1310) guruṇā caiva sarveṣāṃ mukhyā dīkṣā gurusmṛtā | sādhāra nirādhārabhedādvijñānākalānāndīkṣābhedaḥ patipādeitaḥ - cintyaviśve tadyathā - anugrāhyāstrayaśśāstre vijñānapralayā kalau | tṛtīyassakalaśceva ādyopi malamātrakaḥ || malakarmasamāyuktaḥ pralayākala eva ca | sakalaśca nivṛtyādi kalāvṛtyanta gocaraḥ || teṣāṃ kriyāvatī dīkṣā dvividhā nandikeśvaraḥ | sādhārātha nirādhārā sādhārā sakalasya tu || nirādhārāhvayānyeṣāmeva dīkṣāmayoditā | ācāryanirapekṣyeṇa tīvraśaktyānu śaṃbhunā || yā kriyā kriyate sādhu nirādhāreti kīrtitā | gurumūlaṃ samāsthāya mata * pratibheda vā || bhaktyā śaṃbhuśca kurute yā kriyā sādhikāriṇīḥ | caturvidhā kriyādīkṣā sabījā bījavarjitā || adhikāreṇa saṃyuktātyanyā niradhikāriṇī | sabījā samayā cāra saṃyuktāna nṛṇāṃ bhavet || varuṇapaddhatyām - sabījādvividhā bhinnā prathamā śivadharmiṇī | sādhakācāryayossattā deśakālādibhedataḥ || p.


sati kāle prabhutvaṃ syāt padmabodhe yathā raveḥ KirT5.


Delhi: Motilal Banarsidass, 1968 (reprint of first edition, 1919).


135) yaбёҐ prДЃб№‡inДЃб№ѓ praveЕ›o vai sajД«va iti saб№ѓjГ±itaбёҐ | catuб№Јpado'tha dvipadastathДЃ caivДЃpadaбёҐ smб№›taбёҐ || 162 || uragДЃnapadДЃn vidyДЃd dvipadДЃnkhagamДЃnuб№ЈДЃn | grДЃmyДЃ ДЃraб№‡yДЃбёҐ paЕ›avo vijГ±eyДЃбёҐ syuЕ›catuб№ЈpadДЃбёҐ || 163 || ye te tu yuddhasaб№ѓpheб№airuparodhaistathaiva ca | nДЃnДЃpraharaб№‡opetДЃбёҐ prayojyДЃ nДЃб№ake budhaiбёҐ || 164 || ДЃyudhДЃni ca kДЃryДЃб№‡i puruб№ЈДЃб№‡ДЃб№ѓ pramДЃб№‡ataбёҐ | tДЃnyahaб№ѓ vartayiб№ЈyДЃmi yathДЃpustapramДЃб№‡ataбёҐ || 165 || bhiб№‡бёЌirdvДЃdaЕ›atДЃlaбёҐ syДЃddaЕ›a kuntДЃ bhavedatha | aб№Јб№au Е›ataghnД« Е›Е«laб№ѓ ca tomaraбёҐ Е›aktireva vДЃ || 166 || aб№Јб№au tДЃlДЃ dhanurjГ±eyamДЃyДЃmo'sya dvihastakaбёҐ | praharaб№‡opetДЃ iti yuddhopayogina ityarthaбёҐ | tathДЃ ca nДЃgДЃstre datte sarpДЃkб№›tiбёҐ pradarЕ›anДЃyДЃ evaб№ѓ nб№›siб№ѓhДЃstre tadДЃkб№›tirityДЃdi | (ДЃyudhДЃnДЃб№ѓ pramДЃб№‡aб№ѓ) darЕ›ayati (bhiб№‡бёЌiriti | vajraб№ѓ .....catustДЃlam) | cakramiti khaб№…gДЃdiyuddhe'pavДЃraб№‡am | p.


But for the rituals (krama) of the Anuttaratrika there is not even one to be seen.


DYCZKOWSKI: *The Inner Pilgrimage of the Tantras: The Sacred Geography of the Kubjikā Tantras with reference to the Bhairava and Kaula Tantras*.


See above, chapter four, notes to the Mālinīstava .


It is as followingowingows: *‘One should enter (the sacrificial area) facing north, and once having entered, one should, by abandoning the false assumption that the Self (lit.


Thus the Candradvīpa of the version in the KuKh is replaced at the head of the group with Candrapura which is ‘in the west’, the direction especially associated with the goddess.


In this way his Tantraprakriyā includes so many Kaula elements that even when they are not the basic rite, they are presented as the highest and most important part of it.


43b) oṃ hrāṁ agnaye kavacāya hūṃ || oṃ hrāṁ agnayenetratrayā vaṣaṭ || oṃ hrāṁ agnaye strāya phaṭ || ṣaḍaṃgena saṃpūjya || vali || āvāhanādi yonimudrā || tvāka mahāvali || 5 kṣāṁ kṣīṁ kṣūṁ kṣaḥ kṣetrapālāya valiṃ gṛhna 2 svāhā || śrīṁ hrīṁ kulaputra vaṭukanāthāya valiṃ gṛhna 2 svāhā || gāṁ gīṁ gūṁ gaḥ glauṁ śrīkulagaṇeśvarāya valiṃ gṛhna 2 svāhā || hūṃ mahākanavāra śmaśānādhipataye valiṃ gṛhna 2 svāhā || hskhphreṁ śrīsiddhicāmuṇḍāyavaliṃ gṛhna 2 svāhā || ākāśa cāriṇī savargebhyo valiṃ gṛhna 2 svāhā || p.


bāhyadṛṣṭi yānī deha ādi meṃ ātmabuddhi karanevāle puruṣa ko deha meṃ sukha), duḥkha ādi kī prāpti hotī hai (duḥkha ādi kī prāpti hotī hai), antarmukha hone ke kāraṇa (antarmukha hone ke kāraṇa) (cetana ātmā ko ātmā samajhane ke kāraṇa (cetana ātmā ko ātmā samajhane ke kāraṇa)) yogī ko dehameṃ priya aura apriya kā jñāna nahīṃ hotā 4 isalie yaha niścūṣ huā ki sampūrṇa bhramoṃ se pūrṇa jagat māna se hī utpanna huā hai (yogī ko dehameṃ priya aura apriya kā jñāna nahīṃ hotā.4.


How could you, who were not true to your lawful husband, belong to me?" And he drove her away.


Однако за три дня желание оставить сансару не вырабатывается.


udaya 13 mātṛkāyogaṃ cānyadu 14 jālandharodayam 15 .


ayam kṣāmaḥ nikāmajaḍimā kuṭilaḥ kalāvān doṣākaraḥ iti (hetoḥ) cet mām tyajasiḥ tarhi-he nātha !


63) abhūnmūrcchitakalpā sā evaṃ tatpura āvasat | jvālāmukhanindyavṛttayutā yā sā mahāśanā || 100 || sāttvikāṃśāpagamānmūrcchitakalpā | tatpure dehe | mahāśanā āśā || 100 || śūnyākhyayā poṣitā ca mūḍhena śvaśureṇa ca | tathā sapatnyā capalākhyayā'tyantaṃ samedhitā || 101 || śūnyākhyayā bhartuḥ pitāmahyā avidyayā || 101 || asthiraṃ svavaśe cakre patiṃ tatpurasaṃsthitā [gh: yat] | sakhīprītyā tatra cāhamavasaṃ tatparā satī || 102 || avidyāmohakalpanābhiḥ prarūḍhayā āśayā manaḥ samākrāntamityetadāha - asthiramiti | sakhīti | buddhitādātmyāpannāyāścito buddhyanukṛtirniyataiveti bhāvaḥ || 102 || sakhīduḥkhāddhataprāyā sarveṣāṃ rakṣaṇodyatā | yadyahaṃ tatra na syāṃ vai kṣaṇamātramapi priya || 103 || yadyahamiti | darpaṇaṃ vinā pratibimbavad adhiṣṭhānamantarā na kiñcidāropitaṃ bhavediti bhāvaḥ || 103 || na bhavettatra caiko'pi mayā sarvaṃ hi rakṣitam | śūnyayā śunyatāṃ prāptā mūḍhena mūḍhatāmapi || 104 || sarvādhiṣṭhānatvāt svasya sarvānukṛtimāha [sarvasya anukṛtim anusṛtim sarvarūpatayā pratibhāsamityarthaḥ |] - śūnyayetyādi | śūnyayā yutā || 104 || asthireṇāsthiratvaṃ ca cāpalyaṃ capalāyutā | jvālāmukhājjvalattāṃ ca nindyavṛttāttadātmatām || 105 || sakhīsaṃyogataścaivamabhavaṃ tattadākṛtiḥ | sakhīṃ yadi vimuñcāmi sā naśyet kṣaṇamātrataḥ || 106 || mama cidrūpāyā anekarūpatā buddhitādātmyādevetyāha - sakhīsaṃyogata iti | sakhīmiti | ahaṃ buddherapyadhiṣṭhānamiti māṃ vinā buddhirapi na bhavedityāśayaḥ || 106 || p.


Indeed, when the Five Jewels are part of a Krama, they are normally the penultimate group.2 Again, the version in the KuKauM relates each of the five mantras to a corresponding world, in accord with what the mantras themselves say about the residence of the Yoginīs to which they refer.


nanutpannasya sthityātmā prakāśo bhavatī (ityajaḍapramātṛsiddhau.


One of the names of Vāgbhava (AĪM) is ‘Skull’ identified with Śiva (58/41cd-43ab).


4 lutantī [g: nutantī] paramā sūkmā [k: śū-] luptavarŠasvabhāvikā [k: varŠaˆ-; g: lupavarŠa-] svayameva sjet kālī [k: kāki; g: kākī] li‰gākārā varā‰ganā | Ibid.

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


СвамиДжи: Не только в поэзии, даже в обычной беседе также есть простор для возвышения, но [только] для тех, кто продвинут

data/library/Translations_MD/ВиджнянаБхайрава_Лакшман_Джу__сборка_переводов_.md


īdṛśamityādi | īkārarūpamityarthaḥ | akalaṅketyādi | svarasparśavyāpakākṣararūpamiti devyā vāksvarūpatvamuktaṃ bhavati | yathoktaṃ prapañcasāre - svarākhyāḥ ṣoḍaśa proktāḥ sparśākhyāḥ pañcaviṃśatiḥ | vyāpakāśca daśaite syuḥ somenāgnyātmakāḥ kramāt || iti | vedavedānta [ḍ, E, ī: vedāṅga] tattvajñaṃ sarvaśāstraviśāradam | sarvasiddhāntatattvajñaṃ dharmāṇāmāgatāgamam || 3 || jitendriyaṃ jitādhāraṃ rāgadveṣāvaśīkṛtam | caturdaśāṅgayogasthaṃ prasaṃkhyānaparāyaṇam || 4 || 4.


This is known as cit-kuṇḍalini or akrama kuṇḍalinī i.


SOMĀNANDA — ОСНОВАТЕЛЬ PRATYABHIJÑĀ — ŚD; TAK (DEFINES) **Источник:** ŚD; PTTd; TAK; TORELLA 1994 **Даты:** ок.


‘One should know that the world of Daṇḍapāṇi, surrounded by many hosts of Rudras, is on the bottom part of the Egg of Brahmā and above Rudra’s world.


āvayoḥ saṃgakāraṇam || mayā tu daṇḍakāṣṭhena nadīnāmā tu jāhnavī | ānītā jāhnavī puṇyā puṇyatoyāvagāhitā || sarvatīrthamayī puṇyā devakhāteṣu durlabhā | dīrghā rekhā kṛtā yasmāt teneyaṃ dīrghikā smṛtā || durlabhā sarvalokeṣu amāyātrā viśeṣataḥ | dvāparasya yugasyādau meghanando maheśvaraḥ || yatra siddho mahāmegho yatra siddho maheśvari !


The term is employed by the Vaiṣṇava Rāmānandis to denote the divine visions cultivated by initiands to experience transcendent reality through a heightened state of consciousness.


151 147 The 9 degrees and the 9 convikalpajunvikalpactionvikalpas form a nvikalpande-pointed star.


Проистекая  непосредственно  из  его  самосветящейся  и   самораскрывающейся
природы, его самопереживание как Ахам является вечным в том  отношении,  что
оно  превыше  ограничений  течения  времени  (кала)


621 When these eleven are pure, (all) hundred (Rudras) are considered to be pure.


kū: -vadrāṃ; gha: -śi vadrāṃ; YKh (1) kū, gha: -mālāśirevaddhāḥ; i: -mālāṃśirevaddhā 80.


pūjā || kūrmāsanāya namaḥ || vajramudrayāmukha vaddinaṃ ?


Be that as it may, it is indeed commonly believed that the first day of the Moon followingowingowing an eclipse is especial pure, just as, conversely, the eclipse is extremely impure.


mānoṃ sampūrṇa jagat-jaloṃ ke nigalane se ati tṛpti ko prāpta ho jātā hai.


5)

Для такого йогина, обладающего столь возвышенным знанием,

> ***17


5a) pūjitānena vidhināstutvāstotrairanekaśaḥ | viṣṇunā vāsave nāpi agninā ca yamena ca || 69 || nair-ṛta varuṇe naiva vāyunā dhanadena ca | īśānena umādevī siddhairdaityāpsarogaṇaiḥ || 70 || pūjitā ca stutā devī tuṣṭā prītimanā vadet | evaṃ karomi deveśa yastu māṃ smarate naraḥ || 71 || tasyāhaṃ kāmikāṃ siddhiṃ dāsyāmi acireṇa tu | brahmaṇā ca tadā pṛṣṭā vadavidyā prasādhanam || 72 || visarjjitāstataḥ sarve kathitaṃ tantramuttamam | troṭalaṃ tu paraṃ guhyaṃ lakṣaṃ pādādhikaṃ khaga || 73 || tadevamupa saṃhṛtya sārātsārataraṃ param | vadāmi paramaṃ guhyaṃ śṛṇuṣva kamale'dhunā || 74 || tatra vidyāḥ sthitāstārkṣya navavījātmikāḥ parāḥ | sā vidyā paramāguhyāguhyānāmapiguhyakā || 75 || guhyakānāṃ parāvidyā sādhanī sarvakāmikā | marddanī sarvanāgānāṃ ripupakṣa kṣayaṅkarī || 76 || sarveṣāścaiva duṣṭānāṃ nāśanī sā prakīrttitā | divyādivyāstriyo yāstu tāsāṃ kṣobhakarī tu sā || 77 || utpattiḥ sarvabījānāṃ yonireṣā prakīrttitā | hṛdayaṃ sarvadevīnāṃ yoginīnāṃ hṛdisthitā || 78 || p.


It is not like that here (in the case of the attendant means).


Согласно Абхинавагупте, имеется три класса свободных душ: те, которые ассимилированы всевышним (парамукта), те, которые едины с ним в фазе его обнаружения (апарамукта), и те, которые все еще находятся в теле (дживанмукта)


Восстановление самаи

    Хотя нарушение самаи в ваджраяне звучит как что-то тяжкое и практически
безнадёжное,   глубокий   путь   ваджраяны   содержит   множество    методов
восстановления любого  вида  нарушений


Ему нужно полностью отделиться, отвернуться от чувственных удовольствий и мелких радостей жизни и стать независимым от них, невозмутимым ими

data/library/Translations_MD/Виджнянабхайрава__Джайдева_Сингх.md


Шивы в его проявлении полумужских-полуженщинных, т.


^12^

Можно составить следующую таблицу:

**сказано: поскольку это пребывает в том, что принадлежит Знающему, праматрам-сашрайена


В  ней  следует  созерцать
бесконечное множество волн амриты


422) pūrṇāparvaṇi tanmadhye kṛtvā sūtraṃ trayaṃ trayam | ṣoḍaśīkṛtya teṣveva likhennāmāni tāni vai || 51 || __________________________________________________________________ gurumaṇḍalam (1) (9) (2) (3) (9) thaḥ (2) śrīṃ (3) su (9) thaḥ (2) śrīṃ (3) vi (9) thaḥ (2) śrī (3) ā (8) nā (1) hrīṃ (4) bha (8) nā (1) hrīṃ (4) ma (8) nā (1) hrīṃ (4) na (7) nda (6) na (5) gā (7) nda (6) na (5) rṣā (7) nda (6) na (5) ndā (9) thaḥ (2) śrīṃ (3) pra (9) thaḥ (1) (2) śrīṃ (3) pra (9) thaḥ (2) śrīṃ (3) śrī (8) (4) nā (1) hrīṃ (4) ti (8) nā (1) hrīṃ (4) kā (8) nā (1) hrīṃ (4) jñā (4) (7) nda (6) na (5) bhā (7) nda) (6) na (5) śā (7) nda (6) na (5) nā (9) thaḥ (2) śrīṃ (3) sva (9) thaḥ (2) śrīṃ (3) śrī (9) thaḥ (2) śrīṃ (3) śrī (8) nā (1) hrīṃ (4) bhā (8) nā (1) hrīṃ (4) pū (8) nā (1) hrīṃ (4) sa (7) nda (6) na (4) vā (7) nda (6) na (5) rṇā (7) nda (6) na (5) tyā (7) (6) (5) 51 | atha prāgukta-ṣoḍaśākṣarakulanāthārṇanyāsāya pratinavakaṃ ṣoḍaśakoṣṭhasampattaye niruktaikāśītipada-maṇḍale viśeṣamāha pūrṇetyādinā | atra tu tanmadhye prāguktanavakamadhye trīṇi trīṇi sūtrāṇyubhayato vinyasya ṣoḍaśīkṛtya ubhayataḥ sūtratrayanyāseneti śeṣaḥ teṣveva ṣoḍaśapadakoṣṭheṣu tāni ṣoḍaśākṣarāṇi nāmāni likhedityarthaḥ | (p.

data/muktabodha/MUKTABODHA-LIBRARY-IAST/tattvacintAmaNi chapters 11 thru 15-M00087-IAST.txt


12) padmaṃ nidhāya | pañcavarṇa cūrṇairalaṃ kṛtya | tatra taṇḍulādibhiḥ maṇḍalāni kṛtvā | tataḥ pañcakoṇeṣu pañcatatvāni pañcakalaśāḥ pañcaśaktiśca saṃpūjya | pūtānacchidrān suśobhanān kalaśān ṣaṭsamādāya | ekamadhye | pañcakoṇeṣu pañcakalaśān vinyasya pūrvoktarītyā kalaśān saṃpūjya | madhyamakalaśe praṇavaṃ pañcakalaśeṣu na kārādimakārāntaṃ vinyasya | madhyamakalaśe pañcabrahmatmakam | śivaṃ pañcakalaśeṣu pañcabrahmāṇi saṃpūjya | bhaktāṃgapūrvika ācāraliṃgātmikān kṛtvā | saṃpūjya | ayaṃ ṣaṭkalaśavidhiḥ | atītavīraśaiva dhṛtaścekapakṣaḥ | pūrvatatpadmamaṇḍalaṃ racayitvā | ekakalaśanādāya | tatra nikṣipya | pūrvavatsaṃpūjya | pañcabrahmātmakaṃ pañcācāryātmakaṃ ca kṛtvā | saṃpūjya | pañcākṣareṇābhimantrya | ayaṃ ekakalaśavidhiḥ | sāmānyaḥ ayaṃ cekapakṣaḥ | tata maṇḍalottarabhāge maṇḍalaṃ vidhāya | raṃgavalyādibhiralaṃkṛtya | tāpādrādikaṃ tatra nikṣipya | pañcasūtraghaṭitaśivaliṃgemādāya | asmin pātre nikṣipya | prāṇānāyamya | evaṃguṇaviśeṣaṇa viśiṣṭāyāṃ śubhatithau karṣaṇādi śāntyarthaṃ hiraṇya śṛṃgaṃ pavamānaḥ | suparṇa ityādyairanuvākai śivaliṃgaṃ snāpya | iti saṃkalpya | anuvākamantrakramaḥ | hiraṇyaśṛṃgaṃ varuṇaṃ prapadye tīrthaṃ me p.


