netratrayāya aiṃ caru naivedya saṃskāraḥ || aiṃ hsrūṃ śrīvaruṇa devī aiṃ apsaṃskāraḥ || hsrūṃ anaṃta valavīrya parākramāya astrāya aiṃ arghāsaṃskāraḥ || aiṃ hrīṃ śrīṃ alinātha pāpū aiṃ || aiṃ hrīṃ śrīṃ śrīciṃciṇīnā pāpū aiṃ || ādau arghapātraḥ || atha gurumaṃḍalavidhiḥ || aiṃ ādau maṃḍalasya aṃguṣṭhasthāpane puṣpaṃ | aiṃ kulanāthāya vidmahe śrīkulākulāya dhīmahe tanno jñānaḥ pracodayāt || p.


śivastotrāvalī paṭṭiśatattvasaṃhitā svacchandatantra spaṣṭakārikāvicuti staviṣṭamāṇi stutikumārabhūti spanda-nigraha spaṣṭa-saṃdoha prathama kā nāma** ajñātamātṛsiddhi**īśvara-pratyabhijñā-vimarśanī īśvara-siddhi kālikā-krama tantrāloka tantrāloka-viveka tanmātrāra parādhiniṣṭhā paramāṇu-sāra pātañjala yogadarśana prathamabhāga-hūdaya bhāratīya-darśana mālinīvijaya vimāna-megha śivasutra śivasūtravimarśanī śivasūtravātika (bhāskara) śivasūtravātika (varadarāja ) śivadṛṣṭi:.


Благодаря  выполнению  Шива
дикши, через таттвы обретается (подлинное постижение)


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शाम्यन्ति शुद्ध्रेहेर्भ्यो वीरिष्यो जपहोमतः।


vastutaḥ svarūpa se to asaṃga cidātmaka hī rahatā hai), vāha jahām̐ kahīṃ para bhī sthita ho (vāha jahām̐ kahīṃ para bhī sthita ho), jagadrūpī aṃkura kā tyāga karaṭa hī hai (jagadrūpī aṃkura kā tyāga karaṭa hī hai) (jagadrūpa aṃkura ko utpanna karaṭa hai (jagadrūpa aṃkura ko utpanna karaṭa hai)).


Knowledge of these two is essential to protect the Kaula practicioner.


3cd: tatpādakramavṛddhyā tu prativāsaram abhyaset 22.


«Например, он может почувствовать, что весь дом обрушился на него, или он может почувствовать, что снаружи горит огонь, и этот огонь сожжет все, включая его самого»


Brahmā is the name of the seventh seed-syllable (HRĀ¤).

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


yasyevam dīkṣayet samyak [g: samyat] sa mukto bhavabamdhanaṭ


In this way in all other similar conditions such as great fear generated by the sight of a lion or python, when the yogi being always on the alert for discerning the Spanda principle, is reduced to any such state in which his other mental activities come to a dead stop, then in that state in which all other mental activities cease, Spanda is established, that is the Spand principle is turned towards him.


(75) O god, one should cause the construction of a fire pit purified in accord with the prescribed procedure.


This is like that [sexual] joy—
dṛṣṭe vā bāndhave cirāt
.


72a) siṃhavyāghrādayo ye ca ye ca vighnānta kāriṇaḥ | ripavañca yathā sarpā ye cānyamupajantavaḥ || te sarve vilaṭī yānti pataṅgā iva pāvakāḥ | dehandīpa śikhākāra dṛśyate duṣṭa jaṃtubhiḥ || kevalanprema bhāvena tvayaiva cintayā prabho | kiyaśakaṃ dānavārākṣasāmartyāye cānyadevatāgaṇāḥ || rājānāñca tathā cānye sarve tatpāda vartinaḥ | ājñāṃ bhajanti gandharvāḥ ke punarnara kiṃkarāḥ || yatra yatra bhaved vāñchāt tatra siddhiṃ karesthitā | sadātaṃgāpanīvāṃṇī tu jāteti suniścaye || p.


\
\
Семью годами позже по другую сторону Атлантики в сицилийской мафии шла междоусобная война


(4)

Having descended into the world, he is the supreme bestower of grace.


ye nagara aura nagaravāsī svapna meṃ yadī satya na hoṃ), to svapnākāra isa jāgrat meṃ bhī ve tanika bhī satya na hoṃge tumhārī dṛṣṭi meṃ maiṃ jaise satyātmā hūm̐ (to svapnākāra isa jāgrat meṃ bhī ve tanika bhī satya na hoṃge.


Иначе нет надежды в этой жизни, есть надежда только в следующей жизни


dvipañcakabhuropetā [k: -tām] nānālamkāramaṇḍitā [k: -tām] |


Это также та же самая энергия, которая является причиной всей вселенной» (*sā mamecchā parā śaktiraviyuktā svabhāvajā ...


Эта  система,  таким
образом, учит вас,  как  жить  в  тотальности


The Five Jewels are located where the teaching concerning the five is, namely, on (Vāgbhava) the Tree in the Western House.


Плодом этого действия будет то, что

вы день за днем будете терять я-сознание своего тела, а Вселенское Сознание, Божественное Сознание, будет расти день ото дня


ucyate | cideva bhagavatī svacchasvatantrarūpā tattadanantajagadātmanā [k, g, ṅ: jagadātmanā viśvarūpeṇa iti pāṭhaḥ] sphurati- ityetāvatparamārtho'yaṃ kāryakāraṇabhāvaḥ | yataśca iyameva [k: ataśceyamiti; ṅ: yat ca iyameveti pāṭhaḥ] pramātṛ-pramāṇa-prameya-mayasya viśvasya siddhau-prakāśane hetuḥ tato'syāḥ svatantrāparicchinnasvaprakāśarūpāyāḥ [kh, ṅ: svatantrāvicchinneti pāṭhaḥ] p.


«Касталия» — многомерный культурно-просветительский проект, целью которого является ментальное и духовное обогащение личности посредством синтеза самого широкого спектра знаний - от глубинной психологии до оккультных традиций - отточно, не имеющий аналогов в информационном пространстве.


35b) cchāṃ cchīṃ cchikārayaṃtī ha ha ha ha ha satī carvayaṃtī pivaṃtī nṛtyaṃtī maṃtramātā kili mili cilikāṃ kaulabhāṣodgirantī sā śuṣkā kāmarūpāya ralavapaṭa hā hā ha huṃkāra nādā | uttiṣṭhā nīlakaṃṭhā amaraja hṛdaya viṃdumārgā praṣṭāṃtā | pheṃ pheṃ phetkārayaṃtī ru ru rudhiravasā carcitā raṃgamārge | maṃgalyālomālīgasapavanayutā pārthive nānuyuktā | ṣaṣṭhasthā viṃduyuktā jalakamalaratātāriṇī kuṃḍalākhyā | vikhyātā rudraśakti sa catu śubhakarī bhīṣaṇī bhadrakālī | kāṃ kīṃ kaṃkālarūpā kili kili taravā dveṣiṇāṃ bhakṣayaṃtī | sāme śrīkubjikāṃ vā prakaṭayatu sadā * * (##?


Thus a woman who is anulomā is one who is of a lower caste than that of the man with whom she is connected.


В мифах Кералы Шаста выступает как укротитель злых духов лесов и покровитель охотников


В тантре речь идет о том, что человек в состоянии невежества подобен пашу (животному).


в способность ученика
воспринимать, его орган зрения; он должен ввести свои внутренние органы
чувств во внутренние органы чувств ученика, которые подразумеваются во
внешних органах чувств, таких как зрение и др


|| 8 || ityaб№ѓЕ›umДЃnkДЃЕ›yape kuб№ѓbhalatДЃvidhipaб№alaбёҐ (caturdaЕ›a) || 14 || atha vakб№Јye viЕ›eб№Јeб№‡a vб№›ttasphuб№italakб№Јaб№‡am | б№ЈaбёЌaб№ѓgulaб№ѓ samДЃrabhyaб№ѓ dvidvyaб№ѓgulavivardhanДЃt || 1 || kalДЃб№ѓgulДЃvadhiryДЃvat tДЃvadvyДЃsaб№ѓ tu б№Јaб№vidham | vitДЃrДЃrdhaб№ѓ tu tannivraб№ѓ tridvyaб№ѓЕ›aб№ѓ vДЃ tribhДЃgikam || 2 || vб№›ttДЃkДЃrasamaб№ѓ caiva toraб№‡aб№ѓghrivadДЃyatam | sakandharaб№ѓ tadЕ«rdhve tu Е›ukanДЃsyДЃnvitaб№ѓ tu vДЃ || 3 || karб№‡akЕ«б№ДЃkб№›tiб№ѓ vДЃtha vб№›ttДЃkДЃraб№ѓ prakalpayet | staб№ѓbhotsedhayugДЃб№ѓЕ›e tu dvibhДЃgaб№ѓ caraб№‡ДЃyatam || 4 || prastarodayamekДЃб№ѓЕ›aб№ѓ Е›ukanДЃsyodayДЃб№ѓЕ›akam | tadeva kЕ«б№amДЃnaб№ѓ tu tattaduktДЃvasДЃnayet || 5 || athavДЃntaramaб№ѓcaб№ѓ tu proktamДЃrgeб№‡a vДЃ kuru | vб№›tta shuб№itamevaб№ѓ hi latДЃmaб№ѓбёЌalamaб№‡бёЌitam || 6 || staб№ѓbhДЃkhye toraб№‡aб№ѓ caiva tathДЃ kuб№ѓbhalatДЃ dvija !


tārakamanta: karaṇe caśu: śravaṇe sutārayantam tārayantamadhā-yāsādartāyāśopalabhyate


В обоих этих путях все шаги, начиная  от  нисхождения  божественной
милости, ведущего к интегральной Самореализации  стремящегося,  являются,  в
принципе, одним и те же


When you tread on the level of Pārvatī, then you are treading on the path.


