Even if there is an external reality, ‘how can purity and impurity be independent of its manifest nature (prakāśatā) (which it derives from consciousness)?” because it cannot (in itself) bring about (any) change (vikāra), in accord with the principle that ‘blue is not other than blue’.³** The point is that (purity and impurity) are not an Abhīnava does according to Jayaratha who says that he is ‘famous as the one who brought all the Kula scriptures down to earth (sakalakulaśāstrā-vatārakatayā prasiddhaḥ).


kh, j: śaṃkhavādi-; g: śaṃkhavāhitrinaḥsvaraiḥ; gh: -niḥsvane: 142.


Here, according to Jayaratha, it refers to a class of scripture including the Ūrmikaulārṇavatantra as a genre of ‘quintessential scriptures' of the Kaula schools.


’ MV 11/12cd-14ab Thus, this too is a Trika мантра drawn from the MV.


Он не воспринимает свое тело с единством Я-сознания


Стремящимся  требуется
раскрыть лежащую в основе  Реальность,  т


* *tat samvidi tataḥ samvid vilīnarthāiva bhāsate |* Thus, by the yoga of this visualization (*dhyānayoga*) the universe dissolves into the Wheel, and that into consciousness; then consciousness shines with (all) phenomena dissolved away.


3 pramāṇavyavasthāpitta hi kallastu, svarūpaddhaśāmbyā māstu, tenaiva pramāṇena tatsya dṛḍhaṃ vyavasthāpitalvāditi pramāṇameva tānmikrasyāti paśyantī betvādinā.


Затем к  *nādānta* (*nādānta* означает, *nāda*, *śakti*, *vyāpinī*, *samanā*, и *unmanā*, так же), это наитончайшие состояния


isī taraha ke bhinna bhinna krama āgamoṃ meṃ vyakta haiṃ.


piśitāśasamopetā 250 naumi 251 kaṭṭārikodhatām 252 .


evaṃ paścimata: 201 suṣṭi: saṃvartī mālinī 202 svayam.


214.) намо душтасанātхāйā бхаираvaāйа nāmo (nāmo) namaḥ nāмо baхайsāna (sāna)ātхāйā бимбанātхāйā te (ā te) namaḥ Всех мыслимых скопищу образов, знаков; богу.


āvāhanamudrā [#417] - **āyudha** (आयुध) — [божественное] оружие [#395] - **āśrama** (आश्रम) — монастырь [#419] - **āśramin** (आश्रमिन्) — житель ашрама [#420] - **āḍhya** (आढ्य) — богатый [#2157] - **āṇava** (आणव) — относящийся к ану (душе) [#338] - **āṇavamala** (आणवमल) — изначальное загрязнение души [#340] - **āṇavapakṣa** (आणवपक्ष) — индивидуальный аспект [#339] - **āṇavopāya** (आणवोपाय) — путь индивидуума [#341] ## Ī - **Ī** (ई) — И (фонема) [#439] - **ī** (ई) — И (дополнение) [#593] - **ī** (ई) — в коррелятах: читать *kāmakalākṣara* вместо *kāmakālākṣara*.


jo kevala pratibhāsamātra hai, usameṃ vāstavikatākā saṃbhava nahīṃ hai.


The Spandakārikā with four Commentaries: the Spandasaṃdoha by Kṣemarāja, the Spandavṛtti by Kallaṭabhaṭṭa, the Spandavivṛti by Rājānaka Rāma, the Spandapradīpikā by Bhagavadutpala*.


As before, in consonance with the Six Kulas, the six parts of the Krama are projected into the Six Wheels.


All MSs: tadinyekāḥ; YKh (1) i: udayeta The emendations of this line agree with the readings in YKh (1).


Мы не можем выбрать— постигнуть объект [в случае иллюзии ненастоящим является объект, а не спящий


John Hughes (State University of New York Press, Albany, 1995).</i>
<i>Śivastotrāvalī of Utpaladevācaryā – With the Sanskrit commentary of Kṣemarāja, edited with Hindi commentary by Rājānaka Lakṣmaṇa (Swami Lakshmanjoo) (Chowkhamba Sanskrit Series 15.


В то время силой будущих событий из дома в дом распространилась таинственная весть, в которой говорилось: "Королевство будет принадлежать Сандхимати"


The second is the Bija of the sanctuary, which is as followingowingows: the supreme 13 Unconventional arrangement.


The difference between the previous dhāraṇā (in verse 56) and this one (verse 57) lies in the fact that in the previous dhāraṇā the dissolution of both the objective and subjective order was to be contemplated one by one successively (kramaśaḥ) i.


By contracting the anus, inhaling and then retanding the breath, this energy is raised up with, and through, the flow of vitality that travels up the central channel of vitality in the body called Suṣumnā.


47b) makes essentially the same statement: “The animal Śakti, the human Śakti, and also the bird Śakti are thereby worshipped.


Nivritti gala is situated in the grossest element, which is the element "earth" (prithee tattva).


9 janmasthānaṃ mahāyantraṃ yadi kuryāt tu sādhakaḥ / tatra mūrtiṃ na kuryāt tu kadācid api mohataḥ


Sexual Potency, Transformation and Reversal in the Heterodox Theophanies of the kubjikā Tantras.


Декана, мы обнаружим, что мусульманские армии впервые пересекли.


This is because Kula as a sacrificial substance comprises offering of bodily fluids, meat and the like derived from the body.


Медитируй на истинном Я, которое вечно, совершенно и всеведуще


124(150) gītanṛttādivādyaiścāpyapsarobhiśca śobhitaiḥ | sūryakoṭisamaprakhyaiḥ vimānairmerusannibhaiḥ || 10-189 || naranārīsamākīrṇaiḥ divyagandhavahaiśśubhaiḥ | devadānavagandharvaiḥ stūyamāno gaṇādibhiḥ || 10-190 || svacchandassarvago bhūtvā prayāti varamandiram | kalpakoṭiśataṃ divyaṃ modate sa mahātapāḥ || 10-191 || evaṃ sarveṣu lokeṣu bhogān bhuktvā yathepsitān | puṇyakṣayādihāgatya rājānaṃ patimāpnuyāt || 10-192 || surūpā subhagā nityaṃ bhavatīśvarabhāvitā | yaṃ yaṃ kāmaṃ samuddiśya naranārī napuṃsakāḥ || 10-193 || pūjayanti śivaṃ bhaktyā tantamevamavāpnuyāt | mṛṇmayaṃ dārujaṃ śailamaiṣṭakaṃ vā sukalpitam || 10-194 || kṛtvā maṭhaṃ gṛhaṃ vāpi yathāvibhavasaṃbhavam | sarvopakaraṇo petaṃ sarvadhānyaprapūritam || 10-195 || śivāya tadgṛhaṃ datvā sarvānkāmānavāpnuyāt | bhuktvaikabhuktaṃ hemante māghamāse samanvitaḥ || 10-196 || māsānte ca rathaṃ kuryāt citravastropaśobhitam | śvetaiścaturbhissaṃyuktaṃ vṛṣabhaissamalaṃkṛtam || 10-197 || śobhitaṃ dhvajapuṣpādyai chatracāmaradarpaṇaiḥ | taṇḍulāthakapiṣṭena liṅgaṃ kṛtvā savedikam || 10-198 || p.


[f 4b] yasmālviha (tvamiha) mattvasya madhyadeśalsumudrāgaḥ.


24 This should be brought about with a part ( pāda ) of the mantra 25 along with the Moon and emission ( visarga ).


3) There are twelve (Rudras), Ekaśiva and the rest, in the force of (the limited knower) Knowledge.


||14||

Четки Шакт из кристаллов, красного сандала, в десять раз  более  действенные
из путра-дживы, в 100 000 раз более действенные – из раковины


tadetu meravāsano hṛṣṭam-mālinyapeśayā nakārāva, vastutatku akārādhīgimyāhva vismarṣāṃśa: jāta: prādūtpramātumāvo, hasti rodhako drāvakeśa pāṇānaṃ, sa eva nā-purvaḥ etat chūṭa labheta.


305See below, 29/140, where these three-union, emergence and rest-are equated to three forms of emission (*visarga*).


11|265) iti || 177 || nanu brahmД« nДЃma yadi Е›ivasyaiva Е›aktistatkathamasДЃvanyaб№ѓ yДЃyДЃdyenДЃyaб№ѓ brahmetyucyate, na hyanyadД«yadharmasyДЃnyatrДЃnvayaбёҐ saб№ѓbhavet ?

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


стих  25),  или
посредством растворения всех викальп  (см


śāstrahīne na siddhiḥ syād yat tvayā pariprcchitam ācārya śubhalakṣaṇam sarvāvayavasamyutam sattvavad vāryasampannaṁ krodhinam capalaṁ kṣudraṁ varjitam kekaraṁ danturāṁ kānāṁ khalvātāṁ śāstravarjitam atidirghaṁ tathā hrasvaṁ kr̥śaṁ sthūlaṁ kṣayānvitam tārkiakāṁ dambhasamyuktam satyaśaucavivarjitam anyaśāstrarataṁ yas tu śiṣyam dayānvitam dhīraṁ varjitam bhaktam ca śāstrabhaktam dr̥dhavrataṁ guruśuśrūṣaṇarata samyutam idr̥saṁ yad bhavec chiṣyas māyānvitam śaṭhaṁ --- PAGE 0299 --- dikṣādu viravandite


What is meant is that when we think of Deity, It becomes an object of our thought.


Эта мантра показывает  вам  способ,  как  свернуть
их, как отказаться от этих тридцати шести элементов и  в  конце  остаться  в
элементе Шивы


Эта история фигурирует во многих народных сказках
и легендах

data/converted_md/Секрет игрального кубика Шакуни.md


And when at the time of death he is situated in the <i>sattvika</i> state, he moves to a higher life.


Когда вы созерцаете таким образом, то после \[впоследствии\] функционирование этих трёх внутренних органов прекращается, \[их\] функция прекращается навсегда -- ум не работает, интеллект не работает, и поэтому не работает эго


Старший сын солдата, размахивая жезлом, словно дубинкой, торжественно шествует вокруг своей семьи и воссоздает героические битвы своего отца


#################################################### MUKTABODHA INDOLOGICAL RESEARCH INSTITUTE Use of this material (e-texts) is covered by Creative Commons license BY-NC 4.0 Catalog number: M00163 Uniform title: spandanirṇaya Main title: spandakārikā with commentary nirṇaya Secondary title: spandakārikā Commentator : kṣemarāja Author : kallaṭa attributed author spandakārikā Editor : śāstrī m k Description: E-text transcribed from volume 42 of the Kashmir Series of Texts and Studies.


У кого эта тантра, вмещающая слоги бессмертной Кулы, или
писание Владыки Кулы [хранится] дома - //61-62//
- там пребываю Я всегда

data/converted_md/Кула Чудамани тантра.md


Thus, if one refers to a section of the Tantrasadbhäva cited by Ksemaräja in the Siva Sütra Vimarsini (2.3)—a section that we cite and analyze below67^- it will be seen that the kunçlalini (which is often compared to a flash of lightning), awakened through a churning due to the union of Siva and Sakti, stretches out while emitting sparks, and that she is possessed of one atom on reaching the heart, of two when at the throat level, and of three when reaching the tip of the tongue, for that is the place, says the Tantra, where the phonemes are brought forth, that is, empirical speech is produced.