Такой человек прекращает влачить жалкое существование; он начинает проявлять интерес к духовной философии, находит учителя, получает посвящение в духовную практику (садхана), достигает правильного знания теоретических основ абсолютной недвойственности, практикует йогу, и полностью посвящает себя Богу.


We have seen that these three are indeed the basic forms of practice in the sphere of the taught here in Chapter Three.


It also denotes, among other things, a self-luminous place (for instance, a star), a point where energy is manifested, "a holder, a containsser of numinous power" (Gonda).


Thus, for example, Haˆsa, a pneumatic representation of the Self as Unstruck Sound in the Wheel of the Heart, is said to have this form there where it shines like a star (tārā).2 These Points are compact, trans-dimensional centres of pluri-functional energy in a highly potent, latent form.


241) darbhДЃsanaб№ѓ tataбёҐ kuryДЃllakб№Јaб№‡ena samanvitam | Е›ilДЃbhiriб№Јб№akДЃbhirvДЃ dДЃrumб№›dbhirathДЃpi vДЃ || 10 || prДЃsДЃdaб№ѓ ca prakartavyaб№ѓ lakб№Јaб№‡ena samanvitam | navahastaб№ѓ paб№ѓcahastaб№ѓ vДЃ trihastaб№ѓ vДЃpi kДЃrayet || 11 || ardhamaб№‡б№apa saб№ѓyuktaб№ѓ vimДЃnaб№ѓ kДЃrayedbudhaбёҐ | prДЃsДЃdasyavaЕ›ДЃdvidvДЃ prДЃkДЃraб№ѓ kДЃrayettataбёҐ || 12 || prДЃsДЃdasya caturdikб№Јu balipД«б№haб№ѓ prakalpayet | paб№ѓcatДЃlottamaб№ѓ viddhi catustДЃlaб№ѓ tu madhyamam || 13 || tritДЃlamadhamaб№ѓ proktaб№ѓ vistДЃrotsedha tatsamam | б№ЈoбёЌaЕ›ДЃб№ѓЕ›e vibhajyaб№ѓ tu upДЃnamekabhДЃgikam || 14 || jagatД« syДЃccaturbhДЃgaб№ѓ tribhДЃgaб№ѓ kumbhamucyate | ekena paб№б№ikДЃб№ѓ kuryДЃd grД«vДЃ caiva triyaб№ѓЕ›akam || 15 || dvyaб№ѓЕ›ena paб№б№ikДЃб№ѓ kuryДЃt kaб№ѓpamekena kДЃrayet | pД«б№hotsedhaб№ѓ caturbhДЃgaб№ѓ padmamЕ«rdhve prakalpayet || 16 || pratimДЃ * * * vakб№Јye Е›б№›б№‡uб№Јva kamalДЃsana !


The word Yoga does not mean union in Patanjali’s system; it means samādhi or intense abstract meditation (as Vyāsa puts it in his commentary, ‘yuji samādhau’).


Брахман ясно определен здесь как не- что, от чего «развертывается мир» (prakriyä jagato yatah), а такая ус- тановка обычно предполагает некое реальное действие, реальное раз- витие, — подобное, скажем, развертыванию «пракрити» (prakrti, то есть природы, первоматерии в учении санкхьи).


the senses) are the мантраs 73, and that, by virtue of his desire to grace (others), (he is Śiva’s) iconic body (of Mantra) (mūrti).


These fifteenvikalpa *tūṭis*, beautiful with the nvikalpaectar of the Moonvikalpa that fills it progressively, are the lunvikalpaar days of the bright fortnvikalpaight.


349 (117cd-118ab) 347 The limited subject, that is, one who identifies with the psychophysical organism, abandons his limited, conditioned state by penetrating into unlimited, unconditioned conscientiousness, and thus becoming one with it.


Вы  должны  усвоить  его  в
своей собственной природе

data/converted_md/Свами_Лакшманджу_кашмирский_шиваизм.md


Invikalpa medieval astrology, Rāhu is said to be the dragonvikalpa’s head.


The followingowingowing one is drawn from the *Khacakraipañcakastotra* (the Hymn to the Spheres of the Five Voids), which exemplifies the manner in which the five spheres of Yoginīs taught in the Krama school are worshipped with such sacrificial substances: *‘Worship is mystical sexual union (caryākrama*).


196 asti cātiśayaḥ kaścittāsāmapyuttarottaram / yo vivekadhanairdhīraiḥ sphuṭīkṛtyāpi darśyate


This principle of reflection does not apply to vowels which are always of the form of Śiva.


*Веды превыше всех \[мирских вещей\], но почитание Вишну превосходит веды

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


These are three states discussed extensively by Abhinavagupta and Kashmiri Śaiva masters after him, namely, those of Śiva - Śāmbhava , Śakti - Śākta and the Individual Soul - Āṇava .


* Thus, the doubts some learned people had are removed, namely that because there is a diversity of means there should also be a difference in the (forms of) liberation (to which they lead).


JOHN: That doesn’t means you should look at the sun like you are looking at the bulb?


With the occurrence of krama mudrā, nimīlanā samādhi is transformed into unmīlanā samādhi, which then becomes predominant.


The gods, satisfied with the food they received in the sacrifice, thus returned it to those who offered it a hundredfold.


Krishnamacharya, The Adyar Library and Research Centre, Madrās, 1975 (first edition, 1959).


Шестнадцать гласных, от «a» и до висарги, представля-

ют природу Шивы, а согласные от «ka» до «ha»


When, in due order, Raudreśvarī enters the fifth descent she, the last (of the goddesses), is activated by the goddesses who are the sixteen rays (of consciousness).


#################################################### MUKTABODHA INDOLOGICAL RESEARCH INSTITUTE Use of this material (e-texts) is covered by Creative Commons license BY-NC 4.0 Catalog number: M00104 Uniform title: amṛtanādopaniṣat Main title: yoga upaniṣads with the commentary of śrī upaniṣad brahmayogin Secondary title: amṛtanāda upaniṣat Commentator : brahmayogin Alternate name : śrī upaniṣad brahmayogin Editor : śāstrī mahādeva Description: Notes: Transcribed by the staff of Muktabodha under the supervision of Mark S.


1173 jñānaṃ kriyā ca vikhyātaṃ dve vidye cāpyataḥ param


10 (12cd-13ab) Agreed that this takes place by attanding Bhairava’s state, well then, (as this happens) by just (doing) this, why is it necessary to adopt scripture (as a means to liberation)?


В \"Виджняна Бхайраве\" Бхайрава излагает сто двенадцать техник духовной практики, которые должны быть использованы стремящимся осознать божественную вселенскую реальность

data/converted_md/Виджняна Бхайрава Лакшман Джу 2.md


This (notion of egoity as one’s true nature) is the erroneous notion, just like mistaking mother-of-pearl for silver.


Однако некоторые чисто Śākta традиции (такие как Mata или Krama), или традиции Kubjikā и Tripurā, также являются формами Kaula

data/converted_md/речь_в_тантре_Восстановлен_чистовик.md


All MSs: tenāso All MSs: karālakhyā All MSs except gha, chaḥ: dritīyakaṃ I take the order of the members of this compound to be reversed.


saṃdhyāvilāṣe tu sakṛt sadyojāta śatācchuciḥ || akāmataḥ samākhyātaṃ kāmato dviguṇaṃ varet | bhautike samākhyātaṃ naiṣṭhike dviguṇaṃ tataḥ || caturguṇaṃ kāmasya naiṣṭhikasya prakalpitaṃ | dvitrya hyāditilo yatra sahaśraṃ dakṣiṇaṃ japet ||?


^292^
<b>SWAMIJI</b>: Yes, but it is in the mouth, it is not by the nostrils.


1227) kāmike - indhanaṃ vahnisaṃyogādvṛkṣanāma na vidyate | gataṃ śūdrasya śūdratvaṃ dvijatvaṃ brāhmaṇasya tu | śivasaṃskārasaṃbandhājjāti bhedo na vidyata iti | anyatra ca - kāñcanaṃ rajataṃ tāmraṃ lohañceti catuṣṭayam | tatprayāti suvarṇatvaṃ rasavedhaprabhāvataḥ | rasasiddhaṃ yathā tāmraṃ na bhūyastāmratāṃ vrajet | bhānasiddhastathā dehī na bhūyaśśūdratāṃ vrajet | yathā śuktigataṃ toya mauktikanjāyate dhruvamiti | na punastoyatāṃ yāti mauktikatvaṃ na muṃcatīti | jñānalakṣaṇa samuccaye - vāgīśī jananīyasya vyomavyāpī pitā śivaḥ | mantraiśśivādhvare jātaḥ sa śūdrassyātkathantviti | mṛdbhāvanā ghaṭādīnāṃ saṃskārānna kadā yathā | tathaiva pāśahānācca na prākṛtyastu jātayaḥ | narāṇāṃ śiva saṃskārācchivatvaṃ na vedyati | na bhaveyustadā nūnaṃ dvijadevādi deśikāḥ | mantrasaṃskāra dīkṣābhiḥ saṃskṛtaṃ guruṇā sadā carācaraṃ prapadyante śivatvaṃ tatkṣaṇāddhruvamiti | cintyaviśve - śivaliṃge śilābuddhiṃ kurvāṇa iva pātakī | p.


upāya; TĀ 2.1-50, 3.1-280; ŚS 1 (Śivasūtra) **TAK:** *"Śāmbhavopāya — путь реализации через недискурсивное движение мысли, игру божественной воли (icchā)"* **Характеристики:** - Мгновенное узнавание (pratyabhijñā) - Без усилия (niryatna) - Без опоры (nirālamba) - Чистое Я-сознание (aham) **Практики:** Чистое внимание, спонтанная медитация **Связь:** → #462 (samāveśa), → #89-93 (icchāśakti), → #320-340 (pratyabhijñā) --- ## 464.


The word prāṇa is used both in the general sense of prāṇanā or prāṇa-śakti or life-principle or life-force and in the specific sense of various biological functions.


The yogi, full of the power of devotion, contemplates the multiplicity of particulars and then withdraws completely into the unity of conscientiousness.


143 # The Deposition of the Path of the Phonemes Now, in order to define the Path of the Phonemes, he says (the followingowingowing).


Писания Трики предписывают только окончание *-śakti* для всех (которому предшествует одно из имен ее богинь, v.


Chapter twelve is about the Krama of the ‘descent in the four ages’ (caturyugāvatāra).


**Ахамкара-таттва (22-я таттва)** -- эго, создающее чувство отдельности

data/converted_md/Изложи_теорию_речи_в_КШ_опираясь_на_этот_текст_38_.md


403) ityādi śikṣayā caiva śikṣitā kulajā satī | parānandarasāghūrṇahṛdayā lolalocanā || 14 || mālālaṅkāraśobhāḍhyā raktavastravibhūṣaṇā | tāmbūlapūritamukhī sindūrāñjanasaṃyutā || 15 || guruvaktrāt prayogārthaṃ sotsukā sādhakapriyā | devīvāhaṃ devadeva upadeśaṃ samācara || 16 || śaktidīkṣākathanam evamukte kule caiva devo'haṃ śṛṇu pārvati | ityuktvā sarvaśṛṅgāraveśāḍhyaḥ sthiramānasaḥ || 17 || japtvā brāhmyādikāḥ śaktīḥ pūrvamantreṇa sevayet | tadgātre deyamantrasya nyāsajālaṃ pravinyaset || 18 || nijaputrīvadācāryastadbhālapaṭale likhet | śakticakraṃ tridhā'veṣṭya tatra kāmakalāṃ likhet || 19 || tanmadhye deyamantreṇa darbhitaṃ nāma rañjitam | tatra devīṃ samāvāhya dhyātvā tāṃ tu prapūjayet || 20 || p.


Pūrva-śāstra is another name of Mālinī-vijaya-tantra.


He must travel through the universe — the Egg of Brahmā.


In this way, the power of the Lord is (present) in the emission that generates all things.


«Шакти»: подразумевает «шакти», «распространение» и
«samana»


2-12ab mahāratnai: suśobhābhyaṃ 24 nirmitam 25 viśvakarmaṇā 26 .


8) evaṃbhūtasya devasya mācākhyasya mahātmanaḥ || bhautikānāmiva kulaṃ kimarthaṃ gaṇyate tvayā || 62 || aticārucaritro'yaṃ kāraṇānāṃ ca kāraṇam || nṛsiṃhagajaśārdūlacarmāmbaradharaḥ sa tu || 63 || bhaktānāṃ kṣālyate vastrasaṃcayo'tyantapāvanaḥ || na kṣālyate pareṣāṃ hi prākṛtānāṃ durātmanām || 64 || bhavisaṃsparśane teṣāṃ bhinattyapi śirāsyayam || mahātmyamatulaṃ śrotuṃ kuṭilānāṃ na rocate || 65 || vasanānāṃ ca saṃsparśe hantyasau pāpakarmiṇaḥ || taddivyadehasaṃsparśe bhinattīti kimuvyatām || 66 || abhimānaṃ tyaja tvaṃ hi hantyevāyaṃ mahābalaḥ || kiṃ karotyamumatyugraṃ durbalaṃ balamidṛśam || 67 || ityuktavantaṃ basavaṃ rājā'tikrodhamūrcchitaḥ || prāha gaṃbhīrayā vācā kāryākāryavimūḍhadhīḥ || 68 || bijjala uvāca || basaveśa mahābhāga kimebhirvacanaistava || evaṃ nivārya basavaṃ bhṛtyān dṛḍhamuvāca saḥ || 69 || yūyaṃ tanmārgamāvṛtya tiṣṭhadhvaṃ tatra bhṛtyakāḥ || āgacchantaṃ nirīkṣyainaṃ brūtamā'gaccha bho iti || 70 || p.


3 Thus, consciousness has the best capacity 1 Only the upper part of a mirror is translucent, a (polished) sword is so on both sides, and a crystal everywhere within it.


548) na śarīraṃ pṛthaktvena na caikasthaṃ vyavasthitam | na paraṃ pratyayaṃ vedyannāparaṃ kiñciducyate || 34 || śivaṃ sūkṣmañca vijñeyaṃ sṛṣṭisaṃhāravarjitam | na tatra jāyate sṛṣṭiḥ saṃhāro naiva jāyate || 35 || anāraṃbhamanutpādyamakṣayañcānalaṃ tathā | avyayañca dhruvannityamanaupamyamanāmayam || 36 || anāśritamanādañca avikārī taducyate | sadā śāntaṃ sunirvāṇaṃ paritṛptañca sarvataḥ || 37 || sarvabhāvavinirmuktaṃ kriyākālavivarjitam | abhojyañcāpyabhuktañca svacchañcaiva sunirmalam || 38 || p.


DP 3/6-7* ‘Khagendranātha and Vijñāmbā came in the Kṛtayuga.


They are: A) Bindukalā in Śaktitattva: 1) Nivtti 2) Prati˜hā 3) Vidyā 4) Śānti 5) Śāntyatītā and B) Nādakalā in Śivatattva: 6) Indhikā 7) Dīpikā 8) Rocitā 9) Mocikā 10) Ūrdhvagāminī kathitam | tathā teāˆ padā [k kh: pada] viˆśatiƒ | yathā ma [k: saˆ; kh: maˆ] ūˆ [k kh: u] ra ha ka 5 | (74k a) ūˆ [k kh: ū] ya va la ma ka ūˆ [k: ū] ha ra | 9 | ūˆ [k kh: ū] ya va la ka ma | 6 | iti yavalamakāravarŠacatuke [kh: -varŠŠacatuke] navātmodbhūte padā [k kh: pada] viˆśatiƒ kathitāƒ [k, kh: -tā] | tathā teāˆ varŠasaptakam | yathā ña jha ja cha [kh: ccha] ca ‰a gha | tathā teāˆ mantradvayaˆ pūrvoktavidyā‰gavaktrodbhavaˆ yathā kavacamantraˆ tathā pūrvavaktramantram | 1 idānīˆ kakārarephahakāravarŠatrayāŠāˆ [kh: -varŠŠatrayānāˆ] vyāptiƒ [kh: vyāpti] kathyate | yathā lambikād ārabhya [k kh: -bhyo] bindvavadhir vyāptiƒ [k: vindvā-; kh: viˆdvāvadhiƒ vyāptiƒ] | tatra śuddhavidyādisadāśivāntaˆ tattvatrayam | yathā (59kh b) śuddhavidyā [k kh: + yathā] | īśvaraƒ [k kh: -ra] | sadāśivaƒ [k kh: -va] | tathā bhuvaneśya˜au [k kh: -neśa a˜ādaśa] | yathā vāmā 1 | jye˜hā 2 | raudrī [kh: raudrīˆ] 3 | kālī 4 | kālavikaraŠī [k kh: kala-] 5 | balavikaraŠī 6 | balapramathanī 7 | sarvabhū varŠa (?) | µ K fl.