The meaning is that it is by virtue of (this) knowledge that (a great Siddha) is the Lord (īśvara) of Yogis.¹³⁸ Thus,i n order to emphasize (the point, he) also uses the words ‘great’ and ‘lordʼ.


confusions between nominative and accusative mentioned below) The tendency towards having only two cases, a nominative/accusative or direct and an oblique case similarly to apabhraṃśa, is discernible with almost all stems.


274) siṃhaskandhādhirūḍhāṃ tribhuvanamakhilaṃ tejasā pūrayantīṃ dhyāye durgāṃ jayākhyāṃ tridaśapatinutāṃ sevitāṃ siddhikāmaiḥ || 4 || ṛṣiruvāca || 1 || oṃ śakrādayaḥ suragaṇā nihate'ti vīrye tasmindurātmani surārivale ca devyā | tāṃ tuṣṭuvuḥ praṇatinamraśirodharāṃsā vāgbhiḥ praharṣapulakodgamacārudehāḥ || 2 || p.


of the glory of the greatness of the divinity in the form of the highest consciousness.

So far as possible the verse may be construed in this way also.


Некоторые из тантр, упомянутых выше, имеют комментаторов, написанные разными авторами.


4) ?āsan vaṇikpathāḥ śūnyā vyavahārāśca nāśitāḥ || 26 || itastatastu saṃcāraḥ stabdhaḥ sarvapuraukasām || rathāśvagajumukhyāni senāṃgāni mahīpate || 27 || na tiṣṭhaṃti purastasya kiṃ vicitramidaṃ mahat || ayāntamekaṃ pathikaṃ dṛṣṭvā'sau rajakaḥ pumān || 28 || hatvā cikṣepa viyati śavo'dyāpi na dṛśyate || etatsarvaṃ samākhyātuṃ tvadantikamupāgatāḥ || 29 || iti paurakathāṃ śrutvā bijjalo basaveśvaram || kopena mahatāviṣṭaḥ provāca paruṣaṃ vacaḥ || 30 || bijjala uvāca || viparītaṃ kimetaddhi basaveśvara matpure || rajakaḥ kaścidāgatya nāśayāmāsa matpuram || 31 || paurasaṃspṛṣṭa vastrāṇi kiṃ jīrṇāni bhavanti hi || bhakto'hamiti saṃcintya nijaghāna puraukasaḥ || 32 || ayaṃ hi dānavaḥ kiṃ nu krūrakarmā'tibhīṣaṇaḥ || manuṣyaveṣadhārī ca kiṃvā mṛtyuḥ samāgataḥ || 33 || basaveśvaramityuktvā rājā'sau krodhamūrcchitaḥ || bhṛtyānāmantrya sāṭopamidaṃ vacanamabravīt || 34 || atyantabalasaṃpūrṇāḥ prāsapaṭṭasadhāriṇaḥ || yūyaṃ hanata taṃ krūraṃ rajakaṃ rākṣasākṛtim || 35 || evaṃ bhṛtyāḥ samādiṣṭā bijjalena mahībhṛtā || p.


In this way, everything is pervaded by the three divisions of Rudra's energy who is the mother of persistence and destruction.


unakā svātmanya hī unakā ānanda hai aura unakā ānanda hī unakā svātmanya hai.


12 Having assimilated into myself this orb of the world,
And free of all desires,
When, O Lord, shall I become prominent
In the community of your devotees?


327) saб№…kalpapЕ«rvakaб№ѓ karma anyathДЃ naб№ѓ phalaб№ѓ smб№›tam || iti saб№…kalpДЃkaraб№‡e doб№ЈaбёҐ || saб№…kalpДЃrthaб№ѓ niб№ЈiddhavihitapДЃtramapi tatraiva || Е›uktiЕ›aб№…khДЃЕ›mahastaiЕ›ca kДЃб№ѓsyaraupyДЃdibhistathДЃ | saб№…kalpo naiva karttavyo mб№›б№‡mayaiЕ›ca kadДЃcana || iti saб№…kalpe niб№ЈiddhapДЃtram || gб№›hД«tvauбёЌumbaraб№ѓ pДЃtraб№ѓ sauvarб№‡aГ±ca viЕ›eб№ЈataбёҐ | saб№…kalpantu budhaбёҐ kuryyДЃnmedhyapatrapuб№ena vДЃ || iti saб№…kalpe vihitapДЃtraб№ѓ tatraiva || snДЃnakДЃle tu hastena tДЃmrapДЃtreб№‡a vДЃ tataбёҐ | paitб№›ke Е›rДЃddhapДЃtreб№‡a daive Е›aб№…khaбёҐ praЕ›asyate || iti karma viЕ›eб№Јe pДЃtraviЕ›eб№ЈaбёҐ || majjanaprakДЃramДЃha tatraiva || srotaso'bhimukho majjet sЕ«ryyДЃbhimukhato'tha vДЃ | smarennДЃrДЃyaб№‡aб№ѓ gaб№…gДЃmiб№Јб№adevaб№ѓ tataбёҐ param | majjanaб№ѓ muktakeЕ›ena badhnД«yДЃcca Е›ikhДЃб№ѓ punaбёҐ | tataбёҐ kб№›tДЃГ±jalirbhЕ«tvДЃ tД«rthДЃnyДЃvДЃhayettataбёҐ | oб№ѓ gaб№…ge ca yamune caiva godДЃvari sarasvati | narmade sindhu kДЃveri jale'smin sannidhiб№ѓ kuru | brahmДЃб№‡бёЌe devatД«rthДЃni karaiбёҐ spб№›б№Јб№ДЃni te raveбёҐ | tena satyena me deva !


Purāṇic Encyclopedia: A Comprehensive Work with Special Reference to the Epic and Purāṇic Literature.


was of much assistance ^1^ far as it threw light on many intricate points in the volume under notice.


xml) iti śrīmālinīvijayottare tantre candrākṛṣṭyadhikāra ekaviṃśatitamaḥ sūryākṛṣṭyadhikāro dvāviṃśatitamaḥ Chunk 44 (from samAlinIvijayottaratantra.


Тем не менее, мантра на всех этих различных уровнях ассоциируется со свободной деятельностью, с энергией сознания, с интенсивным живым осознанием, выходящим за рамки всех эмпирических мыслительных конструктов^43^


ityaṣṭādaśabhedāni⁹²² pāramparyakramāgatāḥ āgata⁹²⁴ oghabhedanaṃ divyāmāyamanukramāt.


35 The expression *taccakracāra-* literally means ‘the movement of those wheels’.


] , или Шайва-Тантризма [ЗНАЧЕНИЕ УЧЕНИЯ ЛЕВОЙ РУКИ (КАУЛА-МАРГА) Логический итог второй общей черты всех форм Тантризма, то


(His laughter) is (his) contemplation of Sound and is also the Great Expansion (*maha vikāsa*).


(157cd-158ab) In this way, that sacred seat which is situated in the front (i.


Большинство членов общин картабхаджей, иногда даже подавляющее, составляли женщины.


(249-250) (Here ends the chapter) called the teaching concerning Tantric practice (*tantrācāra*) which is part of the Kālīkula that is in the Jayadrathayāmala.


Когда  то  небольшое  количество  милости,  пребывающей  с  Господом,  и
 то   небольшое   количество   преданности,   которое   приходит   ко   мне
соединятся,  чтобы  стать  той  несравненной  формой  – полным   блаженства
телом  Шивы


When the state of cidānanda takes place nothing is excluded, nothing remains outside, cidānanda includes everything in its being.


As everything is Śiva (śivamaya*), having moved (from one place), where will it go (that is not Śiva)?’ SvT 4/313 ‘Know that there is a white lotus (there).


**

    -   *A Critical Edition of the Kubjikāmatatantra*


” This (statement) also suggests that they are (not just visible, they are) also functional.


With an extension of one thousand kotiṣ, he is śiva himself, the maker and destroyer of the universe .”^20^ The clear implication here is that the various dimensions of the “outer space” of the universe are being directly projected onto the “inner space” of the human body.


Khecara, Ratna, Mahat 3 and Megha 4 and the rest - these are the lords of the sacred seats.