По этому вопросу он говорит:

   так что в итоге есть сверхъествественная сила, такая как меньше малого и
   т


|" (29|237) iti | vedheti--madhyamaprДЃб№‡aЕ›aktyДЃ Е«rdhvordhvakramaб№‡ena cakrДЃdhДЃrДЃdД«nДЃб№ѓ bhedanam | yadvakб№Јyati-- "..........................yenordhvordhvapraveЕ›ataбёҐ | Е›iб№Јyasya cakrasaб№ѓbhedapratyayo jДЃyate dhruvaбёҐ ||" (29|237) iti | yadabhiprДЃyeб№‡aiva-- "ДЃtmДЃnaб№ѓ maб№‡imДЃЕ›ritya Е›aktiб№ѓ nyasyettu herukam | pДЃЕ›aviЕ›leб№Јakaraб№‡aб№ѓ vedha ityabhisaб№ѓjГ±itam ||" ityДЃdi uktam || 236 || tadeva ДЃha-- vedhadД«kб№ЈДЃ ca bahudhДЃ tatra tatra nirЕ«pitДЃ | sДЃ cДЃbhyДЃsavatДЃ kДЃryДЃ yenordhvordhvapraveЕ›ataбёҐ || 29-237 || Е›iб№Јyasya cakrasaб№ѓbhedapratyayo jДЃyate dhruvaбёҐ | yeneti--abhyДЃsavattvena || evaб№ѓvidhena asya kiб№ѓ syДЃt ?--ityДЃЕ›aб№…kya ДЃha-- yenДЃб№‡imДЃdikДЃ siddhiбёҐ ........

data/muktabodha/MUKTABODHA-LIBRARY-IAST/tantrAloka chapters 15 thru 38-M00093-IAST.txt


119b) dvДЃrasuranaб№‡aradaЕ›adiganarЕ«lokadhДЃtu sthita || sarvvadevagaб№‡eб№Јб№hДЃ tatparasmi || ДЃkarб№Јana || oб№ѓ ДЃбёҐ nДЃgabhava nДЃgagaб№‡a devagaб№‡e Е›rД«varЕ«na nДЃgarДЃjДЃ saparivДЃrДЃn muhЕ«rmЕ«hЕ«б№ѓ || jalakuб№‡бёЌalamaб№‡бёЌalДЃkДЃlaбёҐ ДЃgaccha 2 vrЕ«б№Ѓ svДЃhДЃ || ayutajДЃpa kб№›tvДЃ || ДЃkarб№Јaб№‡amantra || oб№ѓ vajrДЃб№ѓkuЕ›aбёҐ ja svДЃhДЃ || oб№ѓ vajrapДЃЕ›aбёҐ hrД«б№Ѓ svДЃhДЃ || oб№ѓ vajrasphotaбёҐ vaб№Ѓ svДЃhДЃ || oб№ѓ vajrДЃб№ѓmbe Е›ahoбёҐ svДЃhДЃ || oб№ѓ vajravarЕ«б№‡apravarasatkДЃrДЃyaбёҐ pДЃtДЃrgha ДЃcamana arghaб№ѓ praticcha svДЃhДЃ || oб№ѓ jaб№Ѓ || oб№ѓ hЕ«б№Ѓ || oб№ѓ vaб№Ѓ || oб№ѓ ho || oб№ѓ ДЃбёҐ vairocanodbhava vajravarЕ«б№ѓ nДЃgarДЃjДЃya hЕ«б№Ѓ || oб№ѓ vajra vaб№Ѓ bД«jodbhavДЃya p.


With this doubt in mind, he says: 318This dictum is also quoted above in TĀv ad 1/24, 1/214, 4/111cd-113ab and 14/13.


Его цель --- отождествить Махартху, Абсолют Крамы, почитаемый как Кали, с Трипурой

data/converted_md/КАНОН ШАИВСКИХ АГАМ И КУБДЖИКА.md


It is important to realize that though there are different upāyas, all lead you to the state of one transcendental consciousness.


We have just said that the freedom and reflective awareness of the Light is its power to be all things and to know itself as such.


मेरेदारा कहा छुआ यह
अग्नि तुझ नचिकेताके ही नामसे
प्रसिद्ध होगा तथा तू यह शब्द
करनेवारी रहमयी, अनेकरूपा
विचित्रवाणी माला भी प्रहण—खोकार
कर।


Солнце и огонь, с другой стороны, взаимозаменяемы: в *TĀ* 3

data/converted_md/речь_в_тантре_Восстановлен_чистовик.md


(80) Amarikā (the Immortal Goddess) 82 is the supreme activity of the entire ocean (of the Yoni).


(29/141cd-142ab) The firepit is the Lord’s *Śakti*, which is the emergent form (of emission).


**'mama' śrāmano 'havayaṃ' jagadānandādiśabdavācyaṃ tathya vastu, samyak dehaprāṇādipramātṛtāsaṃkāranya-kkārapuraḥ sarasamāveśadaśollāsena dikkālādhyaka-litatayā 'sphuratāt' kālatrayāvacchadbhūtyavena vikasatāt-iṣyatha:.


praṇamya nāthaṃ daśāṣṭadalākṣmiṃ vinamya tasmai nūpatitva bhūyaśaḥ


One wonders how much he may have learnt from him about Siddhānta, compared to Śambhunātha.


Состояние  унмана   не  воспринимается  умом,  унмана
пребывает в сознании Атмана

data/converted_md/СВАЧЧХАНДА_ТАНТРА_наиболее_полный_перевод.md


Поле объективного познания нарастает в вас -- в повседневной рутине вашей жизни объективное познание возникает в вас всегда -- но на самом деле оно вообще не возникает, потому что это *nirnimittam*, у него нет причины возникнуть


4) Kāmākhya, pure as snow, the jasmine or the moon, is in the middle of the palate.

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


Аналогично, в «Варахапуране» сам Рудра осуждает Пашупатов и других последователей шайвагам как склонных к «подлым и греховным поступкам» и «пристрастившихся к мясу, вину и женщинам»


yatas tasmāt pañcadhotthā (-dhottha) prāṇavāvartarūpiṇī


Которая находится на расстоянии 12 пальцев от межбровья (от бхрумадхйи)

4\

data/converted_md/Виджнянабхайрава_Джайдева_Сингх.md


Санкхьи, согласно которой изначальная природа (мулапракрити) по существу становится материальным миром.


48) kruddhalabdhāvamānena kuryā * * * * * * | vidyābhāvā'tha gacchetāḥ sa * * * * vartayet || 50 || padmasūtrāṇi sūkṣmantu nālaṃ tasya vicintayet | aṅguṣṭhādyāvanmūrdhāntaṃ tāvatpadamanāmayam || 51 || īśvareṇa sahāyena gantavyaṃ śaṅkitena tu | mūrtidhyānaṃ samāśritya tvā * * * * * * * || 52 || pra * * * yadā prāptaṃ sakhāyaṃ paramaṃ mahat | jīvantamayatāṃ sthāpya gacchetpadamanāmayam || 53 || sūtreṇeva maṇiryadvat vedhayetkaścinmānavaḥ | tadvattadātmako yogī bindurmaṇiriva grathet || 54 || p.


70a) bhДЃradvДЃjasagotrasya bhДЃradvДЃjДЃб№…girasa vДЃrhaspatya tripravarasya mДЃdhyaб№ѓdini Е›ДЃkhaika deЕ›a vДЃjasanaye caraб№‡ДЃ dhyДЃyina Е›rД«mannepДЃlamaб№‡imaб№‡бёЌalodbhavasya Е›rД«macchrД«Е›rД«garuбёЌanДЃrДЃyaб№‡a caraб№‡akamala samДЃrДЃdhanaika tatparasya Е›rД«mat Е›rД«Е›rД«paЕ›upatipadДЃrabindamakaranda madhuvratasya Е›rД« 3 matyeЕ›varД« mДЃtб№›kДЃpadapaб№…kaja parДЃgapavitrД«kб№›tottamДЃб№…gasya Е›rД«jaya vДЃjeЕ›varД« devД« saб№ѓpЕ«janamodamДЃnasya Е›rД«matЕ›rД«kanakacЕ«бёЌДЃkб№Јa sadДЃЕ›ivДЃб№ѓghritoб№Јana parДЃyaб№‡asya Е›rД« 3 kubjikeЕ›varД«б№Јб№adevatДЃ varalabdha prasДЃdaparivб№›б№ѓhitasya Е›rД«pЕ«rvvДЃghДЃб№amahДЃpДЃб№ѓcДЃlika kulottama nijakulakamala prakДЃЕ›anaika bhДЃskarasya vedavedДЃб№ѓga Е›rutismб№›tД«tihДЃsapurДЃб№‡ДЃgamДЃdi vividhaЕ›ДЃstravicДЃrasa unnatasya viprajajurvveda vaб№ѓЕ›atilakДЃyamДЃna Е›rД« amukapratyДЃrДЃdhya somaЕ›armmaб№‡aбёҐ papautrДЃya pautra putra kanyДЃrthД« || p.


This entrance or absorption is technically called *āveśa*.


yatkiГ±cit б№ЈaбёЌadhvano madhyДЃlloke'sti, tatsarvaб№ѓ Е›ivajГ±ДЃnaб№ѓ ca Е›ivo jГ±ДЃyate'neneti Е›ivajГ±ДЃnaб№ѓ Е›ivajГ±ДЃne jГ±ДЃnasphДЃramaye pДЃrameЕ›oktavyДЃptisДЃre praб№‡ave proktavakб№ЈyamДЃб№‡adб№›Е›ДЃ pratiб№Јб№hitamabhedenДЃntaбёҐsthitam, yatastadvДЃб№…mayaб№ѓ parДЃvДЃkprasararЕ«pam | yathoktaб№ѓ Е›rД«sДЃrasvate stotre ---- "trayД«б№ѓ tisro vб№›ttД«stribhuvanamatho trД«napi svarДЃ nakДЃrДЃdyairvarб№‡aistribhirabhidadhattД«rб№‡avikб№›ti | turД«yaб№ѓ te dhДЃma dhvanibhiranurundhДЃnamaб№‡ubhiбёҐ samastavyastaб№ѓ tvДЃб№ѓ Е›araб№‡ada gб№›б№‡ДЃtyomiti padam ||" (ma0sto0 27) iti | "praб№‡ave" iti vaktavye "Е›ivajГ±ДЃne" ityukterayaб№ѓ bhДЃvaбёҐ yad vedagДЃruбёЌavaiб№Јб№‡avДЃdiб№Јu rЕ«pasДЃmye'pi praб№‡avasya pДЃrameЕ›vare proktavakб№ЈyamДЃб№‡ajГ±ДЃnavyДЃptisДЃratДЃkб№›ta utkarб№ЈaбёҐ | ata eva etadvyДЃptijГ±ДЃnДЃnusДЃreб№‡a sarvatrДЃpyasau pЕ«rб№‡asphДЃramayatvena parasiddhipradaбёҐ | yathoktam ---- "yataбёҐ Е›ivodbhavaб№ѓ sarvaб№ѓ Е›ivadhДЃmaphalapradam" (sva0 5-45) iti | tattatparimitavyДЃptyanusДЃreб№‡a tu sa eva mitasiddhipradaбёҐ | yadabhiprДЃyeб№‡a vakб№Јyati ---- "bhramayatyeva tДЃn mДЃyДЃ hyamokб№Јe mokб№ЈalipsayДЃ" (10-1141) iti, ДЃstДЃб№ѓ tДЃvadetadiha | yaccaitadevaб№ѓvidhapraб№‡avДЃtmakaб№ѓ Е›ivajГ±ДЃnaб№ѓ tadapi tatreti nirЕ«pitasatattve haб№ѓse, tiб№Јб№hati || taditthamasminniб№ЈkalanДЃthe paГ±capraб№‡ave nityoccarannДЃdДЃvamarЕ›arЕ«paбёҐ --- - ...........бёҐaб№ѓsaбёҐ praб№‡avasaб№ѓyutaбёҐ || 6-6 || praб№‡ave proktasatattve samyagyutaбёҐ prДЃб№‡arЕ«patayДЃ sthitaбёҐ, ata evДЃЕ›eб№ЈaviЕ›vakroбёЌД«kДЃrihaб№ѓsasambandhДЃdeva Е›ДЃstrДЃntaroktabrahmaviб№Јб№‡urudraЕ›aktiЕ›ivapraб№‡avДЃ bhedavyДЃptirayaб№ѓ mahДЃmantra ityuktameva | ataЕ›ca yaduktam ---- "paГ±capraб№‡avasaб№ѓyogДЃjjapataбёҐ siddhyati dhruvam" (6-3) iti, tatrДЃnДЃhataviЕ›rДЃntisatattvo niб№ЈkaloccДЃrapraguб№‡Д«kб№›tamadhyadhДЃmasaб№ѓlД«natayДЃ japaбёҐ kДЃryaбёҐ, iti paramДЃrthaбёҐ paryavasitaбёҐ || 6 || atha praб№‡avasaб№ѓyogaб№ѓ vinДЃ kД«dб№›gayam ?


