The two aspects of bliss develop into one another as the energy of the deity moves from the transcendent into immanence and back.


(60)

«Произошедший из части вселенной, содержащий все оттенки вкуса,

Великий сосуд наполни вкусом нектара»


Тогда нам будет легче побеждать разрозненных
индивидов, институты государств банкиров, политических манипулянтов и шудр


This is the Supreme ( Vidyā ) located in Emission, devoid of prolated vowels.


Все стороны жизни адепта осмысливаются таким образом, который позволит
превратить каждый феномен в средство достижения великой цели


[M.R.];JayS, Jayottara, PārS, ĪS, ViṣṇuS, ViṣS, ViśS 2140;576;aṅkura;अङ्कुर;n.m.;[S];росток;[S] Различение на *utsavāṅkura*, *tīrthāṅkura* и *dhvajāṅkura* находится также в MārkS 21.22.


b → chandra-ocr → e of the body, the wise call that the ‘falling apart’ (that takes place within it), which is well known in the world as death.


She by Whose (intense) brilliance, (*Fire,*) the Pure One511 has set.


In this state, the experience of the universal transcendental Being is never lost and
the whole of the universe is experienced as one with your own transcendental I-consciousness.


С точки зрения познаваемого объекта, эта сутра уже обсуждалась в связи
с объяснением, данным для Сутры 12


Существует традиционная поза, связанная с этим видом йоги, называемая шамбхави-мудра.


**The vitality (vīrya), vigour (ojas), strenvikalpagth (bala), pulsationvikalpa (of consciousness and the vital force) (spanda) and the movemenvikalpat of the breath 119 are thus (proportionvikalpaately) equal 120 (in every living being).


1010 Literally ‘pertands to the individual soul’ MV 2/23, 22 and 21.


(15)

В болезнях, несчастьях, неудачах, оказавшись в нехорошем обществе или столкнувшись со знаменьями дурными,

Пусть поклоняется сонму йогини[^85], чтобы недоброе умиротворить, о Деви

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


* *yac caitad uktam etāvat kartavyam iti tad dhruvam |


Верьте своей мотивации, что вы избрали
путь следования гуру,  движимые  желанием  помочь  всем  живым  существам  и
освободить их от страданий


|| iti rudrajДЃmale uttarakhaб№‡бёЌe dvДЃviб№ѓЕ›atipaб№ale ca || ekamЕ«rtistrayo devДЃ brahmaviб№Јб№‡imaheЕ›varДЃбёҐ | mama vigrahasaб№ѓkбё·ptДЃ sб№›jatyavati hanti ca | praб№‡avДЃdudbhavДЃ ete yogavighnakarДЃбёҐ sadДЃ | akДЃraб№ѓ brahmaб№‡o varб№‡aб№ѓ Е›abdarЕ«paб№ѓ mahДЃprabham | praб№‡avДЃntargataб№ѓ nityaб№ѓ yogapЕ«rakamДЃЕ›rayet | ukДЃraб№ѓ vaiб№Јб№‡avaб№ѓ varб№‡aб№ѓ Е›abdabhedinamД«Е›varam | praб№‡avДЃntargataб№ѓ sattvaб№ѓ yogakumbhakamДЃЕ›rayet | makДЃraб№ѓ Е›ДЃmbhavaб№ѓ rЕ«paб№ѓ jД«vabhЕ«taб№ѓ vidhЕ«dgatam | praб№‡avДЃntaбёҐsthitaб№ѓ kДЃlaб№ѓ layasthДЃnaб№ѓ samДЃЕ›rayet | varб№‡a eб№Јa vibhДЃgena praб№‡avaб№ѓ praikalpitam | praб№‡avДЃjjДЃyate haб№ѓso haб№ѓsaбёҐ so'haб№ѓ paro bhavet | so'haб№ѓ jГ±ДЃnaб№ѓ mahДЃjГ±ДЃnaб№ѓ yoginДЃmapi durlabham | nirantaraб№ѓ bhДЃvayedyaбёҐ sa eva paramo bhavet | haб№ѓ pumДЃn sa svarЕ«peб№‡a candreб№‡a prakб№›tistu saбёҐ | etaddhaб№ѓsaб№ѓ vijДЃnД«yДЃt sЕ«ryamaб№‡бёЌalabhedakam | viparД«takrameб№‡aiva so'haб№ѓjГ±ДЃб№ѓ yadДЃ bhavet | tadaiva sЕ«ryagaбёҐ siddho vДЃsudevaprapЕ«jitaбёҐ | hakДЃrДЃrб№‡aб№ѓ sakДЃrДЃб№‡ДЃrб№‡aб№ѓ lopayitvДЃ tataбёҐ param | sandhiб№ѓ kuryДЃttataбёҐ paЕ›cДЃt praб№‡avo'sau mahДЃmanuбёҐ | iti praб№‡avataбёҐ sarveб№ЈДЃmakб№ЈarДЃdД«nДЃmДЃvirbhДЃvadarЕ›anДЃcca | ata eva sarvajД«votpДЃdaka iti varб№‡ДЃbhidhДЃne pravaб№‡avasya nДЃma vakб№Јyati || atha praб№‡avasya brahmavДЃcakatvaб№ѓ na tu brahmatvamuktam sб№›б№Јб№iprapaГ±castu akДЃrokДЃramakДЃranДЃdabindurЕ«papraб№‡avДЃvayavapaГ±cakavДЃcyabrahmaviб№Јб№‡urudraЕ›aktД«Е›varebhy aбёҐ eveti || p.


Vijñānabhairava** 63 Kuhanena prayogeṇa sadya eva mṛgekṣaṇe /**Samudeti mahānando yena tattvam prakāśate


От  хрит  чакры  сила  дыхания  поднимается
вверх  к  кантха  чакре,чакре,  расположенной  у  впадины,   находящейся   в
основании горла


saṃkocaṃ karṇayoḥ kūlvā hyādhodvāre tatheba ca śrannjñamahat dhyānimvasedbhruvā sanātanam.


The married women who observe the prescribed rites and the maidens taken under the protection of the *kula* should be worshipped with care with different kinds of flowers.


278) vacanādānagamanavisargānandahānopādānopekṣākhyabuddhayo'naṅga- kusumādyaṣṭau || 14 || karmendriyāṇāṃ vacanādayo viṣayāḥ pañca | hānaṃ tyāgaḥ | upādānaṃ grahaṇam | upekṣā audāsīnyam | īdṛśabuddhitrayaṃ cetyaṣṭau | idameva buddhitrayaṃ doṣapadenoktaṃ tantrarāje- bhūtendriyamanāṃsyeva kramānnityāḥ kalāḥ punaḥ | karmendriyārthadoṣaśca jñeyāḥ syuḥ śaktayo'ṣṭadhā || iti | vātapitthakaphā doṣā ityanye | alambusā kuhūrviśvodarā vāraṇā hastijihvā yaśovatī payaskhinī gāndhārī pūṣā śaṅkhinī sarasvatī iḍā piṅgalā suṣumnā ceti caturdaśa nāḍyaḥ sarvasaṃkṣobhiṇyādicaturdaśa śaktayaḥ || 15 || nāthanavakavyākhyānāvasare nāḍīnāṃ svarūpaṃ prāgvivṛtaṃ tadabhinnā manvaśradevatāḥ | etāsāṃ nāḍīnāṃ pūrvoktapṛthivyādiṣoḍaśakasya ca vyutkramo bhūyāneva nidhigranthe dṛśyate | śrautakramabodhakapratyakṣaśrutimantareṇā'tratyapāṭhakra mabādhasyāyogāttatra mūlaṃ cintyam || prāṇāpānavyānodānasamānanāgakūrmakṛkaradevadattadhanañjayāḥ daśa vāyavassarvasiddhipradādibahirdaśāradevatāḥ || 16 || p.


ŚT 2.129-131 перечисляет эти четыре вида мантр (siddha и т.д.) и способы их распознавания.


-   **Речь**: Вайкхари (звуковая речь, внешняя речь)

data/converted_md/Изложи_теорию_речи_в_КШ_опираясь_на_этот_текст_38_.md


70 ТЕИСТИЧЕСКИЙ АБСОЛЮТИЗМ И ДУХОВНЫЙ РЕАЛИЗМ екты сверкают в нем в форме идей, построенных из слов-образов, известных как викалъпа-джняна.

data/converted/Shang/Пандит_Б_Н_Кашмирский_Шиваизм_Наслаждение_и_Освобождение_2010.txt


220 - «Средство, которое находится в jñāna śakti, — это śāktopāya, и оно называется jñānopāya

data/converted/docx_to_md/ВиджнянаБхайрава_Лакшман_Джу__сборка_переводов_.md


231) bhrāntiratra na karttavyā siddhihāniḥ prajāyate | vismitā vilayaṃ yānti paśavaḥ śāstramohitāḥ || 122 || viśuddhacitto'tra bhavet siddhiḥ syādapavargadā | etaistu tatkṣaṇāt siddhirvismayo nāsti cāparaḥ || 123 || kulabhraṣṭasya niṣkṛtirnāsti sarvācāraparibhraṣṭaḥ kulācāraṃ samācaret | kulācāraparibhraṣṭo rauravaṃ narakaṃ vrajet || 124 || śāstreṣu niṣkṛtirdraṣṭā mahāpātakināmapi | kulabhraṣṭasya kutrāpi na draṣṭā niṣkṛtiḥ kvacit || 125 || āpadaṃ duritaṃ rogo dāridryaṃ kalaho bhayam | yoginīnāṃ prakopaśca skhalitāni pade pade || 126 || kulācārī yoginīpriyaḥ bhraṃśamānaḥ praṇaṣṭaśca tejohīnaśca durmatiḥ | ninditaḥ sarvavidviṣṭo vihvalaḥ saṅgavarjitaḥ || 127 || deśāddeśāntaraṃ yāti kāryahāniśca sarvadā | tatrāpi kulamārgasthāḥ śākinyaḥ kulapālikāḥ || 128 || bhakṣayanti purā tāsāṃ varo datto mayaiva tu | p.


(namaḥ saṃsārasārāya śāradāya namo namaḥ.) namo bhairavarupāya bhairavāya namo namaḥ.


17) ekadhyāmiti | padamekayetyatra ekatra mamuddhyādene niṣpannam | atra saṃhāramudrālakṣaṇaṃ bhojadevenoktaṃ - sā hi kaniṣṭhāditarjanyantānāṃ aṅgulīnāṃ kramāt saṅkocanenāṅguṣṭhamūlacālanāt | saṃhāramudreti ṣṇmukheneti karaṇeneti cakṣuśśrotranāsikāpidhānaṃ vivakṣitaṃ | candrārka karayugmeneti | candrārkatayā bhāvitena karayugmena ṣaḍaṅgena mūlasahitāṅgapañcakena | taduktaṃ dviśatikālottare - prathamaṃ hṛdayaṃ vidyāddvitīyantu śirassmṛtaṃ | tṛtīyantu śikhādevī caturthaṃ kavacaṃ bhavet || pañcamantu śivaṃ vidyāt ṣaṣṭhamastraṃ vinirgatam | ṣaḍaṅgametatkathitaṃ śivena paramātmanā || cakravartyupacāreṇa śaṅkhatūryādinā rājopacāreṇa | evamukte'pi asya gandhāmalakādibhiriti vacanamāmalakā dekhaśyaṃ bhāvittvaṃ vidhisnānena samanantarakaraṇīyañca darśayati | tathoktaṃ śrīmanmṛgendre vidhisnānasamanantaraṃ - tathodvartanakaiḥ paścāt sugandhāmalakairapi | gāyatryā mantritairmantrī snāyācchivamanusmaran || iti | sugandhāmalakādibhiriti - gṛhasnānaprakāraḥ kathyata iti kecit | tadayuktaṃ | sugandhāmalakādibhi snātvottīryetyuddhāraṇavidhānāt | p.


386) karkoṭakayajñopavītāṃ sitavāsukimekhalāṃ mṛṇāladhavalamahāpadmahārabhūṣaṇāṃ sitanandapanandonāgarājena kṛtapādanūpurām | atha punaraṣṭakurukullānāgāḥ [ḍ, dh: raṣṭanāga] kṛtāñjalyo [ḍ, dh: ñjaliyo] bhūtvā pādatale nivasanti | evaṃ samayasattvaṃ niṣpādya jñānasattvena sahaikīkṛtya bhāvayan pūjayediti | pūrvādidikṣu akṣobhyavairocanaratnasambhavāmoghasiddhayaḥ | agnikoṇādiṣu locanāmāmakīpāṇḍarātārāḥ | etāśca bhāvanāḥ kṛtvā pūjayet kramayogataḥ | pūjāṃ kṛtvā dṛḍhīkṛtya jāpamantramanusmaret | yasyāśca jāpamātreṇa trailokyaṃ vaśamānayet || oṃ kurukulle hrīḥ svāhā | etajjāpamātreṇa trailokyavijayī bhavati | sitavarṇena nirviṣīkaraṇaṃ sphaṭikena labhate prajñāṃ hemena vaśyāṃ puṣkareṇa vināśanam | atha purakṣobhamantraṃ [ḍ, dh: punara] kathayiṣyāmi yena sidhyanti tridaśāḥ | oṃ kurukulle amuka ca ṭa ta pa ya śa hrīṁ phaṭ svāhā | aṣṭasiddhināma mantramidam | aṣṭau parīkṣāpradāyikāṃ aṣṭaiśvaryatāṃ bhāvayet | tridaśairapi pūjyate | athāparadhyānaṃ vakṣye - guhyāt guhyataraṃ jāpaṃ kathitaṃ siddhihetunā | mastakatālukaṇṭheṣu hṛdaye stanayugmake || kaṭyāṃ vakṣe pādadvaye nyaset mantram | yo'rthasiddhaye kṣobhayet bhuvananāgān ākarṣayeccāsuradevatā api brahmarudrādidevānapi kiṃ punaḥ kṣudramānuṣān | uccārito hi mantrāṇāṃ p.


Śitalāprasād Upādhyāya, formerly head of the Yogatantra Department at Sampūrṇānanda Sanskrit University and then rector of the University.


85a) vyavasthāsidhyatīti śaṃkate | na caikasminneveti | vicitrāṇāṃ sukhaduḥkhānāṃ māśrayabhūtāni tatadaṃtaḥkaraṇāni teṣāmekasminnevātmanyadhyāsāddhetorya ātmanyābhimānikaḥ sukhaduḥkhādiḥ tasya vyavasthā na sidhyatītyarthaḥ | evamapīti | buddhi dharmavyavasthāsiddhāvapītyarthaḥ || ādhyāsika tādātmyāpannāṃtaḥkaraṇagatānarthajātasyeva tadgataparasparabhedasyāpyabhimānata ātmīya tayātmano yādṛśamanarthabhātkaṃ tādṛśena bhedena tadyavasthopapateḥ | etena sukhaduḥkhādīnāmaṃtaḥkaraṇadharmatvaṃpi tadanubhavaḥ sākṣirūpa iti tasyaikatvāt sukhaduḥkhādyanubhavarūpa bhogavyavasthāna siddhyatīti nirastaṃ tanhadrantaḥkaraṇa tādātmyāpattyā tatadaṃtaḥkaraṇabhedena bhedevate eva sākṣiṇastamnadaṃtaḥkaraṇa sukhaduḥkhādyanubhavarūpatvena tadvyavasthāyā apyupapateriti | anye tu jaḍasya kartṛtvādi baṃdhāśrayatvānupapateḥ kartā śāstrārthavatvāditi cetanasyaiva tadāśrayatvapratipādakasūtreṇāṃtaḥkaraṇe p.


* *anantaśaktivaicitryalayodayakaleśvaraḥ |* **Listen then!


Сегодня в поисках покоя и истины искатели всего  мира  начинают
интересоваться учениями Тантр


is not adulterated with thought constructs that contradict and degrade it, this itself is the recognition that takes place in the immediacy of the state free of conceptual representation in the domand of the Divine Means.


jaise puruṣa samatā se sundara puruṣa ke mukha ko dekhakara santoṣa ko prāpta hotā hai), vaise dhana (vaise dhana) --- PAGE 0163 --- ke saṃcaya se santoṣa ko prāpta nahīṃ hotā he raghunandana (ke saṃcaya se santoṣa ko prāpta nahīṃ hotā.


145 Четана в этом контексте означает сознание себя (Я)


This development is apparent in the history of the sources of the Kubjikā cult.


Cole: ‘The first half is the half *tithi* of the wanvikalpandg and the nvikalpaext half is the waxing-the two polarities of *viśrama* and *prakāṣa*.


ence between this world and the state of <i>samadhi</i>.


ЧЕТЫРЕ PĪṬHA KUBJIKĀ (catuṣpīṭha) — KMT, ṢaṭSS (DEFINES) **⚠ КОНТЕКСТ:** Paścimāmnāya (Kubjikā-mata) — родственная традиция, связанная с КШ через общие корни Kula.


This is done by indicating the position of each letter in relation to other letters next to it.


avatāra; KMT 2.98; JayS 4.11 **TAK:** *"Avatāra — 'схождение', в Kubjikā применяется к традиции и pīṭha"* **KMT 2.98:** *eṣo 'vatāro vividhaḥ kalau prāpte bhaviṣyati* «Это многообразное [божественное] схождение произойдёт в эпоху Kali» **Синонимы:** avatāraṇa, avatāraka **Связь:** → #702-706 (pīṭha), → #707-710 (āmnāya) --- ## 746.


5 paśutvena hi bhoktṛtvaṃ māyābandhastanau sthitaḥ sukhaduḥkhādiko bhogaḥ karmataḥ saṃsthitaḥ paśoḥ


’ 909 * 908 Read *tasmāt tatra* for *tasmād yatra*.


The qualities of omniscience and the rest, manifest and unmanifest, are established there.