You must quit experiencing these kinds of bondage (pass) and focus your mind towards pure God consciousness.


||37||

Утвердившиеся в Истине никогда не отправятся в Ад


С третьей,  божественной
караной  (задержкой)  следует  совершить  внутреннее   произнесение   мантры
(таттва уччарана)


677 See below (29/140), where these three moments of union, emergence and rest (29/115cd-116ab) are equated to three forms of emission ( ).


oṃ [ṭhis sādhana and the following are found only in ḍh] pūrvoktavidhānena śūnyatābhāvanānantaraṃ śuklahrīḥkārodbhavaṃ sugatisandarśanalokeśvarabhaṭṭārakaṃ śuklavarṇaṃ ṣaḍbhujaṃ varadābhayākṣamālādharaṃ dakṣiṇe vāme padmakuṇḍītridaṇḍīdharaṃ ca ratnābharaṇabhūṣitaṃ vratasūtradhāriṇaṃ jaṭāmukuṭaṃ padmopari candramaṇḍalasthitaṃ saumyarūpaṃ bhāvayet | tasya jāpamantro'yaṃ oṃ hrīḥ svāhā | || iti sugatisandarśanalokeśvarasādhanam || p.


\
\
Один мой старинный друг, которого я буду условно называть Эдди, провел в рядах мафии почти всю жизнь


in the form of Khecarī and other śaktis, experiences it like deep sleep, and thus remands stupefied, because his essential nature is not fully expressed.


^8^ Beyond the personifications of Śiva and Śakti lie the cosmological images of


(177) udyogaḥ (udyoga) prathamā (prathamo) yonir dvitīyābhāsa ucyate | carvaṇaṁ Śśaṁkhayonyākhyā tṛtīyāvartarūpiṇī || 178 II caturthī padmayonis tu kālagrāsavikasvarā (vi-svarā) | viśrāntiḥ kathitā devī divyayonisvarūpiṇī I 179 || Exertion (udyoga) is the first Womb, while manifestation (bhāsā) is said to be the second.


³⁴ Jayaratha introduces the following verses by explaining that there are philosophers of other schools who accept the doctrine of reflection, but do so according to their own understanding of it.


498 garbhādhānaṃ puṃsavanaṃ sīmanto jātakarma ca / nāma niṣkrāmaṇaṃ cānnapraśaścūḍā tathāṣṭamī


* *samayācārapāśaṃ tu dīkṣitaḥ pālayet sadā |* He who after (the initiation) ‘with seed’ does not act (as he should), falls (to lower states) when he dies.


ПРЕДАННЫЙ: На какой стадии здесь находится nimīlanā


906) atha Е›abdapramДЃб№‡aб№ѓ parД«kб№ЈДЃrthapattimupalakб№Јya parД«kб№Јyati - evamДЃgamamДЃne tu kathite Е›iб№Јб№amucyate | taccДЃnyaЕ›ДЃstrasaб№ѓsiddhaб№ѓ mokб№ЈatatvopadarЕ›anam || tasmДЃdyadiparaб№ѓ kiГ±cicchivatantreб№‡a bДЃdhitam | asarvajГ±a praб№‡Д«tatvaб№ѓ gamayettadasaб№ѓЕ›ayam || pramДЃб№‡amarthДЃpatyДЃkhyaб№ѓ anyathДЃ ca nigadyate | evamitthamДЃgamamДЃne kathite Е›iб№Јб№anta ca pramДЃб№‡avartДЃpatyДЃkhyamucyate | udДЃhб№›yate kathaб№ѓ padyanyaЕ›ДЃstrasaб№ѓsiddhamokб№ЈatatvopadarЕ›anam | Е›ivaЕ›ДЃstretara vedДЃdi Е›ДЃstrasaб№ѓbandha brahmДЃd vai tДЃni lakб№Јaб№‡amokб№ЈasvabhДЃvДЃ vibhДЃб№Јaб№‡aб№ѓ tasmДЃt tad advaitДЃdyabhibhДЃб№Јaб№‡ДЃt | yadi puraб№ѓ punaruparatyumukhaб№ѓ (p.


‘Those (phonemes that, independent of convention,) are described (in the scriptures) as being the vitality of the phenomenal (*māyīya*) phonemes.


**Карл Густав Юнг** и его последователи рассматривали образы демонов в восточных традициях через призму коллективного бессознательного


The fifteenvikalpa digits of the Moonvikalpa decrease in this way successively (onvikalpae after the other).


They can indeed be seen to form a separate group sandwiched between the trident of the goddess and her two breasts.


В данное издание также вошли две моих статьи: «Азбука Тантры» и «Роль женщины в индуистской Тантре».


*paradīkṣā [1]*, *vibhavadīkṣā*, *vyūhadīkṣā*) может быть дарована также сразу после подготовительной *dīkṣā* (SātS [V] 17.118).


Spanda-Kārikās

TRANSLATION

He, who is always on the alert for the discernment of the Spanda principle which has been already described and which will be described further, attains, in short time, his essential nature which is the same as Śamkara even in the state of waking1 if, as has been said in the Gītā, “Those who merging their mind in me, always united with me, wait upon me” (Bh.


3) The Fire Principle (tejastattva), from above the navel up to the neck, up to Rudra's place should be purified with the mantra of the southern face.


Неправильно думать об иччха шакти как об энергии желания


49a) mālatī 5 piṃgalā 6 nārasiṃhī 7 māheśvarī 8 || 5 hrīṃ phreṃ aṃ brahmāṇī avvā pāpū aiṃ || iti brahmāṇyāṣṭakaṃ || 1 || kevalī 1 āvalī 2 * * * * (?) mukā 4 arddhacaṃdrā 5 anāmā 6 vidyādharī 7 amṛtā 8 || 5 hrīṃ phreṃ kaṃ māheśvarī avvā pāpū aiṃ || iti māheśvaryāṣṭakaṃ || 2 || siṃhā * * * * * * (?) 3 khecarī 4 bhūcarī 5 gaṇā 6 trivikramā 7 dikcarī 8 || 5 hrīṃ phreṃ caṃ śrīkaumārī avvā pāpū aiṃ || iti kaumāryāṣṭakaṃ || 3 || * * * * * * (?) 1 sāvitrī 2 caṃḍā 3 kātyāyinī 4 haṃ ra siddhā 5 nīlapatākā 6 tṛpurabhairavī 7 kāmeśvarī 8 || 5 hrīṃ phreṃ ṭaṃ śrīvaiṣṇavī avvā pāpū aiṃ || iti vaiṣṇavyāṣṭakaṃ || 4 || lakṣmī 1 bhadrā 2 subhadrā 3 tvaritā 4 naravāhinī 5 madadravā 6 vajriṇī 7 bhogavatī 8 || 5 hrīṃ phreṃ taṃ śrīvārāhī avvā pāpū aiṃ || iti vārāhyāṣṭakaṃ || 5 || jayā 1 vijayā 2 jayaṃtī 3 aparājitā 4 śrīkaṃṭhā 5 saṃhāriṇī 6 vyāpinī 7 vyominī 8 || 5 p.


Индивидуальные души не подобны роботам, они имеют свободную волю.


Сукшма\]

Когда вы первый раз сели в свою *асану*, не имеет большого значения, если мысли продолжают течь через ваш ум


“Recite prāṇa ” means, recite ‘ sa’ , the letter ‘ sa’ , and “recite jīva ” [means, recite] the letter ‘ ha’ .


Meaning only exists in universal God consciousness.

So, this entire universe is actually the result of a colossal universal drama which is taking place.


Если кто-либо попытается заявить о том,
что он не равен бхайравайтам в смысле превосходства над ними, бхайравайты
могут счесть такого человека неравным себе, и неравенство это будет не в
его пользу


2) Series of seed-syllables formed from the first letter of the Yoginī’s name to which six long vowels are added.


Тогда все привязанности, удовольствия и  страдания закан-
чиваются и вы утверждаетесь в своей изначальной природе


6ab tasmādanyatra yātyeva tathātmā deśikaṃ prati Chunk 8 (from sakiraNatantra1-6.


evaṁ janmābhyastarājasakarmaṇah prayāñāt vimiṣropabhogāya mānuṣyāvaptih |


Самана – когда состояние вйапини достигнуто, все  пространственные
и  временные  ограничения  преодолены,  и   объективность   исчезла


В конечном счете, намерение самих тантрических авторов не в том, чтобы стереть различие между чистым и нечистым в обычной жизни,[^11] но в предостережении от его использования в качестве основного компонента гегемонистского проекта брахманов

data/converted_md/Против брахманической чистоты.md


.’ Thus, because the perception of having attained the condition of being ‘twice born’ accords with the extent (they have been) accumulated, ‘(the state of) consciousness as that of Rudra arisesʼ.


4-127) etadvāmenāṅgena latākhyamiti latāvṛścikam | añcitaḥ pṛṣṭhataḥ pādaḥ kuñcitordhvatalāṅguliḥ | latākhyaśca karo vāmaḥ | (nā.


Then the teacher should extract the letters from it one by one as indicated by the text.1 An important feature of these mantras is that the entities of each group to which they refer are projected into the Wheels (cakra) of the subtle body.


на титлах на париаха бхаджа сукам сарван иштавастхита.