И тогда и сейчас интеллектуальное знание является отражением (абхасой)
знания своей сущностной природы (пауруша джняны) и представлением этого
знания в уме человека (бауддха джняной)

data/converted_md/Понятия Парадвайты в познании.md


Now, although the Śiva nature of Mantras is the same (as that of the elements), they are discerned (parijñāna) to be such by virtue of (their) attributes; (that is, that they induce) reflection (manana) and save (trāṇa).³" This is not the case with Earth and the rest (of the elements.


Пока я только ссылалась на него, не раскрывая, что это такое


Pandit Chakravarti was the most senior disciple of the great Mahāmahopādhyāya Gopinātha Kavirāj who was one of the greatest scholars of Tantra in India and amongst the first to reveal the teachings of Kashmiri Shaivism to the world.


(It is the subject and object are experienced as one within consciousness.


Others derive it from the root *an* - ‘to breathe’.


Consisting of thirty-two letters, she should be worshipped in the centre.


Матсья: рыба, в подавляющем большинстве культур это символ элемента, который движется в глубинах вод подземных миров.


13239391951006124in"}, которое отождествляется с высшим уровнем Речи


147) tavābhyāsaṃ vinā bāle nākāro brahmatāṃ gataḥ | sthitaḥ kalanarūpātmā tena tvaṃ nānupaśyasi || 200 || na kevalaṃ dehaḥ sargāntaradvāragamanapratibandhakastattvajñānapratibandhakaścetyāha - taveti || tavākāra ākṛtirvakṣyamāṇajñānābhyāsaṃ vinā brahmatāmadhiṣṭhānabhūtabrahmatvaṃ na gataḥ | adhiṣṭhānabrahmavyatirekeṇāsanniti na niścita iti yāvat | kalanarūpātmā sthitaḥ kalanarūpaṃ kalpanāsvarūpaṃ tadevātmā svarūpaṃ yasya sa tathā tena kāraṇena nānupaśyasi tadbrahmeti śeṣaḥ | tathācoktaṃ bṛhadvāsiṣṭhe - yāvadabhyāsayogena na yātā bhedabhīstava | nūnaṃ tāvadatadrūpā na brahma paripaśyasīti || 200 || tatra rūḍhimupāyātā ya ime tvasmadādayaḥ | abhyāsādbrahmasaṃvitteḥ paśyāmaste hi tatpadam || 1 || tarhi bhavatprabhṛtibhiḥ pratibandhake śarīrādibhrame sthite kathaṃ tadbrahmānubhūyata ityāśaṅkyāha - tatreti || ya ime'smadādayo brahmasaṃvitterbrahmajñānasyābhyāsāttatra jñānābhyāse rūḍhimupāyātāḥ prasiddhimupāgatāste vayaṃ hi tasmāttajjñeyaṃ paśyāmo'nubhavāmaḥ | ayamabhiprāyaḥ - brahmajñānābhyāsaparipākāddehādyātmatvabhramakāraṇabhūtavāsanālaye pratibandhakābhāvādasmadādibhirbrahmātmatattvaṃ karāmalakavadanubhūyata iti || 1 || p.

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


Мы видели, что вторую сутру Первого Пробуждения
следует понимать как jnanam bandhah  и ajnanam bandhah, «Дифференцированное
знание – это оковы, и недифференцированное невежество – это оковы»

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


Surely, it was said just a little before that nothing could (exist) that is not presided over by Śiva’s power.


36a) varadaṃ dakṣapāṇi dvayena hi || dadhātīṃ cintayeddevīṃ vaśyarsobhāgya vāk pradāṃ || kṣīra kundendu dhavalāṃ prasannāṃ saṃsmaret priye || yadi?


sarvakṣobhā: 265 pralīyante tadā 266 tatu paramaṃ padam.


* *taccakrapīḍanād rātrau jyotir bhāty arkasomagam |


‘The meanndg of the scripture that describes (and articulates) (*varṇaka*) supreme speech (*paravānmayā*), which is one with the awakened conscientiousness of (its) inner essence, purified with the purification (*sam skāra*) that has as its root the supreme and uncreated penetration (*āveśa*), is the (final) conclusion of worldly (revelation) (*laukikānta*) within the supreme Pervasive Lord, who is the thirty-seventh (and highest level of reality).


Характерной методологической особенностью śiva сутра является то обстоятельство, что этот текст не является изложением некоего стройного последовательного учения.


But this has been quoted by **Kṣemarāja** in his commentary on III.


’* # The Worlds of Manas and the Intellect # The Moon, the Sphere of Manas *prakāśamaṇḍalādūrdhvaṃ sthitaṃ pañcārthamaṇḍalam.


’* [Maheśvarānanda then quotes this and the followingowingowing verse and goes on to comment:] Will and the rest (of the powers of knowledge and action) is the radiant pulse (*sphuratta*) of one’s own Self, and of that nature is some (higher indefinable) perception (*anubhūti*) which is the reality of Mantra (*мантра*).


24cd: athavā nābhicakre tu dhyānacakraṃ kulātmakam 19.


Placed as verses 4 and 5 they make little sense, whereas as 12cd-13ab and 11cd-12ab, they are in context.


/7/
Совершая тарпану богам, предкам, риши, людям  вместе  с  живыми  существами,
вобрав в (себя Шива) тиртху,   следует,  согласно  правилу,  войти  в  место
жертвоприношения


* *yaiṣā putrakadīkṣoktā gurusādhakayor api |* *saivādhikāriṇī bhogyatattvayuktimatī kramāt


5 Kubjikā is frequently called Ciñcinī — the goddess of the tamarind (ciñcā) in the MBT and her later Tantras although this name is unknown to the KMT.


В человеческой речи Гхора проявляется как второе лицо

data/converted_md/Изложи_теорию_речи_в_КШ_опираясь_на_этот_текст_38_.md


e., various kinds of wine such as *madya*, *surā*, *āsava* etc.


In the fettered soul this is the impure desire sullied with attachment which, rather than ignorance, is here understood to be the essence of Māyā.

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


śoṇā gomatikā ca candravibhavā nacya: pavitrātra tu.


evamvidham liṅgam [kh: liṅga] yena [k: yo; kh: yah] jñāyate tasyāham śiṣyaḥ [k, kh: śiṣyam nṛyat] janmani janmani ājñārthī | 31.


अतः पूर्वं तद्भावसीयते यथा मनोराज्यादि, तदा तक्रव्याना कल्पमानं भेवतु।


Парамашиву, таким образом, саморасширяясь и становясь едиными с.


Agand, this is the difference (between this kind of teacher) and a knowledgeable one (*jñānin*).


These thirty-six planes should be purified by the wise.


907) yastayordīrghaḥ sa yadi svarādbhavākṣarastadā jayī bhavatītyarthaḥ || pramāṇeti || pramāṇaṃ hrasvādi nāmajākhyā varṇā gauravarṇādayaḥ | teṣāmaikyaṃ samatā yodhayoryadi bhavati tatra yāyisthāyivibhedato yuddhabalaṃ jñeyam | etadeva vyaktikṛtya vyavasthāpayati yodhayoriti | yodhayoḥ sarvabhedena pramāṇādinā pūrvaślokakathitenaikye samatāyāṃ yūni mārake ca svare udite sati yāyī prathamodyato jayī | tathā tenaiva prakāreṇa bāle vṛddhe antime mṛte ca svare sthāyī prativādī jayī | bālatithitrayoparisthite saptākṣareṣvakṣarabhedena tithiṣu pratyekaṃ phalamāha ādyatitheriti | pratipatṣaṣṭhyekādaśīnāmupari akachaḍadhabhaba iti saptākṣarāṇi santi | teṣāṃ tā eva tithayo bālāstāsu ādyatitheḥ pratipadastayorvarṇā akārakakārachakārāḥ evaṃ śeṣayoḥ ṣaṣṭhyekādaśyorddvau varṇau matau | tataḥ ṣaṣṭhyāṃ ḍakāradhakārau ekādaśyāṃ bhakārabakārau evaṃ tithisvare tithitraye varṇasaṅkhyā jñeyā || varṇatithyādīti evaṃ yasyāstitheryo varṇastasya sā tithirbhavati | tadādyekādyanukrameṇa tithitrayasya yamahādistathā mṛtiriti māsatrayaṃ yasya kakārasya pratipajjanmanāmnī ṣaṣṭhyahādināmnī ekādaśī mṛtināmikā | atra pratyekaṃ phalamāha śrījanmanītyādi || iti svaraprakāraviśeṣanirṇayaḥ || asmin dine puruṣasya kiṃ phalaṃ syāditi svarabhedena vicārayannāha yaduktamiti | tadahaṃ dinaphalaṃ svarādakārādisvarāt mātrādināmakāt dinaphalaṃ vakṣye | kīdṛśaṃ puṃsāṃ dharmādiprakāśanaṃ puṃsāmityupalakṣaṇam anyeṣāmapi yad jāmale jāmalādau tanme guruprasādato gurupadeśājjñātam | prakāramupadarśayannāha yogeti || yogasvarapiṇḍasvararāśisvarajīvasvaragrahasvaravarṇasvaranakṣatra- svara mātrāsvarāstān aṣṭau svarānnām utpādya sthāpayet p.


Other characteristics of the dharma and adharma are also given.


Бога в страдании: ментальном, эмоциональном и физическом.


The mantras are full of I-consciousness; therefore they are always subjects and can never be reduced to the category of objects.


286
--- NEW PAGE ---
Śiva
sūtra
vimarśini
न चैव स्वशक्तिनिमित्तभूत-भावशरीरवतोऽस्य जन्मादिबन्ध: क्षितिद्व्याह—
विद्यास्फुटनाशे जन्मविनाशः।


śiva-sūtram apane jñāna se apane ājñā-spī moha ko jaba yogī jīva letā hai, taba antataḥ udma-spī surpha ke prakāśa kā vistāra hotā hai aura isa ālama prakāśa ke dvārā sahaja vidhā kī prāpti hotī hai # 4.


manmatha 388 jāyate bindu drādaśānte 389 vibheditam 390 .


| pūjayitvā krameṇaiva bhāskaraṃ paripūjayet | caṇḍaṃ dikpāladevañca sandhyādīn paripūjayet | vīrabhadrā mahākanyā kaulinīṃ kulagāminīm | aṣṭādaśabhujāṃ kālīṃ caṇḍadurgāṃ prapūjayet | naivedyādīn samānīya nānābhaktyānurājitam | dugdhaṃ ghanāvṛtaṃ kṣīraṃ pakvānnaṃ pakvasatphalam | yadyatkālopayogyañca sarvadā madhumiśritam | pañcatattvaṃ kuladravyaṃ nijakalyāṇavarddhanam | nānādravyañca naivedyaṃ svasvakalpoktasādhitam | kumārībhyo nivedyaivaṃ nānāsaurabhaśobhitam | śītalaṃ jalamānīya dadyāttābhyo mahāsudhīḥ | tato hitaṃ mahāmantraṃ kumāryāścāti durlabham | adha vāgmī samūlañca japtvā siddhīśvaro bhavet | samarpya prāṇavāyūnāṃ dhāraṇaṃ kārayet svayam | aṣṭāṅgādipraṇāmañca kurvan stotraṃ paṭhannamet || praṇāmamantro'pi tatraiva || namāmi kulakāminīṃ paramabhāgyasandāyinīm | kumāraraticāturīṃ sakalasiddhimānandinīm | pravālaguṭikāsrajaṃ rajatarāgavastrānvitām | hiraṇyatulabhūṣaṇāṃ bhuvanavāk kumārīṃ bhaje | iti mantreṇa sannamya tāriṇīṃ paripūjayet | śivaṃ gaṇeśaṃ sampūjya praṇamet sādhakottamaḥ | dakṣiṇāṃ vidhivaddatvā kumārībhyaḥ krameṇa tu | vivāhayet svayaṃ kanyāṃ brahmahatyāṃ vinaśyati | yo yaśca puṇyakāle tu kanyādānaṃ samāpayet | bhuktimuktiphalaṃ tasya saubhāgyaṃ sarvasampadaḥ | rudraloke p.