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


If it is not missing, then this process is not complete.


* *vilāpite ‘pi bhāvaughe kañcid bhāvam tadaiva sā | āśyānayed ya evāste śaktya-saṃskārarūpakah


In this way, when the flow of the exhaled breath (*prāṇa*) is divided into thirty, there are thirty *caśakas*, and so too in the flow of the inhaled breath.


С точки зрения Шайвитской Трики, господствуют три энергии Шивы, пара  шакти,
высшая энергия, парапара шакти,  средняя  энергия,  и  апара  шакти,  низшая
энергия


* kollānavirṇaya** **tutīya: paṭala:** *devyāva-* *kulalantra maheśāna āmasasimbitapūrvakam etanme saṃśayo nātha prasādībhava śabdaḥ:


It has been explained extensively that all things (whether outer objects like a) jar (or inner) like (the experience of) pleasure, penetrate into that seminal Being (bījasatā) in (their) ultimately real form.


пораженный я, обескровленный Вира*(virakta)*я, разбитый на куски я

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


загрязнение, позволяющее деятельность [#96] - **adhikārasamarpaṇa** (अधिकारसमर्पण) — передача своих полномочий [#99] - **adhikārayāga** (अधिकारयाग) — жертвоприношение [называемое] адхикара [#97] - **adhikāraśiva** (अधिकारशिव) — Шива в активном состоянии [#98] - **adhikārin** (अधिकारिन्) — тот или та, кто обладает властью [#104] - **adhikāritā** (अधिकारिता) — авторитет [#103, #566, #1258] 📝 - **adhikāriṇī** (अधिकारिणी) — см.


536) vaiṣṇavaṃ sthānametaddhi viṣṇustatrādhidaivatām || iti | īsadikpatikaścāpa strivaktraḥ ṣaḍbhujastathā | randhralocana padmābhaścakra kunda gadādharaḥ || śaraśāntyādi sannaddhaḥ koṭiprathamasaṃyutaḥ | āpavatsastathā jñeyastaddikpatika saṃsthitaḥ || candragauranibhaḥ kintu maṇḍalasthānaka sthitaḥ || tacca likhyate - aindrasyāṃ maṇḍalaṃ pādau catustālānta saṃsthitau | stryau pakṣasthitau caiva kaṭijānusamā tathā || maṇḍalaṃ sthānakaṃ proktaṃ nānābhāva rasānvitam || iti | savitā padigovahanu sāvitraḥ padikastvadhaḥ | indra * * * jayau tadvau dṛkṣasyāṃ diśi saṃsthitau || vāyavye padike rudre rudra dāsastathā mataḥ | itīśau śarvapadagau khaḍgāṃśañcāgnikoṣṭakau || mṛgaṃ pītaṃ ca nair-ṛtyāṃ rogavā * * * nile | parjanyādyāṃśca padikān kathayāmi krameṇa te || parjanya jayamāgendra sūrya satya hṛśāṃ kramāt | pūrvasyāṃ saṃsthitā hyete dakṣiṇasyāṃ tataḥ śṛṇu || pūṣā vitatha saṃ * * * tathā caiva gṛhakṣataḥ | yāme gandharva bhṛṅgau ca dakṣiṇasyāṃ diśi sthitāḥ | dauvārikaśca sugrīvaḥ puṣpadanta pracetasau || p.


Эти  пути –
грубый (стхула), тонкий (сукшма) и самый тонкий (пара)


9 Та самая

сватантрия-шакти, развиваясь дальше, узнаётся как фонема

«A», которая обозначает Ananda-Sakti


All these people needed to do was cultivate devotion for the deity, teacher and the scripture (see below, 17/73 and 96cd, 26/10 and TSā p.


As is said: ‘it is that due to which (the various ways they) behave are made known even to animals.


madhye ca va˜ukaˆ proktaˆ tasya rūpaˆ śŠuvātaƒ | taptacāmīkaraprakhyaˆ avaktraˆ barhisaˆsthitam || dvira˜a ca karā devaˆ sukeśaˆ priyavādinam | hārakeyūrakhacitaˆ skandhe yajñopavītinam || KuKauM 9/129-130 The seven Mothers are born from the god as aspects of the power of his will (icchāśakti).


of two, three and four years etc., he has explained those of twelve (years) etc.


252) и Susruta Samhita (SS), в которых оно означает \"выделение\" крови или \"процесс\" жидкости

data/converted_md/Поцелуй_йогини_третья_глава_полностью.md


Отношения между этими сверхъестественными или противоестественными йогинями и человеческими "ведьмами\", во многих отношениях женскими аналогами тантриков мужского пола, сегодня остаются такими же неоднозначными, как и в средневековый период


above, 6/33cd-34ab and below 6/118cd-119ab, 157cd-158ab, 183cd-184ab) just as the goddess does (see note to 6/39).


В 2002 году Виджнана Бхайрава– Практика центрирования осознанности 4 нашла свое применение на рынке


(81)

Благодаря одному служению тебе \[происходит\] очищение трех таттв[^572] (**tattva-traya**), дорогая,

Поскольку они освещают истину, то известны как три таттвы (**tattva-traya**)

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


Endowed with the form of the energies of the heart, it is the first, single part ( pāda ) of the Vidyā.


Such a coincidence between manifestation and transcendent is also explanded by the theory of *sampuṭa*, the "encasement," the perfect coincidence of the Absolute, Śiva, and the Energy as manifestation.


Также мы более пригодны к пониманию новых tantric откровений и энергий.


So in this way, the power of creation is experienced by every individual, and in the same way, the power of creation of this yogi is universal.


Старинная яванская придворная поэма \"Смара-Дахана\" (\"Сожжение Камы\"), переведенная и прокомментированная К

data/converted_md/Дэвид_Гордон_Уайт_Поцелуй_йогини_Тантрический_секс.md


aṣṭamūrti; ŚvetU 4.1-7; Kir 6; TĀ 10 | Санскрит | Кириллица | |----------|-----------| | Śarva | Шарва | | Bhava | Бхава | | Rudra | Рудра | | Ugra | Угра | | Bhīma | Бхима | | Paśupati | Пашупати | | Īśāna | Ишана | | Mahādeva | Махадэва | --- ## 51.


sarvasiddhipradā devi jarāmaraṇanāśinī 8 dārṣa (bhettā) brahmakapāṭasya paśūtāṃ dūramārgāḥ.


She is adorned with the power of the girdle of the skeletons of all the lords of the Path.


When you take your breath inside, [the recitation of ‘ha’] will end in
visarga-‘sah’
.


Ум обретает спокойствие и легко входит в состояние мира и созерцания.


TANTRĀLOKA 233 śaktyā maṅgalayā kūrma illāīambayā saha || 30 || jaitro yāmye hy avijitas tathā sānandamekhalaḥ | kāmamaṅgalayā meṣaḥ kullāīambayā saha || 31 |I vindhyo ‘jito ‘py ajarayā saha mekhalayā pare | macchandaḥ kuṁkuṇāmbā ca ṣaḍyugmaṁ sādhikārakam || 32 || saumye marutta īśāntaṁ dvitīyā paṅktir īdrṣī | ”⁹Khagendranātha together with Vijjambā, Vaktaṣṭi with Illāiambā, Vimala with Anantamekhalāmbā, are in the east.


However, the wording in the KM and SSS differs in many places from the KRMā, but as we shall see, comparing the two as we go along, they are not distant from one another.


* Следовательно, *mātṛkā* - это действительно момент самоосознания (*vimarśa*), который является Śakti, и который логически следует за начальным движением света (*prakāśa*) и восторга или удивления, которые являются Śivой


* *ityādi turyātītaṃ tu sarvagatvātpṛthak kutaḥ |* *jāgratjāgrad abuddham taj jāgratsvapnas tu buddhatā


107a) tatpratibiṃbatve mānābhāvādityeva kārārthaḥ | aviśeṣeṇeti | mukhyāmukhyavibhāgaṃ vinetyarthaḥ | jīvabhede hi sati kaścinmukhyo jīvaḥ kaściccāmukhyo jīvābhāsa iti vibhāgaḥ saṃbhavet | natve tadasti | tasyaikatvābhyupagamāditi bhāvaḥ | nanu devadattasya śiraḥ pāṇipādānadhitiṣṭhita ekasya yathāśirasi me vedanā pāde me sukhamityādyanusaṃdhānaṃ dṛśyate | evamekasyaiva jīvasya sarvaśarīrādhiṣṭātṛtve mama devadattaśarīre mukhaṃ yajñadatanāmaka śarīre duḥkhamityādi rūpeṇa sarvasya sarvatrānusaṃdhāna prasaṃga iti śaṃkate | na cevamiti || janmāṃtarīya sukhādyanusaṃdhānādarśanena śarīrabhedasya tadananusaṃdhāna prayojakatva kḷpteḥ yoginastakāya vyūha sukhādyanusaṃdhānaṃ vyavahitārtha grahaṇavadyogaprabhāvanivadhenamiti na tadudāharaṇamityaviśeṣānekaśarīraikajīvavādaṃ rocayaṃte | itaretvatrāpi vaddhamuktavyavasthābhāvasya tulyatvena tadyoyo devānāṃ pratyabudhyata sa eva tadabhavadityādi śruteḥ pratiṣedhāditi cet || p.


etad [kh: etat] yasya cihnam vartate sa [k, kh: ] raudravesaviddhah [k: - vidhih; kh: raudravesahvidhih] |


Then, (the teacher) should give the Command (that allows the disciple) to worship with the mantra the chosen deity (i˜a), having purified the mantra in the way explained previously in accord with the sequence of the teaching concerning the Islands (dvīpāmnāya) (representing the letters) and in the ninefold manner (with Navātman).


Восприятие без опоры на воспринимающего оказы-

вается бессмысленным


devatādṛtitadrītayoginīmātukikṣvarāv dūtiyoginīmātukikṣvarāṇa.


271) upattisthitisaṃhantrī pralayāpadavāsinī || mahāpralayayuktā ca sṛṣṭisaṃhārakāriṇī | svadhā svāhā havyavāhā havyā havyapriyā sadā || havyasthā havyabhakṣā ca havyadehasamudbhavā | havyakrīḍā kāmadhenusvarūpā rūpasambhavā || surabhī nandanī puṇyā yajñāṅgī yajñasambhavā | yajñasthā yajñadehā ca yonijā yonivāsinī || ayonijā satī satyā asatī kuṭilātanuḥ | ahalyā gautamī gamyā videhā dehanāśinī || gāndhārī draupadī dūtī śivapriyā trayodaśī | pañcadaśī paurṇamāsī caturddaśī ca pañcamī || ṣaṣṭhī ca navamī caiva aṣṭamī daśamī tathā | ekādaśī dvādaśī ca dvārarūpībhayapradā || saṅkrāntyā sāmarūpā ca kulīnā kulanāśinī | kulakāntā kṛśā kumbhā kumbhadehavivarddhinī || vinītā kulavatyartthī antarī cānugāpyuṣā | nadīsāgaradā śāntiḥ śāntirūpā suśāntikā || āśā tṛṣṇā kṣudhā kṣobhyā kṣobharūpanivāsinī | gaṅgāsāgaragā kāntiḥ śrutiḥ smṛtirddhṛtirmahī || divārātriḥ pañcabhūtadehā caiva sudehakā | taṇḍulā cchinnamastā ca nāgayajñopavītinī || varṇinī ḍākinī śaktiḥ kurukullā sukullakā | pratyaṅgirā'parā devī ajitā jayadāyinī || jayā ca vijayā caiva mahiṣāsuraghātinī | madhukaiṭabhahantrī ca caṇḍamuṇḍavināśinī || niśumbhaśumbhahananī raktabījakṣayaṅkarī | kāśī kāśīnivāsī ca madhurā pārvatī parā || aparṇā caṇḍikā devī mṛḍānī cāmbikā kalā | śuklā kṛṣṇā varṇavarṇā śaradindukalākṛtiḥ || rukmiṇī rādhikā caiva bhairavyāḥ parikīrttitam | aṣṭādhikasahasrantu devyā nāmānukīrttanāt || mahāpātakayukto'pi mucyate nātra saṃśayaḥ | brahmahatyā surāpānaṃ steyaṅgurvaṅganāgamaḥ || mahāpātakakoṭyastu tathā caivopapātakāḥ | stotreṇa bhairavoktena sarvannaśyati tatkṣaṇāt || p.


312 строка 13, в исследовании этой фразы, Джайратха
цитирует источник, который заявляет: 'для сиддх и йогини поедание
'жертвоприношения'(carubhojanam) является открытием', и продолжает, что
ничто иное не является необходимым


Недостойные люди могут воспользоваться этими поучениями  во  зло


Folded upon herself, this Goddess is Kuṇḍalini, the Coiled One, serpent-like, holding within herself all the gods, all the мантраs, all the tattvas.


This is invariably the case regardless of the identity of the lineage goddess of the person receiving initiation.


Гаудападову йогу (yoga) с девятой дхьяной буддистов.


It shines as if it were a reflection (pratibimba); its sole intent is to devour the original image (bimba).


atha cocyate || 3 || tadavaśyasamarthyo'yamartha iti yāvat || 3 || bhayātmakatārūpamanirvācyatvamatra saṃbhāvyata ityata āha ubhayātmakam iti | virudhyate iti, ubhayātmakatvānubhayātmakatvayoḥ sphuṭaṃ virodhāditibhāvaḥ | anena - anirvācyatvapakṣeṇa, paramārthaḥ - satyaṃ svarūpam | abhyupagacchet - aṅgīkuryāt | kuta ityapekṣāyāmāha na hi iti, pītimānam - pītatām, mṛṣyate - sahate | anyat - sattāvyatiriktaṃ vastu, daṇḍacakrasūtrāt, etadrūpāddhe torityarthaḥ | nanvatrābhivyaktiḥ sphuṭatvādi [sphuṭatvādaṇḍādibhiḥ - C.] ca daṇḍādibhiḥ sādhyata ityata āha abhivyakti iti | cintyāḥ - iti, yadi sadrūpāstarhi tatsādhanamaphalameva [tatsādhane mahalameva - C.], yadi tvasadrūpāstarhi tatsādhanamasaṃbhavopahatamevetibhāvaḥ | etena arthaḥ ityantaṃ vyākhyā saṃpannā | atha cocyate iti vyākhyātumavataraṇikāṃ karoti nanvevam iti | atrottaraṃ kathayati naitat iti | kenāha ityapekṣāyāṃ vyākhyeyaṃ ślokakhaṇḍamupanyasyati atha cocyate iti | atra vākyena paryāyatvena bhāvaṃ kathayati tadavaśya iti, tat - tato hetoḥ, ayamarthaḥ - kāryakāraṇabhāvākhyo'rthaḥ, avaśyasamarthyaḥ - avaśyasamarthanīyo bhavati | yato loke iyaṃ kāryakāraṇatocyate tataḥ samarthanīyetibhāvaḥ | etena uttaraślokasthaṃ kāryakāraṇatā loke iti padadvayamihaiva yojanīyamiti sūcitam || 3 || tataśca itthamupapadyata [upapādyate - K.


Напротив, тантрики всегда стремились поддерживать устную традицию, и записывая тексты


В этом вводном стихе фактически дана сама сущность учения pratyabhijm (пратъябхи-джня).


945) atha gārhasthyam || nirvāṇatantre || atha vakṣye gṛhasthasya lakṣaṇaṃ śṛṇu caṇḍike !


*Когда вы фиксируете свое осознание в самом начале, когда желание вот-вот изольется, оно еще не улетучилось, оно вот-вот изольется, это и есть śāmbhavopāya


Parātrimsikāvivaraṇa by Abhinavagupta edited and translated with notes by Jayadeva Singh.


One should practice this method until the book is finished.


If so, we know from the colophon of his work that he resided at some time in Kashmir^52^ and received initiation in Pravarapura (modern Shrinagar), as the colophon states, "the venerable Vitastā joins the Indus.