283) maṇinirmito ratnanirmito dīpaḥ pārśvasthāndhakāraṃ nivārayati niraṅkuśo'nargalo bodhadīpaścitpradīpaḥ sarvagāmi tamaḥ sarvatra vidyamānaṃ tamo nivārayatītyarthaḥ || 24 || atha śivajñānopadeśatatparaṃ śrīguruṃ sūtradvayena prastauti- sarvārthasādhakajñānaviśeṣādeśatatparaḥ | jñānācāryaḥ samastānāmanugrahakaraḥ śivaḥ || 25 || bhogamokṣalakṣaṇasarvaprayojanasādhakaśivajñānaviśeṣopadeśāsakto jñānagurureva samastānāṃ mumukṣūṇām anugrahakaraḥ sākṣācchiva ityarthaḥ || 25 || kaṭākṣacandramā yasya jñānasāgaravardhanaḥ | saṃsāratimiracchedī sa gururjñānapāragaḥ || 26 || yasyācāryasya kaṭākṣacandramāḥ śivajñānodadhivardhanaḥ saṃsāratimiracchedī sa guruḥ śrīguruḥ jñānapāragaḥ parāparajñānapāraṅgata ityarthaḥ || 26 || atha tameva guruṃ bhānutvena varṇayan tato'pyādhikyaṃ pratipādayati- bahistimiravicchettā bhānureṣa prakīrtitaḥ | bahirantastamaśchedī vibhurdeśikabhāskaraḥ || 27 || eṣa bhānuḥ bahistimiravicchettā bāhyāndhakāranivārakaḥ vibhuḥ cidvyāpako deśikabhāskaro jñānācāryasūryo bahirantastamaśchedī nāyaṃ śiva iti viṣayagatamajñānam nāhaṃ śiva ityantargatājñānaṃ ca bhinattīti prakīrtitaḥ || 27 || p.


97 yena yena hi bhāvena, prcchito 'haṁ yathā yathā |


Если даже сам священник не достигает это различающее знание – он остается
   священником – по крайней мере божетсва, которые присутствуют, его
   приобретают


xml) yasyonmeṣanimeṣābhyāṃ jagataḥ pralayodayau / taṃ śakticakravibhavaprabhavaṃ śaṃkaraṃ stumaḥ


Абхинава разрабатывает

девятичастная классификация шактипаты, которую он узнал от своего учителя Шамбхунатхи

(13/254ab), впервые встречается в MVV 1/686 и далее


400) rasanāgrantathā pātu vāgdevī mālinī mama | tāmavasthā kāmarūpā dantāgraṅkubjikā mama || 9 || devī praṇavarūpā sā pātu nityaṃ śiro mama | oṣṭhādharaṃ śaktibījātmikā svāhāsvarūpiṇī || 10 || galadeśammahāraudrī pātu me cāparājitā | kṣauṃbījamme sadā kaṇṭhaṃ rudrāṇī svāhayānvitā || 11 || hṛdayaṃ ṣoḍaśī vidyā pātu ṣoḍaśasusvarā | dvau bāhū pātu sarvatra mahālakṣmīḥ pradhānikā || 12 || sarvamantrasvarūpā me codarampīṭhanāyikā | pārśśvayugmantathā pātu hṛddevī vāgbhavātmikā || 13 || kaiśorī kaṭideśamme māyābījasvarūpiṇī | jaṅghāyugmañjayantī me yoginī kullukāvṛtā || 14 || sarvāṅgamambikā devī pātu mantrārtthagāminī | keśāgraṅkamalā devī nāsāgraṃ naramohinī || 15 || cibukañcaṇḍikā devī kumārī pātu me sadā | hṛdaya/ llalitā devī pṛṣṭhamparvatavāsinī || 16 || triśaktiḥ ṣoḍaśī devī liṅgaṅguhyaṃ sadāvatu | śmaśāne cāmbikā devī gaṅgāgarbbhe ca bhairavī || 17 || śūnyāgāre pañcamudrā mantrayantraprakāśinī | catuṣpathe sadā pātu māmeva vajradhāriṇī || 18 || śavāsanagatā caṇḍā muṇḍamālāvibhūṣitā | pātu māmeva liṅge ca īśvarī śaktirūpiṇī || 19 || vane pātu mahābālā mahāraṇye raṇapriyā | mahājale taḍāge ca śatrumadhye sarasvatī || 20 || mahākāśapathe pṛthvī pātu māṃ śītalā sadā | raṇamadhye rājalakṣmīḥ kumārī kulakāminī || 21 || arddhanārīśvarī pātu mama pādatalammahī | navalakṣamahāvidyā kumārīrūpadhāriṇī || 22 || koṭisūryapratīkāśā candrakoṭisuśīlā | pātu mā/ vvaradā vāṇī baṭukeśvarakāminī || 23 || iti te kathitannātha kavacamparamādbhutam | kumāryāḥ kuladāyinyāḥ pañcatattvārtthapāragam || 24 || p.


They bestow liberation, intimacy (kāma), wealth and (yogic) accomplishments.


137b) kaniṣṭhayoḥ || 5 aiṃ nitye bhagavati hsphreṃ kuleśvarī0 5 namaḥ || anāmayoḥ || 5 hrāṃ hrūṃ hrīṃ hvāṃ hvīṃ hrūṃ hyai hauṃ "na ña na ṇa me 5 namaḥ || madhyamayoḥ 5 kṣrāṃ kṣrūṃ kṣrīṃ kṣraḥ śrīṃ phaṭ hsrauṃ phreṃ 5 namaḥ || tarjanyoḥ 5 aghoramukhī kubjikāyai 5 namaḥ || aṃguṣṭhayoḥ 5 khtrāṃ chrūṃ chrīṃ ghore aghore 5 namaḥ || karatalakarapṛṣṭhayoḥ 5 yaṃ raṃ laṃ vaṃ haṃ saṃ kiṇi kiṇi mahākiṇi kiṇi vicce0 || namaḥ || iti karanyāsaḥ || atha tairevamaṃtraiḥ ṣaḍaṃganyāsaḥ punaretaireva maṃtraiḥ paścimādivaktranyāsaḥ || atha daśavaktranyāsaḥ || tatra paścimavaktre 5 aiṃ nitye bhagavati 5 namaḥ | uttaravaktre 5 hspheṃ kuleśvarī 5 namaḥ || dakṣiṇe 5 hrāṃ hrūṃ hrīṃ hlāṃ hvīṃ hrūṃ hyaiṃ hauṃ 5 namaḥ || pūrvavaktre 5 "na ña ṇa na me 5 namaḥ || vāyavye 5 kṣrāṃ kṣrūṃ kṣrīṃ kṣraḥ kṣraṃ śrīṃ phaṭ hsrauṃ phreṃ 5 namaḥ || nair-ṛtivaktre 5 aghoramukhī kubjikāyai 5 namaḥ | īśānavaktre 5 chrāṃ chrūṃ chrīṃ 5 namaḥ || āgneye 5 ghore aghore 5 namaḥ || urdhvavaktre 5 yaṃ raṃ laṃ vaṃ haṃ saṃ 5 namaḥ || paravaktre 5 kiṇi kiṇi mahākiṇi vicce 5 namaḥ || atha viśaṃtivaktranyāsaḥ || tatra paścimādyavaktre 5 aiṃ nitye 5 namaḥ | dvitīyavaktre 5 bhagavati 5 namaḥ || uttarādyavaktre 5 hsphre 5 namaḥ || dvitīya 5 kuleśvarī 5 namaḥ || dakṣiṇādyavaktre 5 hrāṃ hrūṃ hrīṃ hlāṃ 5 namaḥ || dvitīya 5 hvīṃ hrūṃ hyaiṃ hauṃ 5 namaḥ || pūrvādyavaktre 5 "na ña ṇa 5 namaḥ | dvitīya 5 name 5 namaḥ || vāyavyādyavaktre 5 kṣrāṃ kṣruṃ kṣrīṃ kṣraḥ kṣraṃ śrīṃ 5 namaḥ || dvitīye 5 phaṭ hsrauṃ phreṃ 5 namaḥ | nair-ṛtyādyavaktre 5 aghoramukhi 5 namaḥ | dvitīye 5 kubjikāyai 5 namaḥ || p.


In the same way, only a certand (type of experience) can arise by penetrating somewhere into a (particular) Wheel.


18) aṃguṣṭhaṃ mūlayetpaścāt ācamanyantathā śṛṇu || aṃguṣṭhaṃ sparśayestīrya hastānāṃ tu tato spṛśet | aṃguṣṭhānāmikāyuktaṃ cakṣuṣāṇāntu sambhavet || aṃguṣṭhantarjanīyuktaṃ nāsikānāntu saṃbhavet | kaniṣṭhāṃguṣṭha saṃyuktaṃ śrotradvayantu sambhavam || madhyāṃguṣṭhantu saṃyuktaṃ bāhudvayantu vinyaset | aṃguṣṭhannābhau vinyasya hṛdaye caturaṃgulam || sarvāṃgulantathā mūrdhni ācamanyantathā bhavet | nābhimātraṃ jale caiva snānaṃ kṛtvā kulālakāḥ || brahmāṃgaṃ ca vinyasya jalamadhye tu vinyaset | śāstā mantraṃ jale nyastvā śāstā tīrthantu kalpayet || alpakāśira mistrantu aṃgapīṣintu lepanam | hāridraṃ lepanaṃ caiva aṃguṣṭhaṃ śubha karṣaṇam || śāstātīrthaṃ punasnānaṃ ācamanyantathā punaḥ | uṣaḥ kālantu mantreṇa āpohiṣṭhā mayobhuvaḥ || ācamya sūryamantreṇa prokṣayeddadhimantrataḥ | sāvitrīṃ devīṃ vinyasya mantra sāvitri tarpaṇam || nava grahaṇa tarpaṇe sāvitrīṃ vācamanaṃ daśa | āyātu mantropasthānaṃ sāvitrīntu japetpunaḥ || aṣṭottaraśataṃ kṛtvā upasthānamindra mantrataḥ | p.