155b) samastasaṃpatsāmrājyahetubhūtāsanātanī | mahāpātakasaṃhartrī bhuktimukti phalapradā || 40 || ṛṣiḥ prajāpatirbrahmāgāyatraṃ chaṃda ucyate | devatā śrīmahāviṣṇuparamātmā śriyaḥpatiḥ || 41 || vījamuktaṃ trayīvījaṃ natiḥ śaktirudāhṛtā | ekena ca tribhirdvābhyāṃ dvirāvṛtyāṣaḍaṃgakaṃ || 42 || vinyasya hṛdayedhyāyetchrīpatijagatāṃpatiṃ | mūle kalmatarordivyaratnasiṃhāsane śubho || 43 || āsīnamiṃdirānāthaṃ navanīlaṃvudadyutiṃ | śaṃkhacakragadāpadmadharaṃ śrīvatsavakṣasaṃ || 44 || pītāṃvāradharaṃ hārakuṃḍalādi vibhūṣitaṃ | padmapatraviśālākṣaṃ kāmakoṭi samadyutiṃ || 45 || kāmākasthitapādevyāśriyākanakabhūṣayā | sahitaṃ dakṣiṇe pārśve dhatacāmarahastayā || 46 || dhrūdevyā vāmapārśve tu nīlādevyāsamanvitāṃ | vimalotkarṣiragījñānādyaṣṭhaśaktibhirāvṛtaṃ || 47 || anaṃtaviṣ.vaksenādyairgaruḍādyaiśvasaṃstutaṃ | viṣṇuṃ viśvaṃbharavaṃdejajattrāṇāparāyaṇāṃ || 48 || iti dhyātvā mahāviṣṇuṃ sarvalokaikasākṣiṇaṃ | jayet ṣaḍakṣarīṃ vidyāṃ vaiṣṇavīṃ sarvasiddhidāṃ || 49 || lakṣaṣaṭkaṃ jayedādaugoṣṭe vṛṃdāvanepi vā | ācāryasannidhīkṛtya daśāṃśaṃtarpayetyayaḥ || 50 || daśāṃśaṃ ghṛtasaṃyuktairhutvātha tulasīdalaiḥ | ācāryacaraṇadvaṃdve datvā vahuladakṣiṇāṃ || 51 || vidyāsiddhimavāpnoti prasannaṃ kurute vibhuṃ | lakṣmīnārāyaṇeyoge paṃcaviṃśatsahasrakaṃ || 52 || ekasmindivase japtvā paredyuḥ saṃskṛte nale | hutvātilairghṛtābhyaktaiḥ strisahasraṃ samāhitaḥ || 53 || varṣāśanamitaṃ dravyaṃ datvācāryapadāṃvuje | vidyāsiddhimavāpnoti sadya eva mahartarā || 54 || sakalaṃ kārtikaṃ māsaṃ viṣyāśī jiteṃdriyaḥ | jatvālakṣannayaṃ vidyāṃ vidhivat saṃskṛte nale || 55 || hutvā kuśeśayairviladalairvā trimadhuplutaiḥ | aṇimādi guṇānprāpya sarvajño bhavati dhruvaṃ || 56 || p.


It would seem that forms on-te, which are much less frequent, are in principle reserved for the meaning “is mastered”.


«KulA-

kulAtma» означает то, в чём Шива и Шакти сливаются воедино


» особождая от такого сомнения посредством собственно учения
   Парамешвара, он подготавливает setting


Но в то время как фонемы возникают в беспорядке, *tattvы*, с другой стороны, остаются в нормальном порядке эманации, от Śiva к земле

data/converted_md/речь_в_тантре_Восстановлен_чистовик.md


Таким же образом вся эта вселенная начинается с шакти таттвы, но она переживается как начинающаяся с притхви таттвы.


*amākalā*.;- 185;136;amṛtakuṇḍalī;अमृतकुण्डली;n.f.;[A];амброзийная кундали;Аспект внутренней Шакти (*Śakti*), которая проявляется в свернутой форме (*kuṇḍalinī*, *kuṇḍalī*).


72b) jñānanāśakatvepītyarthaḥ | sakāryājñānanāśakasyājñānanāśakāle avaśiṣyamāṇasya brahmajñānasya nāśo na sidhyet svasya svanāśakatvāyogāt nāśakāṃtarānavaśeṣāccetyarthaḥ || yathā katakarajaḥ salile na saṃyujya pūrvasaṃyuktarajoṃtaraviśleṣaṃ janayatsvaviśleṣamapi janayati | yathātmanyadhyasya mānaṃ brahmajñānaṃ pūrvādhyasta sarvaprapaṃca nivartayat svātmānamapi nivartayatīti kecit | anye tvanyannivartya svayamapi nivṛtau dagdhalohapītāṃbunyāyamudāhareti | apare tvatra dagdhatṛṇakūṭadahanodāharaṇamāhaḥ | na ca dhvaṃsasya pratiyogyatirikta janyatva niyamaḥ | aprayojakatvāt | niraṃdhanadahanādi dhvaṃse vyabhicārācca | na ca dhvaṃsasya pratiyogimātrajanyatve'ti prasaṃgāt | kāraṇāṃtaraṃ avaśyaṃ vācyaṃ | niriṃdhana dahanādi dhvaṃsepi kālādṛṣṭeśvarechādikāraṇāṃtaramastīti vācyaṃ | ati prasaṃgāparijñānāt | na ca ghaṭādidhvaṃsasyāpi kāraṇāṃtaranirapekṣatvaṃ syadityati prasaṃgaḥ dhvaṃsamātre kāraṇāṃtare nairapekṣyā'nabhidhānāt p.


ṣ.] bhāti, tasya tu tat tathāprathanamīśvaratattvam | yastu sadāśivabhaṭṭāraka īśvarabhaṭṭārakaśca dhyeyopāsyādirūpatayā sa brahmaviṣṇutulyaḥ pṛthageva mantavyo na tu nāmasārūpyāt bhramitavyam | yathāhureke brahmaviṣṇurudrā api tattvamadhye kiṃ na gaṇitāḥ iti || 2 || karaṇagrāhyaṃ vastu iva, antaḥkaraṇena hi vastu asphuṭatayaiva gṛhyate, tasya - proktasya caitanyavargasya tādṛśi - dhyāmalaprāyādirūpe, bhāvarāśau - bhāvarāśiviṣaye iti yāvat, tathā prathanaṃ nāma - proktadhyāmalaprāyādibhāvena sphuraṇākhyam, yat cidviśeṣatvam - cidviśeṣabhāvo nāma dharmo bhavati, tat sadāśivatattvaṃ - bhavati | sarvatra bhāvarāśau asphuṭapratibiṃbatvam, naṣṭaprāyatvadarśanameva sadāśivāṃvastheti bhāvaḥ | tathā ca ahantayā grahaṇasya śivaśaktitattvarūpatvam svayameva jñeyam | pramātā cātra svayaṃ śiva eva, tatra parāhantāyā eva prādhānyāt | paraśivāvasthā tu sarvadā sarvamayī eva iti na tatra kāpi viśeṣakalpanā | atra tu sarveṣāmeva sarvathā pramātṛtvamiti śrīgurubhya eva śrutam | nanu sadāśivatvamevaṃ bhavatu, īśvaratvaṃ tu kīdṛśamastītyata āha mantreśvara iti | maṃtreśvarādirūpasya, īśvaratattvavidyātattvarūpe padadvaye sthitayoḥ maṃtreśvaramaṃtrarūpayoḥ pramātrorityarthaḥ, pratibiṃbakalpatayā ityanena māyāpramātṛnirāsaḥ, teṣāṃ hi viśvaṃ satyatayaiva bhāti na pratibimbatayā, pratibimbatayā darśanameva īśvaratattvāsādanaṃ śuddhavidyātattvāsādanaṃ ca bhavatītyabhiprāyaḥ | nanu yathā sadāśivādestattvarūpatā asti tathā viṣṇvāderapi kathaṃ nāstītyapekṣāyāmāha yastu iti | upāsyādirūpatayā iti | ādiśabdena pūjyādigrahaṇam, kalpyate iti śeṣaḥ | pṛthak - tattvarūpābhyāṃ bhinna eva | nanu keṣāmayaṃ bhramo jāta ityata āha yathāhuḥ iti || 2 || nāmadheyāntaramapyatra tattvadvaye darśayati īśvaro bahirunmeṣo, nimeṣo'ntaḥ sadāśivaḥ | sāmānādhikaraṇyañca, sadvidyāhamidaṃdhiyoḥ || 3 || yasyonmeṣādudayo jagataḥ, ityatra īśvaratattvamevonmeṣa- śabdenoktam, viśvasya hi sphuṭatvabāhyatvamunmeṣaṇam [sphuṭatvaṃ - K.


Обнаружьте вакуум в подмышечных впадинах и сконцентрируйтесь на этом вакууме


Sale tore, Bhasker Anand 1937: ‘*The Kānaphāṭa Yogis in Southern India*’.


**TĀ:** В tattvadīkṣā последовательность таттв служит лестницей очищения karman.


По мере проявления манифестации, энергия постепенно становится рассеянной, ослабевает, переходя от высшего (*parā*) до высшего-не-высшего (*parāparā*) и не-высшего (*aparā*) уровней, эти три уровня соответствуют трем космическим состояниям *śiva*, *śakti* и *nara*


26 This, Jayaratha points out, happens only by the intense grace (tīvraśaktipāta) of the Lord.


The more interesting ones are: A˜avaktra, the Ocean of the Sixty-four Energies (catuƒa˜kalārŠava), Tumburu, Bahurūpa, Vyādhibhaka, Candragarbha, and Amtīśa (116cd-120ab).


Речь идет о радикальном очищении, предписываемом сразу после *jātakarman*.


निशुम्भ: व निसुम्भ: कालनेमिश्र हिरण्याक्षो मरद्दिघ: ।


Однако  в  этом  состоянии  Шива  пребывает  в
неведении и желает, как это было раньше, иметь полноту своего знания

data/converted_md/Свами_Лакшманджу_кашмирский_шиваизм.md


Следует понимать, что бхакти, или преданность, не означает подношения цветов и возжигания

благовоний

data/library/Translations_MD/Виджнянабхайрава__Джайдева_Сингх.md


40b) nirmāya tatkoṇāgrasparśivṛttatopi vahirekāṅgulāntarālakaṃ vṛttāntaraṃ kṛtvā saṃpannarekhāmayacakre bāhyato madhyāntaṃ praveśagatyā vidyāvarṇānabhilikhet | tathāhi aṣṭāsracakrasya agrakoṇamārabhya prādakṣiṇyena visargasahitānmātṛkāyā aṣṭavarṇāṃllikhitvā teṣveva prastutavidyāvarṇā naṣṭasaṃkhyānālikhet itthaṃ ca aḥ aiṃ iti | āḥ na iti iḥmo iti īḥ bha iti uḥ ga iti ūḥ vaṃ iti ṛḥ iti ṝ vā iti tatkoṇeṣu varṇadvayaṃ varṇadvayaṃ likhitaṃ bhavati eva muttaratrāpi yojyam | tataśca tatkoṇārāleṣu mātṛkāyā vidyāyāśca navamādīni ṣoḍaśāntānyakṣarāṇi pūrvavallikhitvā | tadantargata ṣaṭkoṇa saptakamadhye agrabhāgagata ṣaṭkoṇamārabhya prādakṣiṇyena madhyaṣaṭkoṇaparyantaṃ pratitattatkoṇa'm pratitatatkoṇāntarālaṃ ca caturaśīti sthāneṣu madhye mātṛkāyā vidyāyāśca saptadaśādīni pañcāśattamāntāni catustriṃśadakṣarāṇi prokta krameṇa likhitvā ekāvṛtya amāponattya eva ceti madhye amāpamatamavalaṃmvyapañcāśanmātṛkāḥ parisamāpya śiṣṭeṣu pañcāśatsthāneṣu pūrvavat sa visargamātṛkaikākṣarānte ekaikavidyākṣaraṃ likhitvā | mātṛkāyā dvitīyāvṛttirapi samāpitā vidyāyāstu daśākṣarārāyava śiṣṭāni tāni bhūtākṣarāṇi ca daśeti saṃbhūya p.


Также я глубоко благодарен Схибанджи Каулу за помощь в определении дат наиболее важных событий и за предоставление мне недоступных до настоящего времени фотографий Свамиджи


4-116) | uromaṇḍalakādikaraṇatrayaṃ pūrvavat | (17) recitaḥ | hastaṃ tu recitamiti | anena ślokena sarvāṇi hastarecanavanti karaṇāni saṅgṛhṇīte | tathā copasaṃhariṣyati recitaṃ karaṇamiti | jātāvekavacanena hi kiñcitpratipadyeta | recitaṃ nāma karaṇamasti yadanenocyate | kāryamityanena tāvatāṃ karaṇānāṃ śliṣṭāṅgatayā svabuddhyā svakāryavaddhi citrameva yojanaṃ kāryamiti sūcayati | ata evāyaṃ vicitrabhedasaṅkīrṇo'ṅgahāraḥ | tathā cānyatra śruyate | p.


44) quotes Ganganātha Jha (1942: 128) as saying: *‘Verbal cognition therefore is that cognition of things imperceptible-i.


After that, ‘**while the emission (H) (of the last) part (of SAUḤ) is uttered**’, the attentive yogi ‘**intent on the repetition (of the seed-syllable SAUḤ)**’ unites the two paths of the End of the Twelve’, that is, the (two) Ends of the Twelve, namely, the nasal one and that of Śiva (above the head), with emanation, that is, ‘**with the Heart**’.


That is an experience for which there is no word in the human language.


(18)

Чистоту пяти[^468], асаны[^469], пранаямы, ньясы, алфавит[^470],

Обряды очищения от недостатков, мудры и иное зная, пусть совершает обряды (19)

Сидение[^471], закрытие сторон света[^472], закрытие нади,

Божество, время[^473] и мудры зная, пусть совершает обряды


196 SvT 7/57cd is also quoted above in TĀV ad 6/24ab.


organ, that is the place of origin of the energy of the vital breath), 4) Power (that sustains the flow of the central vital breath), 5) might (*bhūti*) (which is freedom), 6) (supreme) consciousness (which is the Plane Beyond the Fourth), 7) passion (which is attachment full of concentration), 8) the three powers, coloured by the subject (as the power of knowledge) and 9) (coloured by the) object (as the power of action) and 10) devoid of both (as the power of the will), is said to be the tenfold Emptiness, the characteristic of which is the (progressively more elevated) uttering forth of the utterance (of contemplation) (*uccāroccāralakṣaṇa*).


Vāstavam cidekatvam abhyupagamyāpi tasya kartṛtva-lakṣaṇā bhinnarūpa-samāveśatmikā kriyā nopapadyate.


oṃ bhūrbhuvaḥ svas tatsaviturvareṇyaṃ bhargo devasya dhīmahi dhiyo yo naḥ pracodayādoṃ tataḥ prāṇāyāmaḥ || daśabhirjanmacaritaṃ śatena ca purā kṛtam | triyugotthaṃ sahasreṇa gāyatrī hanti kilbiṣam | devā gātu śrotriyāḥ | devā gātuvido gātuṃ vitvā gātumita | manasaspata imaṃ devayajñaṃ svāhā vāce svāhā vāte dhāḥ | iti japanivedanam atha diṅnutiḥ || oṃ namaḥ prācyai diśe yāśca devatā etasyāṃ prativasanti etābhyaśca vo namaḥ || 1 || namo'vāntarāyai deśe0 || 2 || namo dakṣiṇāyai diśe0 || 3 || namo'vāntarāyai0 || 4 || namaḥ pratīcyai deś0 || 5 || namo'vāntarāyai0 || 6 || nama udīcyai diśe0 || 7 || namo'vāntarāyai0 || 8 || nama ūrdhvāyai0 || 9 || namo'dharāyai diśe yāśca0 || 10 || namo brahmaṇe namo astva'gnaye namaḥ pṛthivyai nama oṣadhībhyaḥ | namo vāce namo vācaspataye namo viṣṇave bṛhate kṛṇomi || 3 || ityetāsāmeva devatānāṃ sāmīpyaṃ sārṣṭitāṃ sāyujyaṃ salokatāmāpnoti ya evaṃ vidvān svādhyāyama'dhīte || iti tarpaṇam brahmādayaḥ sarve devāstṛpyantu kaṇṭhopavīti sanakādayaḥ sarve ṛṣayastṛ0 || 2 || apasavyena || agniṣvāttādayaḥ sarve pitarastṛpyantu || 3 || devatābhyaḥ pitṛbhyaśca mahāyogibhya evaca | namaḥ svāhāyai svadhāyai nityameva namo namaḥ || oṃ tatsadbrahmā'dya tāvattithāvityādi0 ātmano vāṅ0 nityakarmanimittaṃ pitā amuko'mukagotraḥ svadhānamastṛpyatāṃ tṛpyatāṃ tṛpyatām | pitāmahaḥ | 2 | prapitā- p.


[1] Эта классификация стремящихся,  основанная  на
интенсивности  божественной  милости,  полученной  ими,  является  важнейшим
фактором в области садханы, поскольку она не только  показывает  способность
стремящихся, но также вообще  указывает  путь,  которому  они  должны  будут
следовать  в  течение  своей  жизни  для  реализации  Наивысшей  Цели


The latter travels down from perfect clarity down to growing obscurity.


As usual the items in this list are, for the most part, made neuter.


256 (100cd-101ab) Many accomplishments (siddhis) can be had from a Śakti of even low (caste).