This meditation is not accomplished through the recitation of mantra.


(143ab) ⁴³³ Swami Lakshmanjoo explains that ‘the man discharges amṛta [nectar] when this Soma [Moon] is placed in the state of idaṁbhāva [objectivity] which has as its essence the flow of semen (caramadhātuprasarasāra).


And that which is life appears in every one without any distinction i.


*Paśyantī*

Когда в *parāvāc* возникает тенденция к проявлению, появляется *paśyantī*, которая правильно называется первой стадией Речи


Откажись от почитания камней, объектов из  дерева  и
тому подобных предметов


It is called: *ādyayāgavidhiḥ kramarthapūjāpātalah* |


таблицу  в  конце  книги  для  детализации  Сутры  3)


88(114) bhogārthī labhate bhogān rājyārthī rājyamāpnuyāt || 7-108 || mucyate vyādhimān vyādheḥ duḥkhī duḥkhātpramucyate | bandhanānmucyate baddhaḥ yaśorthī suyaśo bhavet || 7-109 || bhaktiḥ paraśive nityamavāpya sukhamedhate | yānyān cintayate kāmān tāṃ stān prāpnoti mānavaḥ || 7-110 || śivasya padamāpnoti nityaṃ paṭhati yo naraḥ | iti śivadharmaśāstre śrīnandikeśvaraprokte dānadharmavidhirnāma saptamodhyāyaḥ || p.


The spiritual adepts have been enjoined to drink the nectar oozing from the Sahasdra cakra with the help of curled tongue which removes hunger and lethargy and also rub the same to remove paleness of body.


83) arūpā bahurūpā ca nāyikā lokavaśyagā | abhayā lokarakṣā ca pinākī nāgadhāriṇī || 12 || vajraśaktirmahāśaktiḥ pāśatomaradhāriṇī | aṣṭādaśabhujā devī hṛllekhā bhuvanā tathā || 13 || khaḍgadhāri mahārūpā somasūryāgnimadhyagā | evaṃ śatāṣṭakaṃ nāma stotraṃ ramaṇabhāṣitaṃ || 14 || sarvapāpapraśamanaṃ sarvāriṣṭanivāraṇam | sarvaśatrukṣayakaraṃ sadā vijayavarddhanam || 15 || āyuṣkaraṃ puṣṭikaraṃ rakṣākaraṃ yaśaskaram | amarādipadaiśvaryamamattvāṃśakalāpaham || 16 || iti śrīrudrayāmale tantre bhuvaneśvaryaṣṭottaraśatanāma samāptam | saṃvat 1943 phālgunavadi 10 mī0 guruvāraḥ || śrīgaṇeśāya namaḥ atha śrībhuvaneśvaryaṣṭakam śrīdevyuvāca prabho śrībhairavaśreṣṭha dayālo bhaktavatsala | bhuvaneśīstavam brūhi yadyahantava vallabhā || 1 || īśvara uvāca śṛṇu devi !


Важным направлением в современном западном мышлении о религии является, вероятно, происходящее от Шлейермахера, который понимал религию как чувство абсолютной зависимости, и «при посредничестве Отто» призван подчеркнуть, что опыт находится в самом сердце религии


76 One should direct one’s gaze on space which is filled with variegated light of the sun or of a lamp.


На большой скале вместе с храмом есть несколько небольших святилищ, воздвигнутых бок о бок.


По твоей милости я приступаю к жертвоприношению, будь всегда рядом ради избавления от препятствий!» Получив дозволение и поднявшись, следует поднести аргхью из рук владыкам сторон света, произнося их собственные имена, начиная со слога.


\'

Sapta Pramatras (семь уровней восприятия)
-----------------------------------------

В процессе эволюции сознания последователи кашмирского шиваизма выделяют семь уровней развития сознания


saṃcārakramabhedena saṃkrāmanti [gh: sa-] parasparam |


In this way we get the twenty-seven subdivisions of the Krama of Twenty-seven.


Различные традиции и легенды относят время его жизни к II—III вв.


Здесь мы снова видим, как сила Речи развивается от высшей стадии, анахата нада, до \"тонких\", затем \"грубых\" фонем и, наконец, до слов и слогов (пада), из которых состоит мантра


Универсальное Существо абсолютно чисто и совершенно, тогда как индивидуальное существо загрязнено (malas) и покрыто различными оболочками


СВАМИДЖИ: Нет, глаза открыты, глаза открыты, широко открыты

data/library/Translations_MD/ВиджнянаБхайрава_Лакшман_Джу__сборка_переводов_.md


*Haravijayam* by Ratnākara with a commentary by Ālaka.


Все сущности12 по своей природе свободны от старости и смерти.


All these cults shared the view that liberation is essentially freedom from the opposites of good and evil; thus the adept who seeks it must break through them to a higher state of expanded, inebriated and blissful conscientiousness that, unaffected by them, encompasses both.


Near the northern rim of the Indian subcontinent, the following tale of a yogi was recounted to Gérard Toffin in 1992 by Joglal Mali, a Navadurgā dancing master from the village of Theco in the Kathmandu Valley.


Even though this is so, this (mistaken) notion of self does not (arise) within the Self.


iti cet-parameśvarakṛta evāsī ghaṭādivat bhaviṣyati tasmāt sāmagrībādopi viśvaśarīrasya saṃvedanasyaiva kartṛtyāmu poṣṭalakaḥ merai hi trasthe na bhavet tathāvidho ghaṭa:.


It is also the name of the sixteenth and last of the series of vowels.


’ Having presented in this way one view, he also talks about another: *māghaśuklāntyadivasa: kulaparveti tanmatam.


Praviśya hṛdaye, когда он входит в hṛdaye (hṛdaye означает purī tattva)


Their efficacy as means to realisation is by virtue of their grounding in the dynamism of consciousness.


Переход
к фазе современного мышления — это метасистемный переход, состоящий в том,
что возникает языковая деятельность, направленная на языковую деятельность


The yoginīs who resided there and the adepts who sought them to perform their rites and practice sacred yogic union with them are universally portrayed in both Śaiva and Buddhist Tantras as being low-caste.


It is power (śakti), the seed of bliss (AI¤), which is the mouth of the Lotus of Kula.


63) || mūla || atha sītkārī || sītkāṃ kuryāt tathā vaktre ghrāṇenaiva vijṛṃbhikām || evamabhyāsayogena kāmadevo dvitīyakaḥ || 54 || yoginīcakrasāmānyaḥ sṛṣṭisaṃhārakārakaḥ || na kṣudhā na tṛṣā nidrā naivālasyaṃ prajāyate || 55 || || ṭīkā || sītkārīṃkuṃbhakamāha || sītkāramiti || vaktre mukhe sītkāṃ sīdeva sītkā sīditi śabdaḥ sītkārastāṃ kuryāt | oṣṭhayoraṃtare saṃlagnayā jihvayā sītkārapūrvakaṃ mukhena pūrakaṃ kuryādityarthaḥ | ghrāṇenaiva nāsikayaivetyanenobhābhyāṃ nāsāpuṭābhyāṃ recakaḥ kārya ityuktaṃ | evaśabdena vaktrasya vyavacchedaḥ | vaktreṇa vāyorniḥsāraṇaṃ tvabhyāsānaṃtaramapi na kāryaṃ | balahānikaratvāt | vijṛṃbhikāṃ recakaṃ kuryādityatrāpi saṃbadhyate | kuṃbhakastvanukto'pi sītkāryāḥ kuṃbhakatvādevāvagaṃtavyaḥ | atha sītkāryāḥ praśaṃsā | evamuktaprakāreṇābhyāsaḥ paunaḥ punyenānuṣṭhānaṃ sa eva yogaḥ yogasādhanatvāttena dvitīya eva dvitīyakaḥ kāmadevaḥ kaṃdarpaḥ | rūpalāvaṇyātiśayena kāmadevasādṛśyāt || 54 || yoginīnāṃ cakraṃ yoginīcakraṃ yoginīsamūhaḥ | tasya sāmānyaḥ saṃsevyaḥ sṛṣṭiḥ prapaṃcotpattiḥ saṃhārastallayaḥ tayoḥ kārakaḥ kartā | kṣudhā bhoktumicchā na | tṛṣā jalapānecchā na | nidrā suṣuptirna | ālasyaṃ kāyacittagauravātpravṛtyabhāvaḥ | kāyagauravaṃ kaphādinā cittagauravaṃ tamoguṇena | naiva prajāyate naiva prādurbhavati | evamabhyāsayogeneti prajāyata iti ca prativākyaṃ saṃbadhyate || 55 || p.


Kṣemarāja: pāśo ‘py uraga iti, daṇḍayantro daṇḍa iti ‘Pāśa (the Fetter) is also (called) Uraga (Serpent), and the Daṇḍayantra (Punishment Machine) is Daṇḍa (Punishment).³ ²³³ SVT 10/81cd-91ab.


In the Śrīvidyā system, these male and female principles are named kāmeśvara and Kāmeśvarī, “Lord of Love” and “Our Lady of Love,” a pair we have already encountered in an Indonesian ritual of royal consecration.^105^ To maintain the image of the drop, as the Śrīvidyā sources do, it is appropriate to conceive the entire diagram, with its many “stress lines” of intersecting flows of energy and consciousness, as a diffraction pattern of the wave action initiated when the energy of a single drop, falling into a square --- PAGE 0250 --- recipient of calm water, sends out a set of ripples that interfere constructively and destructively with one another.


The very same (is taught) in the venerable Mata scriptures.


It is this yogic body within which Kālasaṁkarṣiṇī is present and moves as Kuṇḍaliī.


granthataścārdhatsacāpi takṣayā (tat krāya) saprayogataḥ


50b) iti īśānakoṇe || aiṁ 5 vimalapaṃcakāyai baliṃ gṛhna 2 svāhā || vimalapaṃcakaṃ || tataḥ ṣaṭkoṇasaṃpūjyaḥ || aiṁ 5 śrīmālinyai 3 || aiṁ 5 śrīmaṇindrakāyai 3 || pūrvva || aiṁ 5 śrīcalākṣāyai 3 || aiṁ 5 śrīmahākhyāyai 3 || nai-ṛtya || aiṁ 5 śrīguhyākhyāyai 3 || aiṁ 5 ājñāvidyāyai 3 || vāyuvya || aiṁ 5 gocalāyai 3 || aiṁ 5 śrīkhecalāyai 3 || īśāna || aiṁ 5 bhūcalāyai 3 || aiṁ 5 śrīnilabhāyai 3 || āgneya || aiṁ 5 śubhāyai 3 || aiṁ 5 śrī-ājñāsthāna gaṇamokhyāyaiḥ || paścima || iti dvādaśa ṣaṭkoṇasaṃpūjya || p.


Symbolized by the fifty letters of the Sanskrit alphabet, they unfold or arise progressively, one power after another, as do the letters of the alphabet recited in alphabetical order.