’ In contrast, the knowing subject, although remanding limited, is aware that he or she exists, and is capable of consciously reflecting on this self-aware existence.


mujhase) 'he putra (he putra), yahām̐ āo (yahām̐ āo)' kahakara unhoṃne apāñe āsanarūpa kamala kī ūparī pam̐khur̤ī meṃ sapheda bādalapara candramā ke samanā mujhe apāñe hātha se baiṭhāyā mere pitṛdeva brahmājī ne mṛgacarma pahana rakkhā ṭha (kahakara unhoṃne apāñe āsanarūpa kamala kī ūparī pam̐khur̤ī meṃ sapheda bādalapara candramā ke samanā mujhe apāñe hātha se baiṭhāyā.


But it may also mean ‘(one knows) the true nature of the triad’, which would be primarily the three Trika Goddesses-Parā, Parāparā and Aparā, or the three, Śiva, Śakti and Nara.


26 jvālāmukhīṃ śrījayantyāṃ nimbasthāṃ khaḍgadhāriṇīm


com/blog/protection-magic/>

Помощь опытного практика индийской магии

data/converted_md/Веб-сайт-СЕО-продвижение3.md


Conclusion There are numerous other symbols associated with the goddess Kubjikā.


56 The manifestation of the universe is, in this sense, a real event, not just an apparent change (*vivarta*) in the essentially undivided nature of the absolute.


201) hariб№‡aб№ѓ paraЕ›uГ±cordhve dhДЃrayantaб№ѓ bhujadvaye | annaliб№…gasvarЕ«pantu sarvakДЃmaphalapradam || 4 || kumudaб№ѓ kumudДЃkб№ЈaГ±ca puб№‡бёЌarД«ko'thavДЃ mataбёҐ | Е›aб№…kukarб№‡asarvanetra supratiб№Јб№hitaбёҐ || bhavaЕ›Е›arvaЕ›ca rudraЕ›ca mahДЃdevaЕ›ca bhД«makaбёҐ | ugraбёҐ paЕ›upatiЕ›caivДЃ Д«Е›ДЃnyatvДЃб№Јб№amЕ«rtayaбёҐ || 5 || devi dД«pДЃrДЃdhanai pЕ«jДЃdevatai oб№ѓ hrД«б№ѓ ambyai namaбёҐ | gaб№‡ДЃmbikДЃyai namaбёҐ | Е›riyai namaбёҐ | dhДЃrikДЃyai namaбёҐ | vДЃgvinyai namaбёҐ | oб№ѓ hlДЃб№ѓ nivб№›ttikalДЃyai namaбёҐ | pratiб№Јб№hДЃkalДЃyai namaбёҐ | vidyДЃ kalДЃyai namaбёҐ | Е›ДЃntikalДЃyai namaбёҐ | oб№ѓ hauб№ѓ Е›ДЃntyatД«ta kalДЃyai namaбёҐ | tattvatrayaб№ѓ pДЃdaЕ›ireб№‡a kukб№Јiб№ѓ daleб№Јu vДЃmДЃdiб№Јu Е›aktibhiЕ›ca | nДЃlaГ±ca gaurijvalanaГ±ca rudraб№ѓ kumbhДЃdi pЕ«jДЃmiti Е›ambaraiЕ›ca || || saptamДЃtДЃ gДЃyatri || sarvaЕ›aktД« ca vidmahe saptarЕ«pДЃya dhД«mahi | tanno mДЃtaraбёҐ pracodayДЃt || || vighneЕ›varagДЃyatri || p.


**The Procedure for the Explanation of the Scriptures** (*vyākhyāvidhiḥ*) atha vacmi guro: śāstravyākhyākramamudāhṛtam


It is because (this auspicious) time of fulfilment is excellent (*utkṛṣṭa*) that it is called ‘venerable’.


devamuhitya vā kāyoṃ vihāra: śramahetave kriyā vā deśikendreṇa vyāstheyayā pañcakā gatā.


caṇḍālīti prayogo 'yaṃ gopitavyaṃ prayatnataḥ KubjT7.


Из  этих  ртов  проявились
Бхайрава-Тантры,   которые    наполнены    только    монистической    мыслью
(а б х е д а)


Сородичи должны соблюдать честь друг друга, как в обществе, так и в
семье


Surely (one may ask,) why should this Lord of Consciousness not manifest in a fixed form?


* *saivaśuddhiḥ parākhyātā śuddhis taddhīvimardanam |* E) 350The supreme form of impurity (*aśuddhi*) is said to be the (persistent) notion (*buddhi*) of separation (from Śiva that prevails) within *tarpitānantadevataḥ* (‘offered libations (tarpita) to the infinite number of deities’).


И когда расходы значительно превысили смету, его афинские инвесторы тоже решили, что он присваивал их деньги


145 That creative contemplation which is practised on the highest Reality^1 over and over agand is in this scripture japa^2 (recitation in reality).


The interested reader is encouraged to visit the site and download them and other e-texts that are regularly added to the collection.


It is said that (kila) three gods reside upon those peaks.


इसी प्रकार सुमताकी
तारतम्यपरम्परासे अनुगत होनेवाड़
यह सम्पूर्ण कार्यवर्ग मी सद्भुविद-
निग्रहा ही सुचित करता है।
जिस समय विषयका वित्त्य करते
इए बुद्धिका वित्त्य किंया जाता है
उस समय मी वह सद्भुविदभित्ता
ईं ही ठीन होती है।


As this individual (state of consciousness) exists that serves as the cause of the Impurity of Karma.


They always remain for ten nights in the lying-in chamber.


7 Just as the roots of that sacred tree
Lie in sublime and everlasting recognition,
So too are formed its branches of sense perception.


147 Here, it was further assumed that the essential component of female semen was nothing other than milk, which was funneled internally from the breasts to the genital organs for so long as there was no infant to be nursed.


Третий канал  —  это  песни  и
бхаджаны шиваитских святых, которые" при всей своей простоте,  несут  мощное
философское содержание

data/converted_md/Свами_Лакшманджу_кашмирский_шиваизм.md


514) yoginaḥ brahmagranthitaḥ brahmagrantheḥ vedho bhedanaṃ jāyate || 64-65 || tataḥ krameṇa brahmādigranthitrayaṃ svājñānamalaṃ ca bhittvā brahmātiriktaṃ na kiṃcidasti iti jñātvā tajjñānasamakālaṃ kṛtakṛtyo bhavatītyarthaḥ | itthaṃ muktipradavedhakayogaṃ stauti- aneketi || 66 || anantakoṭijanmasukṛtāsāditaśrutyācāryaprasādalabdhavedhakayogā##- vedhasiddhyupāyastu- iḍāpiṅgalayormadhye vilasitasuṣumnānāḍimaṇḍale ityādi || 67 || suṣumnāyāṃ vāyugatyā uktalakṣaṇalakṣitavedho bhavatītyarthaḥ || vighnaśāntaye praṇavajapaḥ hrasvo dahati pāpāni dīrgho mokṣapradāyakaḥ || 68 || āpyāyanaḥ pluto vāpi trividhoccāraṇena tu | tailadhārāmivācchinnaṃ dīrghaghaṇṭāninādavat || 69 || avācyaṃ praṇavasyāgraṃ yastaṃ veda sa vedavit | hrasvaṃ bindugataṃ dairghyaṃ brahmarandhragataṃ plutam | dvādaśāntagataṃ mantraṃ prasādaṃ mantrasiddhaye || 70 || sarvavighnaharaścāyaṃ praṇavaḥ sarvadoṣahā | vedhakopāyabhūtaprāṇordhvayogasiddhivighnaśāntaye praṇavāgralakṣyadhāraṇapūrvakaṃ caturmātrātmakaṃ praṇavajapaṃ kuryāt ityāha- hrasva iti | ekamātrāpraṇavajapataḥ pāpahāniḥ bhavati || 68 || āpyāyano nāma dvimātrāpraṇavaḥ tajjapādasya śrīrbhavati | dīrghaḥ trimātrātmakaḥ caturmātrātmakaḥ pluto vā mokṣapradāyako p.


Этот элемент используется в Индии в традиционной медицине, особенно против укусов змей и с целью понизить содержание желчи, благодаря чему отождествляется с лечением любого типа заболеваний.


Just as ‘ fire hidden by ashes**’ becomes clear and brilliant by (being fanned by) the wind or (the breath of) the mouth etc., or just as seed is sown and watered at its own (proper) time becomes manifest in the form of a sprout, tender leaf etc., in the same way, the knowledge (born of) intuition (manifests progressively) by the rites (*yāga*) and Yoga taught by the teacher.


As revered Somānanda has said: “Śiva is that whose very nature consists in the expansion of His Śaktis” (Śivadrṣṭi, III, 94).


Кали – абсолютная божественность монистической абсолютной реальности.


e., the eyes, ears, nostrils and mouth] have been blocked [and] who is without distraction brings it to the place between the eyebrows.