Accordingly, he says: # The Goddess with Eighty-one Parts, Śabdarāśi, Mātṛkā and Mālinī ekāśītipadā devī hvātrāntabhividhyate


Лишь тогда достигается гармония полноты следования Дхарме

data/library/Translations_MD/БХАЙРАВА_КАЛИ_ДХАРМА_ШАСТРА_АДАТ_1.md


110) śrīḥ ataḥ paraṃ pravakṣyāmi balidānaṃ bṛhaspate | sarvarogavināśārthaṃ sarvaśāntikaraṃ bhavet || 1 || grāmavṛddhikaraṃ puṇyaṃ sarvaiśvaryapradāyakam | sarvadevaḥ priyārthaṃ ca rāṣṭradurbhikṣanāśanam || 2 || svāyambhuvaṃ daivikaṃ ca ārṣaṃ tu gāṇapaṃ tathā | mānuṣaṃ caiva pañcaitad balidānaṃ vidhiḥ kramāt || 3 || sarvātodyasamāyuktaṃ sarvālaṃkārasaṃyutam | nānādīpasamāyuktaṃ gaṇikādibhirāvṛtam || 4 || dvārasya dakṣiṇe caiva nadīṃ gaṅgāṃ ca saṃyajet | dvārasya vāmapārśve tu kālāṃ ca yamunāṃ yajet || 5 || p.


Not only the Dissolution Deconditioned (perceivers) wake up in two ways-the Consciousness Deconditioned (perceivers) do so also.


[इसपर कहते हैं] ब्रह्माभावको प्रास हो गया, अध्यात् मुक्त हो गया ।


tanna, yataḥ - puruṣo na svatastāvad bījaṃ no yāti taṃ prati | puruṣasyāśaktatayā prakṛteḥ svataḥ kāryakaraṇakalādinirmāṇe sāmarthyādṛṣṭeḥ, prakṛteścādṛṣṭatayā viśiṣṭamevaṃvidhaṃ karmanimittaṃ puruṣāya kāryakaraṇaṃ syāditi jñānābhāvād bhohyabhoktṛsaṃbandhe na kartṛkatā, kintu saṃbandhamātra iti || tasmād yoge viyoge vā maheśaḥ kāraṇaṃ tayoḥ || 11 || tasmād bhogamokṣasādhanadarśanānyathānupapattyā sarvajñaḥ sarvakartā parameśvara eva, nānyaḥ || 11 || tatra lokāyatabhūmikayā paraḥ - svabhāvato jagadbījaṃ jagatkartṛ hareṇa kim | svabhāva eva vaktavyo gatvā dūramapi tvayā || 12 || parameśvaramapi kalpayitvā tasya jagatkartṛtvasvabhāvo bhavadbhiḥ kalpanīyaḥ | tadvaraṃ prakṛterevobhayavādisiddhāyā tajatkartṛtvasvabhāvaḥ kalpyatām | evaṃ ca na bahvadṛṣṭaṃ kalpitaṃ bhaviṣyatīti || 12 || tadayuktataram, tayastasya prakṛtilakṣaṇasya jagatkartuḥ- svabhāvaḥ pratipattavyaḥ kiṃviśiṣṭo jagatkṛtaḥ | nanu ko'yaṃ praśno jagatkartṛlakṣaṇa eva svabhāvastasya?


Thus, a well known saying which characterizes most essentially the teachings of Advaita Vedānta is that ‘ bhrama satyam jagat mithyam ’ ‘the Brahman (Absolute) is truth (= real existence, truly existent) ( satya ) (Real existence) is the ultimately real ( pāramārthika ) ‘life of the universe’.


338) vyāghātamālabhāgaṃ ca kahlārakṛtamālakam | vyāghracarmoparilasadvāsukīmekhalāṃcitam || 74 || dakṣiṇaṃ devadevasya vicitrakṣaumavastrayuk | ratnakāṃcīkalāpāḍhyaṃ jagaddhātuṃ ca vāmakam || 75 || nūpuraṃ vīrabalayaṃ mahāpadmavirājitam | dakṣiṇaṃ cādidevasya maṇimaṃjīrasaṃyutam || 76 || lākṣayā raṃjitaṃ vāmaṃ hrasvakiṃkiṇikāṃcitam | devāsuranutaṃ vedairākranditamaharniśam || 77 || ardhanārīśvaraṃ devaṃ bhogamokṣaphalapradam | evaṃ dhyātvā japellakṣaṃ gurau bhaktisamanvitaḥ || 78 || p.


śabdarāśisamutthasya - svarūpabhūtanijavimarśarūpā- nuttarādivācakākārādyāntaraśabdanarūpavarṇasamūhāt prādurbhū-tasya, śaktivargasya - brāhmyādiśaktirūpasya vargādimātṛkāṣṭakasya tathā tadārabdhasya padavākyasamūhasvarūpasya kṣudraśaktisamūhasya ca, bhogyatām - vikalpadvāreṇa parāyattatām, gataḥ san | kuto gata ityat āha kalā iti | kalābhiḥ - nijavimarśāṃśabhūtaiḥ akārādivarṇaiḥ, viluptaḥ - vyastatvena sphuraṇāt nāśitaḥ, vibhavaḥ - mātṛkodbhāvakatvākhyamaiśvaryaṃ yasya tādṛśaḥ | ayaṃ bhāvaḥ - pūrṇacidrūpaḥ paraśivākhyaḥ paramātmā svecchayā svātmaviśrāntanijāmarśaleśatayā'nuttarādivācakān akārādivarṇān prodbhāvya tatra ca yojanādvāreṇa vargāṣṭakaṃ nānāvidhaṃ padavākyasamūhaṃ ca prakaṭīkṛtya saṃskārabhāvena teṣāṃ vikalparūpatāṃ saṃpādya tato vikalpādhīnatāṃ svasya kṛtvā paśurūpajīvabhāvena sphurati | etadeva ca brāhmyādimātṝṇāṃ mātṛtvaṃ yattasya parivārabhāvena tiṣṭhanti, vikalpā hi cidrūpasya jīvasya parito vāraṇāt parivāra eva, mātṛśabdo hyatra parivāravācyeva na jananīvācakaḥ, vākprapaṃcaṃ prati tu kāraṇatvena jananīvācakamapi bhavatvityalamatibahvayā rahasyacarcayā | atha ca paṇḍitaiḥ saḥ - samastatattvādhāratayā prasiddhaḥ saptatriṃśaḥ paraśivaḥ, paśuḥ - pañcaviṃśāṇḍatattvarūpaḥ, smṛtaḥ | yadyapi sarvāṇi tattvāni tadrūpāṇyeva tathāpyadhikārāpekṣayaivamuktam | kīdṛśaḥ san ?


In order to remove that, (one should exercise) this reflective awareness so that consciousness itself, repeatedly contemplated (in this way), may become clearly evident.


Since she is both transcendent and immanent, she is called parāparā.


YKh (1) (29/200ab): This is the Divine Current of the sacred seats and the sacred seat is the Kula of the Void (kha) which is of six kinds.


." Two of the eight kāmakalā bas-reliefs from the Vārāhī temple are reproduced in --- PAGE 0313 --- Donaldson, "Propitious-Apotropaic Eroticism" (1975), p.


2 (Сумма и содержание всей сутры таковы): - Индивидуальный ум, интенсивно входящий во вселенский свет основополагающего сознания, видит всю вселенную как пропитанную этим сознанием

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


Regarding the power of activity and the nature of action, which consists of successive moments: its activity begins to operate from the phoneme e, which comes immediately after i.


| iti saṃkṣepataḥ proktā pratiṣṭhā balipīṭhake || 42 || iti śrīpāñcarātre mahopaniṣadi aniruddhasaṃhitāyāṃ balipīṭhapratiṣṭhāpanavidhirnāma dvātriṃśo'dhyāyaḥ || p.


Then, next day, the one may offer sandal paste, food, etc., until finally one is able to offer oneself.


The previous verse is supplied in order to understand the context: ‘One who is penetrated by Rudra’s power desires to go to a true teacher, in order to attain worldly benefits and liberation, and is led (to him) by Śiva’s will.


"
Аппайя Дикшита (1554— 1626) — одна из самых необычных  личностей  в  истории
индуизма


kh: -kṛyāyākhyā Schoterman (1981: 48) refers to this as a fixed triad in which jñānī figures rather than jñāna- .


Эти тридцать  и  еще  несколько  Рудр  именуются
второй наилучшей пятеркой

data/converted_md/СВАЧЧХАНДА_ТАНТРА_наиболее_полный_перевод.md


/ Единство между югом и востоком и между севером и западом существует* (sroto-bhedena vā kuryāt kaulikaḥ pātra-melanam / pūrva-dakṣiṇayor aikyam udak-paścimayos tathā) -- о «соединении сосудов» см

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


śuklaraktāsitaṃ pītaṃ haritaṃ cāpi varṇataḥ SvaT10.


As has been said by myself: **"That is no speech which does not reach the heart directly.


Established on the plane of the essential nature (*svabhāva*) (of all things), a light unto herself, She is Kuleśvarī, and Her name is Mahākālī, who has arisen within the sequence of the transmission (*pāramparyakrama*).


'* Bhaskara explains this verse in the openndg verses of his own commentary, illuminating how transcendence perpetually tends to immanence by the One forming itself into Śiva and Śakti.


Surely (one may ask), how is it that it is said that this happens to those who have died in a place where self-generated (Lingams) and the like (are located), when there are said to be (auspicious) places to die elsewhere also, such (those) within (the region called) Antarvedi?277 With this doubt in mind, he says: *nadīnagahdaprāyāṃ yacca puṇyaṃ na tamṛtau.


ādau pūjā tu kārayet | yoginīnā yathānya 3a) śoḍaśānyā tu ekataḥ | pūrvasmi sthāne tatra pūjāṅkaroti | yayā yena nyāyenottamamadhyamakaniṣṭhā paṃktirrbhrāme *?


And finally, the inferior creative energy, which pertains to individual being ( jīva), is represented by the letter ha, the last letter of the Sanskrit alphabet.


By saying ‘and the like’ he is saying that the attandment of the Supreme Lord’s Rule (*samaya*) with the desire for (some) accomplishment (*siddhi*) (or) wealth etc.


This means that Matsyendradranātha must have flourished in about 1210 A.


Because of her extended presence in a person’s astrological house (eight years instead of four), śāṅkārā is the most powerful of the eight yoginī of this tradition, and as such continues to receive worship in Kathmandu, at her temple located on New Road.


Как обожествление тела описывается в текстах, так и тело короля обожествляется при посвящении, и как тело практикующего становится индексом специфичной для традиции субъективности, так и тело короля становится индексом более широкого социального тела


(Moreover,) the nature of the venerable Parā Who, (no longer) nourishing this reality, would be reduced just to a mere name.


Now, one hundred and twelve ways will be explained.


who abiding in the stage of śuddha vidyā bring about manifestation etc.


38 saṃkocidṛkkriyārūpaṃ tatpaśoravikalpitam / tadajñānaṃ na budghyaṃśo@dhyavasāyādyabhāvataḥ


taṃ vidyayādyanta paramāpyāyanaṃ smṛtaṃ | na ga madhya sthitaṃ varṇaṃ śṛṣṭikṛt sahitaṃ kuru || amṛtī karaṇaṃ proktaṃ * * *?


1227) tatsame tu tadardhaṃ vai narakīpīḍanaṃ bhavet | tasmātsarvaprayatnena pātakādīnvisarjayet || 166 || punarjanma na vidyeta dīkṣitasya viśeṣataḥ | pāpānnarakasaṃprāptistasmātpāpaṃ na kārayet || 167 || śāntike pauṣṭike vāpi prāyaścittādike jape | vaśyaṃ pūrvamukhaṃ caiva dakṣiṇaṃ cābhicārakam || 168 || dhanadaṃ paścimaṃ vidyād uttaraṃ śāntidaṃ bhavet | uṣṇīṣaṃ kañcukīnāśo muktakeśodalāvṛtaḥ || 169 || apavitrakaro'śuddho * * * naṃ japetkvacit | jṛmbhāniṣṭhīvanaṃ caiva kṣutamardana tantrikā || 170 || p.


Those who do not attand that nondual state of pervasion which is Śiva, can enter the path of nonduality by applying Mantras and making use of the channels (of the vital breath) (*мaнтpanāḍiprayoga*).


Along with modifying the breathing cycle in this way, it is extremely essential that the yogi meditate on the two extremities of the movement of the breath in the heart and the external twelve finger space.


(БхГи 7/16)

Сказав это, он продолжает:

«Из них человек знания, который прочно утвердился в йоге и

чья преданность беззаветна, тот и есть лучший


As is said by this very same (Abhinavagupta himself)77.


Below them (all) is the Earth, (then comes) Water, the Stick ( daṇḍa ) and Mālinī.


»616\n\nТот факт, что крия субъективна, не лишает крию свойства быть гармоничной джане.


12 Coloured by that attachment, that is, one in whom attachment has been generated by desire, ‘desiring the object of enjoyment, sullied though it may be’, that is, desiring the object of enjoyment that is in the domand of Māyā (*māyīyabhogya*), he eats it up; (but although) he enjoys it in this way, he is not disaffected.


Внутри этого кольца по всему периметру располагаются ниши, в которых находятся (или находились) скульптурные изображения йогини.


188-89, 192); but in fact this term stresses more than varṇa the nature of energy, of generative power, both fearsome and benevolent, the aspect of divinized energies, of phonemes.


236 parāṅmukhaṃ tu trīnvārān saṃmukhaṃ trīṃstathaiva ca


47a) antaḥ śūnyo bahiḥ śūnyaḥ śūnyaḥ kuṃbha ivāmbare | antaḥpūrṇo bahiḥpūrṇaḥ pūrṇaḥ kuṃbha ivārṇave || kiṃcidevaiṣa saṃpannastvathavaiṣana kiṃcana | ṣaṣṭhyāṃ bhūmyāmasau sthitvā saptamīṃ bhūmimāpnuyāt || videha muktitā tūktā saptamī yoga bhūmikā | agamyā vacasāṃ śāntā sāsīmābhavabhūmiṣu || kaiścit sā śiva ityuktā kaiścid brahmetyudāhṛtā | kaiścid viṣṇuriti proktā kaiścicchūnyamiti smṛtā || artha ityuditā kaiścit kaiścit kāla itīritā | kaiścit prakṛti puṃbhāva vibhāga iti bhāvitā || anyairapyanyathā nānā bhedairātma vikalpitaiḥ | nityamavyapadeśyāpi kathaṃcid vyapadiśyate || saptaitā bhūmikāḥ proktā mayātavaraghūdvaha | āsāmabhyāsa yogena na duḥkha manu bhūyata iti || iti śrīmatparamahaṃsa parivrājakācārya śrīrāmacandra sadānanda sarasvatī śiṣya śivānanda viracita yogacintāmaṇau prathamaḥ paricchedaḥ || 1 || atha yoginaḥ kṛtyākṛtyanirṇayaḥ || samyagārādhita sadguru prasādādāsādita sa rahasya sāṃgopāṃgayogo nirantarābhyasana śīlo yathoktaṃ phalaṃ prāpnotyeva | skandapurāṇe || ācāryādyogasarvasvamavāpya sthiradhīssvayam | yathoktaṃ labhate tena prāpnotyapi ca nirvṛtimiti || sureśvarācāryāḥ || p.


59 A change can involve two types of transformation (*pariṇāma*).


Йога выработала целый комплекс практик для достижения мокши (освобождения)


56 śrīdevy uvāca / kimādhāre yajec chambhuṃ kṛpayā vada śaṃkara / ādhārabhede deveśa sādhakaḥ phalabhāg bhavet


117a) niṣpannaṃ yantradvayaṃ darśitam || etayā diśā hakārādimakārāntasamamantrākṣaravikṛtavarṇaurapi pratyekaṃ dvidvikrameṇa saṃbhūya caturdaśayantrāṇi niṣpādyānīti pūrvokta yantrābhyāṃ sahaṣoḍaśayantrāṇi sampannāni | tatra prathamayantraphalaṃ seti kartavyatākaṃ yathā raktacitrakamūlaṃ sinūraṃ ceti dvayaṃ raktacitrakamūlarasadhattūrapatrarasābhyāṃ piṣṭvā taddraveṇa kharparekvāpi prathamayantraṃ likhitvā rātrau khadirāṅgāraiḥ prastutanityāvidyāṃ japannevatāpayet | tena naranārīnṛpāṇāmanyeṣāmapisvākṛṣyāṇāmākarṣaṇaṃ bhavati | athavā yadi tāmrapatrekāṃśyapatre vā idameva yantramuktadvyata eva likhitvā rātrau khadirāṅgāraistāpyate tadāpi svayamabhilikhitatadyantrakarṇikāgatanāmakānāṃ sarveṣāmākarṣaṇaṃ bhavati | dvitīyayantraphalaṃ yathā | kharpare raktacitramūlarasadhattūrapatrarasābhyāṃ ghṛṣṭaraktacitramūlasindūrābhyāṃ niṣpanna dravyeṇa dvitīyamuktayantraṃ likhitvā khadirāṅgārai rātrau yadi tāpayettadāyantrakarṇikāntargatābhidhānāsarvāpinārīsvakuladharmasvācārādikama pi tyaktvā vaśī bhavati | nyūnajāterapisādhakasya tṛtīyayantraphalaṃ yathā kharparecitrakamūladhattūrarasaghṛṣṭaraktavarṇaṃcitrakamūlasindūradraveṇa tṛtīyaṃ ha hā hi hītyādi vikṛtākṣara ghaṭitaṃ likhitvā niśimukta keśo bhūtvā p.


545) Е›anakairiбёЌayДЃ badvДЃ pЕ«rakaб№ѓ parikД«rttitam | dvДЃdaЕ›ДЃvartakaб№ѓ tДЃraб№ѓ vДЃyumadhye tu kumbhayet || Е›oб№ЈayedvДЃyubД«jena dehaЕ›oб№Јaб№‡amД«ritaб№ѓ | punaЕ›ca pЕ«rayedvДЃyuб№ѓ viracyДЃpЕ«ryya kumbhayet || dehaб№ѓ dahanabД«jena dehadДЃhanamД«ritam | punaЕ›ca pЕ«rvavadvДЃyuб№ѓ virecyДЃpЕ«ryya kumbhayet || Е›ivakuб№‡бёЌalinД«yogaspandanДЃmб№›tadhДЃrayДЃ | ДЃpДЃdamastakaб№ѓ devi !