ṣ.] pariṇamanakriyākartṛkatvaṃ yaduktaṃ tat pradhānāderna yuktaṃ jaḍatvāt, jaḍo hi nāma pariniṣṭhitasvabhāvaḥ prameyapadapatitaḥ sa ca rūpabhedādbhinno vyavasthāpanīyo nīlapītādivat, ekasvabhāvavattvāccābhinno nīlavat, na tu sa eva svabhāvo bhinnaścābhinnaśca bhavitumarhati vidhiniṣedhayorekatraikadā kartṛtvena [kartṛtvenetiyojanīyam - C.] yojanīyam | evamavataraṇikāṃ kṛtvā ślokamupanyasya vyācaṣṭe na ca iti | atra ṭīkā : - evam ityasya kartṛvācakatvena vyākhyāṃ karoti | abhinnarūpasya - ekarūpasya, dharmiṇaḥ - bījarūpasya, satatam - avicchinnaṃ yathā bhavati tathā pravahantaḥ - sañcarantaḥ ye dharmabhedāḥ - aṃkurādidharmaviśeṣāḥ, teṣāṃ yaḥ saṃbhedaḥ - samavāyaḥ tena, tadbhāveneti yāvat, svātantryalakṣaṇam - svātantryarūpam, yat pariṇamanakriyākartṛtvam, yat śabdākā/kṣāṃ pūrayati tat iti | tat - yacchabdakathitaṃ vastu, pradhānādeḥ iti | ādiśabdena mahadādergrahaṇam | jaḍasya iti viśeṣaṇaṃ hetutvena vyācaṣṭe jaḍatvāt iti | na yuktam iti nigadavyākhyātam | ca śabdasya pādapūraṇārthatvāt vyākhyā na kṛtā | katham ityapekṣāyāmatra samarthanaṃ karoti jaḍo hi iti | pariniṣṭhitasvabhāvaḥ - paricchinnasvarūpaḥ, sa ca - jaḍaśca, bhinno vyavasthāpanīyaḥ - bhedenavyavasthāpayituṃ yogyaḥ | abhinnaḥ ityapi vyavasthāpanīyaḥ ityanena yujyate, sa eva, eka evetyarthaḥ | virodhāt | kaścit svabhāvo bhinnaḥ kaścit tvabhinnaḥ, - iti cet, dvau tarhi imau svabhāvāvekasya svabhāvasya bhavetām, na caivaṃ yuktaṃ bhedābhedavyavasthaivamucchinnā sarvavastuṣu | iti nyāyāt | evaṃ jaḍasya idam iti pariniṣṭhitābhāsatayā sarvataḥ paricchinnarūpatvena prameyapadapatitasya nāyaṃ svabhāvabheda ekatve satyupapadyate | yattu prameyadaśāpatitaṃ na bhavati kiṃ tu cidrūpatayā prakāśaparamārtharūpaṃ cidekasvabhāvaṃ svaccham, tatra bhedābhedarūpatāpalabhyate; anubhavādeva hi svacchasyādarśāderakhaṇḍitasvasvabhāvasyaiva parvatamataṅgajādirūpasahasrasaṃbhinnaṃ vapurupapadyate | na ca rajatadvicandrādi yathā śuktikaikacandrarūpatirodhānena [svarūpatirodhānena - K.


(12)

(Thus) the deposition of Śodhā has been declared in due order.


]  17 СЛИЯНИЕ КУЛЬТУР ОТРЕЧЕНИЯ (НИВРИТТИ) И МИРСКОГО ВОВЛЕЧЕНИЯ (ПРАВРИТТИ) [Введение ОСНОВНОЕ ЗНАЧЕНИЕ ТАНТРИЧЕСКОЙ ТРАДИЦИИ 13 ИСТОРИЯ ТАНТРИЧЕСКОЙ ТРАДИЦИИ 17 СЛИЯНИЕ КУЛЬТУР


28a) svДЃhДЃ || arghya dhupya || phreб№Ѓ khhrД«б№Ѓ 3 bhДЃmyДЃkoб№‡e || trД«dhДЃ || 1 Е›rД«guhyakДЃliviЕ›eб№ЈДЃrghya sthДЃpayДЃmi Е›rД«guhyakДЃli prasida 21 namaбёҐ svДЃhДЃ || iti tripДЃdikoparisthДЃpayet || rphreб№Ѓ daЕ›akalДЃtmane vahnimaб№‡бёЌalДЃyДЃrghyapДЃtrДЃsanДЃya nama || sphreб№Ѓ sЕ«ryyamaб№‡бёЌalДЃya dvДЃdaЕ›akalДЃtmane aghyamб№›tasanДЃya nama || pДЃtra madhye pЕ«jyДЃt || p.


In this verse, anuttara means, the supreme heart of Lord Śiva.


10b) bhojya || kalaṃkapūjā || tāmbūla || kalasābhiṣeka || cakrot dhārāpāta || vīrajana añjaliṃ badhvā anyonya puṣpākṣatana | vighnāntaṃ samyadā lakṣmī maṅgalaṃ śiva sarvadā | namaste bhairavaṃ rūpaṃ namaste palameśvarī || sāmbhavī saganā sarve devadevī samāgatā | yathā devī prayuktena hetubhirbhojyapūritā || nyūnādhikaṃ ca pūjāyāṃ yadichadra prajāyate | p.


The penetration of Rudra’s power (*rudraśaktisamāveśa*) power which is saluted by all yogis.


Поэтому Абхинавагупта может написать: \"Сам верховный Владыка, в разделе о *japa* в *Svacchandatantra* объясняет, что \[*japa*\], которую нельзя подслушать, называется \[совершаемой\] \"тайно\" (*upāṃśu*), и она называется так потому, что происходит в Промежуточном \[Слове\], где только \"я\" слышит, и никто другой\"^110^


109 The Highest Lord is Omniscient, omnipotent, and omnipresent.


Нибхалана: Восприятие-распознавание; деятельность ума


[A.P.] [S] В Самхитах высший Бог или *brahman* описывается как *saccidghana* (JayS 13.182c), *cidānandaghana* (SātS [V] 6.212c) и *cidghana* (PādS jp 5.39d, 6.25b, 8.34b).


She is ‘ the seed here**’ in (this universe, of) word and meanndg, because She is hard to remove, as She is everywhere the cause of ignorance and the like.


ye kāraṇa pañcaka kina sthānoṃ ko adhiṣṭhita karate haiṃ.


Its pervasion takes place many times in this way (issuing forth) from the Great Churner as the sacred seat (of the maṇḍala), the aggregate ( pinda ) (of letters) and the (main) seed-syllable (in the centre of the maṇḍala from which the Krama originates).


So in the example, ‘In the place of worship I gratify the deities of the earthen platform (*sthāṇḍilam*) with liquor from the chalice’, we have the ‘The location (of the sacrifice) is purified’ by removing obstacles (to the execution of the rite) etc.


It ‘dissolves away into the principle of Bindu’ meanvikalpas that it penvikalpaetrates into Bindviśvara’s nvikalpaature.


In the centre is the triangle representing the goddess’s Yoni, which we are told in the next verse is the Cave within which the goddess sits in meditation.


917MS Ṭh reads: *carvantlyepi* for *carcānte* ‘pi’, which suggests the emendation *carvante* ‘pi’.


Lord Siva tells Parvati, "That master who is the cause of your attaining the creative energy of Lord Siva and who then establishes you in that state is as good as me." (Malinivijaya Tantra 2.10)


This is so because both subject and object are ‘**not separate from one another**’; that is, they are dependent (on one another).


Positive beings who exorcise ghosts and demons generally do so by entering the victim to remove them.


Smarāṇanda means the union of Śiva and Śakti, and he attains the state of supreme ānanda [bliss].


133 In other words, **Sound Reasoning**, which purifies thought and results in direct contemplation of the true nature of the Self and all things as Śiva, can develop progressively by reflection on the teachings imparted by a teacher or scripture.


parameśvaraḥ visargaḥ | pradhāno makāraḥ | bindunādau ca vāñchanti tadante praṇavopamam | ante pradhānamevaikaṃ keciddhīrāḥ pracakṣate || 20 || sṛṣṭikartāramante'nye vaidikāḥ samadhīyate | evaṃ pañca svarūpāṇi tārikāyā vidurbudhāḥ || 21 || 21.


dhavalaiḥ vilolaiḥ jalaiḥ udvelitām nijapadaskhalitām dyusindhum mūrdhani gṛhṇāsi ananyagatim sādhuvṛttām etām (mama) vācam ujjhasi (ataḥ) svatantracaritasya te kim ucyate ?


Шри Абхинавагупты, который говорит в Тантралоке, что йогин, живущий в безбрачии, в определённых случаях ещё может практиковать.


The *nitya* procedure is described in the followingowingowing way: One should get up early in the morning and call to mind one’s desired deity first.


उच्च चेष्ट्रप्रत्यभिज्ञायाम्

‘कितु मोहवशादूस्मन्धेश्वरपुत्रखलिते ।

शक्त्याविष्करणेनयं प्रत्यामित्रापद्ध्यति ॥


447 Abhinava is paraphrasing this line as 280ab and tells us that it is from the Bhargasikhā.


жестов,  раскрытия  пранашакти,  пробуждения  кундалини,
мантра джапу, т


Journal of indian Philosophy 7 (1979) 345-407.

Appaswamy, A.


sūryasomau hakārasakārau | nirañjanau nirābhāsau vauṣaḍ huṃphaḍantakau | phaḍantaṃ mūlamevāstramityaṅgānyasya pañca tu || 65 || ayameva viparyastaḥ paramātmamanuḥ smṛtaḥ | smṛtvā [ā, B: hutvā] śaktiṃ sasaṃbhārāṃ [ā, B, c: susaṃbhārā] sūrye bhoktari saṃnayet || 66 || 66.


This is why one may speak of Śāktism, not a very felicitous word however, since it tends to distinguish between Śāktism and Tantrism, as if those two could be opposed.


bhūtānām sthūlasukṣmāṇāmādiḥ kāraṇabhitta byutpatitoapi bhūtādi:.


In the second śaṭka, Kumārī appears as an oracle, a function she continues to have in Nepal.


В Випуле (находится дерево)  ашватха
именуемое Кетумала

data/converted_md/СВАЧЧХАНДА_ТАНТРА_наиболее_полный_перевод.md


When you see this *bāhyākāśa*, that bluishness, in fact this bluishness also does not exist there.


Its meditative utterance, with its attendant practices of mental creation, is therefore for the adept a means to become identified with the stages of the process of cosmic resorption; thereby it is a way and a means to gand access to that reality, wherein the cosmos abides-an especially eminent means, since **OM** is primarily the supreme reality, Brahman, or for our texts, the transcendent supreme **Śiva**.


21) iti yogaje pratiṣṭhātantre mantrāddhāravidhiḥ paṭalaḥ | atha vakṣye viśeṣeṇa śaucācamanavidhikramam | prātarutthāpayenmantraṃ śuddhasthānagate satī || 1 || valmīke ca śivasthāne jalāśrayo gurusannidhiḥ | vṛkṣasaṅghe ca gokoṣṭhe payi bhasmani gomaye || 2 || devasthānasamīpe tu nadī sthāne viśeṣataḥ | śilāñca parvatāgreṣu kuryādāvaśyakaṃ budhaḥ || 3 || śiro vastro'vakuṇṭhī ca upavītañca kaṇṭhayoḥ | kuryādāvaśyakaṃ kāryaṃ maunī bhūtaśivadvijaḥ || 4 || p.


After very long time he met a great Cola King who had heard him uttering some words not intelligible even to the learned.


(In other words, as things are not by their nature alone intrinsically such that they must be enjoined or prohibited-how can they be made to be so?).


Свет должен быть очень тусклым, не який свет, вам нужно медитировать при тусклом свете \[для\] этой практики, в своей комнате


In this way when your mind and awareness are firmly established, you become one with Śiva.


vaha apane svayaṃ nijī sthāna ko nahīṃ jāna pātā hai


We also find uḍḍiyāṇa- (6/196c, 65/29b), uḍḍiyāṇa- (26/3b, 34/61a, 113a, 35/20b, 25d, 27d, 38a, 58c, 102b, 38/2b, 6b, 17a, 19b, 39/37b, 42/13a), uḍḍiyāna- (34/61a, 59/20d), uddhāna- (see 6/6b, 25d, 208a, 51/21c, 54/11d, 60/84b, 61/6b), and uddhāṇa- (6/218c, 28/9c, 30/174a, 46/3a, 46/7d).


(He is attended on) by Mantras that are the equal of the sacrificial substances of Siddhas, and alchemical potions that are like wish-granting gems.


11 āsām eva ca devīnām āvāpodvāpayogataḥ || 266 || ekadvitricatuṣpañcaṣaṭsaptāsṭanavottaraiḥ | rudrārkānyakalāsenāprabhṛtirbhedaviṣṭaraḥ || 267 || Again, according to the way in which (these) goddesses merge together (āvāpa) and unfold (udvāpa), they become extensively diverse (by combining in groups of) one, two, three, four, five, six, seven, eight, nine, ten, eleven, twelve, thirteen, sixteen, eighteen and so on (infinitely).³ (266cd-267) (266-267ab) (The goddesses) ‘merge together’ (āvāpa), that is, (they) gather together and ‘unfold’ (udvāpa), that is, expand (vikāsa).


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**Белая** индийская **магия** -- исцеление, защита, ритуалы на семейное счастье, деньги, удачу, процветание

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


ṣ.] parameśvaratanmayatāṃ paratra saṃcikramayiṣuḥ, svatādātmyasamarpaṇapūurvam avighnena tatsampattiṃ manyamānaḥ, parameśvarotkarṣaprahvatāparāmarśaśeṣatayā parameśvaratādātmyayogyatāpādanabuddhyā prayojanam āsūtrayati :- svātmatulyeṣu putrādiṣu śiṣyeṣu ca, upakāriṇī - vinodabodhākhyopakārakāriṇī, syāt | evaṃ copakāro'vāntaraphalaṃ tatkāmo'vāntarādhikārī, saṃbandhābhidheyau paramāveva nāvāntarāvapi ṭīkāgranthatvāt | yadyapi pūrvaśloke'pi pratyabhijñāviviktyai ityanenāpīdameva prayojanamuktam, tathāpi saptamyantaiḥ kṛtasyādhikārinirṇayasyānurodhenehaiva prakaṭīkṛtam | atha śrīparatattvaviṣayaprahvībhāvasarvotkarṣaparāmarśasvarūpanirvighna - prāripsitaparisamāptihetumaṃgalācaraṇaniṣṭhaśrotṛbuddhisamādhāna - prayojāanubandhacatuṣṭayaparagranthakaraṇapratyabhijñāsvabhāvādiśloka - vivṛtiṃ prati sāṃmukhyaṃ bhajan prathamaṃ tadavatāraṇopayoginīṃ tvarāviṣṭaśiṣyabuddhisamāśvāsanārthaṃ tadvarṇanīyodbhāvanarūpāmavataraṇikāṃ karoti granthakāraḥ granthakāraḥ ityādinā | granthakāraḥ - granthakartṛbhūta śrīmānutpaladevaḥ, parameśvarasya - paramaśivarūpasya saptatriṃśasya tattvasya yaḥ utkarṣaḥ - maheśvarapadavācyā sarvatattvebhyaḥ uttamatā, tatra yā prahvatādāsapadavācyaprahvībhāvaḥ, tasyā yaḥ parāmarśaḥ - prakhyopākhyākrameṇa parāmarśanam, tasya śeṣatayā - aṃgabhāvena, viśeṣaṇatveneti yāvat | prayojanam - samasta ityādipadavācyam pratyabhijñāśāstraprayojakaṃ vastu | āsūtrayati - nibadhnāti, yojanāvākye sphuṭamasya dāsyapadaviśeṣaṇatvena yojanāt | etena maṃgalasya śeṣitvamarthāduktam | prayojanasya śeṣitve caturthyā nirdeśaḥ syāt | itthaṃbhāve tṛtīyā | kayā hetubhūtayā ?


The seventh Yoginī is YākiŠī who is Rudra’s energy, the Yoni in the centre.


36) atha hanumanmālāmantraḥ | oṃ aiṃ śrīṃ hrāṃ hrīṃ hūṃ hsphreṃ khphreṃ hsrauṃ hskhphreṃ hsauṃ oṃ namo hanugate prakaṭaparākrama ākrāntadiṅmaṇḍala yaśovitānadhavalīkṛtajagattritayavajradeha jvaladagnisūryakoṭisamaprabha tanūruha rudrāvatāra laṃkāpurīdahanodadhilaṃghana daśagrīvaśiro'ntaka kṛtasītāśvāsana vāyusutāñjanīgarbhasambhūtaśrīrāmalakṣmaṇānandakara kapisainyaprākāra sugrīvasakhyakāraṇa vālinibarhaṇakāraṇa droṇaparvatotpāṭakāśokavanavidāraṇākṣakumāracchedana vanarakṣākarasamūhavibhañjana brahmāstrabrahmaśaktigrasana lakṣmaṇaśaktibhedanivāraṇa viśalyauṣadhīsamānayana bāloditabhānumaṇḍalagrasana meghanādahomavidhvaṃsana indrajidvadhakāraṇa sītārakṣakarākṣasīsaṃghavidāraṇa kumbhakarṇādivadhaparāyaṇa śrīrāmabhaktitatpara samudravyomadrumalaṃghana mahāsāmarthya mahātejaḥpuñjavirājamāna svābhivacanasampāditārjunasaṃyugasahāya kumāra brahmacārin gambhīraśabdodayadakṣiṇāśāmārttaṇḍa meruparvatapīṭhikārcana sakalamantrāgamācārya mama sarvagrahavināśana sarvajvaroccāṭana sarvaviṣanāśana sarvapattinivāraṇa sarvaduṣṭanibarhaṇa sarvavyāghrādibhayanivāraṇa sarvaśatrūcchedana mama parasparatribhuvanapuṃstrinapuṃsakātmakaṃ sarvajīvajāta vaśaya vaśaya mamājñākārakaṃ sampādaya sampādaya nānānāmadheyān sarvān rājñaḥ saparivārān mama sevakān kuru kuru sarvaśastrāstraviṣāṇi vidhvaṃsaya vidhvaṃsaya hrāṃ hrīṃ hūṃ hāṃ ehyehi hsauṃ hskhphreṃ hsauṃ khphreṃ hsphreṃ sarvaśatrūn hana hana parabalāni parasainyāni kṣobhaya kṣobhaya mama sarvakāryajātaṃ sādhaya sādhaya sarvaduṣṭadurjanamukhāni kīlaya kīlaya dhe 3 hā 3 huṃ 3 phaṭ 3 svāhā 588 śrīhanumato mālāmantro'yam | atha mantragrahaṇavidhiḥ | prathamataḥ svastivācanaṃ kṛtvā śiṣyaḥ saṅkalpaṅkuryāt | kuśatrayatilayavajalānyādāya- oṃ adyāmuke māsyamuke pakṣe'mukatithāvamukotrā'mukaśarmāhaṃ p.