Fundamental Nature (*pradhāna*) is such; therefore, it is an effect (of a preceding cause, not the basic cause of objective phenomena, as the Sāṃkhya mandtand).


na grāhmaṃ ca paratratha 235 grahanāt 236 patanaṃ bhavet.


Это тонкое ненасилие нужно соблюдать через строгую дисциплину  тела,  ума  и
души


||117||

Так следует делать Вира и не пренебрегать этим обрядом


(66-67) evaṃ nānāprakāreṣṭu 243 suparīkṣyā: 244 prayatnata: 245 .


674 Once having attanded their abode (*pada*), in due course (*kramāt*) they attand a state of identity with Śiva.


152) hemaṃta-ṛturasmākamudaṅmukhamupāśritaḥ || śuciryajñopavītī ca prasīdatu śubhapradaḥ || 1 || kapilavarṇaḥ || 1 || 163 atha śiśirartusvarūpam - śiśirākhyothaṣaṣṭhastu haritprāṃtāruṇekṣaṇaḥ || pītakuṃḍalakarṇastu kaṃṭhevidrumamālakaḥ || 1 || madhūkasuprasūnāṃkaḥ pātramarkaṃkarāṃbuje || vāmedhānyaśarāvaṃ ca dhārayanniṣṭavṛddhaye || 2 || śiśiraṃśirasānaumi ṛtumūrdhvamavasthitam || sūryabiṃbādṛtakaraṃ paṃcākṣarajapodyatam || 1 || haridvarṇaḥ || 1 || 6 || (atraṣaḍṛtunirūpaṇetattatsvarūpatirūpakāṃtimaślokaḥ - (śaivāgameśāntiprakaraṇe) || - || tattadaṃtimaślokānyaślokoktatattatpratimālakṣaṇāni ca || (nṛsiṃhaprāsāde) evaṃ ca matabhedena pratimāyāḥ svarūpebheda itiyatra yasyābhirucistadanusāreṇapratimākalpyetyāśayena ubhayorullekhaḥ ||) atha vasaṃtādi-ṛtuṣukarttavyadānāni - (dānaciṃtāmaṇauviṣṇudharmottare) snānānulepanādīnāṃ vasaṃte dānamiṣyate || yānakānāṃ tathāgrīṣme chatrāṇāṃ tadanaṃtaram || 1 || - || (devīpurāṇe) - yaḥ punarvidhināvatsa devīmuddiśyaprāvṛṣi || vipreṣuviprakanyāsu tilādīntsaṃprayacchati || 1 || tasyasātuṣṭimāpnoti śīghrameva tu vidyayā ||- || (viṣṇudharmottare) - śaradyannasyadharmajña vastrāṇāmapi haimane || vahnerdānaṃ naraḥ kṛtvā sūryamuddiśya codaye || 1 || śiśiraṃ satataṃ vahniṃ tarpayitvā tathātilaiḥ || kulmāṣaṃ sughṛtaṃdattvā yathāśaktyā dvijātiṣu || 2 || kāyāgnidīptiprākaṭyaṃ śatrunāśaṃ ca viṃdati || atha vasaṃtādi-ṛtuṣujātaguṇāḥ - (jātakābharaṇe) tatrādau (vasaṃte) - kaṃdarparūpomatimānpratāpī saṃgītaśāstre gaṇite pravīṇaḥ || śastrāstra śīlāmala cittavṛttiḥ vasaṃtajāto manujaḥ prasannaḥ || 1 || (grīṣme) - aiśvaryavidyādhanadhānyayukto vaktāpralaṃbāmalakeśapāśaḥ || bhogībhavennāti vicāraśīlo yo grīṣmakāle jananaṃ prapannaḥ || 1 || (varṣāsu) - saṃgrāmadhīromatimānpratāpīturaṃgamapremakarasurūpaḥ || kaphānilātmālalanāvilāsī varṣovyo?vaipuruṣaḥ saharṣaḥ || 1 || p.


16 śrībhaṭṭanāthacaraṇābjayugāttathā śrībhaṭṭārikāṃghriyugalādgurusantatiryā / bodhānyapāśaviṣanuttadupāsanotthabodhojjvalo@bhinavagupta idaṃ karoti


81) tārāyāḥ | hrīṃ strīṃ hūṃ | kālikāyāḥ krīṃ haṃ strīṃ hrīṃ phaṭ | chinnamastāyāḥ | oṃ hūṃ kṣrauṃ | tripurabhairavyāḥ | vajravairocanīye hūṃ | śrītripurasundaryāḥ aiṃ klīṃ hrīṃ tripureśi bhagavati svāhā || anyāsāṃ vidyānām | oṃ hraṃ kṣrauṃ iti kulukā jñeyā | sarvāsāṃ vidyānāṃ setuḥ praṇava eva hṛdaye cintyaḥ | mahāsetustu mūlamantraḥ | sa ca kaṇṭhadeśe japtavyaḥ | nirvāṇastu | oṃ aṃ mūlaṃ aiṃ aṃ āṃ iṃ īṃ uṃ ūṃ ṛṃ ṝṃ ḷṃ ḹṃ eṃ aiṃ oṃ auṃ aṃ aḥ kaṃ khaṃ gaṃ ghaṃ ṅaṃ caṃ chaṃ jaṃ jhaṃ ñaṃ ṭaṃ ṭhaṃ ḍaṃ ḍhaṃ ṇaṃ taṃ thaṃ daṃ dhaṃ naṃ paṃ phaṃ baṃ bhaṃ maṃ yaṃ raṃ laṃ vaṃ śaṃ ṣaṃ saṃ haṃ jñaṃ kṣaṃ oṃ iti nirvāṇaṃ nābhideśe cintyamiti | uktaṃ ca mahātantre- oṃ setuḥ sarvavidyānāṃ mahāsetuśca mūlakam | praṇavaṃ pūrvamuddhṛtya svarādyaṃ tadanantaram || vāgbhavañca tato devi mātṛkāṃ tadanantaram | oṃkāramantre nirvāṇaṃ sureśvari vicintayet || hṛdaye setumājapya kaṇṭhadeśe sureśvari | mahāsetuṃ tato nābhau nirvāṇaṃ paricintayet || tataḥ ṣaḍaṅganyāsañca kṛtvā dhyātvā manuṃ japet | evaṃ kṛte sureśāni mantrasiddhiḥ prajāyate || iti śrīdīkṣāprakāśe rahasyaprakāraḥ | atha śivābaliprakāraḥ | tathā ca kulacūḍāmaṇau- avaśyamannadānena niyataṃ toṣayecchivām | nityaśrāddhaṃ yathā sandhyā candanaṃ pitṛtarpaṇam || tathaiva kuladevīnāṃ nityatā kulapūjane | paśu pāṃ śivāṃ devīṃ yo nārcayati nirjane || p.


(Rāmakaṇṭha has the Buddhists in mind.)

In reply, it is said that there can be no relation of cause and effect between the first and the second without a third to relate the two as cause and effect.


(The teacher abandons) ‘that (inquiry)’ as to (the disciple’s) competence (knowing him not to be so).


vārabhāginas tu dviguṇam iti sthite ‘horātramelanvikalpaayā vārabhāgināḥ praharadvayam, tad anvikalpayeṣām tu praharam udayo bhavati |


$$$: = ИЕ = All MSs: аз; $55: чат KuKh 47 @: star 150.


ЛИНИЯ УЧИТЕЛЕЙ ТРИКИ — GURU-PARAMPARĀ (TAUGHT_BY) **Источник:** TĀ 37; Dyczkowski "The Canon of the Śaivāgama"; Sanderson "History" ### Мифическая линия (Divyaugha) | # | Санскрит | Кириллица | Роль | |---|----------|-----------|------| | 1 | Śiva | Шива | Первоисточник учения | | 2 | Śakti | Шакти | Передача через энергию | | 3 | Ananta/Śeṣa | Ананта | Змей-хранитель | | 4 | Śrīkaṇṭha | Шрикантха | Первый Видьешвара | ### Сиддха-линия (Siddhaugha) | # | Санскрит | Кириллица | Период | Тексты | |---|----------|-----------|--------|--------| | 5 | Tryambaka | Трьямбака | ~7в?


2 CHAPTER TWENTY-EIGHT 5) One should think that the fifth parvan (of the year) occurs when Mercury is in conjunction with Pūrvaphālgunī on the thirteenth of the bright fortnight of Caitra at midday (on a Wednesday).


/170/
Обратившись  лицом  к  ней,  следует,  как  прежде,  по  правилу,  совершить
созерцание  адхв,  начиная  с  пуруша  таттвы  и   заканчивая   майей


तमेवं विशिष्टगुणसपि ‘पुत्र’
मां सुल्ल्यवे त्वा ददामीतुक्वार
पिता ।


\
Превыше этого находится знание, которым владеют сведущие в куле, известные как приверженцы верхнего \[потока\][^126]

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


В том что следует
дальше нету попытки повторить эту историю в ее сложности, но только
прикоснуться к тому что является релевантным для ТА 29


(120cd-121ab) (120) (When one says that the Light of conscientiousness is) ‘ well manifest**’, it means that it is (essentially) unassociated (with limiting adjuncts) such as the watery substances and the rest (mentioned previously).