(77)

Человек, на которого не влияет употребление вина майрея, о дорогая,

Когда он предается созерцанию меня, тот свободен, тот каулика


(236) You (O Mother) are the latent trace which is stability once the universe has been withdrawn, the location of phenomenal (fettered) existence, applied (there to the fettered soul, it is thereby restranded).


After that, one should think that there are another six worlds, each of which occupies a half finger-space, (there are) another four in two fingers’ (space) and one in one (finger-space).


He emends *sambandhān* to *sambaddhān*, and so translates ‘the connected’ moral practices specific to particular regions’.


193) как часть ежегодного обряда подношений *pavitra* (ср.


15-ый стих намекает  на  это  состояние  утвердительным  способом


Он  также  объясняет
саубхагйам как вишвесваратапаттих, т


But she does also appear there once, at least, as a major goddess.7 Similarly, in the Jayadrathayāmala Mālinī appears in several instances as one of many Yoginīs.


All other MSs except gha, chaḥ varāgohe; KuKh 25/52a: mahādeva 426.


] а достигли мастерства в понимании этого Я-сознания


Так, однажды они собрали 20 000 крестьян и вооружили их деревянными мушкетами и знаменами из черной, белой и желтой ткани (на каждую тысячу воинов — по одному знамени, бейрук).


Similarly, Bhairava proclaims in the ŚM: O mother Kujā, in association with this sequence (kramayoga), I am Time.

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


(3/172-173ab)     The imagination of the pervasion (of the soul) that has been conjoined to the thread which is the body is done by applying (the мантра) “I am conjoining Devadatta’s consciousness to the thread of the fetters-salutation!” preceded by the utterance of *prāṇava* (*OM*) and Niśkala.


] вании как знамого, или воспринимаемого (словами Беркли, « esse est percīrī », «действительное есть воспринимаемое»)


\                                                                                |
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| 39


Продолжайте с четырнадцатью *tuṭis*, а затем только с тринадцатью *tuṭis*


Only there is a touch of ānapopāya in the beginning, just to start with, but in the body of this process, it is all pure sāktopāya 154 .


46] na tvasau hyaprabuddhatayā | sā'sya sahasraśaḥ sambaddhā'sam -baddhavikalparūpaiva bhavedavasthādvitaye'pīti yāvat || 35 || evamātmano vibhūtiṣu svātantryākhyāṃ yuktimuktvāthedā -nīṃ jñatvakāryasāmarthyākhyā yā tāṃ tatra kathayati | sūkṣmavya -vahitādau jñatvopāyaṃ tāvatkārikādvayena prāha - yathā hyartho'sphuṭo dṛṣṭaḥ sāvadhāne'pi cetasi | bhūyaḥ sphuṭataro bhāti svabalodyogabhāvitaḥ || 36 || yathā dūrasthitaḥ kaścidartha padārtho ghaṭapaṭādivastu viśeṣo -'sphuṭaḥ saṃdigdho dṛṣṭaḥ sāvadhāne'pyanyavyāvṛtte'pyekāgre' -pi cetasi sati hi yasmāt sa evārtho bhūyaḥ punaḥ svabalodyogenātmaba - prayatnaviśeṣeṇa bhāvito vicāritā sansphuṭataro bhāti niḥsandigdhaḥ prakāśate'vabhāsate | tasmāttathā yadvastu yena rūpeṇa yatra yasmin kāle sthitaṃ tadvastu tathā tenaiva prakāreṇa prayatnaviśeṣeṇa svabalaṃ svasvarū -paṃ vikasvaramākramyāśhrityā'vaṣṭabhyābhyāsānnacirāt tvaritaṃ samprartate samyaka pratibhāti nirāvaraṇasvarūpatvāt | prāguktaṃ hi - api tvātmabalasparśāt puruṣastatsamo bhavet | tattvayuktau ca - viṣayādhipatiryo hi yena jānāti pārvati | tasya yo vetti tattvena tena jñātaṃ carācaram || tenā'tītā'nāgatajñānaṃ parimitaviṣayaṃ na kiñcidāścaryam || 36 - 37 || evaṃ jñatvamuktvā'dhunā kāryakartṛtvasāmarthye kṣujjayāya copāyāntaramāha - durbalo'pi tadākramya yataḥ kārye pravartate | ācchādayedbubhukṣāṃ ca tathā yo'tibubhukṣitaḥ || 38 || p.


Абхинавагупта говорит, что только тех, в ком пробуждена внутренняя жизненность, можно назвать сердечными людьми (хридая).


чей путь состоит

из тождественности (praSleXaNa), различия (atadrUpo), тожде-

ственности и различия (anyathArUpo)


65) tataḥ prātaḥ samutthāya yayau cānyaṃ sarovaram || 45 || tatra prasārayāmāsa jālaṃ svakarasaṃsthitam || sa eva matsya āyāto yaḥ pūrvedyuḥ samīkṣitaḥ || 46 || tamaṃḍajaṃ tato hitvā dhairyavān bhaktasattamaḥ || tadā saṃkalpayāmāsa maṃdaṃ maṃdaṃ ca niḥśvasan || 47 || asmin dine vāgurāyāṃ jhaṣāstu na viśaṃti cet || tyakṣāmyahamasūn svīyānnātra kāryā vicāraṇā || 48 || evaṃ niścitya kāsāre svīyāṃ cikṣepa vāgurām || bhālanetraścaṃdracūḍaḥ prādurbhūto 'bhavacchivaḥ || 49 || divyaṃ sthānaṃ tato yasmai dadau sarveśvaraḥ svayam || tasya bhaktasya bhṛtyo'haṃ manovākkāyakarmabhiḥ || 50 || || eṇādhināthakathā || eṇādhinātho līlākhyapure prabhurajāyata || bhūtirudrākṣasahitāḥ śaivā eva na saṃśayaḥ || 51 || iti niścitya manasā śaivadrohaparāṅmukhaḥ || śaśāsa sakalāṃ pṛthvīṃ krodhalobhavivarjitaḥ || 52 || kadācicchatravaḥ sarve saṃbhūya baladarpitāḥ || nirudhyaitatpuraṃ sarvaṃ tasthire svabalairvṛtāḥ || 53 || eṇādhināthaḥ saṃkrudhya svabalairyoddhumāyayau || tataḥ samabhavadyuddhaṃ saṃkulaṃ romaharṣaṇam || 54 || p.


Это  происходит
потому, что весь внешний  свет  и  темнота  находятся  в  том  Высшем  Свете
Сознания


] а, этому Сознанию свойственна игривость, и потому оно всячески скрывает свою силу


so 'pi vidyutprabhairudra śataistu parivāritaḥ SvaT10.


42 comparing She ‘is called Bhairava’s Self’, as the inner and outer nature of all things, and ‘Parā’ because She protects (pālana) and fills (pūraṇa).


151-52, for similar configurations in the Neta Tantra, Śaivasiddhānta, and other systems.


Brunner-Lachaux, Somasambhupaddhati, part I (1963), p.


It is due to (this skilful capacity that) the mistress of the wheel of consciousness, whose nature is the supreme perceiver, sustains the nature of the essential being of the Fourth state, which is the Inexplicable.


Thus, although the Krama worshipped in this *Kramārcana* essentially corresponds to the one expounded in an internalized form in the Kashmiri Mahānaya sources, it is in all Arimalla, that is, in the 11th century, and was a priest at the well-known Paśupati temple.


For a discussion of the nature of ‘penetration’ and other divisions of its varieties, and the scriptural precursors of the three mand forms, see Dyczkowski 2009: intro.


]  в общем и Тантризм [духовная дисциплина, стремящаяся пробудить активность сердца духовно ищущего (садхака)


* *tatra ye kampravijñānāste dehānte śivāḥ sphuṭam.


nta, Vīra Śaivism, Śrīvidyā, the Kaula Tantras, Vaiṣṇava Pañcarātra, the Buddhist Anuttarayoga Tantras and even Jand Tantrism.


Accordingly, he says: *tenācidrupadehādiprādhānyavinimajjakam.


evam smṛtāu vikalpe vāryapohana parāyane jñāne vāpyantarābhāsah sthita eveti niścitam Итак, с определенностью установлено, что в памяти, или викальп, или в прямом познании проявления познаваемого объекта и познания имеет место внутри [познающего субъекта].


Вторая фаза спанды отражает аспект чистоты и неизменности, известный как аспект Шивы и называемый универсальной вибрацией (саманья-спанда).


’ lowest centre) to the supreme, and is adorned with five hoods.


Muktvā muktvā, after leaving the dhyāna of these twelve, you go in its movement
106
, and after establishing one’s consciousness in that movement, you leave that movement and establish yourself in the flame
107
of these twelve successive states, then one becomes one with Śiva.


They are made manifest gradually,557 just as is a variously coloured (design) on a wrapped-up cloth (which is gradually spread out).


The awakenndg of the power whose form is Kunḍalinī is just like this, and so it is that it is ‘the supreme arising of *kunḍalinī*’.


В то же  время,  а  особенно  как  результат  более  поздних  подходов
Абхинавагупты,  понятие  Бхайрава  (или  Бхайравата,  или   Бхайравасварупа)
выходит  за  рамки  своего  мифического  и  персонифицирующего  значения   и
начинает означать Изначального и Извечного Себя,  колоссальную  первозданную
бездну безграничного и неудержимого  света  сознания


45) śeṣā - kha śailaḥ - da śailaśiviram - rūṁ śailendrajā - ḹ śaivam - ī śociṣkeśaḥ - ra| raṁ śobhā - pha|haṁ śoṣiṇī - o śaukram - ḹ śauriḥ - ha|tha| dha|na śauryam - u śmarī - namaḥ śmaśānam - ā śmaśānavāsinī - krīṃ śmaśruḥ - hūṃ śyāmamukī - ṝ śyāmā - ṛ|la| krīṃ|dhrīṃ|laṁ śraddhā - a|u|e| kha śramaḥ - gha śravaḥ - u śravaṇaḥ - u śravaṇā - ma :srīḥ - a|u|ai|cha|ra śrīkaṇṭhaḥ - a|e| ga|śa|sa|ha śrīkaraḥ - a|u| klīṃ śrīkarī - ra śrīkāntaḥ - a|u| klīṃ śrīgarbhaḥ - a|u| klīṃ śrīgṛham - śrīṃ śrīdharaḥ - a|u| ḷ|o|klīṃ śrīniketanaḥ - a|u| klīṃ śrīnivāsaḥ - a|u| klīṃ śrīpatiḥ - a|u|klīṃ śrīpurapīṭham - ka śrīmān - a|u|la| klīṃ śrīvatsaḥ - a|u| klīṃ śrīvatsabhṛt - a| u|klīṃ śrīvatsalāñchanaḥ - a|u|klīṃ śrīvarāhaḥ - a|u| klīṃ śrīvidyā - ra śrīśaḥ - a|u|klīṃ śrīśā - ra śrīśailavāsinī - ra śrīhariḥ - a|u| klīṃ śrutiḥ - u|o| ṃ(aṃ)|oṃ śrutipathaḥ - oṃ śrutibījam - oṃ śreṣṭhaḥ - ī|ṝ śreṣṭhā - e|pa śrotā - u śrotam - ta śvasanaḥ - ṭa|ya| yaṁ śvāpadaḥ - ā śvāsarūpiṇī - ca śvetaḥ - ḥ|ṣa|sa| ḹṁ|vrauṃ śvetarathaḥ - sa| ḹṁ|vrauṃ śvetavāhanaḥ - ai|gūṃ|sa|drāṁ śvetā - ḥ(aḥ)|sa śvetākṣaḥ - sa || ṣa || ṣaṭkarṇaḥ - o ṣaṭcakraḥ - u ṣaṭtarkaḥ - jha ṣaṭpadā - au ṣaḍdīrghaḥ - āṃ| īṃ|ūṃ|aiṃauṃ|aḥ ṣaḍbhijñaḥ - gha ṣaḍarṇaḥ - oṃ ṣaḍānanaḥ - ṅa| ṣa|ṭaṁ ṣaṇḍalaḥ - ṣa ṣaṇmukhaḥ - u|ū| tha|pa|ṭaṁ ṣaṣṭihāyanaḥ - krāṁ ṣaṣṭhagocarā - kha ṣaṣṭhī - u ṣaṣṭhīśapuravāsinī - va ṣaḍaśāṃśuḥ - ḹṁ|brauṃ ṣoḍaśātmā - oṃ ṣoḍaśārciḥ - ḷ|brauṃ || sa || saṃkrandanaḥ - i| la saṃjñā - ka|ṅa saṃmohanaḥ - ḷ saṃyogajaḥ - kṣa saṃyojakaḥ - kṣa saṃvartanam - dhruṃ saṃvartikā - śa saṃsthī - ṅa saṃhārabījam - phaṭ p.


Brahman, even though being Word, Speech or Formula par excellence, is also mysterious, and owes its power to all of its unexpressed content, to its silence.


moha ko prāpta hotā huā māna pahale durbuddhiko āśraya detā hai), phira svayaṃ hī anarthoṃ kī paramparā rūpase vistāra ko prāpta hotā hai 11 (phira svayaṃ hī anarthoṃ kī paramparā rūpase vistāra ko prāpta hotā hai.11), 12 koī loga kabhī mujhe ḍore se pirokara dhuem̐ ke gharoṃ meṃ rakha dete haiṃ (12.


236 vibhāgābhāsane cāsya tridhā vapurudāhṛtam / paśyantī madhyamā sthūlā vaikharītyabhiśabditam


This is because, as this process TANTRĀLOKA 5 Surely (one may ask,) everybody agrees that cognitive consciousness (jñāna) is momentary, and as the thought (that arises) from that is also a form of cognitive consciousness and so is momentary, how can the purification of one’s own nature, which is (essentially consciousness) hidden (by thought constructs), develop?⁷ That could (only take place) if (the prior pure consciousness)i s stable (sthira) (and continuous), as is the case for example with the flowers (that are present in a potential form) in a sesame seed.⁸ So howi s it that he has said that?


sukhamokṣamavāpnuyāt | hṛtpadme ca maheśāni paraṃ brahma nirīkṣaṇam || 4 || ājñāyāṃ parameśāni prathamaṃ gurudarśanam | maṇipūraṃ tato gatvā snāpayenmanasā saha || 5 || svādhiṣṭhānaṃ tato gatvā agnisparśaṃ samācaret | tato jīvaṃ maheśāni !


24) kaustubhāya jayāya vijayāya dhātryai śeṣāya ayanadvayāya dvāre caṇḍāya upacaṇḍāya ṛgvedāya yajurve0 sāmave0 atharvave0 kṛtayugāya tretāyu0 dvāparayu0 kaliyu0 oṃ bhūrlokāya oṃ bhuvolo0 oṃ svrlo0 oṃ bhūrbhuvaḥsvarlo0 | tadviṣṇoḥ0 || 2 || vāsudevāya ityādi yo rudro0 bhavāya devāya ityādi | gaṇānāntvā0 | vināyakāya ityādi | citrandevānāṃ | hrāṃhrīṃsaḥ sūryāya ityādi | jātavedase0 amāyai ityādi argho namaḥ puṣpaṃ namaḥ | yatpuruṣaṃ pṛ0 8 dhūrasi dhūrva dhūrvantaṃ yo'smāndhūrvati taṃ dhūrvaya vayandhūrvāmastaṃc a dhūrva | devānāmasi vahnitamaṃ sasnitamaṃ papritamaṃ iṣṭatamaṃ devatamaṃ viṣṇoḥ kramosyāhutamasi havirdānaṃ dṛṃhasva svāhvānmitrasya tvā cakṣuṣā prekṣa urutvāvātāya | vasavastvāṃ dhūpayantu gāyatreṇa cchandasāṅgirasvat | rudrāstvā dhū0 traiṣṭubhena ccha0 | ādityāstvā dhū0 jāgatena ccha0 viśvetvā devā vaiśvānarā dhū0 ānuṣṭubhena ccha0 | indrastvā dhūpayatu | varuṇastvā dhū0 | viṣṇustvā dhū0 | ṛtupa0 ityādibhyo dhūpaṃ parikalpayāmi namaḥ || brāhmaṇo'sya0 | tejosi śukramasi jyotirasi dhāmāsi | priyandevānāma'nādhṛṣṭandevayajanaṃ devatābhyastvā devatābhyo gṛhṇāmi devebhyastvā yajñebhyo gṛhṇāmi || ṛtu0 ityādibhyo ratnadīpaṃ parikalpayāmi namaḥ devasya tvā0 jaya nārāyaṇa0 śivayorlīlāstutiṃ paṭhitvā ṛtupa0 cāmaraṃ parikalpa0 namaḥ | kāṇḍātkāṇḍā0 chatraṃ pari0 | taccakṣu0 ādarśaṃ pari0 | etābhyo devatābhyo dhūpo namaḥ dīpo namaḥ | etā0 vāso namaḥ | etāsāṃ devatānāmarghyadānādya'rcanavidhiḥsarvaḥ paripūrṇo'stu || candramāmanaso0 hiraṇyagarbhaḥ samavartatāgre bhūtasya jātaḥ patireka āsīt | sa dādhāra pṛthivīṃ dyāmutemāṃ kasmaidevāya haviṣā vidhema | ṛtupa0 viṣṇupaṃcāyatana de0 mātrāmadhuparkaṃ caruṃ nivedayāmi namaḥ nābhyā āsīt0 kusumāṃjaliṃ parika0 | saptāsyā'san0 oṃ namo nārāyaṇāya bhagavanprasīda iti ca catvāri pradakṣiṇāni || dhyeyaṃ sadā paribhavaghnama'bhīṣṭadohaṃ tīrthāspadaṃ śivavirañcinutaṃ śaraṇyam | bhṛtyārtihaṃ praṇatapāla !