So, the path is Śakti, the path is not Śiva (śaivī means Śakti).


xml) dharādharādhīśa maulāvāvirāsītparaṃ mahaḥ / yaduktaṃ bhavatā pūrvaṃ vistarāttadvadasva me


7) udbhavaṃ cedidaṃ devi tattasthāne pracakṣate || teṣāṃ nāmāni vakṣyāmi utpātān śṛṇu pārvati | svayambhuvādiliṅge ca bimbe vā yadi pārvati || rodhanaṃ rudhirotpattiḥ svedakampaṃ ca nādakam | sphuṭitaṃ pātitaṃ devi vivarṇaṃ dhūmasaṃbhavaḥ || vahniśvedudakaṃ raktaṃ payaḥ kīṭakadarśanam | tiṣṭhatyūrdhvamukho devaḥ karapādavihīnakaḥ || adhomukhādyanekāni hīnāsyaḥ kṛśavāmanaḥ | liṅganāśe ca bimbe vā corairvā śatrubhiḥ priye || garbhāgārādi vakṣyāmi utpātān śṛṇu pārvati | garbhagehe prāṅkaṇe vā lakṣmīmaṇṭapasaṃjñake || prākāre gopure devi śikhare śikharāntare | maṇṭape vāhane devi parivārālayādike || dvāradeśe sabhāsthāne īśānyāmaṣṭakoṇakam | aindraśāṅkarayormadhye vṛttakuṇḍaṃ tu kārayet || yāvanmānaṃ tu vistāraṃ tāvanmānaṃ pramāṇakam | p.


127a) ye ca vyādhya karmaṇyatā yogaphalavattva saṃśaya pramādālasya viṣaya vai mukhyā bhāvabhrānti samādhi bhūmyalābha citttāpratiṣṭhādayo vighnāścitta vikṣepa śabditāstepi brahmānusaṃdhāne naiva nivartante | taduktaṃ pātañjale | īśvara praṇidhānā dvetyādināyoganirūpaṇānantaraṃ | tasya vācakaḥ praṇavastajjapastadartha bhāvanam | tataḥ pratyak cetanādhigamontarāyā bhāvaśceti sūtraiḥ | na ca tadartha bhāvanasyāpi saṃyamarūpatvena tatrāpi vighnāvakāśaḥ | sarvapāpatūlānalarūpe bhagavadbhajane vighnāvakāśā bhāvāt | viṣṇupurāṇe | yathāgniruddhataśikhaḥ kakṣaṃ dahati sānilaḥ | tathā citta sthito viṣṇuryogināṃ sarvakilviṣamiti || tathā prāguktānāṃ vikṣepākhya vighnānāṃ sarveṣāmapi vikṣepa saha janmanāṃ ca duḥkhadaurmanasyāṅga kaṃpaśvāsa nidrādīnāṃ nirāsāya yathābhimata dhyāna saṃtānameva tanuyāditye taduktaṃ | tatpratiṣedhārthamekatattvābhyāsa iti sūtreṇa | vāsiṣṭhe | ete kāmakrodhādayaḥ || ete brahman mahādoṣāssaṃsāravyādhi hetavaḥ | manāgapinaluṃpanti cittameka samāhitam || ādhivyādhisamutthāni calitāni mahābhramaiḥ | na hi lumpanti duḥkhāni cittameka samāhitam || p.


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{
"text": "
Инна Семецки
«Ресимволизация Самости»
Иоланда Якоби, Джозеф Хендерсон, Эдвард Эдингер
«Visions.


15b) anantādi aṣṭakulanāgebhyo namaḥ || rudracaṇḍādi || śrīrudracaṇḍā devī pādukāṃ || śrīpracaṇḍā devī pādukāṃ || śrīcaṇḍogrā devī pādukāṃ || śrīcaṇḍanāyikā devī pādukāṃ || śrīcaṇḍā devī pādukāṃ || śrīcaṇḍavati devī pādukāṃ || śrīcaṇḍarūpā devī pādukāṃ || śrī aticaṇḍikā devī pādukāṃ || aiṁ 5 hskṣmlvryūṁ sapūrṇakalaśamūrtaye pādukāṃ || bali || triyāñjali 3 || aiṁ 5 hskṣmlvryūṁ kulavṛkṣa mahāsena saṃmohanasakalatīrthamantradevatā kalātatvatatvādhipataye brahmaviṣṇurudrātmavidyā śivatatvāya hskṣmlvryūṁ śkṣmlvryīṁ śrīsaṃpūrṇakalaśamūrtaye namaḥ || ṣaḍaṃgaḥ || oṃ juṁ saḥ mṛtyuṃjayāya hṛdayāya namaḥ || oṃ juṁ saḥ mṛtyuṃjayāya śirase svāhā || p.


This identification implies that the four states are included in the Triangle.


If
Śiva
is said to constitute the whole universe, so then, does the individual.


Этот акт самопожертвования демонстрирует её готовность отказаться от части своей плоти в пользу борьбы за свои убеждения


yasyāḥ prasaṅgamātreṇa jīvanmukto bhavennaraḥ ToT3.


(74)
Кому известна лишь мантра, именуемая Пара-прасада,

Тот достигает освобождения, пусть он даже собакоед, тем более знающий [связанные] с нею предписанья


(94)

Путем, предписанным в агамах, пусть проводит возлияние каплею вина


The sequence according to him is as noted in the headings, which are thus shifted forward by one with respect to Gnoli’s presentation.


107) kāle hi karma codyate na karmaṇi kāla iti nyāyena sāyantanakāla eva nityasandhyāsamanantara pavitrādhivāsārthaṃ punarapi sandhyāvandanaṃ kāryametadvidhisāmarthyādeva tarpaṇasyāpi siddhau punarviśeṣagrahaṇaṃ śrīmanmṛgendrādyutraṃ [ā: mṛgendradyuktā vistāra] vistāradyotanāya | yathā - tataśca punarācamya pāṇḍugrahaṇe [ā: pāṇḍagrahaṇe] guṇottamam | brahmādipañcakaṃ sarvān vidyāvidyeśvarānapi || caturthyantābhidhānena svāhā prāktena tarpayet | tato yajñopavītena munīn karṇāvalambinā [ā: kaṇṭhāvalāmbinā] || sanakādīn sa bhṛgvādīn sa gotrapravarādhipān | kaniṣṭhāmūlamārgeṇa bhūtādīn parvasandhibhiḥ || tathā'pasavyena pitṛn sa [ā: sapatnīkān] paṅktimān pitāmahān | pumāṃścaiva [ā: pūrvāṃśca guruneva] guruneva śodhakān bodhakān parān || bhrātṝn sakhīnupādhyāyān sa mātāmahamātulān | svadhānte nābhidhānena tīvrāntena [ā: mati prāntena] madhyamāt || iti | p.108) atra bhuḥ parigrahaprakāraṃ pratiṣṭhāprakaraṇe darśayiṣyāmaḥ | sūtra iti maṇḍalaṃ kumbhasūryapūjākuṇḍasthābhivyaktaye dvibhājite | tathoktaṃ śrīmatkiraṇe - caturaśrasamaṃ kuryādviṣamaṃ yāgamaṇṭapam | navastridaśahastaṃ vā tathā saptadaśātmakam || ekaviṃśatihastaṃ (vā) saptahastamathāpi vā | pūrvottaragataissūktaiḥ vibhajya nava bhāgikam || ityādi | tatassūryārcanaṃ vāstunāthaṃ gate tatpade kāryamiti pūjāyāmuktaṃ | atha dvāratatpālādyarcanaṃ | ācāmyetyādi pūjayedityantena | nityavaddvārapālau gaṇapatyādeḥ paścāt pūjyagaṅgādeśca grahaṇaṃ | nityavatpādasāmārthyādevāsya vāstunāthaṃ pūjataḥ pūrvakaraṇīyattvenoktamastrārcanamapi siddhamitijñeyaṃ | śivahastakaraṇātpūrvaṃ kartavyānāha - bhūtaśuddhamityekena | atra bhūtaśuddhyantayāgamapyupalakṣayati svaśiraḥ prokṣaṇādikamityādi śabdena p.


Сарвартхам  означает,  что  в  этом  состоянии,   хотя   вы   и
неограничены, все же  вы найдете здесь ограничение вселенной


(86-87) (87-88) the subtle metaphysical junction between the polarities of Being and Nonbeing.


nānena raśitamanna cano'pyāmadkāśraya: 77 tajjidhāṃsacituṃ śāco mayāpyādarcodita:.


yaḥ bhavataḥ stavaḥ sadaiva satām rasakṛt (bhavati) saḥ ayam bhayahṛt (bhavataḥ stavaḥ) divi vasatām (api) hṛdayam ghanotkalikam kurute | kalikampanamaghaśaraṇaṃ śaraṇaṃ caraṇadvayaṃ bhaje'vikalam | vikalaṅkamatirahaṃ tava hanta varadviradarājagatim || 27 || anvaya-hanta kalikampanam aghaśaraṇam avikalam varadviradarājagatim tava caraṇadvayam aham vikalaṅkamatiḥ śaraṇam bhaje | iti śrīpremamakarandavyākhyayopetaṃ kāśmīrakamahākaviśrīmajjagaddharabhaṭṭakṛte bhagavato maheśvarasya stuti-kusumāñjalau śṛṅkhalābandha stotraṃ sampūrṇam | caturviṃśaṃ stotram vacasi sarasvati me vibhavaṃ prakaṭaya jātarasāram | nutibhirupastuhi devi bhayaṃ sakalasurāntarasāram || 1 || anvaya-ayi sarasvati !


8 Thou art Indra, divine Indra, the world art thou, Prajāpati; for thee the sacrifice is born,^8 for these oblations they offer; of thee indeed, O Viṣṇu, heroisms manifold.


The others are the groups of subtle elements (*tanmātra*), organs of action (*jñānendriya*), and the organs of knowledge (*buddhindriya*).


8a) baṁ bhaṁ maṁ yaṁ raṁ laṁ || liṃgasa || ḍaṁ ḍhaṁ ṇaṁ taṁ thaṁ daṁ dhaṁ naṁ paṁ phaṁ || nābhisa || kaṁ khaṁ gaṁ ghaṁ "naṁ caṁ chaṁ jaṁ jhaṁ ñaṁ ṭaṁ ṭhaṁ hṛdasa || aṁ āṁ iṁ īṁ uṁ ūṁ ṛṁ ṝṁ ḷṁ ḹṁ eṁ aiṁ oṁ auṁ aṃ aḥ || kaṇṭhasa || ha kṣaḥ lalāta aṁ namaḥ || ca saṃpolasa || āṁ namaḥ || khvārasa || iṁ nama javamikhāsa || īṁ nama khavamikhāsa || uṁ namaḥ javahnasasa || ūṁ nama khavahnasasa || ṛṁ javahnāsaphanisa || ṝṁ namaḥ khavahnāsaphanisa || ḷṁ nama java"natālasa || ḹṁ nama khava"natālasa || eṁ nama kothuhmuthusisa || aiṁ nama thaṃthuhmuthusisa || oṁ nama kothuvāsa || auṁ nama kothvavāsa || aṃ nama moṃḍadevane || aḥ namaḥ meh"navane || kaṃ namaḥ p.


” (23-27ab) 20 “I purify [basic мантра] so-and-so [basic мантра] (of the obligation to perform) penance.


Then, in due order, (moving clockwise) towards the north, (are the cities) of the Rakṣasas, Siddhas and Gandharvas.


56 This exalted position vouchsafed on the energy of bliss is clearly apparent, finally, in *TĀ*, sloka 70** (and in Jaya-ratha’s commentary, p.


Her form is that of a lamp, like a flame ( śikhā ).