This is the state of the supreme perceiver, blissfully at rest in His own infinite, inexplicable nature.


173) kramaṃ samarcayet samyak kumārīṃ bhojayettataḥ || 20-54 || suvāsinīṃ ca sampūjya yoginīgaṇamarcayet | brāhmaṇāḥ paritaḥ pūjyā nānādarśanamānavāḥ || 20-55 || tadaṅgahavanaṃ paścāt guruṃ ratnādibhūṣaṇaiḥ | svarṇabhārasahasraistu divyavastrairmanoramaiḥ || 20-56 || pūjayitvā tato devi madanāropaṇaṃ matam | tasya sāṃvatsarī pūja saphalā śailakanyake || 20-57 || iti saṃkṣepataḥ proktaṃ kimanyat śrotumicchasi | iti śrīśaktisaṅgamamahātantrarāje uttarabhāge prathamakhaṇḍe śrīmadakṣobhyamahogratārāsaṃvāde madanāropaṇaṃ nāma viṃśatiḥ paṭalaḥ || 20 || ekaviṃśaḥ paṭalaḥ | śrīdevyuvāca | deveśa śrotumicchāmi rahasyamaparaṃ varam | śrīśiva uvāca | rahasyamapi deveśi samayakramayogataḥ || 21-1 || samayaṃ sampravakṣyāmi taṃtralekhanabhedataḥ | ṣaṭguroḥ svāminaḥ pañca bhrātṛvarjyatrayaṃ bhavet || 21-2 || evaṃ krameṇa samproktamekaikaṃ putrabhāryayoḥ | sapta deve maheśāni dve mitre dviguṇaṃ ripau || 21-3 || phalānyapi maheśāni yathāyogena vai śṛṇu | gurau saptapañcavarjyaṃ śatrūṇāṃ dvitayaṃ bhavet || 21-4 || vedasaṃkhyāṃ mahacchatrau ekaikaṃ putrabhāryyayoḥ | navanāthe maheśāni yathāyogena kārayet || 21-5 || tāmbūlasamayaṃ tatra śṛṇu devi yathākramam | śataparṇāni deveśi cakravarttivarāya ca || 21-6 || gurubhyaḥ sampradātavyā dvātriṃśat parṇavīṭikā | aṣṭāviṃśati bhūpebhyo bāndhavebhyo daśāṣṭakam || 21-7 || jāmātre pakṣaparṇāni vasu dvādaśa vā priye | pañcaviṃśati śaktibhyaḥ putrebhyastattvasaṃkhyakān || 21-8 || ṣaṭparṇāni ca śatrubhyasturīyaṃ dānamuttamam | p.


vistīṇkaraśārakhastu sitābja: pāṇisaṃpuṭa:: kaniṣṭhikotsūtaṃ muṣṭi vāmaṃ vāmakarālakam.


54 gandhairdhūpaistathā puṣpair vividhairbhakṣyabhojanaiḥ


Patā, as her syllable SAUḤ, is placed before and after each leter of the Mātṛkā alphabet,thus: sauh ai sauḥ, sauḥ ām sauḥ, saḥ iṁ ṣau ee.


mamāpi gopitaṃ devi sarvajñenāpi sarvadā VT313 niścayaṃ mama baddhvānta?


15 Семь членов (sapta-aṅga) — в соответствии с обычным членением, принятым в обряде.


Anusandhāna: Repeated intensive awareness of the sources or essential Reality; joining the succeeding experience to the previous one; synthetic unity of apperception, Anusandhātā: One who joins the succeeding experience into a unity.


3: *tatra prathamam nareśvarabhedavadipratikṣyena caitanya-paramārthataḥ śiva eva viśvasya ātmā ity ādīsati*.


Однако аргумент этой книги заключается в том, что необходимо понимать как экстатический, так и формализованный тантризм как кодирование тела с текстом


Шива,  Наивысший  Принцип  или  вселенское   сознание


Если они проснутся, то потревоженные духи сделают всё возможное, чтобы удержать женщину и утащить её в могилу


Anāgatāyām nidrāyām pranaṣṭe bāhyagocare / Sāvasthā manasā gamyā parā devī prakāśate


In the *Mahārthamañjarī*, Maheśvarānanda presents a synthesis of the fully developed Kashmiri Śaivism-broadly called Trika-and the Krama, that he refers to as its close relative (sodara), with the teachings of the Śrīvidyā tradition (*saubhāgya-sampradaya*) that had emerged hardly two generations before him.


Here this is described as rising and expanding like a great Fire within Suṣumnā, the channel in the Centre, common to the couple united in a single body, as it were, of Śiva and Śakti.


You have to recite ‘a’ without visarga [or] without ‘ṁ’-kāra.

DEVOTEE: Internal recitation?

SWAMIJI: No, outside [recitation].


Кашмирский Шиваизм [Поскольку  есть абсолютный монизм и все , согласно ему , является Богом , в освобожденном или связан


One should bear in mind, however, that the exposition of the *SvT* is not of a theoretical or cosmological kind, but of a ritual one: it deals with the ritualistic, meditative, and yogic practices (linked with the movement of breath and the *kundalini* of *dikṣā*).


52About the sacred places of Kashmir, see Stein (1892) vol.


Ruling from his capital at the conceptual center of the universe, the king is strategically located at the pivot of the prime channel of communication between upper and lower worlds—between the human, the divine, and the demonic—which he keeps “open” through the mediation of his religious specialists.^5^ In South Asia the practice of the mandala is tantamount to the millenarian royal conquest of the four directions (digvijaya), which, beginning with a fire sacrifice (homa), has the king process through the cardinal compass points, around the theoretical perimeter of his realm, before returning to his point of origin, which has now been transformed into his royal capital and center of the universe.^6^ This last detail is an important one, because it highlights the king's dual role as pivot between heaven and earth.


Поэтому Абхинавагупта сохранил эту практику в секрете.


That is the sacred field (*kṣetra*) of the King of Seeds (**bijarāja**), as it is of what comes forth in the (woman’s) fertile period, (so too) of the enjoyment of the flower of (the first) menses, of Kula and of Akula.


44) kДЃmike - vighnДЃn viredhyamДЃrgastДЃn nДЃstrДЃtmakavimДЃnagaбёҐ | vrajeddevДЃlayaб№ѓ vДЃ'pi grahamДЃtmД«ya muttamam || suprabhede - liб№…gДЃrdhastaЕ›ataб№ѓ sДЃrdhaб№ѓ Е›ivakб№Јetraб№ѓ samantataбёҐ | yasya tatraiva vДЃsitvaб№ѓ Е›ivalokasya kДЃraб№‡am || yattu mДЃnuб№Јakaб№ѓ liб№…gaб№ѓ kб№ЈetramДЃnamidaб№ѓ smб№›tam | svayaб№ѓ bhЕ«te sahasraб№ѓ syДЃdДЃrб№Јecaiva tadardhakam || ДЃrДЃdhitДЃni sarvДЃб№‡i sthДЃvarДЃб№‡i carДЃб№‡i ca | divyaб№ѓ prДЃyДЃnti sandehaб№ѓ prabhДЃ(vДЃ)t parameб№Јб№hinaбёҐ | tasmДЃdДЃsvaЕ›Е›ikaб№ѓ kДЃryaб№ѓ Е›ivakб№ЈetrasamД«pataбёҐ || kДЃraб№‡e - garuбёЌaбёҐ - bhagavДЃn proktamaiЕ›ДЃnyadiЕ›i syДЃddevatДЃtmaham | tadgб№›haб№ѓ kД«dб№›Е›aб№ѓ Е›astaб№ѓ brЕ«hi me tasya lakб№Јaб№‡am || Д«Е›varaбёҐ - catuЕ›Е›ДЃlДЃgrahДЃб№‡ДЃб№ѓ tu tatrДЃnyakalpanДЃ matДЃ | pЕ«rvДЃyДЃб№ѓ Е›rД«gб№›haб№ѓ proktamДЃgneyyДЃб№ѓsyДЃnmahДЃnasam || (24B) Е›ayanaб№ѓ dakб№Јiб№‡ДЃyДЃб№ѓ syДЃt nairб№›tyДЃmДЃyudhДЃlayam | p.


But Ānvibrationapōyā is onvibrationly a steppinvibrationg stonvibratione to Śaktopāya.


mahāvyomini is the regular form of the locative singular of mahāvyoman.


My Wheel called Bliss (said the Lord) is fashioned by means of both of them.


7) catussahassraṃ nityaṃ vai vīrāsana parigraha | tato devi kṛpāyukto pratyekaṃ bhavati dhruvam | japasya daśamāṃśantu homatarpaṇamācaret | kṣīrānnenārka samidhaiḥ mālāmantra manusmaran | ghṛtena madhunā caiva juhuyādvedikānale | bhojanaṃ viprasaṃkhyānāṃ daśāṃśaṃ kārayetsudhīḥ | suvāsinī mu mamuccārya yathā vittaṃ samācaret | idaṃ te deviṃ samāvāhya śakti mantravidhānatā | raktāsitaiśca kusumaiḥ nīlagandhākṣatai stathā | samyak pūjāṃ prakurvīta nityaṃ bhaktirataṃdritaḥ | sahasranāmaṃ kavacaṃ pañjarantu bhujaṃgakam | aṣṭottaraśatañcaiva paraṃstavamakārayet | evaṃ saṃpūjitā devi prasannā varadā bhavet | ya idaṃ paṭhate nityaṃ śrāvayedvā samāhitāḥ | dakṣiṇā kālikā devyāḥ sabhakto bhavati dhruvam | yācaṣṭe cāśṛtaṃśāstra tanute kāvyavāṭakam | tasya gehe mahālakṣmī sānnidhyaṃ kurute sadā | tasya kātyāyanī devi prasannā varadā bhavet | āndha yo vyādhayaścaiva na bhavanti kadācana | p.