Закон противоречия исходит из того, что в данном месте и в данное время не могут быть одновременно проявлены два или более отличных друг от друга элементов.


Мой Свамиджи \[Свами Махатабакак\] получил приглашение на церемонию бракосочетания, и в комнате был подан чай, и Свамиджи сидел, и я тоже сидел


Отвечая на этот вопрос, Абхинавагута сказал бы, что хотя.


> The Kaula began as an endeavor to tame the wild Yoginis and assume the place of Bhairava at the heart of their ravening hordes.


deśakālabhimbhādhvāhīpi bhinnānyeva jñānāni sā pahyantī, teṣu sādhāraṇamekaṃ tāiksarvattajñānaprabhavanyāpāraśmaṃ kiṃcandānivyata: parihyayamānanīlpītādiniyatjñānoccaramasta, taptsthiti sarvaṃ pahyantītyatha:.


^80^

Вот как в *PTV* Абхинава, в загадочном стиле, который он часто использует, описывает эту стадию:

«Абсолютное сознание (*anuttarasaṃvid*), будучи пробужденным, поскольку оно является оживляющим принципом пробуждения (или раскрытия) всего, что стремится к раскрытию, становится несовершенным (*ūnībhūtā*) Это связано с сокращением, возникающим в результате того факта, что во всей совокупности объектов начинают проявляться очертания дифференциации, хотя последние появляются только после \[стадии\] *unmeṣa*: тогда они все еще непроявленные, их состояние сравнимо с состоянием объекта, когда он удерживается внутри внутреннего органа (*antaḥkaraṇa*)


Practice at the Empowered level (*sāktopāya*), which is the topic of this chapter, concerns the means through which perception takes place.


(323cd-324ab) (323) ‘**He disturbs**’ (Māyā), that is to say, he renders it fit to give birth to its product ‘**through (its) cavities**’ in the form of wombs (*bhaga*).


Held together in the pure consciousness of the Inexplicable, this is the ultimate reality of all the processes (krama) of consciousness.


Этого не в силах понять ученица-пашу,
имеющая гордыню и апломб


35 — 40 тысяч лет назад наступили более трудные для жизни времена — климатические условия сильно ухудшились.


335) digbhЕ«tabhairavДЃn devi vicДЃrya purasДЃdhakaбёҐ [kh: parisДЃdhakaбёҐ] | upaviЕ›yДЃsane devi saб№ѓЕ›odhya vД«ramaб№‡бёЌale || 7 || sДЃdhakДЃnupaviЕ›yДЃtra kuryДЃt saб№ѓkalpamДЃdarДЃt | nyДЃsaб№ѓ vidhДЃya sarvДЃб№…ge bhЕ«taЕ›uddhyДЃdikaб№ѓ caret || 8 || tatra prДЃб№‡ДЃn pratiб№Јб№hДЃpya Е›rД«cakraб№ѓ pЕ«jayecchive | ДЃtmaЕ›rД«cakrayormadhye kumbhasthДЃpanamДЃcaret || 9 || gauбёЌД« mДЃdhvД« tathДЃ pauб№Јб№Д« cДЃsavaб№ѓ pЕ«jayecchive | eteб№ЈДЃб№ѓ rasamДЃdДЃya tattvato bhairavДЃrcane || 10 || ДЃnandarasapЕ«jДЃyДЃб№ѓ tuб№Јyate parameЕ›varД« | viprДЃЕ›ca kб№ЈatriyДЃ vaiЕ›yДЃбёҐ Е›Е«drДЃбёҐ pЕ«jyДЃЕ›ca [б№…: pЕ«jДЃsu pДЃvanДЃбёҐ] pДЃrvati || 11 || gauбёЌД« vipreб№Јu Е›ubhadДЃ mДЃdhvД« kб№Јatreб№Јu cottamДЃ | vaiЕ›yeб№Јu Е›ubhadДЃ paiб№Јб№Д« Е›Е«dreб№Јu Е›ubhamДЃsavam [б№…: Е›ivaб№ѓ] || 12 || brahmakб№ЈatriyavaiЕ›yДЃnДЃmДЃnandastu Е›ubhДЃvahaбёҐ | ДЃsavaб№ѓ dЕ«ratastyДЃjyaб№ѓ sДЃdhakaistu mumukб№ЈubhiбёҐ || 13 || abhДЃve tu surДЃnandarasДЃnДЃб№ѓ [б№…: rasДЃnanda] parameЕ›vari | madhunДЃ pЕ«jayed devi devamДЃnandabhairavam || 14 || dravyaб№ѓ saб№ѓЕ›odhya deveЕ›i makДЃrДЃn paГ±ca Е›odhayet | Е›rД«cakrДЃgre'rcayet tatra sДЃdhakДЃn bhairavДЃgame || 15 || tatra saб№ѓpЕ«jya yantreЕ›aб№ѓ devamДЃvДЃhya bhairavam | yoginД«бёҐ pЕ«jayet tatra vaб№ukaб№ѓ pЕ«jayet tataбёҐ || 16 || gaб№‡eЕ›aб№ѓ kб№ЈetrapДЃlДЃб№ѓЕ›ca pЕ«jayeccakranДЃyikДЃm [kh, g: nДЃyakДЃn] | santarpya devДЃn pitб№ќб№ѓЕ›ca munД«n vedДЃn maheЕ›vari || 17 || Е›rД«cakrДЃgre japenmЕ«laб№ѓ paб№het kavacamД«Е›vari | p.


Ksemaraja thinks that they are known as antahstha because they are determined by maya and her Kancukas (coverings) which operate from within the mind of man.


38 (These sages are) 1) Kaśyapa and 2) Mārkaṇḍa, 3) Vasiṣṭha as well as 4) Gotama, 5) Māṇḍava, 6) Śambhu, 7) Saṁvarta, 8) Āpastamba, 9) Parāśara, 10) Yājñavalkya and 11) Vyāsa, 12) Durvāsa and 13) Āsurī, 14) Hārīta and 15) Nīlakaṇṭha, 16) Viśvāmitra, 17) Dhanurdhara, 18) Ṛṣiśṛṅga, 19) Śaktiputra and (the wise) know that Dakṣa is the twentieth.


With this question in mind, he says: The Power of Time, the Breath, the Pulse of Consciousness and the Void** *ityeṣa kālavibhava: prāṇa eva pratiṣṭhita:.


(481) (478cd-479ab) Surely (one may ask), even if this is so, what of that?


Восемьдесят одна йогини Бхерагхата были собраны там вместе, чтобы защищать, уничтожать то, что может нанести


116) 153 atha raivatamanudhyānam - paṃcamo raivatonāma pūrvayoranujassmṛtaḥ || patnīviṃdhyāvaliḥ putrādattakārjunapūrvakāḥ || 1 || kṣatrapriyavratasutovarṇaṃ syāmaṃsamāśritaḥ || sadākhaḍgādyastradhārī sarveṣāṃ jagatāṃ prabhuḥ || 2 || śyāmavarṇaḥ || 1 || 154 atha cākṣuṣamanudhyānam - ṣaṣṭhastu cakṣuṣaḥ putraśvākṣuṣonāma viśrutaḥ || ādityapautrastatpatnī kāṃtistasyātmajāñchṛṇu || 1 || tathāpuruśca sudyumna pramukhāstāmravarṇavān || brāhmavratadharodevaḥ sarveṣāṃ jagatāṃ prabhuḥ || 2 || raktavarṇaḥ || 1 || 155 atha vaivasvatamanudhyānam - vaivasvatomanurnāma putrassūryasya saptamaḥ || ikṣvāku pramukhāḥ putrāḥ patnīriṣṭiritīritā || 1 || kṣātraṃbrāhmaṃśritodharmaṃ smṛti kartā bhuvaḥpatiḥ || sauvarṇavarṇaḥ padmākṣo jagatāṃ prabhurīritaḥ || 2 || svarṇavarṇaḥ || 1 || 156 atha sūryasāvarṇimanudhyānam - aṣṭamaḥsūryaputrastu sāvarṇirbhavitā manuḥ || nirmohavirājaskādyāḥ pūtrāḥ patnī tu devikā || 1 || kṣatriyolokavikhyāto varṇaṃ śyāmaṃ samāśritaḥ || caturṇāmekasaptatyā yugānāṃ prabhurīritaḥ || 2 || śyāmavarṇaḥ || 1 || 157 atha dakṣasāvarṇimanudhyānam - navamodakṣasāvarṇirmanurvaruṇasaṃbhavaḥ || patnīparādhṛṣṭaketurityādyāstatsutāssmṛtāḥ || 1 || kṣatriyo lokavikhyāto varṇaṃ śyāmaṃ sāmāśritaḥ || caturnāmekasaptatyā yugānāṃ prabhurīritaḥ || 2 || raktavarṇaḥ || 1 || 158 atha brahmasāvarṇimanudhyānam - daśamoṃbrāhmasāvarṇi rupaślokamunessutaḥ || tatsutābhūriṣeṇādyāstatpatnī bṛhatī matā || 1 || brāhmaṇolokavikhyāto varṇaṃ śvetaṃ samāśritaḥ || sarveṣāṃ jagatāṃ bhartā pūrvoktā manavo yathā || 2 || śvetavarṇaḥ || 1 || p.


’ (KM 24/143-144ab) 147nāgarājah svabhuvane meghakāle sma nāvasat


В
уединенном пустом месте, в котором возникает огонь, ||78||

В этой утробе следует практиковаться


isa prakāra pratyeka jīva meṃ udita hue jagadbhrama vanakhaṇḍoṃ meṃ parvataśreṇiyoṃ), samudrasamudāyoṃ (samudrasamudāyoṃ), dvīpoṃ aura lokoṃ ko brahma ke andara dekhanevāle aneka karor̤a brahmā (dvīpoṃ aura lokoṃ ko brahma ke andara dekhanevāle aneka karor̤a brahmā), rudra (rudra), indra (indra), devatā (devatā), viṣṇu aura sūrya cale gaye haiṃ yānī naṣṭa ho gaye haiṃ 54 (viṣṇu aura sūrya cale gaye haiṃ yānī naṣṭa ho gaye haiṃ.54),55 isa prakāra ye mithyā brahmāṇḍa kī sṛṣṭiyām̐ aneka bāra bīta cukī haiṃ (55.


Ум - это то индивидуальное существо, которое обладает дифференцированным восприятием


Теперь субъект не воспринимает объект, как только *ābhāsa* («кажущееся явление») или «отражение», а воспринимает его как реально существующую вещь, сделанную из материи.


100) kulaЕ›Д«lasamДЃcДЃraiбёҐ saб№ѓyukto guruvatsalaбёҐ | guroradhД«tatantraЕ›ca pЕ«taбёҐ sДЃdhakadД«kб№ЈayДЃ || 11-13 || saб№ѓsДЃdhayati yo mantrДЃn dб№›бёЌhabhaktiбёҐ sa sДЃdhakaбёҐ | matvДЃsДЃraб№ѓ ca saб№ѓsДЃraб№ѓ mДЃnuб№Јyaб№ѓ janma durlabham || 11-14 || uddharedДЃtmanДЃtmДЃnaб№ѓ nДЃtmДЃnamavasДЃdayet | ihДЃmutrДЃrthabhogДЃnДЃб№ѓ prДЃptaye cДЃpi muktaye || 11-15 || upДЃyaбёҐ sukaro'styanyo nahi mukhyaбёҐ Е›ivДЃЕ›rayДЃt | dvijДЃnДЃmanupetДЃnДЃб№ѓ svakarmДЃdhyayanДЃdiб№Јu || 11-16 || yathДЃdhikДЃro nДЃstД«ha syДЃccopanayanДЃdanu | tathДЃ hyadД«kб№ЈitДЃnДЃб№ѓ tu tantramantrДЃrcanДЃdiб№Јu || 11-17 || nДЃdhikДЃro'styataбёҐ kuryДЃdДЃtmДЃnaб№ѓ Е›ivasaб№ѓskб№›tam | tathДЃhi - nДЃrudraбёҐ saб№ѓsmared rudraб№ѓ nДЃrudro rudramarcayet || 11-18 || nДЃrudraбёҐ kД«rtayed rudraб№ѓ nДЃrudro rudramДЃpnuyДЃt | Е›ivavrata gб№›hД«tvДЃ tu pratyahaб№ѓ pДЃlayet sudhД«бёҐ || 11-19 || tadyathДЃ - varaб№ѓ hi Е›irasaЕ›chedo varaб№ѓ hi maraб№‡aб№ѓ mama | na tvanabhyarcya bhuГ±jД«(yДЃб№ѓ ?


Thus the goddess emerges as the Will from her unmanifest condition as the Triangle of the Transmental which generates the Twelve Verses.


tārā takāram ūrusthā e ai jñānīkriyāv ubhau KubjT17.


In this way, the Wheel, which is the glorious power (*vibhava*) of the five-fold nature (*pañcātman*), presided over by Raudreśī, never wavers from its true nature as the inexplicable and great consumption (*mahāgrāsa*) (of perceptions into undifferentiated conscientiousness).


This is why the one Transmission is said to be of three kinds in the Kulakrama.


” 8 As I will show in the final sections of this chapter, Tantric dissimulation may have played a part in public denials of not particularly secret practices that would have been observed by a broad swath of the population.


” “A trident956 and the like (are the) sectarian marks (liṅga) of a different (tradition), whereas the skull and the like are (those of) my own.


25) kṛtistatrabhavanmahāmāheśvarācāryavaryaśrīmadbhaṭṭavāmadevasy a || sadvidyānāṃ saṃśraye granthavidvad- vyūhe hrāsaṃ kālavṛttyopayāte | tattatsaddharmoddidhīrṣaikatāna- satprekṣaujaḥśālinā karmavṛttyai || 2 || śrīmatkaśmīrādhirājena mukhyai - rdharmodyuktairmantribhiḥ svairvivecya | pratyaṣṭhāpi jñānavijñānagarbha- granthoddhṛtyai mukhyakāryālayo yaḥ || 2 || tatrājīvaṃ nirviśadbhirmukunda- rāmādhyakṣatvāśritaiḥ sadbhireṣaḥ | pūrtyā śuddhyā vyākhyayā saṃskṛtaḥ stāt- pūrṇo granthaḥ śreyase sajjanānām || 3 || tilakam || śrīsvātmacidamṛtavapuḥśaṃkarārpaṇaṃ bhūyāt || ########### END OF FILE #######


¹¹⁵ (4)**

«**Знание**» (определяется согласно *Mālinīvijayottara* следующим образом):\
«Сила знания, как говорят, делает известным здесь, в этом мире, то, что хорошо определено, а именно, что: \"эта вещь такова, а не иная\"»

data/converted_md/Полный перевод ии по100стр.md


74a) nāpi jñānadhvaṃsatva sāmyādghaṭajñānādidhvaṃsasyāpi kāraṇāṃtaranairapekṣyaṃ syādityati prasaṃgaḥ | seṃdhanānaladhvaṃsasya jalasekādi dṛṣṭakāraṇāpekṣatvepi niriṃdhanānaladhvaṃsasya tadanapekṣatvavajāgrat jñānadhvaṃsasya viśeṣaguṇāṃtarāpekṣatvepi suṣupti pūrvajñānadhvaṃsasya tadanapekṣatva vacca mūlājñānanivartaka jñānadhvaṃsasya tadanapekṣatvopapateḥ nāpikāraṇāṃtaranairapekṣye svotpatyutarakṣaṇa eva nāśaḥ syādityati prasaṃgaḥ | iṣṭāpateḥ tadutpatyutarakṣaṇa eva brahmādhyastanikhilaprapaṃcadāhena tadaṃtargatasya tasyāpi tadaiva dāhābhyupagamāt | niriṃdhana dahanadhvaṃsanyāyena brahmajñānadhvaṃsasyāpi kālādṛṣṭeśvarechādikāraṇāṃtarajanyatvepyavirodhācca | sarvaprapaṃcanivṛtyutarameka śeṣasya brahmajñānasya nivṛtirityananyupagamena yugapatsarvadāhe pūrvakṣaṇe cidavidyāsaṃbaṃdharūpasya dravyāṃtararūpasya vā kālasyeśvara prasādarūpasyāṃtaḥkaraṇaguṇaviśeṣarūpasya vā dṛṣṭasyānyeṣāṃ ca satvāt | na ca tatra jñānātiriktakāraṇāpekṣaṇe brahmajñānasyā p.


На этом заканчиваю это длинное введение в эзотеричес-

кие объяснения писаний Трики


Мы посредством зрительного восприятия видим в этом пространстве лучи света, посредством тактильного-теплоту, дуновение ветра и т.


8a) svasvamudrДЃ || thДЃnalaб№ѓkhu || 5 || trideva || aiб№Ѓ 5 thrauб№Ѓ prastaradД«pa daб№ѓbhakД«devД« mahДЃdhvДЃб№ѓ kб№Јetra pДЃdukДЃб№ѓ || 3 || bali || hб№›dayДЃdi || tvДЃkamahДЃbali || ДЃvДЃhanДЃdi || tarjjanimudrДЃ || rДЃjakarДЃka || 6 || trideva || aiб№Ѓ 5 hskб№ЈmlvryЕ«б№Ѓ Е›kб№ЈmlvryД«б№Ѓ kaб№ѓrakeЕ›vara karaб№ѓkabhairavД«Е›varД« namaбёҐ || 3 || bali || hб№›dayДЃdi || tvДЃkamahДЃbali || ДЃvДЃhanДЃdi || svasvamudrДЃ || vaccharДЃdevД« || 7 || trideva || paЕ›cchimayДЃ mЕ«lana || 3 || navДЃkб№ЈarД«na || 3 || baliбёҐ || hб№›dayДЃdi || tvДЃkamahДЃbali || ДЃvДЃhanДЃdi || svasvamudrДЃ || mЕ«lapДЃtasa || 1 || aЕ›itДЃ”ngДЃdi || 8 || aiб№Ѓ 5 б№aб№Ѓ б№haб№Ѓ бёЌaб№Ѓ бёЌhaб№Ѓ б№‡aб№Ѓ kmlvryЕ«б№Ѓ Е›rД«vaiб№Јб№‡avД« vicce pДЃdukДЃб№ѓ || 3 || baliбёҐ || hб№›dayДЃdi || tvДЃkamahДЃbali || ДЃvДЃhanДЃdi || thavathavasamudrДЃ || dhЕ«pa || dД«pa || naivedya || jДЃpa || trideva || vmlvryЕ«б№Ѓ p.