It is important also to acknowledge that Swamiji exemplified a method-a way of understanding the **Tantrāloka** and teaching it to others.


Freud also used the terms "secondary elaboration" and "rationalization" for this dynamic: Laplanche and Pontalis, Vocabulaire de la psychanalyse (1967), s.v.


Thus, although the Jewels are essentially one, they also mark stages along the path leading to merger in the transcendental ‘supreme plane’ from which they originate.


‘The Triangle’ is the letter E, and that too, because it is palato-guttural, is located in throat and palate.


И мы находим инициированных, называемых *jīvanmukta* Трямбакашамбху, чей текст Kir, по-видимому, включал следующую полустроку перед 6.21c: *yāvad dehasthitis tāvaj jīvanmuktaḥ pumān sthitaḥ* (IF, ms.


"Srisailam: Centre of the Siddhas." South Asian Studies 13 (1997): pp.


10b) duṣṭa hṛdaye māṃsa mālini 10 netratrayāya vauṣaṭ || 5 cintitamanoratha sādhaki sarvalokabhayaṃkari || vrahmaviṣṇudrudrādi pūjita caraṇojvārā jvarita mahāśmaśāna guhye kālike hūṃ phaṭ namaḥ svāhā astāya phaṭ || dhyānaṃ || ghorāṭṭahāsa duḥprekṣāṃ ghorajihvāti bhīṣaṇīṃ || jvālā vikaṭa duṣṭābhyāṃ vairī mastaka bhidini || jvālāni nāda duḥprekṣāṃ jvālā jvalita locanāṃ || p.


‘Public works’ includes (the digging of) wells and tanks and (the construction of) monasteries and the like.


204 In other words, how can temporal succession that does not exist within consciousness serve to divide it up into moments in time?


When you only rise in one way, that is the rise of prada mantra.


(57-58ab) Supreme Śiva pervades the Sky (of consciousness) and is the pure consciousness of the bliss of the three qualities.


Śiva (the perceiver by His self-awareness) knows Himself to be all things and more.


5 The Drawing of the Maṇḍala Having first taken a barbed arrow, knife and (a thread) made of cotton, one should take a piece of pure, white chalk and draw it towards oneself.


114-19) when discussing the division of bindu, related the Śiva aspect and aparabindu with fire and not sun, and Śakti and bija with the moon: because the lunar, female character of the energy-śakti-is in no way questionable.


She possesses the Five Insignia (of a Kāpālikā) and the three sacred seats.


196b) maб№‡бёЌalДЃdi catudvipaбёҐ samДЃб№Јб№‡aб№ѓ ca vibhДЃvayet || mahiб№ЈavajravibhДЃvatvДЃбёҐ maб№‡бёЌalesaб№ѓ vibhДЃvayet || sveб№Јб№ДЃmaб№‡бёЌalamadhyasthaб№ѓбёҐ bhДЃvyet mohavajrinaб№ѓ || saptasaptikamadhyasthaб№ѓбёҐ piЕ›unДЃб№Јyaб№ѓ vicintayat || raktamaб№‡бёЌalamadhyasthaб№ѓбёҐ bhДЃvayat rДЃgavajrinДЃб№ѓ || karmmamaб№‡бёЌalamadhyasthaб№ѓбёҐ bhДЃvayet karmmamaб№ѓбёЌalaб№ѓ || Е›ДЃntike mohavajrantuбёҐ poб№Јб№ike piЕ›unantathДЃ || vaЕ›yДЃvairДЃgavajrenaбёҐ karmmavajreб№‡a sarvataбёҐ || nб№›tailaб№ѓ nб№›kapДЃlaб№ѓб№Јб№aбёҐ nikleЕ›ai varttikДЃstathДЃ || Е›maЕ›ДЃnaika jalaб№ѓ prokб№ЈaбёҐ karmmavajraprayogataбёҐ || ajane bhДЃvayet padmaбёҐ ajanДЃyДЃб№ѓ tathaiva ca || anenДЃб№ѓjana siddhiбёҐ syДЃбёҐtkarmmajДЃtaprayogata || kakamaб№ѓ gб№›hyaraktenaбёҐ pДЃdale vastusДЃdhakaбёҐ || p.


Я  жажду  познать  тот  путь
высшей  мудрости  и  кодекс  поведения,  приняв   которые   можно   получить
Освобождение, так чтобы всё человечество могло  достичь  Спасения


Your breath is 'sipped' down and you actually hear the sound of sipping.


* MVV 2/132-133ab teaches the inner offering to the fire (homa) according to the Bhairavakrama: *‘Surely, as (their) gross nature has been burnt away, (phenomena) become by their very nature, forcefully (haṭhāt) in an instant, one with the greatly flaming light of (awakened) conscientiousness.


Their secret names are the three deities KU, KU and KU.


Possibly, these two lotuses may be HAM and SA of the exhaled and inhaled breath, respectively.


Затем  Он
должен был отстранить Шакти от своей природы


Одновременно (йугапат) означает “со всей полнотой внимания”,  одним
взмахом внимания, в один охват, не по частям


В монастырях изготавливали даже маски и статуи гневных богов: например, в Катманду (Непал) существует огромная маска Бхайравы XVI века, используемая в праздниках -- верующие надевают ее, воплощая грозного бога, чтобы защитить общину


)
семя,  для того чтобы отделить масло от шелухи, та которая в центре этих
жен, оня есть Кундалини


Тело стало центром внимания многих дисциплин в «академии»,

включая «антропологию», «социологию», «культурологию», «философию», «литературоведение», «религиоведение» и «подотрасли» этих исследований, в частности медицинская антропология и связанные с ней исследования боли, сексуальности,

эмоции и свобода действий


According to Śaivāgama, the Divine Consciousness is not simply cold, inert intellection.


/232/
Затем вселенная, находящаяся в семи мирах, сворачивается


68) tadvadguhyaṃ ca kurvīta vidyeyaṃ dvyakṣarā matā || iti | tathaiveti prathamadvitīyayorityarthaḥ | punarevetyanena tṛtīyacaturthayorapi asyā eva viniyoga iti uktaṃ tasyā eva upakrāntatvāt vidyāntarasya ca anuktatvāt | tryarṇavidyāpakṣe punaretat na kiṃcitsaṃgacchate tasyāḥ pūrvameva viniyuktatvādiha aprastāvāt | śrīsamahodadhāvapi māyālakṣmīmaye bīja ādyacakrasya pūjane | tatsaṃyuktaṃ dvitīyasya svaraṣoḍaśakaṃ pṛthak || ityādivācakāntarāvacanāt cakracatuṣṭayopalakṣaṇaparameveti na kaścit doṣaḥ | guravo'pi - - - - - - - - - - - - itthaṃ cakreṣu ṣaṭsvapi | cakreśivarjaṃ yoginyo māyāśrībījayojitāḥ || iti | naca atra ādyāṃ vidyāṃ cāhurvāgeśīṃ mātṛkām - - - - - - - - | iti mātṛkārtho'pi vyākhyeyaḥ vāmāvartavilomakramataścakratrayaṃ tayaiva punaḥ | manudiksaṃkhyakalāvarṇaiścārcyaṃ kṣataḥ kāntaiḥ || iti, tathā vargāṣṭakapūrvākṣaravācakatāpyaṣṭakatritaye | ityādeviṃbhāgasya aśrutatvāt dvitīyāvaraṇaṃ prati cakrāntaścaturdaśārāpekṣayā | cakreśvarī ca atra tripurā śrīḥ | yaduktaṃ kulakaulikayoginyaḥ sarvasiddhipradāyake | sarvasiddhipradādyāstu cakre sarvārthasādhake || iti | pañcame tripurā śrīśca - - - - - - - - - - - - - - - - | iti || 152 || p.


«Наделяю тебя силой творения, наделяющей сокровищем учений и методов, эффективно помогающих сахахам в их святом деле самореализации.


The Heart is where, according to the passage we are examining, the divine energy of the Void is in its most fully active form.


The term nāsā, which literally means ‘nose’, denotes the energy of Kuṇḍalinī, who is sometimes called nāsikāśakti, ‘the energy of the nose’.


63) 1 tārtīyantu hsauḥ pretabījaṃ || hesauḥ || haṃso'japāmanuh || haṃsaḥ || gakāro bindumān vighnarā(bī)jo gaṇeśabījakaḥ || gaṃ || smṛtisthaṃ māṃsamaubinduyutaṃ bhūbījamīritam || glauṃ || 4 ṭhāntaṃ dahana-netrendu-yutantu vimbabījakam || ḍrīṃ || atha kāmakalā vāmanayanaṃ bindu-saṃyutam || īṃ || arddhamātrā kalā vāṇī nādo'rdhenduḥ sadāśivaḥ || anuccāryā turīyā ca viśvamātṛkalā parā || gūṃ nādaḥ || atha bhūtaḍāmaratantrokta-bījanāmāni 8 praṇavo viṣabīja.


После упоминания Шрисаилама, Махендра и Камакхьи (\"Мест, называемых любовью\") мест, в которых происходит слияние или союз (melаpakаm) с йогинями и получение от них сверхъестественных сил,41 Бхайрава концентрируется на двух топонимах

data/converted_md/Дэвид_Гордон_Уайт_Поцелуй_йогини_Тантрический_секс.md


The image is that of a bald man resting under a coconut tree when a passing crow happens by chance to detach a coconut from it that falls on his head.


//16//
Гетера, дочь цирюльника, царевна, йогини – обладающая особой искусностью,
все они части тела Кулы //17//
На перекрестке, у реки, у корней бильвы, у тришулы, на земле мертвых
[кладбище] или в царском дворце, //18//
следует нарисовать киноварью большую янтру, сответственно садхане

data/converted_md/Кула Чудамани тантра.md


Одни говорят, что реальность образована двадцатью пятью сущностями37, другие же твердят о двадцати шести38.


The Yogi, as consciousness, not only directly realizes the profound meaning of what is said The meaning is that the *Mālinīvijayottara* and other (Tantras) declare that ‘ one should worship the phonemes**’, because their essence is reflective awareness (*parāmarśa*), and ‘**thus**’ they are the instrumental cause of the accomplishment of speech (*vāksiddhi*) and the attandment of the state of a *Vidyeśvara* etc.


\                                                                                |
| \                                                                                |
| 99


Если тьма преобладает и снаружи, тогда вы — Бхайрава, вы вошли в состояние Бхайравы

data/library/Translations_MD/ВиджнянаБхайрава_Лакшман_Джу__сборка_переводов_.md


Шива забыл свои божественные обязанности и, будучи вне себя от горя, танцевал, как безумный.


78 (86cd-87ab) By churning both in a subtle way ( kīñcit ) one attains supreme bliss, that is, power which is the deity of bliss.


Первый
признак -  его сильная любовь к Господу Шиве


*4) The Abode and Majesty (which is the power of the vital breath).


12,47c sidyate sarvam “everything is mastered”); 10,16d (-ti most mss.); 17,57d and 58d (-ti); 19,71a-ti.


gu, ghaḥ, śrāḥ: ṣaddhibha; all other MSs: ṣaṭtivabha 165.


236 tata eva svasaṃtānaṃ jñānī tārayatītyadaḥ / yuktyāgamābhyāṃ saṃsiddhaṃ tāvāneko yato muniḥ


(116-117ab) (115cd-116) The supreme abode does not make (itself) manifest in one (particular) fixed form such as the sun.


This anusvdra, after having joined, ‘a’ and ‘ha’ in oneness shows that all manifestation though appearing emanated and different is actually residing in Siva, andis not different form Him.


to āpa prajāoṃ ke bhī akalyāṇakārī haiṃ (taba to acchā hai aura āpa loga uttama kalyāṇa ko prāpta hoṃge.


mādhōlīgṇaścyadhavina vigṛhomēṣapika karmamaluddāsāt saṁsārasaṃkēṅkṣip parameśvara-bheda-ārthayate: sarvaiśvavi-cchēdada-gama-vagatē- śvarēṇḍābaśōthaparāparadyāvyapadēśyoktastrōpagaṁ.",
"confidence": 0.95
},
{
"text": "शिवाभेदतापर्यं तु न खण्डचत इति नियमः।


82ab: ity etat kathitaṃ devi kim anyat paripṛcchasi Chunk 37 (from samAlinIvijayottaratantra.


126cd – 127ab      - фокус на эякуляции
                       2


anāhata:** *"Единая фонема, состоящая из резонанса, неотделимая от всех фонем, называется 'неударной' из-за того, что она никогда не угасает"* (TĀ 6.217) **VBh 38:** *"Тот, кто купается в брахмане-звуке, anāhata, находящемся в вместилище уха, достигает высшего брахмана"* **Связь:** → #326 (kalā bīja), → #310 (bīja-mantra) --- ## 365.


The essence of Śiva’s universe is the maṇḍala in the form of the worlds.


śarīreṇḍiyāṇi hi jadvakṣmapallavādvarādhimadhya eva nidiśṭāni kathaṃ teṣāmupasthyamimāna:.


Он  непосредственно  не
вовлечен в шакти, но однако она имеет эффект на  него


45b) kṛṣṇavarṇaḥ kṛśāṅgaśca kṛṣṇajīmūtasannibhaḥ | śanaiścaraḥ sūryaputraḥ sasauraḥ prīyatāṃ mama || nirodhārghaḥ || atha rāhoḥ || śīrṣākṛtistu vai rāhuḥ sragvī kuṇḍalabhūṣitaḥ || siṃhāsana rataḥ pāyādamṛtāharaṇa priyaḥ || śītāṃśu mitrāntakamīdyarūpaṃ ghoraṃ ca vaiḍūrya nibhaṃ dvibāhum || trailokyarakṣā paramiṣṭadaṃ ca rāhuṃ grahendraṃ hṛdaye smarāmi || asya śrīrāhumantrasya || gautama ṛṣiḥ gāyatrīcchandaḥ || śrīrāhurdevatā || home viniyogaḥ || agnau puṣpaṃ || āvāhana padyādi || oṃ hrīṃ huṃ sarvavighnādhipataye svāhā | oṃ krīṃ krīṃ hūṃ hūṃ ṭaṃ ṭaṅkadhāriṇe rāhave īṃ hrīṃ śrīṃ bhaiṃ svāhā || 108 || yūṃ rāhave namaḥ svāhā || 108 || oṃ hūṃ amṛta priyāya svāhā || ājyena || oṃ namaḥ śaṃ rāhave svāhā | śaṃ gaṇapati vratadhāriṇe svāhā || śaṃ gandharvādhipataye svāhā || śaṃ rāḍitāpa janmane svāhā || śaṃ paiṭhena sagottrāya svāhā || śaṃ atasī puṣpa sadṛśāya svāhā || śaṃ aṣṭādaśa sahasrakiraṇāya svāhā || śaṃ yajamānavarapradāya svāhā || pūrṇā || tarpaṇam || raktākṣo dhūmravarṇābho vijitārirmahābalaḥ || abāhuścāntarikṣasthaḥ sarāhuḥ prīyatāṃ mama || nirodhārghaḥ || atha ketoḥ || bhujaṅgamaistu daśabhiryatokṣakalaśānvitaḥ || ketustryakṣo mahākāyo vatānnaḥ sotasī cchaviḥ || p.


’ The meaning is that he is associated with the impurity of individuality (*ānavamala*), which consists of the (continuous) unfolding of craving (*abhilāṣa*)582.


gaṇacakra), во время которого проводились священные пиршественные церемонии, в том числе употребление определённых субстанций и совершение действий, которые считались табу в обычной жизни

data/converted_md/Чудодейственные_нектары_Йога_растительных_эликсиро.md


*Citta*, though *cit* by nature, in its empirical consciousness becomes the experiencing subject, and in its view all objects shine as different from it.


"The Significance of Contents-Analysis for the Reconstruction of a Purānic Text (Shown by means of the contents analysis of the Dwarf-legend of the padma purāṇa)" In: Purāṇa XVII:1 (Jan.


The place in ‘the centre’ is, (depending on the context,) the heart and the navel.


309) Экхарт сожалеет, что эти три вещи мешают нам услышать вечное слово: «Если бы человек оставил эти три, он пребывал бы в вечности и в духе, он пребывал бы в единстве и в пустыне, где бы он услышал вечное слово», Einekeit, единство или одиночество по ту сторону множественности

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


**Surely (one may ask), how can (one realises one’s own) Śiva nature (*śivatva*) just by practicing in this way alone?


’ The word ‘yogin’ (English ‘**yogi**’) literally means ‘one who is in union’.


Поймите, что ясность ума, к которой вы стремитесь, может быть достигнута лишь в уединении


Preceding both perception and action, the will is most clearly manifest (*sphuṭa*) when it begins to assert itself in the subject before either perception or action take place.


Это связано с тем, что память относится к той разновидности vikalpāla, которая находится в непосредственной зависимости от прошлого прямого восприятия.


serve as a meanvikalpas to attain ultimate reality, which is consciousness?


72) kṣityānilāgni vāyvādyai rekhā bhāvo vyavasthitaḥ | na lipyate susūkṣmatvāt tasmācchāntirihocyate || 39 || yattatsadāste vimalaśśivaśāntavilakṣaṇaḥ | sadāśivākhyamityasmin nāmāni parigīyate || 40 || etaiḥ kalaiḥ kalāyāḍhyo udbhavakṣayakṛcchivaḥ | yattacchivākhyamākhyātaṃ tattvamapratimaujasam || 41 || dhūmrāgrapaṭalākāraṃ vistīrṇaṃ sarvato mukham | dṛśyate naśyate caiva sthūlaṃ binduriti smṛtam || 42 || dīpratāmranibhañcaiva khadyotasadṛśadyutiḥ | harikuṅkumasaṅkāśo madhyamo bindurucyate || 43 || p.