Во-вторых, в предыдущем стихе Бхайрава был описан как шунйа,или шунйа-дхама, т

data/library/Translations_MD/Виджнянабхайрава__Джайдева_Сингх.md


age ageadige“ared azarae” | Еачсйечерен- ЕЙ exit segue «ЕТ: ЭПБ


sadyo'nubhavamañjuśrīsādhanaṃ sādhu kathyate | prajñārthijanāryyaiḥ [k: janadoḥ, ḍh, g: janādyaiḥ] prajñāviṣavyāmohahānaye || prathamaṃ tāvad [k, g: bhāvaye0] yogī kvacinmano'nukūle pradeśe akārasvarodbhavendusthitadhīḥkārabījavinirgatāṅkuśākāra##- tataścittākārapariṇatakumudabandhusthitadhīḥkārābhinivarttitānimittanistriṃśaṃ [k, ḍh, g: niśita0] paśyet | tadagre ādisvarapariṇatābjopari asibījaṃ sarvametat pariṇamya khaḍgapustakadhāriṇamākuñcitapañcacīraṃ raktavastrayugayutaṃ [k, g: yutayutaṃ] śṛṅgāraveśadhāriṇaṃ smitavikasitavadanaṃ śaśāṅkakāntitulyaśobhaṃ viśvadalakamalasthabaddhaparyaṅkaṃ [k, g: marddhapa] sadyo'nubhavārapacanarūpamātmānamīkṣeta | tataḥ svahṛdyādisvarapariṇatamaspṛśadaṣṭāracakraṃ taduparyaṅgurīmātreṇa svarādisaṃbhūtamaspṛśantamindumaṇḍalaṃ [k, b: saṃsṛta] tatra ca candrabījajanitamasiṃ tatkoṭicandraṃ ca pūrvoktakhaḍgabījavirājitaṃ khaḍgādipariṇāmena ca tathaiva mañjughoṣaṃ vibhāvayet | tadagre ca rephajakhaḍgādisvaramoṣadhīśasthitarephaṃ [k, ḍh, g: rajo] vibhāvya khaḍgādipariṇataṃ jālinīkumāraṃ bhagavadrūpaṃ paśyet | tathā pṛṣṭhe tathaiva pañcamādyakṣareṇa [k, b: mākṣa0] candraprabhaṃn dakṣiṇe tathaiva cakāreṇa keśinīṃ stanabharavirājitāṃ nātharūpāṃ vāme copakeśinīṃ nakāreṇa tathaiva ca sarveṣāṃ svahṛnniśākare sitaṃ svasvabījaṃ vicintayet | pdf 75, p.


He has presented me his own being,
Bursting with sweet, immortal nectar,
But yet does not allow me
To drink.


adhvāntrampandka dīkṣmāntrampandka kuṭṭabhyaviṣṭutstha sthūlyaprathama 1108.


indriyāṇi hayān āhur viṣayāṃs teṣu gocarān / ātmendriyamanoyuktaṃ bhoktetyāhurmanīṣiṇaḥ


saṃhāra ke samaya kī vaha mahā asīma samayā- vadhi śuddha kī rātri māno jātī hai aura śuddha ke dina ke varābara hī yaha rāta bhī hotī hai.


यदुक्तं तैव
  ‘आत्मतत्वं तत्स्थ्यक्त्वा विद्यातत्वे नियोगेऽयत् ।


859 Read with MS Ṭh: -*vikalpāmśatyāgāya prayateta* for -*vikalpāmśotpūnsanāya yateta*, which makes no sense.


271) dvДЃrДЃgraб№ѓ tu tathДЃ pЕ«jya dvДЃrapЕ«jДЃб№ѓ vidhiryate | dvДЃradakб№Јiб№‡apДЃrЕ›ve tu gaб№…gДЃyamarcayet tataбёҐ || 130 || yoginД«б№ѓ tasya vДЃme tu arcayitvДЃ vidhД«yate | dvДЃrasya vДЃmapДЃrЕ›ve tu yamunДЃmarcayet tathДЃ || 131 || бёЌДЃkiniб№ѓ savyataбёҐ pЕ«jya arcayitva krameб№‡a tu | Е«rdhve pataб№…gamadhye tu mahДЃlakб№ЈmД« prapЕ«jayet || 132 || tasya dakб№Јiб№‡a pДЃrЕ›ve tu narmadДЃmarcayet tathДЃ | vДЃmapДЃrЕ›ve sarasvatyДЃб№ѓ pataб№…goparipЕ«jayet || 133 || pataб№…gaб№ѓ ca bhuvaб№…gaб№ѓ ca Е«rdhvataбёҐ paripЕ«jayet | vimalaб№ѓ ca subДЃhuб№ѓ ca pЕ«jayet tu kavДЃб№ayoбёҐ || 134 || tasyДЃgre vб№›б№Јabhaб№ѓ pЕ«jya astradevaб№ѓ samarcayet | dvДЃrapЕ«jДЃ vidhiproktДЃ gauryДЃrcanaб№ѓ viЕ›eб№ЈataбёҐ || 135 || garbhagб№›haб№ѓ praviЕ›yДЃtha gauriб№ѓ caiva samarcayet | nirmДЃlyaб№ѓ ca visб№›jyДЃtha caб№‡бёЌeЕ›vara samarcayet || 136 || deЕ›ikaЕ›aktirЕ«patva deЕ›ikДЃnmaЕ›ivasya tu | Е›ivaЕ›aktisvarЕ«patvДЃcchivaЕ›aktiб№ѓ prapЕ«jayet || 137 || Е›aiveб№Јa prathivijДЃtДЃ pДЃrvati parameЕ›varaбёҐ | * * * * pa saб№ѓbandhaб№ѓ tasacchelajalohajam || 138 || niб№Јkalaб№ѓ Е›ailajДЃkattuб№ѓ sakalaб№ѓ bhДЃryarЕ«pakam | bhДЃvarЕ«paб№ѓ tu saб№ѓbandhaб№ѓ lohajДЃni Е›ilДЃnvitam || 139 || p.


As the CMSS declares: ‘the knowledge in the teacher’s mouth is obtained within the Mata’.


A similar deviation is found in KMT 24/116b where the goddess is described as vyomavyāpi.


Не существует  вопроса  опасения,  возникающего  в  Господе
Шиве


514) bhūrjapatre svarṇapatre nimbapatre vilikhya ca || 249 || pūjāṃ kṛtvā dahedagnau tadā śatrunikṛntanam | vahnipatre riporvidyāṃ likhitvā patrake'male || 250 || puṭāntaṃ mantramudbhāvya paṭe kṛtvā vidarbhya ca | sahasrajanmabhirjaptvā vidyā na hi phalapradā || 251 || patrābhāve kule pātre raktacandananirmitam | vahnibījaṃ puṭaṃ kṛtvā dṛṣṭyā dagdhvā vicintya ca || 252 || vāmahastena juhuyālluptaṃ syānnātra saṃśayaḥ | padmapatre yasya mantraṃ puṭīkṛtya ca dīpanaiḥ || 253 || mṛṇmadhye nikṣipettoye tadvadbodho bhaviṣyati | vāṅmāyākamalābījaṃ dīpanaṃ parikīrtitam || 254 || mṛtpātre tu mṛtaṃ likhya mṛdā tīrtha puṭīkṛtam | jale ca nikṣipenmantraṃ punarnava itīritaḥ || 255 || p.


Очисти меня от всего, что мешает: от моего эго, от гордости, от страха, от гнева, жадности, ревности, зависти, лени, гордости, тупости, от вредных механических привычек тела, скверной мешающей кармы и от физических болезней».


955 So, in due order, he (first) explains what is meant by ‘one’s own’ and ‘others’ form.


В нем не может быть изменений, а знание  и  деятельность  является
видами  изменений


samādhi se jāgī huī vāha bahivṛtti hokara kṣudhā se pīr̤ita rahī), jaba taka deha rahatī hai (jaba taka deha rahatī hai), taba taka deha ke svabhāva kṣudhā (taba taka deha ke svabhāva kṣudhā), tṛṣā ādi kī nivṛtti nahīṃ hotī 5 (tṛṣā ādi kī nivṛtti nahīṃ hotī.5.) tadanantara cintana hetu māna se usane vicāra kiyā ki maiṃ kitane nigalhūm̐ (tadanantara cintana hetu māna se usane vicāra kiyā ki maiṃ kitane nigalhūm̐)?


Тантрик становится дхвинимуотой, освобождённым при жизни — Божественной.


’ We note in passing that one of the striking differences is that the Kaula pledges emphasize the honouring of women and rejection of the conventional norms enjoining purity, and strongly guard the dignity of lower castes and others considered to be unclean.