(of the breath), 3) within the (sense of hearing in) the ear, 4) within *Hamsa*, and 5) in the mouth, so too 6) in the hand, and 7) in the couple (of Śiva and Śakti).


O Great Lord, Rudra is with Raudrī and (the wise) know that Īśvara is Ambikā.


mere pati kī donoṃ jaṃghāem̐) --- PAGE 0400 --- kamalanāla kī nāī kāṭā dī gaī haiṃ (kamalanāla kī nāī kāṭā dī gaī haiṃ.)' - aiśa kahakara pati kī avasthā ko dekhakara duḥkhī huī aura pati ke prati usakā jo atyanta prema ṭha (aiśa kahakara pati kī avasthā ko dekhakara duḥkhī huī aura pati ke prati usakā jo atyanta prema ṭha), usase aura bhaya se kātara hokara vāha kulhār̤e se kaṭī gaī latā kī nāī mūrchita hokara pṛthivī para gira par̤ī yadyapi vidūratha kī donoṃ jaṃghāem̐ kaṭa gayī thī (usase aura bhaya se kātara hokara vāha kulhār̤e se kaṭī gaī latā kī nāī mūrchita hokara pṛthivī para gira par̤ī.


Фактически это есть объединение дживы  (индивидаульного)  с  Шивой
(всеобщим)


Росту авторитета Шрикантхи в немалой степени способствовал Аппайя Дикшита, который в шестнадцатом веке написал убедительный комментарий к его труду (этот комментарий был частью успешной многосторонней кампании по защите шиваизма в южной Индии от напористых вишнуитских миссионеров)


**

**अन्यत्र न्यस्ये चतुरदिक्षु मध्ये लोचनसंञ्जकम्


45a) manasā karmaṇā vācā sajjanānupasevate | yataḥ kutaścidānīya jñānaśāstrāṇyavekṣate || evaṃ vicāravānyassyāt saṃsārottaraṇaṃ prati | sa bhūmikā vā nityuktaḥ śeṣastvārya iti smṛta || vicāranāmnīmitarāmā gato yogabhūmikām | śrutismṛtisadācāra dhāraṇādhyānakarmaṇaḥ || mukhyayāvyākhyayākhyātonuśrayiṣyati paṇḍitān | padārtha pravibhāgajñaḥ kāryākārya vinirṇayam || jānātyadhi gataśravyo gṛhaṃ gṛhapatiryathā | madābhimānamātsarya daṃbhamohātiśāyitam || bahiraṇyā sthitamiva tyajatyahirivatvacam | itthaṃ bhūtamatiḥ śāstre guru sajjana sevayā || surahasyamaśeṣeṇa yathāvadadhi gachati | asaṃsaṃgābhidhāmanyāṃ tṛtīyāṃ yogabhūmikām || tataḥ patatyasau kāntaḥ puṣpaśayyāmivāmalām | yathāvacchāstravākyārthe matimādhāyaniścalām || tāpasāśramaviśrāntairadhyātma kathana kramaiḥ | saṃsāranindakaistadvad vairāgya kathana kramaiḥ || śilāśayāsanāsīno jarayatyāyurātatam | vanāvani vihāreṇa cittopaśamaśobhinā || asaṃgasukhasaukhyena kālaṃ nayati nītimān | abhyāsāt sādhu śāstrāṇāṃ karaṇāt puṇyakarmaṇām || p.


Он  был  очень
активен, делал все, оставаясь  установленным  в  Своей  собственной  Природе


181) dīrghajihvaḥ pārvatīyuk jvālinyā śaṅkukarṇakaḥ | vṛṣadhvajo nandayā yuk suyaśāgaṇanāyakau || 3-332 || gajendraḥ kāmarūpiṇyā śūrpakarṇastathomayā | trilocanastejovatyā lambodarastu satyayā || 3-333 || mahānandaśca vighneśyā caturmūrtiḥ surūpayā | sadāśivaḥ kāmadāyugāmodo madajihvayā || 3-334 || durmukho bhūtisaṃyuktaḥ sumukho bhautikāyutaḥ | pramodaḥ sitayā yukta ekapādo ramāyutaḥ || 3-335 || dvijihvo mahiṣīyuktaḥ śūrasyāpi bhujaṅginī | vīro'pi karṇayā yuktaḥ ṣaṇmukho bhṛkuṭīyutaḥ || 3-336 || varado lajjayā vāmadevaḥ syāddīrghaghoṇayā | dhanurdharāvakratuṇḍau dviraṇḍo yāminīyutaḥ || 3-337 || senānī rātrisaṃyuktaḥ kāmāndho grāmaṇīyutaḥ | mattaḥ śaśiprabhāyukto vimale lolalocanā || 3-338 || mattavāhanacāñcalye jaṭī dīptisamanvitaḥ | muṇḍī subhagayā yuktaḥ khaḍgī durbhagayā tathā || 3-339 || vareṇyaśca śivāyukto bhagīyugvṛṣaketanaḥ | bhaktipriyo bhaginyā tu gaṇeśo bhoginīyutaḥ || 3-340 || meghanādaḥ subhagayā vyāpī syāt kālarātriyuk | gaṇeśvaraḥ kāliketi proktā vighneśamātṛkā || 3-341 || tvagādiyogo yādīnāṃ pūrvavat parikīrtitaḥ | (nibandhe) omādyante namonto vā savindurvinduvarjitaḥ || 3-342 || pañcāśadvarṇavinyāsaḥ kramādukto manīṣibhiḥ | p.


С этого момента для него нет греха ни в каком действии


8b) ṣoḍaśarātrīmuhūtrebhyo namaḥ || gaṃgādi saptanadībhyo namaḥ || aśvasthāmādi aṣṭaciraṃjīvībhyo namaḥ || śātī namaḥ || vidyāye kalāya nivṛrtti pratiṣṭhāya namaḥ || aiṁ 5 hskṣmlvryūṁ kulavṛkṣamahāsena saṃmohana kalasatīrtha mantra devatā kalātatvāya ātmatatva vidyātatva śivatatvāye saṃpūrṇakarasāye pādukāṃ || 3 || balighorena || ṣaḍaṃgena saṃpūjya || āvāhanādi candanākṣata puṣpaṃ namaḥ || dhenumudrāṃ darśayet || jāpa || oṃ juṃ saḥ svāhā 10 || stotra || oṃ devośādyupināyutaṃ camapi ca pataiḥ pallavai kumbhamūrti gokṣīrai tīrthatoyaiḥ kuṇḍamaphalasugandhauṣadhīvāhi ratnai | daivai chatrakṣatādyai marayatapayasai dṛṣṭi sidūra dūrvā puṣpai naivedyaḥ dhūpaiḥ śvakulajani vidhi ketānna me pūrṇakumbhai || p.


Так,  все,
что существует, пребывает в этом Сознании


Ссылка на источник Для более глубокого изучения рекомендуется обратиться к samādhi -практике и пониманию śakti .


(124-125ab) All of this, divided into gross and subtle, is a product of Mātṛkā.


*Just as in the course of processing (pāka) the substances (that produce) gold and the like, silver and other (precious metals appear first), similarly in the course of purifying consciousness, the condition of a ‘twice-born’ (appears) as an intermediate stage.


Arisen from the first principle (*āditattva*), she is *madyā*, within that which, beautiful, is fit for oblation (*medhya*).


199The function of the mind (*manas*) is intention (*samikalpa*), and that of the intellect the determine apprehension of the nature of the sensations presented to it by the senses (*adhyavasaāya*).


na kriyā bhāvamāyāti sādhyeśca prakaṭā kriyā rajaseva vā trikāṇāṃ rasavad vā hitātmanamāpu


И необходимо обязательно уделить внимание поглощению (растворению) в
   реальности простого (истинного) неделимого сознания


Then, out of the remaning fourteen, they define the first group of seven moments as the seven pertanding to the perceiver, and the other as the seven pertanding to its power.


And so he says that it is ‘ the immaculate saviour ’.


/1005в/
Именуемый Чрезвычайно прекрасным, сияющий как тысяча  солнц,  образ  вершины
Кайласы цветом подобен чистому горному хрусталю


Сначала необходимо поддерживать азарт по поводу *śāmbhavopāya*, тогда произойдет настоящая *śāmbhavopāya*


Thus we find them in the Jayadrathayāmala projected onto the eight petals of a lotus just as they appear in the TS.2 Although the Kubjikā Tantras drew the model of how such pilgrimages were to be undertaken from the TS, the Mothers did not retain their original importance.


42) 1 vāmagaṇḍodarārddheca padmanābhaḥ kuberadṛk | gaṇeśaśca trikaṇṭhaśca nīlāṅghrirdaśamaḥ svaraḥ || 11 || ūrdhvahasto gajajyotirdāmodarastrikoṇakaḥ | 4 jhiṇṭīśaḥ kāmarūpaśca śaktirekārakaḥ smṛtaḥ || 12 || adho dharendra-vāgīśā vāsudevo'tha bhautikaḥ | traipuraḥ praṇato varma-marutau dvādaśasvaraḥ || 13 || ūrdhvadantālijaḥ sadyaḥsaṅkarṣaṇastrimātrakaḥ | 8 mantreśo nagasaṃjñaśca mātreśastvosvaraḥ smṛtaḥ || 14 || adhodantānilo mitraḥ pradyumno'nugraheśvaraḥ | nṛsiṃhākhyo murāriśca māyāviccausvaraḥ smṛtaḥ || 15 || ūrdhvadantaścāniruddho haro bhānuḥ svaraḥ śaśī | 12 manaścānaṅga-kavacau nigūḍha aṃ-svaraḥ smṛtaḥ || 16 || kārtikeyo'niruddhaśca śilpābhijño ramāpi ca | sṛṣṭiḥ saṃhārakartā ca viṣaṃ ca aḥ-svaraḥ smṛtaḥ || 17 || yāmyakarṇādikaḥ krodhī vāyurvahnirgadī rujā | 16 yādaveśo murāriśca kāmāṅgaḥ kārṇakaḥ smṛtaḥ || 18 || dakṣiṇakūrparaḥ kheṭaḥ śārṅgī caṇḍīśakaḥ khagaḥ | kaiṭabhāriśca mātaṅgaḥ saṃhāraḥ khārṇakaḥ smṛtaḥ || 19 || maṇibandhasthitaḥ siṃhaḥ pañcāntaka-gaṇeśvarau | 20 gomukho gajakumbhaśca halīśaśca gajānanaḥ || 20 || aṅgulīmūlago megho muṣalī ca śivottamaḥ | varāho dhanakāmaśca śivā'gho ghārṇakaḥ smṛtaḥ || 21 || p.


Это особенно верно в отношении поздних тантрических практиков, которые
также были известны употреблением интоксикантов, взаимодействием с
различными женскими сущностями, обожествлением через экстатические
состояния безумия и одержимости богами, а также даром сверхъестественных
сил, таких как полет

data/converted_md/Авеша_и_одержимость_божествами_в_тантрических_трад.md


saṃhitāntu mahākodhāśiṃgataṃ kodhamairavāt 5 anilvājñānino dvacāt kodhāt svāṃ kamaleśvara:.


Сомнение считается пятичастным, а именно: 1) сомнение относительно Мантры,

2\) сомнение в отношении (самого) себя, 3) жертвенные вещества, 4) грубые

элементы и 5) священные обряды (дивьякарман)


В этой сутре слово vitarka означает не только умозаключение, но и восприятие


(But it) is made to wander (internally) by all the causal (deities) (in the Wheels over which they preside).


24a) dviguṇaṃ brahmaṇo bhāgāt kṣīravṛkṣasamudbhavam || padmāṅkañcatuścaraṇaṃ rasaikāṅgulamucchritam | upaskarakuṭīkāryā vāruṇyāṃ maṇḍayārddhaka || sruk sruvau lakṣaṇo petau yajñavṛkṣasamudbhavau | udumvarapalāśāmrarudrāśvatthamadhūkataḥ || rasarāmāṅgulā kāryā dordaṇḍe nātha vā samā | aṣṭāṅgulā smṛtā vedī kaṇṭhoṅguṣṭhaḥ phalaṃ svaraiḥ || uttamāmadhyamā kanyā ekaikāṅgula hānitaḥ | madhye vṛttantu saṃbhrāmya tyaktaikaṃ paṭṭikāṅgulam || tatsamañcādha vāhulyaṃ samastañcaturaṅgulam | pārśvayoraṅgulaṃ sthāpya kuṃbhākāramadho yathā || agre tribhāga vistāramājyarandhra kaniṣṭhayā | gaṇḍikādvyaṅgulā dīrghādaṇḍādekāṅgulādhikā || ṣaḍaṅgula parīṇāhaṃ śeṣaṃ daṇḍasya dīrghatā | vṛttavatkalaśopetā tadaṅgohāstikaḥ sruvaḥ || pṛṣṭhe kuṃbha dvayopetaḥ paṅke gopadavadyathā | dvyaṅgulaṃ puskarantasya daṇḍamekāṅgulaṃ viduḥ || gaṇḍikādviyavā tasya daṇḍāgre kalaśodgatiḥ | vāhumātrāṃkuśaiḥ snigdhaiḥ kharāmadalavartitāḥ || viṣṭarāstu prakartavyā mūlāgre darbhagranthayaḥ | tatsamā yajña vṛkṣotthā paridhayaḥ sulakṣaṇāḥ || prākṣeda mātrāḥ samidhaḥ sphuṭitā doṣavarjitāḥ | arkodbhavāpalāśotthā khadirāṅgāpāmārgajā || aśvattho dumvarodbhūtāḥ śamīdūrvā samudbhavāḥ | kuśotthā grahaśāntyarthantadabhāvāttilairyavaiḥ || p.


Индуистская мантрамаходадхи Махидхары, работа 1588 года н


Если  практикующий  не  может  вытерпеть  их,
тогда он будет выброшен в бодрствующее  состояние  и  должен  начать  снова


Above in 2/28 the sequence is Mitranātha (MI), ±a˜hanātha (±A) and Oīśanātha (O).

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


Thus, when (the process of attanding a complete understanding of) the triple principle of Man, Power and Śiva has been undertaken by (the process) of questions (*codya*) and answers (*samādhāna*), he attands the knowledge (born of) intuition.


Они, очевидно, основаны на трех уместных способностях: познание, способность к волевому движению и привязанность.


(4) ‘**When the Consciousness Deconditioned (subjects become objects)**’, that is, when the divisions are nine, ‘(one’s) **Own Nature**’ is the Consciousness Deconditioned (subject) etc., that previously occupied the plane of dreaming and deep sleep.


All MSs: udayaṃ; YKh (1): udaraṃ YKh (1): prathamaṃ 531.


Бхайравананда поклонился родителям и в радости сказал: «Бог любвеобильен и милосерден.


8ab: lakṣyabhedena vā sarvam athavā cittabhedataḥ 12.


(184cd-188) The Hymn of Fifty Verses to the Kālīs by Niśkriyānanda** (*Kālikākramapañcaśatika*) teṣām bhedam vadiṣyāmi [g: vadikhyāmi] śṛṇu sarvam tu pārvati |


169) pralayānilasaṃkṣubdhasaptaikārṇavaraṃhasā | pūrṇaṃ parabalenograkalpameghataraṅgiṇā || 22 || ekaścāsāvarṇavaścaikārṇavaḥ | sapta cāsāvekārṇavaśca saptaikārṇavastasya raṃha iva raṃho vego yasya tattathā | ugrā ye kalpameghāḥ pralayameghāstadvattaraṅgāḥ tattulyākārā yasminparabale tadugrakalpameghataraṅgi tena || 22 || kalpāntavahnivigalanmerumandarabhāsuram | dahyamānaṃ mahājvālājālairambarapūrakaiḥ || 23 || kalpāntavahnivigalanmerumandarabhāsuraṃ kalpāntavahninā dagdhatvādvigalantau yau merumandarau tadvadbhāsuraṃ bhāsanaśīlam || 23 || muṣṭigrāhyamahāmeghagarjasaṃtarjanorjitaiḥ | ghoraṃ kalakalārāvairmāṃsalairdasyujalpitaiḥ || 24 || muṣṭigrāhyā ye mahāmeghāsteṣāṃ garjā garjanāni tadvadyāni saṃtarjanāni tairūrjitairabhivṛddhaiḥ | yadvā muṣṭigrāhyā mahāmeghagarjāstadvadyāni saṃtarjanāni tairūrjitaiḥ | kalakalārāvaiḥ kolāhalanisvanaiḥ | kolāhalaḥ kalakala ityamaraḥ | kalakaletiśabdānukārao vā | māṃsalaiḥ | sāndrairityarthaḥ | kalakalārāvaiḥ dasyujalpitaiśca ghoramiti saṃbandhaḥ | athavā dasyujalpitairhetubhirmāṃsalaiḥ kalakalārāvaiḥ ghoramityanvayaḥ || 24 || taradulmukakhaṇḍogratārātaralitāmbaram | aṅgārarāśinipatannaranāryugrarodanam || 25 || taradulmuketi || taranti laṅghayanti yānyulmukakhaṇḍāni tānyevogratārā ugranakṣatrāṇi tābhistaralitaṃ lulitaṃ ambaramākāśaṃ yasminpure tattathā | yathāhuḥ kṣīrasvāminaḥ - preṅkholitastaralito lalito lolito'pi ceti | aṅgārarāśiṣu nipatannaranārīṇā mugraṃ rodanaṃ yasmiṃttastathā || 25 || p.