--- PAGE 0009 --- piece of evidence in establishing the dependence of Buddhist tantras on their Śaiva counterparts.^2^ Lastly, the language of the Siddhayogeśvarīmata provides us with an early and unpurified example of aiśa Sanskrit^3^ (aiśa, i.e.


Одна из причин заключается в том, что соединение двух полосов даёт силу, а если твоё сознание слабо, ты не можешь правильно эту силу использовать, и сила одалежит тебя и несёт в неверном направлении.


TANTRĀLOKA 193 several reasons, firstly) because (their) radiant manifestation (sphuraṇa) is one with consciousness, because ‘they do not refer to a (specific)² separate ‘object of denotationʼ.


45) apatnīka vanasthasya mamukṣornaiṣṭhika brahmacāriṇaḥ sanyāsinaśca saṃhārarūpam | dehānta mumukṣoḥ gṛhasthasya tathāvidha bhautika brahmacāriṇaḥ tathāvidha sapatnīka vanasthasyāpi bhautika naiṣṭhika (samayā) gṛhasthācāryayośca sthitirūpam | naiṣṭhikenāpi dīkṣāyāḥ kartavyatvāt | ācāryasyāṃntyeṣṭyādi viṣaye saṃhārarūpam | dīkṣāviṣaye śiṣyārharūpam | trividheṣvatrastitirūpaṃ sakalīkaraṇamabhihitamiti mantavyam | eteṣāṃ sammati vacanāni bahutvānne likhitam | dakṣiṇa vāmahastāviti karāṃgayormantranyāsa samaye karaśuddhiṃ kṛtvā anantaraṃ mantranyāsasya vihitatvāt | ādau karaśudhyarthaṃ dakṣiṇa hastena vāmahastastalaṃ p.


To conclude, they are identified with eight Bhairavas (154cd-161ab), a common group in Abhinava’s Trika, which appears here to be his own addition.


If we accept this reading as it stands, that would mean that their respective weapons would be denoted by ĀM and ĪM, respectively.


Сварупа: своя собственная форма; истинная природа; сущность


Or else, the one who desires liberation (should be placed) within Śiva.¹²⁷¹ He will say (further ahead): ²¹⁰ ṬSa chapter 11 p.


Когда она становится совершенно чистой и чистыми, то освобождается от наказания, точно как наказание узника уменьшается за хорошее поведение.


satyam, evaṃ kalpite tu sa eva paraḥ prakāśaḥ syāt | astu kā hāniḥ, sthalādbuddhipramātṛbhāvānnirgatya na hi sadya eva pramātā vyāpakībhavati kintu kṣaṇaṃ leśataḥ saṃskārabhāvena sthitaṃ parimitatvam avaśyamanubhavatyeva sa eva ca śūnyapramātā, tataḥ svayaṃ sphuraṇaśīlāyāḥ aparimitatāyāḥ sphuraṇe tasyaiva śuddhaprakāśabhāvaḥ | yadyapi atrāpi śuddhavidyāditattvārohaṇarūpaḥ kramostyeva tathāpi tatra tādṛśo yatno nāsti ityevamuktamityalam | tatrāntaḥ - paramārthaprakāśamadhye || 8 || atha navamaślokasyāvataraṇikāṃ karoti nanu iti | atra ṭīkā :- antarābhāsavargasya - prakāśāntargatasya ahantayā grahaṇayogyasya ghaṭādyā - bhāsasamūhasya, bahirābhāsanam - bahirdeśatvena aphuraṇam, idam iti grahaṇamiti yāvat | smaraṇādau iti | ādiśabdena saṅkalpādergrahaṇam, ābhāsabhedaḥ, anubhavāditi śeṣaḥ, ubhayatrāpyāntaratvāviśeṣāditi bhāvaḥ | nanu bhāstvābhāsabheda ityata āha na ca iti | na ca na saṃvedyate, api tu saṃvedyata eveti bhāvaḥ | kathaṃ saṃvedyata ityata āha sphuṭa iti | tatra sarvadharmākṣepeṇa idam iti grahaṇam sphuṭatāgrahaṇam, tadanākṣepeṇa tat iti grahaṇam asphuṭatāgrahaṇam | evamavataraṇikāṃ kṛtvā ślokamupanyasya vyācaṣṭe | kintu iti | anubhavajñānasya idaṃ nīlam iti antaravabhāsaṃ [antarābhāsam - K.


It allows us to catch a glimpse into the way systems develop in general, and the Yogiṇī cults in particular.


siddhiliṅgākṣarakāśe 208 śṛṅkhalāṭākṣarabhairavī 209 .


This is so in this way externvikalpaally also as it is inwardly, in accord with this teaching.


15) brahmāṇamīśadigbhāge bahirastrakuśāṃstaret | hṛdā nāmārthamabhyarcya kṛtvaiśāhutipañcakam || śivāgnistvamiti dhyātvā vāgīśaṃ visṛjettataḥ | hutvā ṣoḍaśahomyā prānte mūle ghṛtaplutaḥ || akārādyaiḥ svarairagnau puṣṭye ṣoḍaśāṅgulā | ṣaṭtriṃśadaṅgulāyāmāṃ saptāṣṭamukhavedikām || ekāṅgulagalāṃ ṣaṭtripṛthugambhīrapuṣkarām | bhāgārdhamekhalāṃ śeṣacitrapatrādibhūṣaṇām || kaniṣkabhājyanirmāṇaṃ vedyārdhasāgragandhikām | saptāṅgulapanī * * * * * ṣaṇṇāhadaṇḍakām || srucaṃ praṇālagokarṇamukhāṃ yājñīyavṛkṣajām | aṅguṣṭhadaṇḍakaṃ hastadīrghadvyaṅguṣṭhaparvakam || goṣpadābhārdhaviṣkambhakarṣa * * * * * * | gṛhītvā prokṣitādūrdhvaṃ vadanādhomukhau kramāt || paribhrāmya paribhrāmya vahnau darbheṇa saṃspṛśet | mūlena mūlaṃ madhyena madhyama * * * * * || * * * ttvatrayaṃ nyasya sruci śaktiṃ sruve śivam | darbheṇa svāpayedguptau hṛdābhyarcya svadakṣiṇe || p.


gratha ca) kasmātparameśvarasya jagatsargasaṃhārādihetutvamityāśaṅkāyāmetadevottaraṃ śakticakreti.


34b) divyakanyāyatitvaṃ ca samānottamatāmapi | pūjyatāṃ nṛpa sānnidhye daivatairapi pūjyatāṃ || 117 || avāpya vatsare tasmin divyānbhogāśca durlabhān | vrajatyaṃte paraṃdhāma kulasāhasra saṃyutaḥ || 118 || dāsabhūtānṛpālāḥsyuryoṣito dāsya eva hi | ca setati vyāpinī lakṣmīrgajāścarathasaṃkulā || 119 || muktāratnaudya saṃpūrṇā svarṇaraupya samākulā | avalā jāyate tasya maṃdire nātra saṃśayaḥ || 120 || ṛṣitva mamaratvaṃ vā gaṃdharvavatvamathāpi vā | siddhatvaṃ vātha devatvaṃ labhatesmin kalevera || 121 || puraścaraṇa karmedamuktaṃte girikanyako | viśeṣahemi dravyāṇi pravakṣyāmi tataḥ paraṃ || 122 || iti śrīmadanuttarabrahmatatvarahasye dāśarathīye taṃtre vedasārārthasaṃgrahe uttarabhāge saubhāgyavidyodaye trayodaśodhyāyaḥ || p.


]  Его пяти божественных энергий, заключающихся в созидании, сохранении, растворении, Само-забвении и Само-узнавании


Бестелесые Гуру самым тесным образом замешаны в держаие традиции


Например, в использовании пяти «М» это полностью доводится до конца, закономерно достигая высшей точки в Агхора [Традиция Кинарамы могут рассматриваться как ветви Шайва-Шактийского Тантризма


३९ ॥
व्यापका व्यपदिश्यन्ते स्वकार्यल्यापनाद्ध।
यदि ते न स्वर्ग्राहा गृहान्ते नैव चशुपा ॥


624) dehasthaṃ yajātānteṣāṃ vyomasthañca tathaiva hi || 65 || yogakāle ca deveśi praṇavena yajetsadā | adhastātpañcatatvāni brahmoṅkāreṇa pūjayet || 66 || vidyātatve sthitā ye tu rudroṅkāreṇa pūjayet | śivatatve sthitā ye tu nidhanena prapūjayet || 67 || mānasaṃ yogakāle tu pūjanīyaḥ paraḥ śivaḥ | śivapūjāvidhau paścādyogaṃ seveta yogavit || 68 || tatvādyā mayā proktā brahmādyaiśca samāyutāḥ | teṣāṃ sthalaṃ pavitrādyaṃ praṇavena tu dāpayet || 69 || devyuvāca p.


Inside between the two eyebrows or the heart or 30 "When a thing is meditated upon by the mind only, ithout any utterance, that is called śākta.


.

I mean, the eyes, the two nostrils, the two ears, and one mouth.


This standard unvikalpait of time is meanvikalpat to be utilized, nvikalpaot the mathematical time calculated.


Тантрический поворот и стратегия притворства

   Я использовал это затянувшееся обсуждение как средство  указать  на  то,
что  в  тантрическом  контексте,  возможно,  существенно  не  само  по  себе
сохранение  тайны,  а  скорее  поддержание  культа  секретности,   то   есть
представления о том, что существует тайна, которую хранят, и что  эта  тайна
очень и очень могущественна настолько, что  людям  необходимо  притворяться,
сохраняя  тайную  идентичность   в   обществе,   где   сохранение   секретов
практически невозможно

data/converted_md/Поцелуй йогини 58-9 2.md


Onvikalpace having convikalpacealed the insenvikalpatienvikalpat aspect** (of the vital breath and** the rest, the yogi) becomes onvikalpae in the course of perceiving the true convikalpascious nvikalpaature by the (right) convikalpaceptionvikalpa (*kalpanvikalpaa*) 17 of the (exuberanvikalpat) outpouring (*ullāsa*) of (its) freedom (that genvikalpaerates the insenvikalpatienvikalpat aspect).


Аpara и парапара поглощаются в пара, также грубое поглощается в тонкое и
тонкое в высшее, высшее понимается здесь как пять kala


160) śeṣādvā [kh: śeṣābdhiṃ; gh: śeṣādvīṃ] siddhidīrghāṇi pṛthutvāṃśāṃśavartanāt | aṣṭau saṃkhyāḥ prakartavyāḥ pārśve caivāpare tathā || 47 || raśmayo'sṛksitaṃ pīṭhaṃ śeṣerekhā vināśanam | kṛpāṇapāśayorantaḥ sudarśanaṃ harerlikhet || 48 || triśūlādīni śastrāṇi saumyamūrdhni śubhāni tu | prākśiraskau [mū, a, g: śirasthau] gadādaṇḍau svabhāgairaṃśasādhanam || 49 || īśādiviṣṇuparyantaṃ lokeśānāṃ svakāyudham | jñeyaṃ śūlādicakrāntaṃ taddikkāntibalātmakam || 50 || karaṇe'nya [k, kh, gh: kinaṇe'nyat] prakāreṇa trikākhyaḥ [gh: trikākhye] punaranyathā | uktānyastrāṇi bāṇākhyā (dyā) ghaṇṭebhādyatha vakṣyate || 51 || ghaṇṭā- aṣṭadhā bhājite kṣetre madhye pārśvād[gh: pārśvau]dvirūrdhvataḥ | bhāgārdhena dalaṃ kuryādvṛttāsraṃ bṛttapaṭṭike [k, kh: pakṣapaṭṭike] || 52 || bhāgārdhena śiraḥ sthūlaṃ pakṣayorardhanirgamam | grīvādvā vistarārdhādvā skandhārdhāṃśavinirgamau (maḥ) [mū: skandhāddyaṃśavinirgamaiḥ] || 53 || vṛttākāreṇa pakṣābhyāṃ sārdhavedāvatāraṇam | caturbhāgapravistārau (ro) bhāgārdhapakṣayoryutaḥ || 54 || p.


All that (was thereby) flawless (nirāmaya) and there was no Śāmbhavī creation (s˜i).2 The goddess has travelled throughout the entire world,3 ascending through all the levels of manifestation.


59) tatra viśrāmayelliṅgaṃ tataḥ śvabhre kṣipecchanaiḥ | saumyāṣṭakaṃ vibhidyārghairdigvidigyojitaistataḥ || 164 || vastrairāveṣṭitaṃ ślakṣṇairiṣṭakāveṣṭitaṃ bahiḥ | bālukāpūritaṃ kṛtvā jalādhāraṃ nyasettataḥ || 165 || tatsikateṣṭakāṃ kṛtvā [g: dhṛtvā] snāpya mantrānnyasettataḥ | pūjāṃ homaṃ ca jāpyaṃ ca kuryādbalyādi pūrvavat || 166 || calaliṅgaṃ dvidhā kāryaṃ pṛthakpīṭhaikapīṭhakam | cāndraṃ vibhinnapīṭhaṃ tu sauryaṃ cābhinnapīṭhakam || 167 || sve sve kṣetre mahīvāybormantranyāsaṃ tu liṅgayoḥ | rasairvajrauṣadhībhiśca pṛthakpīṭhaṃ tu yojayet || 168 || dhyātvā jñānakriyāśaktiṃ liṅgapīṭhai yathākramam | itthaṃ sthiraṃ calaṃ liṅgaṃ saṃsthāpyaṃ yāgapūrvakam || 169 || vyaktāhvasthāpanaṃ vakṣye pañcabhedaṃ matāntare | ūrdhvāsīnā ca suptā ca yānasthā cāntarikṣagā || 170 || āsāṃ netrakriyāpūrvaṃ snānādhivāsanaṃ tataḥ | homaṃ ca rathayātradi svamantraiḥ pīṭhapūrvakam || 171 || saptabhāgīkṛte garbhe brahmasthānaṃ tu madhyataḥ | rakṣaḥ sura [rakṣo'sura li0 pu0 pā0] manuṣyāṇāṃ madhyatoṃ'śaiḥ kramāttribhiḥ || 172 || manuṣyasurayormadhye tvarcāṅghrī sthāpayetsadā | rakṣoṃ'śe sthāpanaṃ neṣṭaṃ dhanāyurdhānyanāśanāt || 173 || p.


The former reads "avyaktagocaram teṣām kulairjātam mahākṛpe," whereas the latter reads "avyaktaṁ gocarām teṣām kulajātam māma priye." Clearly, the compiler or copist of this text was doing some cutting and pasting to make these narrative transitions.


106 It is the union of the Sun and Moon from the view of Earth.


Kripal and McDermott 2005: *Encountering Kālī, in the Margins, at the Centre, in the West*.


® (After the pralayékalas) are stationed the sakalas (from Maya) upto the earth who are different from every thing and limited, and whose field of experience is as limited as themselves (tathabhitam ).


>
> Я не должен забывать упомянуть моих хороших друзей и попутчиков, особенно доктора Ситалапрасада Упадхьяю, бывшего руководителя кафедры йогатантры в Санскритском университете Сампурнананды, а затем ректора университета


Это изначальный и вечный акт высшего принципа, вечно осознающего себя сознания, которое вечно излучает и удерживает космическое проявление: этот взгляд полностью согласуется с системой недвойственности сознания, *saṃvidadvaya*, Trika


173) nivasantaḥ sāmānyajīviṣvapi sarvasāmānyaṃ paramātmānameva draṣṭuṃ udbodhayanti || ātmaupamyena sarvatra samaṃ paśyati yo'rjuna | sukhaṃ vā yadi vā duḥkhaṃ sa yogī paramo mataḥ || 32 || etādṛśasyaiva yoginaḥ sarvaśreṣṭhatvaṃ pratipādayati | evaṃ sarvatra ātmaikya-bhāvanāyāḥ sattvāt śivayoginaḥ ātmaupamyena ātmasādṛśyena sarvatra sarva-bhūteṣvapi sukhaṃ vā yadi vā athavā duḥkhaṃ ubhayamapi samameva | sarveṣāṃ sukhaṃ svasya sukhamiva sarveṣāṃ ca duḥkhaṃ svaduḥkhamiva ca yaḥ paśyati jānāti he arjuna sa eva yogī paramaḥ sarvaśreṣṭho mato'bhimataḥ | mānavānsarvānapi samadṛṣṭyā bhāvayatāṃ śivayogināmādarśaṃ jīvanaṃ śaraṇagītāyāmevaṃ nirdiśyate | rajo vinā bindusamāgamo na jalasya bindośca samānapātaḥ | āśāmiṣādyā viṣayāssamānāḥ śrutvā paṭhitvā phalameva kiṃ syāt | saptadhātusamaṃ piṇḍaṃ samayonisamudbhavam | ātmajīvasamut-pannaṃ varṇānāṃ kiṃ prayojanam | ayaḥ pratāpya svayameva jāto'yaskāra-nāmā rajakaśca dhāvanāt | tantuṃ vayitvā ca kuvindanāmā vedaṃ paṭhitvā dvija eka āsīt | karṇe'bhijātaḥ ka ihāsti loke yonerhi jātā iti siddhametat | ya eva dehe suvirājamānaṃ liṅgaṃ vijānāti sa eva dhanyaḥ | ityevaṃ viśālabhāva-nayā śaraṇāḥ loke sarvatra śivamevāvalokayantaḥ vibhinnasvabhāveṣvasmā-svapi tādṛśīmevātmaupamyadṛṣṭimutpādayanti | loke dṛśyavastuṣu sarveṣvapi sundararūpattvāt kāminyeva sarveṣāmapi mohakāriṇīti janā vadanti | tādṛśyāḥ kāminyāḥ svarūpaṃ vivecayantaḥ śaraṇāstu mānavānsarvānapi samyak prabodhayanti | kāminīviṣaye tairācaritaṃ samadarśanamādhunikānāṃ sarveṣāmapi mārgadarśakaṃ vartate | tadīyā amaravāṇī yūnāṃ manasi sarvadā yadi virājeta tadā bhūmiḥ svargāyeta | tadīyā divyā vāṇī evaṃ vilasati | svayaṃ kṛtā sā vanitā svayaṃbhuvaḥ śirassamāruhya samāsthitā purā | tathaiva tatsṛṣṭimupetya lakṣmīrharerhṛdante vijahāra pūrvam | tasmācca yoṣinna hi yoṣideva na rākṣasī kintu parā'sya śaktiḥ | iti | evaṃ sahanaśīlāyāṃ striyāṃ parāśaktibhāvanā p.