10) prabalavikalpānilaniścalatvāt kulaśailasthairyābhyāṃ puraḥsarībhyāṃ bhaktiśraddhābhyāmutsāryamāṇasandehādighoravighnaughāvaraṇatvād abhivyañjitapratyāsannaparameśvaradarśanamahotsava eva evaṃkṛtalakṣaṇatayā iha nirdiṣṭaḥ abhayaṃ sattvasaṃśuddhirjñānayogavyavasthitiḥ | dānaṃ damaśca yajñaśca svādhyāyastapa ārjavam || ahiṃsā satyamakrodhastyāgo'saktirapaiśunam | dayā bhūteṣvalaulyaṃ ca mārdavaṃ hrīracāpalam || tejaḥ kṣamā dhṛtistuṣṭiradroho'nabhimānitā | bhavanti sampadaṃ daivīmabhijātasya bhārata || (16/3) ityādinā | tathāvidha eva hi prārabdhaprakaraṇapratipādyaparamarahasyopadeśaviṣayatayā iha parigṛhītaḥ | yadāha upadeśyaṃ prati evaṃ vivasvate yogaṃ proktavānahamavyayam || (4/1) ityādi upakramya sa evāyaṃ mayā te'dya yogaḥ proktaḥ purātanaḥ | bhakto'si me sakhā ceti rahasyaṃ caitaduttamam || (4/3) ityādi, tathā caturvidhā bhajante māṃ janāḥ sukṛtinaḥ sadā || (7/16) ityādi, tathā prakaraṇaparisamāptau siddhiṃ prāpto yadā brahma samāsena nibodha me | samāsena tu kaunteya niṣṭhā jñānasya yā parā || (18/50) iti upakramya samaḥ sarveṣu bhūteṣu madbhaktiṃ labhate parām | bhaktyā māmabhijānāti so'haṃ yaścāsmi tattvataḥ || (18/55) iti, tathā śraddhādiviṣayamapi āha p.


tvaṃ jīvitādapi guroradhikā sa tāva- dutpādayettava na manyumadhītanītiḥ | saṃbhāvyate tava ca nānyakṛto nikāraḥ kurvīta kesarisaṭāhaṭhakarṣaṇaṃ kaḥ || 28 || anvaya-he bāle !


Когда он  посетил  меня,
он спросил, не поговорил бы я с его учениками,  и  я  согласился


Высшее  состояние  интеллектуального  знания  ничто  по  сравнению   со
вкусом нектара твоей преданности


654) teṣu koṣṭheṣu parito mārjayedaṣṭasaptatim | śiṣṭe caturbhistryasrañca vidadhyāddikṣu pūrvavat || 61 || teṣu tārttīyavidyāntu samādhyāṃ prāgvadālikhet | śiṣṭeṣu saptanavati dviśate madhyatastathā || 62 || sarvamadhyasthakoṣṭhasya pārśvayorubhayorapi | koṣṭhāni trīṇi tiryyak ca samīkṛtya tayostathā || 63 || uparyyadhaśca dve dve tu samīkuryyāttatastathā | tayoradhorddhaṃ ca tathā dve dve kuryyādathaikadhā || 64 || -------------------------------------------- paṭale proktayantrāṇāmanubhāvañcopadiśati | tatra ṣaṭśataṃ pañcaviṃśati pañcaviṃśatyadhikaṃ ṣaṭśatamiti yāvat | teṣu koṣṭheṣu aṣṭasaptati koṣṭhāni pratikoṇamityarthaḥ | śiṣṭe trayodaśādhikaśatatrayakoṣṭharūpe vajre | caturbhiḥ koṣṭhaiḥ | pūrvavat ekatrikrameṇetyarthaḥ | teṣu caturṣu asreṣu | tuḥ samuccaye | sasādhyāṃ sādhakasādhyakarmopetāṃ | prāgvattathā māyāvahnimadhyāṃśeṣu kramāditi yāvat | śiṣṭeṣu koṣṭheṣu | sarvamadhyasthakoṣṭhasya paścimādyekādaśātmakatiryyak paṃktistha ekaviṃśatikoṣṭheṣu madhyakoṣṭhasya | tiryyagdakṣiṇottaraṃ | samīkṛtya ekīkṛtya | tayoḥ ekīkṛtakoṣṭhayoḥ | tathā prāgvattayoḥ | tathā yathādhiṣṭānapiṇḍike bhavataḥ | dve dve koṣṭhe tiryyagiti śeṣaḥ | etaduktaṃ bhavati paścimādi dvādaśadaśamapaṃktyostattanmadhyakoṣṭhasyobhayapārśvayoḥ ekaikaṃ muktvā tadantarakoṣṭhayo(rdvepatra)vṛttayormārjayediti | tataḥ anantaraṃ | tathā prāgvat | tayoḥ ekīkṛtakoṣṭhadvayoḥ | adhorddhvaṃ divyatvādadha jarddhamiti yāvat | caḥ samāhāre | tathā ubhayapārśvayoḥ | etaduktaṃ bhavati navamatrayodaśapaṃktyostattanmadhyakoṣṭhasyobhayapārśvayoḥ koṣṭhayordvayaṃ dvayaṃ muktvā tadantarakoṣṭhayordvayaṃ dvayaṃ mārjayediti | tadadhaścopari anantarapūrvamekīkṛtayoḥ koṣṭhayoradhaścopari ca | tathāṣṭamacaturdaśapañcadaśapaṃktiṣu tattanmadhyakoṣṭhayorubhyapārśvayoḥ koṣṭhānāṃ trayaṃ kevalatiryyagrekhāmārjanena | turviśeśe | uparitanakoṣṭhadvayamārjanaṃ kevalamūrddhata eva tiryyagityarthaḥ | ekaikañca dvayaṃ dvayaṃ yathākramataḥ | -------------------------------------------- p.


Тогда  чит  кундалини
поднимается из бхрумадхйи к брахмарандхре,  которая  находится  на  верхушке
черепа


Moreover (the phrase) ‘by the power of her own will’ implies (that she brings about the universe) by her power alone, not by means of (any extraneous) material cause etc.


However, nothing of the sort is suggested by the text of the ŚSS that has come down to us.


Этимология I производное от bhīru (бхīру) 1) страшный, ужасный, внушающий страх, неприятный, противный, отвратительный, отталкивающий, грозный, громадный, огромный, труднопреодолимый.


Being the active agent depends on being essentially sentient.


xxxvii, упоминая, однако, различные виды *tattvadīkṣā* и *bhuvanadīkṣā*), инициация также предусматривается с использованием других *adhvans*.


97a) ДЃdhДЃraб№ѓ tu kathannДЃtha pб№›thak siddhiбёҐ kathaб№ѓ bhavet | viЕ›rДЃmayogabhedena pб№›thak sthДЃnaб№ѓ pб№›thak kramaб№ѓ || kathayasva prasДЃdena yena siddhДЃraho bhavet || bhairava uvДЃca || Е›б№›б№‡u devi pravakб№ЈyДЃmi Е›ДЃkhДЃjГ±ДЃnaб№ѓ suvistaraб№ѓ | pб№›thak siddhiбёҐ pб№›thagbhedamanubhДЃvena bhДЃvitaб№ѓ || kathitaб№ѓ tava deveЕ›i sarvasiddhiphalaб№ѓ bhavet | ДЃdhДЃraб№ѓ caiva saб№ѓkocaб№ѓ turyajanma tathaiva ca || kaб№ѓdaб№ѓ kuб№ѓбёЌalinД« devi kuб№ѓbhДЃkhyaб№ѓ ca tathaiva ca | tacai saб№ѓjД«vanД« sthДЃna bhЕ«tДЃlДЃб№ѓ jД«vasaб№ѓpuб№aб№ѓ || kurmodhДЃraб№ѓ sparЕ›agaб№ѓ ca lolДЃkhyaб№ѓ laб№ѓvikodaraб№ѓ | guruvaktraб№ѓ tathДЃ devi aб№ѓjavaktraб№ѓ tathaiva ca || viЕ›uddhaб№ѓ ca paraб№ѓ sthДЃnaб№ѓ vaisargika mataбёҐ paraб№ѓ | visargДЃб№ѓtan tathДЃ devi б№ЈoбёЌaЕ›aita prakД«rtitaбёҐ || ete б№ЈoбёЌaЕ›a cДЃdhДЃre pб№›thak siddhi vadДЃmyahaб№ѓ | udgataye viб№ЈadharДЃ svДЃlayecca mahД«dharДЃ || kampayedakhilДЃ corvД« sarvДЃdhДЃra sthitaбёҐ priye | ДЃkб№›б№Јya sarvalokДЃnДЃб№ѓ pДЃtДЃla vicaraб№ѓ viset || staб№ѓbhayet sarvasainyДЃni saб№ѓkocasthena saб№ѓЕ›ayaбёҐ | dhvaб№ѓsayed duб№Јб№a cetДЃsi unmЕ«la pratipДЃdapДЃn || darpe harati nДЃgДЃnДЃб№ѓ mДЃrutasyastu sДЃdhakaбёҐ | drДЃvayed poб№ЈitaбёҐ sarvДЃn vasД« kuryДЃccarДЃcaraб№ѓ || paraб№ѓ saubhДЃgyamДЃpnoti janmacakresusaб№ѓsthitДЃ | cДЃlayet pratimДЃdД«ni ДЃkarб№Јet sЕ«rayoб№ЈitДЃбёҐ || p.


Духовные лидеры и ученые съехались со всего мира, чтобы получить его благословения и задать ему вопросы о различных аспектах философии кашмирского шиваизма


As it is the perceiving subject, (the exhaled breath) is the Sun, which is the phoneme SA.


**МУЛАТРИКОНА РАДЖАЙАМАЛА**

**1** О, Ты Агхора и Гхора, и Ты Гхоратара


Here ends the first Section of the *Vimarsini Commentary on the Śiva Sutras* pertaining to *Sambhavopaya* by Kṣemarāja dependent on the lotus feet of the glorious Abhinavagupta, the best among the venerable great Saiva teachers.


"After some time" means, after half-an-hour, or after two days, or after one week, or after three weeks, or after months, or after years.


189) tadДЃ prabhб№›ti tД«rthДЃnta rДЃtrau grДЃmabaliб№ѓ dadet | dhvajamЕ«le tu cДЃvДЃhya baliб№ѓ tatraiva nikб№Јipet || 31 || evaб№ѓ kб№›te mahДЃЕ›ДЃnte rДЃjarДЃб№Јб№rasukhДЃvaham | bherД«tДЃбёЌanamevoktaб№ѓ yДЃgasya maб№‡бёЌapaб№ѓ Е›б№›б№‡u || 32 || iti vД«ratantre bherД«tДЃбёЌanavidhiбёҐ paб№ѓcacatvДЃriб№ѓЕ›aбёҐ paб№alaбёҐ || 45 || yДЃgasya maб№‡бёЌapaб№ѓ vakб№Јye Е›б№›б№‡uб№Јva kamalДЃsana !


142) iб№Јб№hatДЃmabhyupagamyatДЃm | sЕ«citaб№ѓ bindu samavДЃya vДЃdaб№ѓ pratikб№Јipati - sДЃ ca kuб№‡бёЌalinД« Е›aб№ѓbhoЕ›Е›aktiЕ›Е›uddhДЃ jaбёЌДЃtmikДЃ | na tДЃdДЃtmyДЃt sthitДЃ kintu vartamДЃnДЃ parigrahe || sДЃ ca kuб№‡бёЌalinД« Е›aб№ѓbhoЕ›Е›ivasya Е›uddhДЃ jaбёЌДЃtmikДЃ Е›aktiбёҐ | na tatra tДЃdДЃtmyДЃt samavДЃyДЃt sthitДЃ | kintu api tu parigrahe Е›uddha vatmopДЃdДЃna sa cintДЃvalokane vartamДЃnДЃ viб№ЈayД«bhЕ«tДЃ sthitДЃ parigrahaЕ›aktirityarthaбёҐ | tatra yuktiб№ѓ pradarЕ›ayati - Е›ive kartari tДЃdДЃtmyДЃt neyaб№ѓ kuб№‡бёЌalinД« sthitДЃ | upДЃdДЃnaб№ѓ tvato hetoбёҐ kulДЃle mб№›ttikДЃ yathДЃ || Е›lokДЃrthastu spaб№Јб№aбёҐ | punarapi binduб№ѓ sДЃdhayati - (p.