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


/102/
Затем выполняет обряд  омовения  (снана)  и  др


The pure deposition (of the Assembly of Sounds) established in the Krama is considered to be the essential nature ( svarūpa ) (of all things).


It consumes the Being (of the universe) by reducing the outer form to ashes so that it attains the state of ultimate reality (paramārtha), which is nothing but one’s own nature.


также: Камахкья-тантра 3.54–65; Йони-тантра; Нишутара-тантра 14.13.


«Я» относится к силе самодоста-

точности Шивы, u и U указывают на его интровертивное и

экстравертивное состояния


The upper one faces downwards and is in the End of the Twelve.


Поскольку говорят об одиннадцати богинях из Канчипурама, мне хочется подтверждить тезис о том, что расположенный на Юге храм не был храмом йогини


Где бы ваш ум ни был зафиксирован, увлечен, направьте свой ум туда; yatra yatra manas tuṣṭiḥ, manas tatraiva dhārayet, там вы должны зафиксировать свой ум


when you concentrate on that bindu in these two places^148^, layānte, and when, in the end, layānte, when that concentration is over, or that concentration is perfect, layaḥ (layaḥ means, absorption in Śiva), you are absorbed in Śiva, in the state of Śiva.


The Doctrine of Vibration identifies this, the highest level of speech (*parā vāc*), with the universal pulse of conscientiousness that resounds spontaneously within it as the inner flow of its own undifferentiated awareness.


2 448 INTRODUCTION teaches that the Śāmbhava Siddhas attain the (feminine) Absolute — Anuttarā.


17) ta(de?dai)va siddhimāpnoti satyaṃ satyaṃ suniścitam | stutiṃ kuryānmaheśāni devyagre śuddhamānasaḥ || 2-118 || ghorarūpe mahārāve sarvaśatruvaśaṅkari [kṣayaṅkari pāṭhaḥ |] | bhaktebhyo varade devi trāhi māṃ śaraṇāgatam || 2-119 || surāsurārcite devi siddhagandharvasevite | jāḍyapāpahare devi trāhi māṃ śaraṇāgatam || 2-120 || jaṭājūṭasamāyukte lolajihvānukāriṇi | drutabuddhikare devi trāhi māṃ śaraṇāgatam || 2-121 || saumyarūpe ghorarūpe [krodha pāṭhaḥ |] caṇḍarūpe namo'stu te | [sṛṣṭi kha pāṭhaḥ |]dṛṣṭirūpe namastubhyaṃ trāhi māṃ śaraṇāgatam || 2-122 || jaḍānāṃ jaḍatāṃ [jaḍatāṃ bhajatāṃ kha pāṭhaḥ |] haṃsi bhaktānāṃ bhaktavatsale | mūḍhatāṃ hara me devi trāhi māṃ śaraṇāgatam || 2-123 || hūṃ hūṃkāramaye devi balihomapriye namaḥ | ugratāre namastubhyaṃ trāhi māṃ śaraṇāgatam || 2-124 || buddhiṃ dehi yaśo dehi kavitvaṃ dehi dehi me | kubuddhiṃ [mūḍhatvaṃ kha pāṭhaḥ |] hara me devi trāhi māṃ śaraṇāgatam || 2-125 || indrādi(divi?deva) sadvṛndavandite karuṇāmayi | tāre tārādhināthāsye trāhi māṃ śaraṇāgatam || 2-126 || aṣṭamyāṃ ca caturdaśyāṃ navamyāṃ caikaceta(saḥ?sā) [yaḥ paṭhennaraḥ pāṭhaḥ |] | ṣaṇmāsaiḥ siddhimāpnoti nātra kāryā vicāraṇā || 2-127 || mokṣārthī labhate mokṣaṃ dhanārthī dhanamāpnuyāt | vidyārthī labhate vidyāṃ tarkavyākaraṇādikām || 2-128 || (p.


(However, they are just) concealed, not completely destroyed, because, (persisting) as latent impressions, they arise sandhi by the power of the awakening (consciousness) (*bodhaka*).


‘O ruler of the god, by worshipping there (during that *parvan*), the wealth of one’s good fortune will increase.


It is the opposite of the reflective awareness of supreme subjective consciousness that, free of limitation, is integral (*pūrṇa*) and free (*svatantra*).


*MV* 7/16a читает *bhāvanā naiyed* для *tāvan naiyed*


Ему следует подчинить ум и пребывать в гармонии и спокойствии


138b) yāvaṃtaḥ abhāvāḥ tāvatāṃ samudāyaḥ saṃśayādi jananasamarthatayā parametaviṣayāvaraṇatvena vācyaḥ | eka niścayakāle ca yāvadviśeṣa darśanābhāva kūṭarūpasya paramate āvaraṇatvena saṃmatasya viśeṣā'darśanasyā'bhāvāt | na punaḥ saṃśayādi prasaṃgaḥ na vā prathama ghaṭādi jñāne kāle paramate viṣayaprakāśānupapatiḥ āvaraṇatvābhimata prāgabhāvakūṭābhāvāt | tasmādāvṛtasyāpi viṣayasya prathamajñānasamaye prakāśaḥ saṃbhavatītyatranāyaṃ dṛṣṭāṃtaḥ saṃbhātītyarthaḥ | na caivaṃ satīti | sarvadā sarveṣāmavasthā'jñānānāmāvarakatvābhāve satītyarthaḥ | tatopīti | brahmāvagamādapītyarthaḥ | nivṛtyabhāvaprasaṃge heturanāvarakatvena sthitiḥ | yadi brahmāvagamotpati kāle mūlājñānavadavasthājñānānyapi brahmacaitanyaṃ viṣayapradeśeṣvāvṛtyatiṣṭheyustadā brahmāvagamene tatsamānaviṣayakamūlājñānasyeva caitanyāvarakatvena sthitānāmavasthā'jñānānāmapi nivṛtiḥ syātsamānaviṣayakatvāviśeṣāt | teṣāṃ tadanāṃvarakatvena sthitau tu nivṛtirna saṃbhavati tatsamānaviṣayakatvā bhāvādityarthaḥ | tataśca videha kaivalye teṣāsanuvṛti prasaṃga iti bhāvaḥ | evaṃ satyanivṛti prasaṃga iti na ceti saṃbaṃdhaḥ | tatra hetumāha teṣāmiti | atra dvitīya tṛtīya tacchabdau brahmāvagamaparau caturtha tacchabdo mūlājñānaparaḥ yathā p.


СВАМИДЖИ: Это и шактопайя и анавопая, потому что так много беспокойства
(движения, как отсутствия покоя)


Итак, *vṛtti parāmarśa* (то есть ум) - это осознание потока (*vṛtti*) мыслей, и *śakti parāmarśa* (то есть внимание) - это осознание энергии (*śakti*), стоящей за потоком


Если речь идёт о высшем образовании, то карта может означать получение гранта или стипендии


In Indian treatises on erotic ( kāmasāstra ), the ideal lover is termed “Lotus Woman” ( padmīṇī ).


Таким образом, \"ya\" определяется нияти; \"ra\" определяется кала, \"la\" - рагой и виайей, а \"va\" -- Майей и Кала


2) The caste of the Siddha beginning with the diction ‘janmajāti-’.


yahī daśā adhma, ajñāna, avarāgya aura aneśvarṣa kī sthiratā ke lie kṛta pretā, dāpara aura kalimugoṃ kī cāra kīlla kī āvaśyakatā par̤atī hai mahāvana kaha rahe ki, devi pātita!


mānasaṃ cetanā śaktirātmā ceti catuṣṭayam / yadā priye parikṣīṇaṃ tadā tadbhairavaṃ vapuḥ


(19) Then, sandhi, ‘omitting (another) two squares horizontally’ from the third half square, that is to say, having placed the right hand on the back of half the thread which is in that second square, then from the west (side), beginning from the half-moon, one should rotate (the thread) up to the corner which is at the extremity of the half-moon (i.


Śiva  sūtra  vimarśini

अनुपयुक्त; तम्यापि स्वप्रकाशचैत्यत्वाधीन मिद्धकल्वात, चैतन्यस्य च प्रोक्षुक्ल्या केनापि आवरीतुम् अग्न्क्ष्म्भात् सदाप्रकाशमानल्वात् ।


Surely, there is no disagreement that the Pervasive One is different from (the Principle of) Power, but is it located within the Principle of Power or not?


На сделанное кем-то для тебя хорошее и приятное, ответить тем же


43) puṣpāñjalitrayaṃ dattvā kāṣṭhaṃ tatra nipātayet || tato vahniṃ samānīya kāṃsyapātre sthitam śubham | oṃ kravyādebhyo huṃ phaṭ svāhā ityanena tyajedbudhaḥ || punarmūlena cānīya yonimadhye nidhāpayet | yonimudrāṃ pradarśyātha mūlaṃ tatra japeddaśa || tatra devīṃ cintayitvā rajasā yonimaṇḍalam | gandhapuṣpeṇa saṃpūjya devīṃ sarvārthasādhinīm || oṃ cit piṅgala hana hana paca paca matha matha vidhvaṃsaya vidhvaṃsaya mama duṣṭān pāpān sattvān śatrūn grasa grasa piba piba anena homena sarvājñāṃ jñāpaya mama sarvakāryāṇi sādhaya svāhā iti paṭhitvā vahniṃ dhmāpayet | rajoguṇasamudbhūtaṃ raktavarṇaṃ trilocanam | dvibhujaṃ sarvapāpaghnaṃ samiddhaṃ viśvatomukham || nānālaṅkārasaṃyuktaṃ bahujihvāsamanvitam || evaṃ dhyātvā agne tvaṃ varadanāmāsi iti nāma kṛtvā varadanāmāgne ihāgaccha iha tiṣṭha tiṣṭha mama sarvakarmāṇi sādhaya svāhā | ityāvāhayet | tato mūlena namaskuryāt | evaṃ ājyasyāpi śruvasya ca | ājyapātrasya dakṣiṇabhāgādājyaṃ gṛhītvā mūlena agnerdakṣiṇanetre juhuyāt | tathā vāmabhāgādājyaṃ gṛhītvā vāmanetre | madhyato madhyanetre | tato mahāvyāhṛtibhiḥ oṃ bhūḥ svāhā | oṃ bhuvaḥ svāhā | oṃ svaḥ svāhā | oṃ bhūrbhuvaḥsvaḥ svāhā | it strīśūdrayorvinā | tato mūlena ekādaśāhutiṃ hutvā śrītārādevyāḥ pīṭhadevatābhyaḥ svāhā | tataḥ akṣobhya ṛṣaye | tataḥ kāmyakarma cet saṅkalpya nityañcenna tathā | trimadhvanvitena prakṛtahomaṃ samāpya strī śūdretaro mahāvyāhṛtibhirhutvā āvaraṇadevatābhyaḥ aṣṭāhutīrhuṃtvā (p.


* *mokṣo ‘pi vaiṣṇavāder yah svasaṅkalpena bhāvitaḥ |* *paraprakṛtisāyujyaṁ yadvāpy ānandarūpatā


The suggested sense is that of the translation of the same line in brackets.


69) iti | athacenā viṣṇunā cintyaḥ smāryo rūpasya saguṇasya lalitānāmno mahimā vaibhavaṃ devakāryārthaṃ bhaṇḍāsura-tatparicchadavadhādi yasyāḥ tadvadhāya svātmano'nekaśaktivyūhanirmāṇaṃ vā | parāśakteḥ svarūpaṃ tu śivasāmarasyātmakaṃ | taduktaṃ vāyusaṃhitāyām- śivecchayā parāśaktiḥ śivatattvaikatāṃ gatā | tataḥ parisphuratyādau sarge tailaṃ tilādiva || iti | saurasaṃhitāyāmapi- brahmaṇo'bhinnaśaktistu brahmaiva khalu nāparā | tathā sati vṛthā proktaṃ śaktirityavivekibhiḥ || śaktiśaktimatorvidvan bhedābhedastu durghaṭaḥ | iti | vāsiṣṭe'pi- yathaikaṃ pavanaspandāvekamauṣṇyānalau yathā | cinmātraṃ spandaśaktiśca tathaivaikātma sarvadā || iti | jagadāvirbhāvakramastu śaivāgame śrītantrāloka-tatsārādau draṣṭavyaḥ | iha vistarabhayānnonmīlyate | tadvaiparītyena layakramaḥ | vastutaḥ śivatatvādikṣityantaṃ cidabdherayamūrminikarollāsaḥ | taduktam- bhūtāni tanmātragaṇendriyāṇi mūlaṃ pumān kañcukayuk suśuddham | vidyādiśaktyantamiyānsvasaṃvitsindhostaraṅgaprasaraprakāraḥ | iti || 15 || evaṃ paratāṃśanirūpaṇaṃ vidhāya paradevatāyā aparāvasthodbhāvanaucityenāsādhāraṇasya tripureti nāmno niruktimāha- devānāṃ tritayaṃ trayī hutabhujāṃ śaktitrayaṃ trisvarā- strailokyaṃ tripadī tripuṣkaramatho tribrahma varṇāstrayaḥ | p.


Тогда и «предписания» (vidhi) будут, подобно библейским заповедям, выполнять совершенно уникальную роль: они будут прежде всего «зовом», «призывом» Речи, ее попыткой остановить нас, попыткой обратить на себя внимание.


(135)

Погрузившись в созерцание, следует почитать этих \[богинь\], с Дакини начиная[^156], о та, чей лик прекрасен,

А затем поклоняться седьмой богине[^157] ради \[обретения\] всех совершенств


Вы должны представить, и это воображение
[сбудется]


45) tvaṅmāṃsaraktabāṣpāmbu pṛthakkṛtvā vilocanam | samālokaya ramyaṃ cetkiṃ mudhā parimuhyasi || 91 || nanu yasyā locane lolendīvararamaṇīye stanau ca pariluṭhaddhavalahāravalitau kanakakalaśarucirau tasyāḥ striyāḥ aṅgapañjare kimiva śobhanamiti kathamākṣipyata iti śaṅkāṃ ślokatrayeṇa pariharati - tvagityādinā || bāṣpāmbu aśruḥ | tvaṅmāsetyādidvandvaikavadbhāvaḥ | tvaṅmāṃsādisamūhātmakaṃ hi locanaṃ tattvadṛṣṭyā ramyaṃ cettarhi tvagādikaṃ pṛthakkṛtya locanaṃ samālocaya samyakpaśya | mudhā vṛthā || 91 || meruśṛṅgataṭollāsigaṅgājalarayopamā | dṛṣṭā yasminstane muktāhārasyollāsaśālitā || 92 || yasminstane muktāhārasyollāsaśālitā meruśṛṅgataṭollāsigaṅgājalarayopamā dṛṣṭā sa lalanāstana eva diganteṣu śmaśāneṣu andhaso laghupiṇḍa iva kāle śvabhirāsvādyata iti dvitīyenānvayaḥ | meruśṛṅgataṭe ullasatyuddīpyata iti meruśṛṅgataṭollāsi | yadvā meruśṛṅgataṭe ullāsi uccalat gaṅgājalaṃ tasya rayeṇa vegena upamā yasyā ullāsaśālitāyāḥ ullāsenolluṇṭhanena śālate śobhata ityullāsaśālī tasya bhāvastattā | andhaso'nnasya | bhissā strī bhaktamadho'nnamodano'strī ityamaraḥ || 92 || 93 || śmaśāneṣu diganteṣu sa eva lalanāstanaḥ | śvabhirāsvādyate kāle laghupiṇḍa ivāndhasaḥ || 93 || p.


Possibly for this reason the Supreme Goddess is identified as an energy called Śodhā (lit.


(+1 ещё) Удалено: 10 📌 шив Формы: Шива таттву, Шива тат, Шива, Шива., шива-, Шива восседает Там,, Шиву,, Шива таттвы, Шива и Шакти таттвы, Шива, ...


The passivity and darkness - tamas - on which this impurity is based can be understood as the laxity of the fettered soul with regard to his fettered state due to which he makes no effort to overcome it.


tathā [k, kh: tadā] prakāravidhinyāsaḥ | Ṭ MS K fl.


¹² (6 cd-7) Page 74 58 kumārikākhaṇḍaḥ śrīkārājñā punastsya gurvīmnāye pravartate.


(35cd-36ab) (7/32-36ab) viśvam prakāśadhīnatvāt tanmayatvāc ca vastutaḥ


После  сбрасывания  тела
он становится видехамуктой


Приложение №13 (январь 2011) Чем больше утрачивалось изначальное.


right up to *ummana* by the aforesaid means, and abandoning them altogether, one can attain to the state of the highest freedom of spirit, i.


(30) ‘The consumption of meat (is befitting) for sacrifices’; that is declared to be the rule made by the gods; but to persist (in using it) on other (occasions) is to be a proceeding worthy of Rākṣasas.