180a-180b) the sixteen places in the body where these Siddhas should be worshipped are called Doors ( dvāra ).


Taraṅgiṇī , then, is the answer to the question: what is said to be the body ( pinda ) that is located in the beginning in each single body ( deha ) (37)?


Вне всякой дифференциации и даже трансцендентные фонемы таковы , поскольку они рассматриваются как пребывающие внутри Шивы


108) tatra jihvāmpradattvā tu japennāmasahasrakam || 70 || nṛkapāle tatra dīpaṃ jvālya yatnena vai japet | mahākavivaro bhūyānnātra kāryā vicāraṇā || 71 || kāmārto śaktimānīya yonau tu mūlacakrakam | vilikhya parameśāni tatra mantra/ llikhecchive || 72 || tallihan prajapeddevi sarvaśāstrārthatattvavit | aśrutāni ca śāstrāṇi vedādīnpāṭhayeddhruvam || 73 || vinā nyāsairvinā pāṭhairvinā dhyānādibhiḥ priye | caturvedādhipo bhūtvā trikālajñastrivarṣataḥ || 74 || caturvidhañca pāṇḍityantasya hastagataṅkṣaṇāt | śivābaliḥ pradātavyā sarvadā śūnyamaṇḍale || 75 || kālīdhyānammantracintā nīlasādhanameva ca | sahasranāmapāṭhaśca kālīnāmaprakīrtanam || 76 || bhaktasya kāryametāvadanyadabhyudaya/ vviduḥ | vīrasādhanakaṅkarma śivāpūjābalistathā || 77 || sindūratilako devi veśyālāpo nirantaram | veśyāgṛhe niśācāro rātrau paryaṭanantathā || 78 || śaktipūjā yonidṛṣṭiḥ khaḍgahasto digambaraḥ | muktakeśo vīraveṣaḥ kulamūrttidharo naraḥ || 79 || kālībhakto bhaveddevi nānyathā kṣobhamāpnuyāt | dugdhasvādī yonilehī sa/vvidāsavaghūrṇitaḥ || 80 || veśyālatāsamāyogānmāsātkalpalatā svayam | veśyācakrasamāyogātkālīcakrasamassvayam || 81 || veśyādehasamāyogātkālīdehasamassvayam | veśyāmadhyagata/ vvīraṅkadā paśyāmi sādhakam || 82 || eva/ vvadati sā kālī tasmādveśyā varā matā | veśyākanyā tathā pīṭha-jātimedakulakramāt || 83 || akulakramabhedena jñātvā cāpi kumārikām | kumārīmpūjayedbhaktyā japānte bhavanaṃ priye || 84 || paṭhennāmasahasraṃ yaḥ kālīdarśanabhāgbhavet | bhaktyā pūjya kumārīñca veśyākulasamudbhavām || 85 || vastrahemādibhistoṣya yatnātstotrampaṭhecchive | trailokyavijayī bhūyāddivācandraprakāśakaḥ || 86 || p.


Most commonly, ‘Śrīkula’ is one of the names for the tradition propagated by the Kubjikā Tantras (see intro.

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


94b-95a), commenting on these verses, explains: Mantra, Vidyā, Gesture, Yoginī and the deity of the Kula - in this way the five-fold energy abides within the womb (yoni) of the Li‰ga.


Знак такого завершения --- пребывание в своей собственной природе, в состоянии *пара*, после осуществления йоги в действии на уровне *мадхьяма-вак*


Вот то, что в трактатах именуется вибрацией, а также расцветом, пылом[^316], имеющим место только в «Я», волной[^317] в океане Сознания, которая не может быть лишена вибрации


When permeated by the power of **Śiva’s** grace (*saktipāta*), the powers of will, knowledge and action operating through the means to realisation are directed to a complete and unwavering insight into the true nature of reality.


unakā candramā ke sadṛśa sundara mukha vāla bhadraratha nāma kā lar̤akā huā.


These sixteen states of lucidity correspond to the sixteen phases of Kaula Yoga (ŚSomadeva 2004: 221).


|| iti || juhuyДЃt ityanena asmin karmaб№‡i homabuddhiбёҐ dб№›бёЌhДЃ kДЃryДЃ na tu pДЃnabuddhiriti sЕ«citДЃ | bindumityanena homadravyasyДЃtyalpatvaб№ѓ sЕ«citam | bindumiti dvitД«yayДЃ pratipattisaб№ѓskДЃro'pi sЕ«citaбёҐ | gurupДЃdukДЃyai dattaЕ›eб№Јaб№ѓ homena saб№ѓskuryДЃdityarthaбёҐ | tena Е›eб№ЈДЃbhДЃve na homaбёҐ || kuladravyasvД«kДЃravidhisamarthanam nanu [ita ДЃrabhyaitat-31-sЕ«trabhДЃб№ЈyДЃntaб№ѓ yДЃvat-surДЃgrahaб№‡akhaб№‡бёЌanaб№ѓ | kvДЃcitkaб№ѓ tanmaб№‡бёЌanamapyabhyadhДЃyД«tyavagantavyam |] sakalaЕ›rutismб№›tipurДЃб№‡eб№Јu surДЃpДЃnasya paГ±camahДЃpДЃtakeб№Јu [yathДЃha Е›rД«yДЃjГ±avalkyaбёҐ-brahmahДЃ madyapaбёҐ steyД« tathaiva gurutalpagaбёҐ | mahДЃpДЃpДЃni catvДЃri tatsaб№ѓsargД« ca paГ±camaбёҐ | prДЃ.


5) Vibration (*ghūrṇi*): The yogi who pierces through the Egg of Brahmā (i.


pahalā vyākhyākāra apane meṃ hetu kartṛtva aura bairaka meṃ mukhya kartṛtva mānatā hai ācārya śremarāja kahate haiṃ ki, ‘śivobhūtā śivaṃ yajñet’ nimaya ke anusāra yahām̐ ātmakartṛtva kā praśna hī nahīṃ uṭhatā hetu kartṛtva meṃ paśu bhāva kā adhyāhāra ho jātā hai aura ukta nimaya kā virodha bhī upasthita hotā hai ata: pūrva vyākhyākāra kī vyākhyā svīkāra nahīṃ honī cāhiye yahām̐ māntyā aura pramāṇa kā dhvāna rakhanā bhī āvaśyaka hai svacchanda śāstra (3/160) hī kahatā hai ki, ‘мантра paśu kāryoṃ ko siddha karane meṃ karaṇa kā kāma karate haiṃ ācārya bhī karaṇa māne jāte haiṃ ācārya svayaṃ śivarūpa hote haiṃ ata: vastuta: karaṇa vahī hai isa śloka dvārā paśubhāva ke sādhana meṃ мантра karaṇa banate haiṃ ata: paśubhāva kī soca yahām̐ starīya nahīṃ hai ācārya śremarāja apane gurudeva dvārā pramāṇa se prāpta aura unake samaya taka abhyāsita rahasya kā yahām̐ udghāṭana kara rahe haiṃ- “parāvāka māheśvarī śakti hai jaba taka pravāka ke svāma kā prabhāva rahatā hai, vaha sva svarūpa meṃ avasthita rahatī hai usake aprathana dhvani meṃ hī jagat kā janma ho jātā hai isa aprathana kālika prajanana meṃ bhī kartṛtva usī kā mānā jātā hai 1.


Edited by Pandit Madhusudan Kaul Shastri, Kashmir Series of Texts and Studies, No.


Наконец, я хотел бы поблагодарить мою жену Дениз, которая не только работала над первым изданием, но и внесла ценные предложения по редактированию этого второго издания


2) itthaṃ sarvaśaktiyoge'pi ābhirmukhyābhiḥ śaktibhirupacaryate sa ca bhagavān svātantryaśaktimahimnā svātmānaṃ saṃkucitamiva ābhāsayan aṇuḥ iti ucyate | yathoktam - vyāpako hi śivaḥ svecchākḷptasaṃkocamudraṇāt | vicitraphalakarmaughavaśāttattaccharīrabhāk || iti nijasvarūpagopanakelilolam evaṃ māheśaśaktiparispandaṃ pravaraguravaḥ pratipedire | tathā ca āhuḥ - atidurghaṭakāaritvātsvācchandyānnirmalādasau | svātmapracchādanakrīḍāpaṇḍitaḥ parameśvaraḥ || anāvṛte svarūpe'pi yadātmācchādanaṃ vibhoḥ | saivāvidyā yato bheda etāvānviśvavṛttikaḥ || iti | na ca etāvatā bhagavato deśakālākāropādhivirahitaniratiśayānandaparispandātmakasya kācidapi kṣatiḥ pratyuta paramamahimnaḥ paripuṣṭirityuktam | asthāsyadekarūpeṇa vapuṣā cenmaheśvaraḥ | maheśvaratvaṃ saṃvittvaṃ tadatyakṣyadghaṭādivat || p.


146) patrākhyā dakṣiṇe caiva uttare kurukāvanam | etanmadhyagataṃ devi śrīpīṭhaṃ nāma nāmataḥ || 60 || iti yoginītantre sarvatantrottamottame dvāviṃśatisāhasre kāmarūpapīṭhādhikāre prathamatame dvitīyabhāge prathamaḥ paṭalaḥ | dvitīyaḥ paṭalaḥ bhagavānuvāca nityaṃ nirvartyaṃ svagṛhe pitṝn nāndīmukhānapi | abhyarcya vidhivadbhaktyā paścād yātrāṃ samācaret || 1 || uttarasthagate śukre sānukūle śubhe grahe | gurupitroranujñāpya brāhmaṇānāṃ viśeṣataḥ || 2 || bhojayitvā dvijān sapta tato yātrāṃ samācaret | siṃhe dhanuṣi meṣe ca na gacchet pūrvapīṭhakam || 3 || ghaṭe [tulāyāṃ kumbhe mithune] ca manmathe kumbhe na gacchet paścimaṃ budhaḥ | vṛṣe'ṅganāyāṃ makare na gaccheddakṣiṇālayam || 4 || karkaṭe kīṭamīne ca na gaccheduttaraṃ sudhīḥ || 5 || cāpe gavyaṅganāyāñca na gacchedvahnikoṇakam | makare karkaṭe mīne nair-ṛtyāṃ parivarjayet || 6 || p.


67) itarādhvavidhiṃ muktvā śivayogavidhiṃ tathā | vilomakarma saṃtyajya dviguṇastattvavartmani || 80 || tadvacca varṇamārge'pi caturdhā padavartmani | aṣṭadhā mantramārge'pi kalākhye'pi ca taddvidhā || 81 || trikhaṇḍe viṃśatiguṇaḥ sa eva parikīrtitaḥ | iti sarvādhvasaṃśuddhiḥ samāsātparikīrtitā || 82 || sādhakācāryayoḥ karma kathyamānamataḥ śṛṇu | iti śrīmālinīvijayottare tantre kriyādīkṣādhikāro navamo'dhikāraḥ || 9 || atha daśamo'dhikāraḥ atha lakṣaṇasaṃpannaṃ siddhisādhanatatparam | śāstrajñaṃ saṃyataṃ dhīramalubdhamaśaṭhaṃ dṛḍham || 1 || aparīkṣya gurustadvatsādhakatve niyojayet | samabhyarcya vidhānena pūrvavatparameśvaram || 2 || dvitīye pūrvavatkumbhaṃ hemādimayamavraṇam | sarvatra madhyapadmasya dakṣiṇaṃ dalamāśritam || 3 || nāyakānāṃ pṛthaṅmantrānpūjayetkusumādibhiḥ | taṃ saṃtarpya sahasreṇa prakuryādabhiṣecanam || 4 || bhadrapīṭhe śubhe sthāpya śrīparṇe dārunīrmite | pūrvāmukhamudagvaktraṃ snātaṃ puṣpādyalaṅkṛtam || 5 || kṛtamantratanuḥ samyak samyak kṛtamaṅgalaḥ | śaṅkhabheryādinirghorṣairvedamaṅgalanisvanaiḥ || 6 || sarvarājopacāreṇa kṛtvā tasyābhiṣecanam | sadāśivasamaṃ dhyātvā tatastamapi bhūṣayet || 7 || punaḥ saṃpūjya deveśaṃ mantramasmai dadedbudhaḥ | puṣpākṣatatilopetaḥ sajala * * śvaraṃ nyaset || 8 || p.


Wien: Der Oesterreichischen Akademie der Wissenschaften, 2000

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


Кто-то, например, может спросить: почему существуют различные и иногда противоречивые варианты так называемого высшего [шабда-брахма́вāда


pariṇamata: badrī ke phala tivyaguṇa adhvarga aura aparastāt akrama pāva se hī vikṛṣṭi ho jāte haiṃ.


śakteḥ prakāśayitrī | śaṃtamā maṅgalatamā | ratirūpā | īpsitā prārthanīyā | atrāpi padatrayāt śakārarephekārān saṃyojya śrīśabdaniṣpattirabhipretā | [ī: ahaṃ nātho vibhūtiśca trailokyaṃ ca sureśvara] api nātho vibhūtirme trailokyaṃ seśvarāmaram | parāṃ madīyavarṇasya kalāṃ nārhati ṣoḍaśīm || 84 || ādye padatraye varṇāḥ śrīṃhrīmomiti manmayāḥ | eṣa [ā, ṅ: eṣu] vaibhiścaturbhistairmadīyaṃ dhāryate vapuḥ || 85 || 85.


И, как правило, такое обнаружение происходит отнюдь не на начальных этапах мистического пути.


Она пребывает в учении кулы и в бесчисленных школах кулы со всеми их тайнами


837) vijñāyākṣaratanmātraṃ gurumārādhya yatnataḥ || 85 || prārthayeta mahādeva guruṃ tatvaviśāradam | tatprasādādbhavenmuktiḥ saṃsārabhavabandhanāt || 86 || iti niśvāsakārikāyāṃ dīkṣottare tantrāvatāraḥ caturthaḥ paṭalaḥ | devī - bhagavan śrotumicchāmi kiñcitkautūhalānvitā | tatvamācakṣva deveśa yadi syādvarado mama || 1 || bindunādaṃ tathā śaktināḍītrayamidaṃ śubham | yatra tatvañca deveśa utkrāntisiddhisādhanam || 2 || p.


Шайвизм может быть рассмотрен как такое воссоздание.


śiva также называется нирвикала (без викал, или категорий понимания) и нирвишеша (без енешеша, или качеств, характеристик).


There are five offerings for the five seats (āsana).


|| vyāpakañca śiraṃ sāyaṃ(?) matrākhyāhuti saptakān | nandyādīnapi dvārasthā snātātsvavyāpti nāmabhiḥ || setkṛtya hṛdyutaireka sutaṃ śataṃ hunedatha | astreṇa sūtraṃ saṃvāta doṣamoṣepi digvaliṃ || muktaupi dahabhṛddadyāditi dvāranivaśanaṃ || etarhidhāmadehātma sambandha kathyate sa ca | sakṣanā sa samāptau syā prāgvedyāṃ garbhamadhyataḥ || svarṇaraupya maye vāpi puruṣe snānaśatkriyāḥ | pratiṣṭhā ca yathoddiṣṭā kāryoktāditi kaśyape || tāmrādyeka tamaṃśāra śakṣakya śivakumbhavat | pañcagavyamadhukṣīra pūritaṃ gandhavāriṇā || ghaṭaṃ hṛdayapadmābhaṃ mūrtibhūtaṃ nyaśed vṛdā | śitaśravastu gatvāghaṃ tatpidhānaṃ phalopamaṃ || rakṣāṃnidhyātmatatvaṃ sarvātmābhinnarūpakaṃ | pūrakena tamādāya svānunākṛtakumbhakaḥ || 155a) pivājñayā bodhayitvā cintaye dvādaśāntimaṃ | tasmādgṛhītvā tārābhaṃ mūrtikumbhe niveśayet || tadguṇabodhañca dehaṃ nyaṃsetatrāti vāhikaṃ | svākhyābhiśca nyaśettaṅkalādikṣṇāntamīśvaraiḥ || sārddhantathā viśeṣeṇa nāḍī prāṇādikāt kramāt | iḍadyalambuśāntāśca mātryādaśāśavastathā || prāṇāntāḥ kūrmākāḥ prāgvat pañcaṣaṭkarmadhīścayoḥ | karmendriyā viyā agni cakrācyuta caturmukhāḥ || samitrā digmanut sṛrkhya praceto svīndavastathā | buddhindriyā'dhidvāttvate yojyā ijyāsvasaṃjñayā || svakāryāpūrakatvena mādyāṃkālaniyāmikaṃ | svasādhyasādhakatvena vidyeśāndhrerakatvataḥ || śivaṃ ca vyāpakatvaiva svāgaṃ svasvānuno nyaset | nirupyāccāthasaṃkṣepādarpyadvyāpakaṃ ghaṭaṃ || pṛthyādita pradhānānta tatvaibhyo prakṛtaye namaḥ | athāsyāntarvyāpi divyaṃ namante *?


As Sanderson points out (1996c: 24), in the last verse of the Guhyasūtra (with which the Nepalese manuscript of the Niṣvāsatattvakārikā ends): ‘Śiva invites Devī to ask him to go on and teach the fifth *sūtra*, the Niṣvāsakārikā.