Note that only thirty-one deities are listed here not thirty-two.


Surely (then, the Sāṃkhya opponent may object that), agreed that your**Māyā is like our Nature, the cause of all things, then what is the need to also (postulate the existence of) the Lord (īśvara), who presides over it?


Согласно TSB 16.252, *sādhaka* должен нарисовать *kamaṇḍalu* на двери Йогини, принадлежащих к категории Брахми (*Brāhmī*).


It may containss knots representing the teight principles (*tattvas*).


74) vidyate yacchivāgame | na dṛṣṭaṃ yacchivajñāne tadanyatra na vidyate | iti | tasmādetadvirodhe tāni bādhyante | tadvināśya(sya?)bādhā yaduktaṃ sarvajñānottare - na puṃbhirārṣakaṃ vākyaṃ daivikaṃ munibhistadā | na devairbrahmaṇo vākyaṃ vaiṣṇavaṃ padmajanmanā || na śaivaṃ vaiṣṇavāadvākyādbādhyate na kadācane ti | śrīmanmohaśūrottarepi - purāṇaṃ bādhyate vedairāgamaiśca taduktayaḥ | sāmānyaṃ ca viśeṣaṃ ca śaivaṃ vaiśiṣṭikaṃ vacaḥ iti || mokṣakārikāsu sa tābhirabhibhāvyābhiḥ sāmānyābhiśca bādhyate | tābhyo vilakṣaṇatvāt tu tathā cāviṣayatvataḥ iti | yadyevamanyāni śāstrāṇi na pramāṇāni bhaveyuḥ | maivam | nānyapi svaviṣaye pramāṇānyeva tattatpraṇenṝṇāṃ sarvajñatvābhāve'pi svaviṣaye jñānādiyogāt | ata eva tairasarvārtha daśibhiḥ svaśāstrādanyadapramāṇamityuktam | sarvārtha darśitānātu śivena sarveṣāṃ svasvaviṣaye prāmāṇyamuktaṃ śrīmatsarvajñānottarādau jñānacaryānvito bauddhau buddhitattvamavāpnuyādityādi | te ca tattvaprāptimeva paraṃ mokṣam manyante | tadayuktam | tadūrdhva bhuvana bhogyānāṃ karmaṇāṃ yuktyāgamasiddhānāṃ malādipāśānāṃ cāparikṣayān paramaprāptihetubhūtaśivādivastvaparijñānācca | p.


** (138) Not depending on (anything) else, the teacher who (is such by virtue of his own innate) intuitive insight (*prātibhaguru*) is the most excellent.


Above him is the goddess whose form begins with N and ends with PH.


The condensation of 'ṛ' brings about the 'ta' class, all of them being cerebral.


/957/
Наделенный  сияющим  венцом,   украшенный  сверкающими  серьгами,   светлый,
подобно павлиньему перу, украшенный белым тюрбаном


крийа-аспект
их природы), становится покрыто покровом  (аварана),  так  сказать,  который
был технически назван майийамалой41 с точки зрения индивидуума


This is the (forty-first) chapter which is the emergence of the transmission ( kramodaya ) with regards to a description of the Competence to Practice Yoga .


Thus, for Abhinavagupta, ritual sacrifice of an animal is a form of initiation which joins the animal with the higher principles and for the purpose of propitiating God.


The word atha (meaning as well as ) (is used here in the sense) of auspicious praise ( māṅgalya ).


Frata-we | - PAGE 141 - APAa eA ASIA, 3°% PRAISE CHULA FEAT |


На самом деле оба они, как правило, взаимосвязаны, стремление адепта достигает высшей точки в автономии через слияние с первичным принципом, который, особенно в случае недуалистических систем Śāktaśaiva описывается как по существу свободный, автономный, и который является осознанием, познанием


»

« Поклонение празднуется каждый день без этих ингридиентов


23b) karṇaupidhāya hastena yaḥ śṛṇoti dhvaniṃ muniḥ | tāvaccittaṃ sthiraṃ kuryād yāvat sthispadaṃ vrajet || abhyasya māno nādoyaṃ bāhyamāvarttayeddhunim | paścād vikṣepamakhilaṃ jitvāyogī sukhī bhavet || śrūyate prathamābhyāse nādo nānā vidho mahān | vartamāne tatobhyāse śrūyate sūkṣmasūkṣmataḥ || ādau jaladhi jīmūta bherīkaṃ bhrurasaṃbhavaḥ | madhye marddalaśaṃkhotha ghaṇṭā kāhalakāstathā || ante tu kiṃkiṇī vṛnda vīṇā bhramara niḥsvanāḥ | iti nānā vidho nādaḥ śrūyate deha madhyagaḥ || mahati śrūyamāṇepi meghameryādike dhvanau | tataḥ sūkṣmātsūkṣmataraṃ nādamevaṃ parāmṛśet || ghanamutsṛjya vā sūkṣmaṃ sūkṣmaṃ pravṛtya vā ghanam | paraṃ tatraiva niḥkṣipya manonānyatra cālayet || yatra kutrāpi vā nāde prathamaṃ susthitaṃ manaḥ | tatraika sā sthiraṃ kuryāt tena sārddhaṃ vilīyate || nādobījaṃ haṭhaḥ kṣetramaudāsīnyaṃ jalaṃ smṛtam | unmanīkalpalatikā sadya evod bhaviṣyati || rājayoge || yatra dṛṣṭi layastatra bhūtendriya sanātanī | syācchaktiḥ sarvabhūtānāṃ dṛṣṭirlakṣyeṇa saṃgatā || p.


^22^ These elements of Lord Śiva are known as the six coverings (sat kan cu was), which are reduced to four by combining niyati with raga and gala with gala.


च्छति १ ] शाक्तरमाच्यार्थ १०१

विविचिक्रिस्तं धमीदिम्ब्योजन्यद् | जो धमीयमादिसे अन्य विष्णुकृत परम पद है और जिससे श्रेष्ठ और कुछ भी नहीं है वही यह [ ब्रह्म-पद ] अव ब्रात डुआ है—ऐसा इसका भावार्थ है।


13 This sovereign, who is divinized as Bhṛṣpati (ibid., 5), is the *vāc*.


Они странствовали, стуча по дорожной пыли железными трезубцами и крепкими посохами


’ 244 243The word here is *pratīkṣate*, which literally means ‘it waits for’.


6 ĀMNĀYAS — Шесть направлений передачи (PART_OF) **Источник:** Tāntrikābhidhānakoś s.v.


70a) vajraśūci gadādharaṃ || 8 || karpārakarttikaṃ cakraṃ gajacarmmāvaguṣṭitaṃ | draṣṭrākarālavadanā vyāghracarma kaṭi vṛtā || 9 || sālaṃ kālena sarvvāṅgī narāsthi puṣpasobhitā | śīṣyamālādharaṃ devaṃ kapālaṃ mālikottamaṃ || 10 || cūḍāmani mahātejaṃ kapālaṃ candrasekharaṃ | mahāpretāsanā nityaṃ nṛtya gīta sadā priyā || 11 || sarvvālalanakhaṃ tejaṃ jaṭā vidyu samaṃ nibhaṃ | catupīṭhe sthitā nityaṃ aṣṭakṣetrā nivāsinī || 12 || aṣṭamūtti sthitā devī aṣṭāṣṭaka yogini priye | p.


PS 5/30) where, giving up all attachments, he abandons his body through Yoga.


The man who, having adopted such a course of conduct ( evāṁvratarata ), develops love for Him by singing the names of his beloved Lord, his heart melting in devotion, loudly laughs and weeps, screams, sings or dances like one possessed, transgressing conventions.


4) Вайкхари (paśyantī) -- обычная человеческая речь, разделенная на слогообразующая звуки, именуется также «грубый звук» (sthūla-śabda), конечная ступень в процессе эманации звука \[Ферштайн 2002(б): 602--603; Tantra 1913: lxxxiv\]

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


May there be good for all.

Thus ends the first section of the commentary, Spandanirnaya, dealing with Spanda which is one’s essential nature written by Ācārya Kṣemarājānaka, devotee of the great Lord.

EXPOSITION

When the yogī catches hold of the Spanda principle, his pṛāṇā and apāna get merged in Suṣumnā, they mount up by the path of sūṣumnā even beyond Brahmaṇḍhra and get dissolved in the great ether of consciousness.


Then the rise of that supreme God consciousness takes place.


# The Existence of Unmanifest Nature tredaṃ dṛśyamānaṃ satsukhaduḥkhavimohabhāk.


takṣikaraṇabhāgai 'tāpanamityamathaḥ ādiśābdasucitān saṃskārānāha- ājña amohyeya cārṣeṇa kavacenāvagupṭayat


В видьешварах ограничение (майя) проявляется лишь в том, что в них остается легкий налет концепции многообразия, который выражается в том, что они не видят элемент это-сти как тождественный их истинному Я.


Каждому из трех модусов
соответствуют свои божества тантрийского, греческого, славянского,
кельтского, скандинавского, ацтекского пантеонов


Неведение состоит в чувстве, что идам отличен от кого-то, как это происходит во сне.


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


At the first level, the three powers form a mode of consciousness in which vast but internally differentiated segments of the universe flash into view.


This real posture is the supreme energy of awareness.


(The Supreme Lord) ‘**has said**’ (this) in the venerable *Vijñānbhairava*.


At the center of this mandala are the supreme deity Bhairava and Kuleśvarī ("Our Lady of the Clan"), surrounded by the eight Mothers and other lower emanates of the central pair.


В центр лотоса ||15||

Призывается  своя  внутренняя  сущность   вместе   со   свитой,   радующаяся
блаженству амриты от соединения Шивы с Шакти


Человек — точно как  глыба  земли,  которая,  когда  на  нее  падает  дождь,
смешивается  с  землей  и  теряет  свою  независимую  индивидуальность


the principle that the mand factors that exist in the lower sphere have their original sources in the higher sphere.


Предположительно, вы оценили, как мало у вас есть времени,  или  вы  из
тех людей, на которых нагоняют тоску разговоры про «три  бесконечные  эона»,
или вас воодушевили такие заявления, как «просветление уже в этой жизни и  в
этом теле», или вас не  прельщает  идея  отказа  от  земных  благ –  дома  и
друзей, – и поэтому вы выбрали тантру как путь


Бог — это разрушение и смерть, как борьба с «фрагм» и победы есть божественная миссия.


hokara līna hotā hai), tathāpi pratidina āvirbhūta hokara rātrimeṃ chipa rahī dīvāra kī chāyā ke samanā tathā darpaṇa ko sāmane se haṭāne para chipa rahe mukha ke pratibimba ke samanā vahī yaha hai (tathāpi pratidina āvirbhūta hokara rātrimeṃ chipa rahī dīvāra kī chāyā ke samanā tathā darpaṇa ko sāmane se haṭāne para chipa rahe mukha ke pratibimba ke samanā vahī yaha hai), isa prakāra abādhita pratyabhijñārūpa pramāṇa se aura upahita ātmā kī ekatā se usakā bheda nahīṃ hotā (isa prakāra abādhita pratyabhijñārūpa pramāṇa se aura upahita ātmā kī ekatā se usakā bheda nahīṃ hotā), yoṃ vāha anādi bhī hai nāśa śūnyatāpatti nahīṃ hai (yoṃ vāha anādi bhī hai.


Ученики стали объяснять, что
испугались того, что на шум придет милиция и выселит нас из помещения, вот
и скрутили меня, чтобы минимизировать ущерб


Это энергия prāṇa, которая называется “prāṇa śaktiḥ”


Французы и англичане, которые позже боролись за гос38 подство в Индии, появляются там пока лишь как частные торговцы.