578) [sarvДЃrthasДЃdhakacakram] taptakДЃГ±canasindЕ«rasadб№›Е›aб№ѓ daЕ›akoб№‡akam | sarvДЃrthasДЃdhakaб№ѓ nДЃma б№‡ДЃdibhДЃntairvibhЕ«б№Јitam || 44 || [sarvarakб№ЈДЃkaracakram] taruб№‡ДЃruб№‡asaб№…kДЃЕ›aб№ѓ dvitД«yaб№ѓ daЕ›akoб№‡akam | sarvarakб№ЈДЃkaraб№ѓ nДЃma mДЃdikб№ЈДЃntДЃkб№Јarairyutam || 45 || [niruktatritayДЃtmakaб№ѓ sthiticakram] sthiticakraб№ѓ trayaГ±caitanmahДЃjГ±ДЃnapradДЃyakam || 46 || sarvasaubhДЃgyadДЃyakaб№ѓ cakramДЃha - caturdaЕ›ДЃretyДЃdinДЃ | caturdaЕ›ДЃrakoб№‡amiti spaб№Јб№am | navД«nДЃrkasamaprabhaб№ѓ bhДЃsvararaktavarб№‡am | taduktaб№ѓ jГ±ДЃnДЃrб№‡ave daЕ›amapaб№ale - caturdaЕ›ДЃraб№ѓ deveЕ›i dДЃбёЌimД«kusumaprabham | anantaphaladaб№ѓ bhadre sarvasaubhДЃgyasaб№ѓpradam || iti | kДЃdД«ti | caturdaЕ›akoб№‡eб№Јu kakДЃrДЃdiбёЌhakДЃrДЃntДЃЕ›caturdaЕ›a varб№‡ДЃ ekaikaЕ›o varttanta ityarthaбёҐ | 44 | atha sarvДЃrthasДЃdhakacakraб№ѓ vivб№›б№‡oti - taptetyДЃdinДЃ | taptakДЃГ±canasindЕ«rasadб№›Е›aб№ѓ raktavarб№‡am | taduktaб№ѓ jГ±ДЃnДЃrб№‡ave daЕ›amapaб№ale - daЕ›ДЃraб№ѓ taptahemДЃbhaб№ѓ sindЕ«rasadб№›Е›aб№ѓ priye | sarvДЃrthasДЃdhakaб№ѓ cakraб№ѓ manaЕ›cintitadaб№ѓ sadДЃ || iti | daЕ›akoб№‡akaб№ѓ daЕ›akoб№‡aviЕ›iб№Јб№am | б№‡ДЃdД«ti | б№‡akДЃrДЃdibhakДЃrДЃntДЃ daЕ›a varб№‡ДЃ daЕ›ДЃreб№ЈvekaikaЕ›o virДЃjanta ityarthaбёҐ | 45 | dvitД«yadaЕ›akoб№‡ДЃtmakaб№ѓ sarvarakб№ЈДЃkaracakramДЃha - taruб№‡etyДЃdinДЃ | taruб№‡ДЃruб№‡asaб№…kДЃЕ›aб№ѓ raktavarб№‡am | mДЃdД«ti | makДЃrДЃdikб№ЈakДЃrДЃntДЃ daЕ›a varб№‡ДЃ ekaikaЕ›o daЕ›ДЃreб№Јu vartanta ityarthaбёҐ | 46 | etattritayasya sthiticakratvamДЃha - sthitД«tyДЃdinДЃ | etattrayaб№ѓ sarvasaubhДЃgyadДЃyaka - sarvДЃrthasДЃdhaka - sarvarakб№ЈДЃkarДЃkhyaб№ѓ mahДЃjГ±ДЃnapradДЃyakaб№ѓ sthiticakramiti sambandhaбёҐ | jГ±ДЃnДЃrб№‡ave daЕ›amapaб№ale'pi niruktacakratrayamabhidhДЃya - p.

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


It bestows accomplishment in knowledge and has emerged from the midst of the radiant energy ( tejas ) (of the deity).


Риг-веды (которых 10, в соответствии с авторством гимнов, они разделены на 85 Анувак или уроков, а те в свою очередь на 1017, или с 11 дополнительными гимнами на 1028 сутт или гимнов; другое, более механическое разделение, имеется в Аштаках, Адхйа́ях и Варгах) | собака | вид змеи | специфическое предложение или жертвоприношение.


Отрешившись  от  любой  деятельности,  без  желаний  и  привязанностей,
пребывая в Атмане, следует медитировать на Атмане, с Атманом и в Атмане

data/converted_md/Свами_Лакшманджу_кашмирский_шиваизм.md


241 ‘The eight lower worlds’ (are,) as is said: *238* SvT 10/53cd-71ab.


--- PAGE 0196 --- 30 śruṇu devi pravakṣyāmi, mantrānām nirṇayaṁ sphuṭaṁ |


Мастер — владыка владеет **16-ю** способами исцеления проблем; его пробуждающая, разрушающая и подчиняющая магия потрясают.


tṛptete nāmno nirvacanamāha - harāviti | prākṛtairvineti | aprākṛtairityarthaḥ | oṃ tṛptāyai namaḥ | tāṃ tāṃ tṛptāmanudhyāya munayo vedapāragāḥ [F, ṅ, ī: yoga##- jñānamūlāṃ parāṃ tṛptiṃ nityāṃ prāptāḥ sudhāmayīm || 103 || ṣaḍakṣaro hyayaṃ mantrastarpayatyakhilaṃ jagat | tarpayāmi guṇairviṣṇumātmānaṃ tadguṇairapi || 104 || 104.


lajjā) mantharavīkṣaṇām | pāśāṃkuśau ca puṇḍrekṣacāpaṃ puṣpaśilīmukham || 8 || ratnapātraṃ sudhāpūrṇaṃ varadaṃ bibhratīṃ karaiḥ | evaṃ dhyātvārcayed devīṃ nityapūjāsu siddhaye || 9 || prayogādiṣu sarvatra vakṣye dhyānāni tatra vai | madanonmādanau paścāttathā dīpanamohanau || 10 || śoṣaṇaśceti kathitā bāṇāḥ pañca puroditāḥ | kusumā mekhalā paścānmadanā madanāturā || 11 || anaṅgapadapūrvāstāḥ pañcamī madaveginī | tato bhuvanapālā syācchaśirekhā tvanantarā || 12 || rekhā gaganapūrvānyā pūjyā patreṣu cāṣṭasu | śraddhā prīti ratiścaiva dhṛtiḥ kāntirmanoramā || 13 || manoharāṣṭamī proktā devī cātra manorathā | madanonmādinī paścānmohinī śaṅkhinī tataḥ || 14 || śoṣiṇī ca vaśaṅkārī śiñjinī subhagāḥ tataḥ | sasvarāḥ ṣoḍaśa proktāḥ priyadarśinikāntikāḥ || 15 || p.


124) artha[1 ]vādo'yamasatyārtho vidhyanuṣṭhānatātparyādityetatadapi na yuktam | artha[2 ]vādasya yā vidhyaṅgatāsatyā sā kathamasatyārthasya syāt | svārthamabhidadhāna eva hi arthavādo bhavati, na sa vede'pi mithyārthatā, ______________________________________ 1 apravṛttapravartanaṃ vidhiḥ, tathā sākṣādupadeśakatvaṃ vidhiḥ | pravṛttasyānvākhyānamarthavādaḥ, tathā paramparopadeśakatvamarthavādaḥ | atrārthavāde sākṣādupadeśābhāvamāśaṅkyārthavādo'yamiti | vidhyanuṣṭhitasyaiva hyarthasyārthavādaḥ samarthakastataśca sākṣādanuṣṭhānābhāvānnārthavādasya satyatvam | 2 yadyarthavādasya vidhyaṅgatā satyā tarhi kathaṃ svayamasatyārthaparatvamityarthaḥ | yathāhi vāyavyaṃ śvetamajamālabheta bhūtikāmaḥ iti vidhiḥ | vāyurvaikṣepiṣṭhā devatā vāyumeva svena bhāgadheyenopadhāvati sa evainaṃ bhūtiṃ gamayatītyarthavādaḥ | tatra vidhivākyagatā vāyavyādiśabdā arthavādaśabdanairapekṣyeṇaiva viśiṣṭamarthaṃ vidadhati, arthavādaśabdāścetaranairapekṣyeṇaiva bhūtārthamanvācakṣate, kṣipragāmī vāyuḥ svocitena bhāgena toṣito bhāgaṃ pradāyaiśvaryaṃ prayacchatītyukte rāmāyaṇabhāratādāviva kaścitpratīyate na tvanuṣṭheyaṃ kiṃcit, ata ekavākyatvābhāvānnāstyarthavādasya prāmāṇyamiti vidhiprāmāṇyavādina āhuḥ | atrāhurjaiminīyāḥ, mābhūdvidhyarthavādayoḥ padaikavākyatā, vākyaikavākyatā tu bhavatyeva | vidhivākyaṃ tāvatpuruṣaṃ prerayituṃ vidheyārthasya prāśastyamapekṣate, arthavākyaṃ ca phalavadarthāvabodhaparyavasitādhyayanavidhiparigṛhītatvena puruṣārthamapekṣate, tataḥ puruṣārthaparyavasitavidhyapekṣitaprāśastyaṃ lakṣaṇāvṛttyā samarpayadarthavādavākyaṃ vidhivākyena sahaikavākyatāmāpadyate, yataḥ kṣipragāmisvabhāvatayā śīghraphalaprado vāyurasya paśordevatā, tataḥ praśastamimaṃ vāyavyaṃ paśumālabheteti vākyayoranvayaḥ, tasmādarthavādaḥ pramāṇamiti | =============================================== =============================================== p.


" (68cd-69) Having spoken thus to the Accomplished One (Siddha), her form the unseen Kula she, the mistress of the god of the gods, whose gaze is like a lion ( simhāvalokinī ) 77 arose within the Wheel.


tadiddhaṃ brahmadināvadhikā- narake:** saha saptānāṃ pātālānāṃ tathā priye |***lokānāṃ caiva saptānāṃ śvatireṇya prakṛtita*


ṣaṭcakreśvaratā nāthasyoktā citrā nijākṛti: |* *catuṣaḍdvirdvigaṇanāyogat traiśirase mate


86) gamyonaika krameṇaiva svānubhūtyaimahātmabhiḥ | ūrdhvāmnāye - brahmaraṃdhrasarasī ruhodare nityalagnamavadātamadbhutam | kuṇḍalī kanakakāṇḍaśobhitaṃ dvādaśānta sarasīruhaṃ bhaje || tasya kandalitakarṇikā puṭe kḷptarekhamakathādi saṃkhyayā | koṇalakṣitahalarkṣamaṇḍalaṃ bhāvalakṣyamanalālayaṃ bhaje || tatpuṭe ghanataṭitkaṭādimatspardhamānapāṇe pāṭalaprabham | bhāvayāmi hṛdi cinmayaṃ sadābindunādamaṇipīṭhamaṇḍalam || ūrdhvamadhyahutabhukśikhāspadaṃ cidvilāsaparabrahmaṇāspadam | viśvakhasmaramahāyaśotkaṭaṃ bhāvayāmi yugamādi haṃsayoḥ || dvandvamindumakarandaśītalaṃ mānasaṃ smarati maṅgalāspadam | pādukāparaśivātmano guroḥ pāpanāśini paṭīyasī mama || mūrdhniśītakaranissaratsudhā siktamūrtiraniśaṃ virājate || iti | yogasāramañjaryām - gudāttadvyaṣṭabhāgeṣu vīṇādaṇḍākhya dehabhṛt | dīrghāsthi mūrdhniparyantaṃ brahmanāḍīti kathyate || tasthānte suṣiraṃ sūkṣmaṃ brahmanāḍī sūrayā | iḍāpiṃgalayormadhye suṣumnāsūryamaṇḍale || sarvaṃ pratiṣṭhitaṃ tasmin sarvaṃ viśvato mukham | tadgatāssūryasomogni devatāḥ parameśvaraḥ || bhūtālokādiśaḥ kṣetrasamudrāḥ parvatāstathā | dvayośca nimnagā veda śāstravidyā kalākṣarāḥ || svarāmantrapurāṇāśca guṇāñcaitasya sarvaśaḥ | nijaṃ jīvātmanā teṣāṃ kṣetrajñaḥ prāṇavāhanaḥ || suṣumnāntargataṃ viśvaṃ tasmin sarvaṃ pratiṣṭhitam || iti | cintātimira bhāskare - śarīrāntargatomerumāśrityamaṇidaṇḍavat | suṣumnā vartate dehe bisaṃ nibhā śubhā || ābrahmastambaparyantaṃ tanmadhye vartate citi | tāvādyantaprabhāsyantaścittamityabhidhīyate || tacchidraghaṭamadhyasthaṃ dīpajvāleva dīpyasi | evaṃ jīvasvarūpāntaṃ vyāptamuktaṃ hi putrake || iti | yājñavalkye - mūlādhārāgrakoṇasya suṣumnādvādaśāntagā | mūlordhvacchinnavaṃśābhābrahmanāḍīti kathyate | tasyāstu suṣiraṃ sūkṣmaṃ tasmin sarvaṃ pratiṣṭhitam || mastakānte catuḥsthānāt ūrdhvaṃvāṅmānaso'dhikam | dvādaśāntamitikhyātaṃ paramātmā vyavasthitam || p.


Thus rescued, the soul, by the final oblation, attands liberation, whether it was in hell, the world of the spirit, or in the world of lower animals.


За взятку на высших уровнях духовной,
политической, хозяйственной, экономической иерархии – пожизненное изгнание
из органов власти и уголовное наказание в виде  смертной казни или
пожизненного заключения


Тогда  практикующий
обретет полное Постижение сущности бытия


kuśalapeśalapelavadṛgvaman rasanayā sanayārttihṛtāmṛtam | madanasādana sāntvaya saṃpadā- mapadamāpadamāśritamehi mām || 11 || anvaya-ayi madanasādana !


These syllables in the version of the Vidyā of the KMT are: HRĀM HRĪM HRAUM.


||157||

Взяв остатки пищи кого-либо, следует передавать с преданностью от  одного  к
другому


The ether is the perceiver of the reflected image of sound96 only in as much as it is in front of the original ‘image’.


tatvāni vyutkrama 22 yānti 23 saptāviṃśatpadāni 24 ca.


As **Abhinavagupta** puts it in *Iśvarapratyabhijñāvimarśini* ***“prakāśa evāsti svātmanaḥ svaparātmabhiḥ.


) Подъем, приход к нормальному сознанию после транса

data/converted_md/Виджнянабхайрава_Джайдева_Сингх.md


300-01), начиная с этого:\
\
*kramikaḥ śaktipataś ca siddhānte vāmake tataḥ // 300 //*

*dakṣe mate kule kaule ṣaḍardhe hṛdaye tataḥ /*

и в *PTV* (стр


(204cd-205ab) (The teacher’s knowledge) is the material cause ‘**because it is placed there**’ (within the disciple).


154a) viktД«purasya || apravб№›tti || saб№ѓsДЃracakrasya || pravarttanaб№ѓ dharmmacakrasya || ucchrita || chatraбёҐ dhvajaбёҐ patДЃkДЃ || tathДЃgatasДЃsanasya || adhiб№Јб№hДЃna || sarvvadharmmadesanДЃyДЃб№ѓ || kб№Јiprasiddhi || mantramukhacaryyДЃ || cДЃrinДЃб№ѓ bodhisatvДЃnДЃб№ѓ || bhДЃvanДЃdhigama || prajГ±ДЃpДЃramitДЃbhiyuktДЃnДЃб№ѓ || bodhisatvДЃnДЃб№ѓ Е›Е«nyatДЃ || pratibodho advaya || prativedhabhДЃvanДЃbhiyuktДЃnДЃб№ѓ || bhavД«б№Јyati || sarvvapДЃramitДЃsaб№ѓbhДЃrasya || parisuddhi || sarvvabhЕ«mipДЃramitДЃ || paripuripuryya || prativedha || saб№ѓmyakcaturДЃryyasatyДЃnДЃб№ѓ || sarvvadharmeka || cittaprativyedha || catusmб№›tyupasthДЃpanДЃnДЃб№ѓ || yДЃvat parisamДЃpti || sarvvabuddhaguб№‡ДЃnДЃmД«yaб№ѓбёҐ || dharmmameghДЃnДЃmabhuvane || p.


Even so, Abhinava begins his version of the rite with the worship of the Gurumaṇḍala of the four Yuganāthas, thus conforming the procedure of the Ādiyāga taught in the Mādhavakula to the later Kaula rites that considered their first teacher to be Matsyendradranātha.


While this fluid essence of the godhead flowed naturally through these female beings, it was absent in males.


siddhi; различные Тантры **TAK:** *"Способность слышать отдалённые звуки"* **Связь:** → #581-582 (siddhi) --- ## 589.


A third Cavity of Brahmā is the lower entrance of the channel of suumŠā at the base of trunk of the body.


This would require reasonable speed and careful attention.


Тот свет является «спрятанным вбиранием
   (втягиванием, обратным поглощением) в различные объекты»


Это процесс, который, каким бы парадоксальным он ни был, легко поддается пониманию в визионерской системе ментальных представлений о мантрайоге


The upper End of the Twelve (*ūrdhvadvādaśānta*) is at a distance of twelve finger-breadths from the Cavity of Brahmā at the top of the head.


32a) taṃ ca tatkurute maṃtrī nāmānāṃ caturjātiṣu || kārtikeya uvāca || rātrau ca daṃsite deva tathā vilagatena ca | strīvālanapuṃsakena unmatta kāmukena vā || gurviṇya vātha vakṣyā vā vṛddhena urageṇa vā | svarūpaṃ kathaya deveśa maṃtrāścaiva pṛthak pṛthak || īśvara uvāca || daṃśitasya parīkṣādau mṛnmati maṃtri dāpayet | tena vijñāyate sarvaṃ dvyantaraṃ varṇajaṃ vāpi vā || svādena sā bhavekvadrukāvadahyeva yadāturaḥ | cāturvarṇena sarppeṇa vijñeyo daṃśitastathā || vyaṃtare astra svādā tu guḍasvādā tu goname | anyeṣāṃ caiva jātīnāṃ mṛttikā ca svabhāvataḥ || anayā vidyayā kāryaṃ varṇānāṃ tu parīkṣaṇāḥ | oṃ amṛte amṛtarūpiṇī sāṃ sūṃ saḥ || krodhakārmuka garbhiṇyāṃ vālai vṛdhyai napuṃsakaiḥ | p.


The Upaniṣad goes on to explain that this cup is the head.


Таким

образом, эти фонемы есть не просто инертные буквы, но со-

зидающие силы вселенной


Having abandoned the path in this way, nothing (*kimcana*) anywhere (in any circumstance) becomes appropriate (and reasonable).


Заставьте свой ум успокоиться между энергией воли и знанием

data/library/Translations_MD/ВиджнянаБхайрава_Лакшман_Джу__сборка_переводов_.md


(22-24) (*niyama*) and prohibitions (*yama*), one does not attand that supreme plane.


You will find Her as one with Bhairava by keeping your organs in action, and then by establishing yourself inside, observing the action within.