(1) artha sa mile yena gauramīvatā mimāti māhuṃ cvanasnāviṣṭita sā citsimini hi cakāra masya viśvadrattī prati cimauhata.


There are those of unsteady mind who only make a fuss regarding the discernment of the universe.


15) ṣaḍviṃśati dinānmāsadvayamāyuḥ prakīrtitam | saptaviṃśaddinaṃ vāme māsamekaṃ sajīvati || aṣṭāviṃśatiretasmin māsārdhaṃ tasya jīvitam | eko na viṃśadasmiṃśceddaśāhataṃ tasya jīvitam || triṃśaddinaṃ vahedvāme pañcarātraṃ sa jīvati | dvātriṃśaddinasnā?dekāndinamāyuḥ prakīrtitam || trayastriṃśaddinā triṃśad ghaṭikājīvanaṃ bhavet | ārabhya cāyanaṃ vāyoścarādūrdhvaṃ phalaṃtvidam | ārabhyāyanakālāntaṃ bhāga eva tu dakṣiṇe || yathokta sarva saṃkrāntimārabhya dinapañcakam | vāyuryasya vahedyāmye trivarṣaṃ tasya jīvitam || caitramāsasya saṃkrāntimārabhya dinapañcakam | vāyuryasya vahedyāmye so'ṣṭādaśa samāvadhi || evameva vahedyasya savyabhāge tu mārutaḥ | nānāvidha bhayaṃ tasya mṛtyoranyatra vidyate || yasya kasya ca māsasya śuklapakṣasya cāditaḥ | parīkṣeta tadā mṛtyuṃ vāyucāravaśād budhaḥ || yāmye yadi vahedvāyurekā horātrameva ca | varṣatrayādbhavenmṛtyuḥ dvidine mṛtyu dvayam || tridine vatsarāmṛtyurddaśā he māsato mṛtiḥ | māsaṃ tvekadine mṛtyurevaṃ saumye vahedyadi || rogaśca dhananāśaśca manassaṃptāpa vigrahau | evaṃ cobhayataścāre yāvattatphalamucyate | sthire saptamarāśau tu savitā yadi candramāḥ | janmarāśi sthitastatra sāvitroyoga ucyate | asmin kāle vahedvāyurekatrārdhadinaṃ yadi || caturdaśābda paryāptaṃ tasya mṛtyurbhaviṣyati | sāvitraṃ yogamārabhya dinamekaṃ vahedyadi | dvādaśābdaṃ ca paryāptaṃ mṛtyuṃ tasya vinirdiśet | sa yāti nāśamuddhvānte ahorātre daśābdakam | evaṃ dinadvayaṃ yasya tasyā yustvaṣṭamābdakam || evaṃ dinadvayaṃ yasya ṣaḍvarṣaṃ tasya jīvitam | evaṃ caturdinaṃ yasya tasyāyuścaturābdikam || evaṃ pañcadinaṃ yasya trivarṣaṃ tasya jīvitam | evaṃ yogaṃ samārabhya vahe daṣṭhadinaṃ tathā || p.


Also quoted below in the TĀv ad 8/379cd-380ab (379).


Because first he has to recite ‘auṁ’-kāra, and after recitation of ‘auṁ’-kāra, he has to rise more and more and more and more to its subtle formation, and from that subtle formation, he has to rise to its most subtle formation.


Наше подлинное существникто просто принимается на веру со слов гуру или писания, а реализуется, постигается нами.


And [the energy] of knowledge, this is śambhavopāya.


The folia are numbered in letter symbols and in numerals.


Он  не  содержит   подкрепленных
философских аргументов


48) rasena gugguloḥ pañcātsaṃskṛtena vileyayey | śilāsamāni randhrāṇi kṛtvā netraṃ tathopari || 65 || varmaṇāstreṇa saṃrakṣya digīśebhyo baliṃ kṣipet | samācamya kṛtanyāso juhuyādasinā śatam || 66 || śilāsūtracyutiśchidre niṣedhāya śivena vā | vāstospatiṃ tato hutvā pīṭhaṃ śvabhraṃ nirūpayet || 67 || kṣīradārukṛtaṃ liṅgaṃ pīṭhaśvabhre niyojayet | niḥ sandhiḥ suḍṛḍhaṃ tacca vidadhīta prayatnataḥ || 68 || paścādarghaṃ ca dhūpaṃ ca dadyālliṅgeṣu bhāvitaḥ [gh: bhāvikāḥ] | tataḥ suyantritaṃ daṇḍe badhnīyādvālatantunā || 69 || tūryamaṅgalanirghoṣairyatnādutthāpayocchivam | vandivṛndaravaiḥ stotraiḥ śobhanaiḥ śakunairbhṛśam [mū: śaṅkalaiḥ-] || 70 || yajamāno vrajettatra vṛtaḥ sarve svakairjanaiḥ | mūrtipaiḥ śilpibhiḥ sārdhamanulagnaiḥ śive tadā || 71 || tadagrato gururgacchetsugṛhītārghabhājanaḥ | dvāradeśāgate liṅge ardhaṃ datvā praveśayet || 72 || dvārabandhaṃ vinā dvārādaspṛśan taṃ praveśayet | dvārabandhānvite dhāmni nabhaseva tadūrdhvataḥ || 73 || yatnātpraveśayedgarbhaṃ [g: lliṅgaṃ] yathā kuḍyaṃ na saṃspṛśet | digvyomasparśanātkuryāttaddiśyuktāṃ ca dakṣiṇām || 74 || p.


Why it has been inserted here is hard to understand.


Those who have devotion should perform the worship of Śakti according to the rule.


Никогда не торопитесь с выполнением поставленных перед вами задач


*195 siddhāntā vaiṣṇavā bauddhā vedoktāḥ smārtadarśanāḥ |* *te [tat] prayatnena vai varjyā yasmāt te paśavaḥ smṛtāḥ


Чтобы завершить эту главу, было бы уместно очень кратко рассмотреть те практики, с помощью которых посвященный адепт проходит шесть путей, вплоть до Śivы, ^89^ их конечной цели: в *dīkṣe* адепт следует только одному полному курсу


Итак, это всего лишь cakita mudrā, поза удивления, когда вы открываете рот


108), this kalā is known as such because it is there that abide (pratiṣhāthi) all those tattvas that are the sources of experiencing, that is, of the life of the senses.


17 Vijñāna Bhairava, commentary on v28, footnote 57 (see also Kashmir Shaivism, The Secret Supreme 17.120).


Вы войдете в свою собственную природу (*tat layāt*), когда концентрация на подмышках достигнет умиротворенного состояния, \[когда\] все закончится


the loss of a lunvikalpaar day) is (brought about by) coughing, and yawnvikalpandg is said to be (the cause of) the ‘gift’ (of anvikalpa incremenvikalpat of onvikalpae lunvikalpaar day)254.


Он заканчивается, после *bindu*, тремя фонемами *m*, *u* и *a* мантры *OṂ,* с помощью которых мантра или --- если рассматривать этот процесс на космическом уровне --- проявление, полностью разворачивается


Ребята-девчата же осваивают теорию и
практику, периодически собираясь, практикуя и рассказывая друг другу о том,
как они мечтают оставить сансару, достичь Бога, стать освобожденным при
жизни, уподобиться Дурвасе, Сомананде и Падмасамбхаве


ādiśaivalakṣaṇam ādiśaivāstu vijñeyāḥ kauśikādyā maharṣayaḥ || 6 || kauśikaḥ kaśyapaścaiva bharadvājātrigautamāḥ | ādāvete maheśasya pañcavaktreṣu dīṣitāḥ || 7 || gurormukhāddīkṣitā hi tadgotrāścānyagotriṇaḥ | āgamāntoktavidhinā śāmbhavavratasevinaḥ || 8 || vedhāmanukriyābhikhyadīkṣātraya vidhānataḥ | liṅgatrayaparisphūrjadaṅgatritaya śobhinaḥ || ādiśaivā iti bhuvi nigadyante bṛhaspate || 9 || maheśasya pratiṣṭhāyāmutsave snapanādiṣu | ācāryatve hyadhikṛtā ādiśaivā jagannutāḥ || 10 || 3.


|| 15 || uttaraб№ѓ vДЃjanaб№ѓ sДЃbjakб№Јepaб№‡aб№ѓ kudravДЃjanam | yathДЃkrameб№‡a saб№ѓkalpya anena vidhinДЃ budhaбёҐ || 16 || toraб№‡ДЃб№ѓghri viЕ›ДЃlaб№ѓ vДЃ tripДЃdaб№ѓ vottarodayam | tadardhaб№ѓ vДЃjanoccaб№ѓ tu tasyДЃrdhaб№ѓ dalamДЃnakam || 17 || dalordhvakб№Јepaб№‡aб№ѓ khyДЃtaб№ѓ tasyДЃrdhaб№ѓ kб№ЈudravДЃjanam | uttaraб№ѓ bodhikordhve vДЃ vД«rakДЃб№‡бёЌe tu vДЃ bhavet || 18 || utsaб№ѓdhyaб№ѓ tannatДЃgreб№‡a kuryДЃnmakaraviб№Јб№haram | toraб№‡ДЃgraviЕ›ДЃlaб№ѓ tu kuбёЌyastaб№ѓbhodayДЃrdhakam || 19 || kuбёЌyastaб№ѓbhadvayorantarvyДЃsaб№ѓ vДЃ toraб№‡ДЃgrakam | aб№ѓghrivetrДЃvasДЃnaб№ѓ vДЃ tasmДЃddaб№‡бёЌДЃdhikaб№ѓ tu vДЃ || 20 || evaб№ѓ caturvidhaб№ѓ khyДЃtaб№ѓ toraб№‡ДЃgraviЕ›ДЃlakam | kuбёЌyatoraб№‡amДЃkhyДЃtaб№ѓ dvДЃratoraб№‡amucyate || 21 || p.


127b) oб№ѓ dharmmavaji hrД«б№Ѓ || oб№ѓ karmmavajД« a || stuti || jarДЃdhipataya nДЃgarДЃjДЃбёҐ svasvadeva vyavasthitaб№ѓбёҐ || satvДЃsthДЃpaya sadДЃvб№›б№Јб№iбёҐ varЕ«б№‡ДЃdi namastute || ete caturviЕ›atinДЃgarДЃjДЃ || kuru kб№›tДЃГ±jali trinДЃcchДЃditaб№ѓ || paГ±catathДЃgatadigavarб№‡a || svasvamantrenaбёҐ sthДЃpanД«yДЃ bhavati || oб№ѓ vaб№Ѓ vajradhДЃteЕ›varД« hЕ«б№Ѓ || oб№ѓ saб№Ѓ satvavajrД« hЕ«б№Ѓ || oб№ѓ raб№Ѓ ratnavajrД« hЕ«б№Ѓ || oб№ѓ dhaб№Ѓ dharmmavajrД« hЕ«б№Ѓ || oб№ѓ kaб№Ѓ karmmavajrД« hЕ«б№Ѓ || samayasatvajГ±ДЃnasatvamavalolinaб№ѓ praveЕ›yet || oб№ѓ jaбёҐ hЕ«б№Ѓ vaб№Ѓ hoбёҐ || abhiб№Јekaб№ѓ mahДЃvajraб№ѓбёҐ traidhДЃtukaб№ѓ namaskб№›taб№ѓ || yuб№ЈmДЃkaб№ѓ pЕ«janДЃthДЃyaбёҐ makuб№apaГ±cadkulodbhavaбёҐ || makuб№a vajraghaб№‡б№hanДЃmДЃcДЃryyeбёҐ vrЕ«б№Ѓ ДЃб№Ѓ jД«б№Ѓ khaб№Ѓ hЕ«б№Ѓ || p.


To this he first repliesss with almost taunting clumsiness, saying, "As a matter of fact it appears like that, what can we do?"39 But 36 TĀ 3.


b) ajña CEK; śambhavī CHK, sā bhuvim E; for tu śambhavim, D reads gatā bhavī, F tato gatā.


(Half is) ‘amongst men’, that is, the ministers etc.


107 vedī madhye prakartavyā ubhayośca ṣaḍaṅgulam / dvādaśāṅguladīrghā tu ubhayoḥ pārśvayostathā


See yogi romances, 14, 22, 28, 200, 229, 298 yogic suicide, 114–18, 140, 278.


This cycle of Kālīs is an important feature of the Kālīkrama.4 The Kālīkrama sources know virtually nothing about Kubjikā or her tradition.5 Whereas, on the contrary, the Kubjikā Tantras know a great deal about Kālī and the Kālīkrama.


The lunar digits, increasing one by one, day by day, (in the dark fortnight during the Night of inhalation) are said to be derived from the corresponding digits of the bright fortnight that, projected into the exhaled breath, decrease day by day.


--- PAGE 0158 --- 59 sadā vasantasaṅghuṣtaṁ, kāmadevakraṭāsrayam |


108) tantrāntare - striyaḥ pūjā prakartavyā jñātvā sveṣṭasvarūpiṇīm | tatsamīpe kṛtaṃ yantraṃ tadājñābhāvamānataḥ || 8 || jñānārṇave - strīsamīpe yadā [gh: kṛtā] pūjā japaśca parameśvari | kāmarūpāt śataguṇaṃḥ samudīritamavyayam || 9 || śaktidoṣaṃ na vaktavyaṃ yato devasvarūpiṇī | kulaniṣṭhaśca vipraśca tasyāḥ śuddhiṃ na cācaret || 10 || svaśaktiśodhanaṃ nāsti caikātmāpyubhayoryataḥ | śodhayet paraśaktiñca dvitvātmaikatvahetave || 11 || sādhyātmā [gh: sā sādhyā] sādhakātmā ced yadaikātmā bhavenmūdā | tadā śuddhirna kartavyā gaṅgāghanajalaṃ [gh, j: gaṅgāyāmanadhaṃ] yathā || 12 || prāyaścittaṃ prakartavyaṃ gaṅgā yatra na tiṣṭhati | śaktiśuddhiḥ prakartavyā yadaikātmā na cet śive || 13 || sādhyā sādhakayordevi yadaikātmā maheśvari | ātmaśuddhe [j: ātmaśuddhiḥ] śaktiśuddhistasya siddhidūrataḥ || 14 || nigamakalpe śrīmahādeva uvāca - ekācārī ekabhāvī ekānandeṣu mohitaḥ | śakterdoṣaṃ tadā kutra svayaṃ tatraiva saṃlayaḥ || 15 || ajñātvā kulatattvañca śaktiśuddhiṃ samācaret | yasya jñānasya mātreṇa pūrṇānando bhaveddhruvam | tasya śuddhiḥ kathaṃ bhadre manasā cintanaṃ [g: cintaya] yadi || 16 || p.


258) nāstītyārabhya svapnamithyātvamupapādya yuktito tre vākyamavatārayati || vijijñāpayirgārgya mimamarthamato nṛpaḥ sa yatretyādi tāmāha parāṃ muktiparamparāṃ iti || mādhyandinapāṭhasyārthamāha svapne bhavatvāt svāptyeti jāgratsvāpādvivecanaṃ mithyātvapratipattyarthaṃ svapnasya kriyate sphuṭam iti svapnavyākhyānāya jāgaritāt svapnagamanaprakāraṃ darśayati sārdhena vārtikadvayenaniśāyāṃ saṃpravṛttāyāṃ saṃhṛtākṣasya nidrayājāgrat karmaṇyupakṣīṇe svapnabhoga upasthite bodhāvasthāṃ tirodhāya bodhādyāśrayalakṣaṇāṃ karmodbhāvitasaṃskāraḥ tatra svapnariraṃsayā avasthāprayayāvanyāṃ māyāvīvātmamāyayeti tatra svapne gatvā kiṃ karotīti tadāha uccāvacān bahūnarthān so'sṛjat sṛjate'nṛtān avidyākāmakarmādi sādhanaiḥ samupārjitāniti nanu kāmakarmādi sādhyatve svapnasya satyatvamiti netyāha - bodhe sādhāraṇā yasya svapne tenasya dṛṣṭatā || p.


With this doubt in mind, he says: 50This section extends from 13/41cd to 13/116ab.


jaṭeti | jakāraṭakārādītyarthaḥ | upalakṣaṇametat varṇāntaroparāgasyāpi | sṛṣṭikṛtsaṃyutā sthūlā sūkṣmā vyomeśasaṃyutā | nirañjanā parā seyamī ityevānurāgiṇī || 57 || 57.


[19]  Например, основатель системы, Васугупта, разделил Шива Сутры на три
раздела, а именно, шамбхавопайа, шактопайа и анавопайа, соответствующие
трем выше упомянутым упайам


Abhinava comments on MV 1/45d above in 13/234cd-235, presenting the initiation that is imparted at the point of death as one that bestows immediate liberation (*sadyonirvāṇa*).


4b) aśvinī maitra revatyāṃ mṛgamūlāvanarvasau | puṣpehaste tathā jyeṣṭe praṣṭhānaṃ śreṣṭamucyate || aśvianu revamṛmupuṣ.pahajye || uttamayātrā || rohiṇī trīṇi pūrvāṇi svāti cāṃtrā ca vāruṇaṃ | śravaṇā ca dhaniṣṭā ca praṣṭānaṃ madhyamaṃ smṛtaṃ || ropu 3 svāvi śaśradha || madhyamayātrā || viśākhyacottarātrīṇi madhodrā bharaṇī tathā || aśleṣā kṛrtikā caiva prasthānaṃ maraṇaṃ dhruvaṃ || vi u 3 mantā bha aślekṛ || adhamayātrā || meghasiṃha dhanurāsau pūrvecandraḥ || vṛṣakanyā mararāsau dakṣiṇe caṃdraḥ || mithunatulākumbharāśau paścimecandraḥ || karkaṭavicchamīna rāśau uttare candraḥ || sanmukhe arthalābhaśca vāmemṛtyu dhanakṣayaḥ || pṛṣṭe candre bhavenmṛtyurdakṣiṇe dhanadāyakaṃ || p.