250) śaktyantaṃ nābhirityuktāḥ śāntyātī tena buddhimān | nivṛttirjānuparyantaṃ pratiṣṭhānābhi sīmakān || 4-42 || vidyā karṇāntamevaṃ hi mukhāntaṃ śāntireva tu | śāntyātītaṃ tadūrdhve tu parāpara śivāntakam || 4-43 || nivṛttiṃ sadyamantreṇa pratiṣṭhāṃ vāmamantrataḥ | vidyāghoreṇa hotavyaṃ śāntistatpuruṣeṇa tu || 4-44 || śāntyātītamathaiśāna mantreṇa juhuyātbudhaḥ | ekaikasya śataṃ hutvā tadardhaṃ vārdhameva vā || 4-45 || evameva hutaṃ hutvā budhastatvaistu pañcabhiḥ | anyajanmavināśāya hṛdayena śataṃ hunet || 4-46 || paśutvaṃ nāśanaṃ tasmācchivatvaṃ hi nivartate | tataḥ pūrṇāhutiṃ hutvā pañcabrahmabhireva tu || 4-47 || evaṃ samāpya taddīkṣāmabhiṣekantataḥ śṛṇu | sarvālaṃkārasaṃyuktaṃ maṇḍape samalaṃkṛte || 4-48 || śivāgniṃ pūrvavat kṛtvā abhiṣekaṃ samācaret | hastādi pañcahastāntaṃ yathā vittānusārataḥ || 4-49 || snapanasya vidhānena sthāpayet kulaśāni vai | bhadrapīṭhe samāsthāya śiṣyasthānaṃ dṛḍhavṛtam || 4-50 || arcayitvā yathā nyāyaṃ nyāsaṃ kṛtvā yathā vidhi | niṣkalantu yathā cāryaḥ sakalaḥ sādhakaḥ sadā || 4-51 || tatobhiṣekaṃ tasyaivamācared deśikottamaḥ | daśākṣareṇa mantreṇa kūṭakairaṣṭabhiḥ kramāt || 4-52 || yathā vittānusāreṇa puṇyāhañjayamaṅgalaiḥ | snāpayitvā tato maṃtrī śuklavastrairvibhūṣitaḥ || 4-53 || gandhapuṣpaiḥ samabhyarcya yogapīṭhoparisthitaḥ | uṣṇīṣaṃ bandhayet sūkṣmaṃ sitasuddhena vāsasā || 4-54 || lalāṭapaṭṭaṃ dātavyaṃ yathā rājñaḥ prakīrtitam | makuṭaṃ kuṇḍalādyaistu sarvairābharaṇairapi || 4-55 || cchatraṃ hyuparisandhārya cāmarañca vidhānavit | dravyāṇāmapyalābhe tu darbhairetāni kalpayet || 4-56 || p.


One expects accusative endings throughout on the analogy of the previous and following verses but this involves emending all of them without the support of any of the manuscripts.


Thus, he says: *tasyātha vastunaḥ svātmavīryakramaṇapāṭavāt.


Stein, Kalhaṇa’s Rājataranginī (1900; reprint, 1979), vol.


Так развиваются страсти и жажда внешних наслаждений


Because mahodaya
99
will rest in śambhavopāya, and this succession will be of ānavopāya.


A reference is given in the xml:id attributes consisting of a pragmatic abbreviation of the title : Vijñānabhairava = , the number of the in arabic numerals, the number of the verse in arabic numerals.


jaise nāṭa eka pātra ke ākāra se dūsare pātra ke ākāra ko dhāraṇa karaṭa hai vaise hī deśa), kalā (kalā), kriyā aura dravya kī śakti se vyākula huā māna caṃcala hone ke kāraṇa eka vastu ke ākāra se dūsarī vastu ke ākāra ko prāpta hotā hai 6 vāha sat padārtha ko asat banā detā hai aura asat ko sarvathā sat banā ḍālatā hai tadanurūpa hī sukha-duḥkhoṃ kā grahaṇa karaṭa hai 7 caṃcala māna karma dvārā upasthāpita bhogya padārtha ko jaba jaise jisa kisī kalpanā ke ḍhaṃga se (kriyā aura dravya kī śakti se vy


Endowed with the strength of a great vitality, they are said (to extend for) 100 million (leagues).


There is one (pada) with two syllables (BHĪMA) in (the principle of) Attachment.


स्वेथा यथा
यत् प्रतिभारं, तथैव ततु, नान्यथा कुटु शक्यते इति सत्यमेव न क्षिति-
प्रिम्यात्मम्।


|| 25 || pañcāṃśaṃ mūlamantreṇa pratyekaṃ homamācaret | caturāśramaniṣṭheṣu tattadāśramakā vidhi || 26 || saṃskāraṃ ca tataḥ kuryāttata ūrdhvaṃ na kārayet | gṛhasthāraṇyavāsitvaṃ yatitvaṃ ca viśeṣataḥ || 27 || pūrvavanmūlamantreṇa juhuyāddeśikottamaḥ | śithilībhūtabandhasya śaktādurkarṣaṇaṃ tu yat || 28 || ātmano rudraputratve garbhādhānaṃ taducyate | svātantryādi guṇaṃ vyaktistathā puṃsavanaṃ bhavet || 29 || p.


Таким образом, pañcu наделен свободной волей и ответственностью за свой выбор.


These have the special task of supporting Tubers’s flying palace: they are possessed of the power of flight and are described as birdlike steeds, or simply as birds.


(So) how can that subtle, radiant energy, the supreme power (kalā) be known?

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


When these are ‘melted away’ they return to their original undifferentiated state as the pure energy of the Void.


Это источник и основной элемент, из которого все двадцать три таттвы возникают в ходе процесса внешней трансформации, и которым они поглощаются снова в результате процесса внутренней трансформации.


O greatly fortunate lady, by forming this (*mudrā*) he become the god whose banner is the bull directly apparent.


Иногда шамбхави мудра вызывает излучение света изо лба, или легкость тела, вплоть до левитации, и так далее.


vajrasarasvatyai namaḥ | dṛṣṭvā'kāraṃ hṛdi vinihitaṃ cintayeccandrabimbaṃ tasmin padmaṃ tadupari lasad hrīṁkṛtiṃ tat samantāt | paścād rmāvalibilagataṃ bhāvayed bāhyaraśmiṃ [k: vākya] devī tatra prabhavati mahābuddhibījāṅkaraśrīḥ || śubhrāmbujopari [k, ḍh: śuddhā] lasattanumādadhānāṃ netratrayaṃ mukuṭasaṃsthitamarddhacandram | vāmena pustakadharāmbujamanyahaste paścāt svadehasamatāmanayat prayatnāt || tatastu dhyānakhinno'sau japenmantraṃ samāhitaḥ | gurvādeśavaśāllabdhaṃ śucisācāratāṃ [kh, a: śaucāra] gataḥ || hāntarāntasamāyuktaṃ sāntamīsvaraśobhitam | indvarddhabindunā''krāntaṃ lipiṃ dṛṣṭvā japed gurau || || vajraśāradāsādhanaṃ samāpatam || pdf 187, p.


Бог будет часто посещать вас, если *вирйа*, которую вы сохранили, используется для Божественного Сознания


Buddhist traditions specifically identify uḍḍiyāna with the yoginī cults: David Templeman, personal communication, New York, April 7, 1997.


na paśyanti guṇaṃ rūpaṃ yāvad eṣāṃ na saṅkramet KubjT19.


She was like the complete state of the perfect maturity of the essence of dispassion, the earth wherein grows, like a splendid gem, the essence of truth (*tattvārtha*).


||266||
[7] Обладая упорядоченностью (улаженность, заселенность) на разных кругах в
теле ученика, [гуру] может осветить каждый круг по очереди


48 A final kjñn evocation of the workings of the subtle body will serve to orient us, once again, toward the KM.


See below chapter sixty-eight (1-20) where the visualized form of the goddess in this aspect is described.


An extended discussion of the origin and cosmological raison d'être of the Yogiṇis, found in the twentieth chapter of the Nētra Tantra, sheds further light on this belief system.


Dies gilt insbesondere für Übersetzung, Nachdruck, Mikroverfilmung oder vergleichbare Verfahren sowie für die Speicherung in Datenverarbeitungsanlagen.


28ab: madhyame dve yute kārye kaniṣṭhe puruṣāvadhi 7.


Without the action of kāma there would be no birth or death.


Matsyendra's tradition is Kaula in relation to the earlier ones in the Bhairava Tantras that are Kula.


4) tadanuṣṭhānataḥ sāṃgaṃ phalasiddhirhi jāyate || 28 || puṇyakṣaye martyalokaṃ praviśaṃti ṣaḍānana | tasmin kṣīṇe puṇyalokasthitināśo bhavis.yati || 29 || apūrvameva phaladaṃ neśvarastviti hi śrutam || atastatra na viśvāso yogināṃ mokṣakāṃkṣiṇām || 30 || vyājahārākṣapādo'pi nyāyaśāstraṃ mahattaram || nimittakāraṇaṃ tatra jagataḥ parameśvaraḥ || 31 || ekaviṃśatiduḥkhānāṃ dhvaṃso mokṣa iti śrutaḥ || sadāśivaprāptirūpā saccidānaṃdalakṣaṇā || 32 || muktirna kathitā tatra punarāvṛttivarjitā || aṇudvitayasaṃyogājjāyate dvyaṇukaṃ tahtā || 33 || dvyaguṇakādikrameṇaiva pṛthvyādīnāṃ samudbhavaḥ || evaṃ sṛṣṭirhi kathitā gautamena mahātmanā || 34 || tadvatkaṇādaśāstraṃ ca ṣaṭpadārthanirūpakam || p.


63) ДЃcДЃryaЕ›ca Е›ucirbhЕ«tvДЃ Е›iб№ЈyaЕ›caiva tathaiva ca | snДЃnaб№ѓ kб№›tvДЃ yathДЃnyДЃsaб№ѓ vidhidб№›б№Јб№ena karmaб№‡ДЃ || 7 || tato yДЃgaб№ѓ gб№›haб№ѓ gatvДЃ pДЃdau hastau ca kб№ЈДЃlayet | nДЃsamДЃrga kramaб№ѓ kuryДЃt sthitinyДЃsaб№ѓ viЕ›eб№ЈataбёҐ || 8 || navavastreб№‡a uб№Јб№‡Д«б№Јa hemДЃб№…gulivibhЕ«б№Јaб№‡aбёҐ | sarvДЃbharaб№‡asaб№ѓpЕ«rб№‡aбёҐ sarvalakб№Јaб№‡asaб№ѓyutaбёҐ || 9 || astrarДЃjeti mantreб№‡a japedaб№Јб№aЕ›ataб№ѓ kramДЃt | sthaб№‡бёЌilaб№ѓ kДЃrayed vedyДЃmaб№Јб№o droб№‡ena Е›ДЃlinДЃ || 10 || sthaб№‡бёЌilaб№ѓ tatra kurvД«ta karб№‡ikДЃkesarairyutam | tilataб№‡бёЌulamiЕ›raб№ѓ tu kesarДЃgreб№‡a vinyaset || 11 || darbhaiparistaraб№ѓ kuryДЃd gandhapuб№ЈpДЃdinДЃrcayet | kuб№б№imasyeЕ›adigbhДЃge Е›ДЃlibhiЕ›caturaЕ›rakam || 12 || tritДЃlavistб№›taб№ѓ kuryДЃt deб№Јб№apatraб№ѓ sakarб№‡ikam | dharmajГ±ДЃnДЃdi vinyasya ДЃsanДЃrcanakarmaб№‡i || 13 || rДЃjataб№ѓ hematДЃmraб№ѓ vДЃ mб№›б№‡mayaб№ѓ vДЃpi kДЃrayet | kumbhaб№ѓ ca vardhanД«б№ѓ caiva kalaЕ›aб№ѓ ca vicakб№Јaб№‡aбёҐ || 14 || adhivДЃsya ca rДЃtrau tu yДЃgaб№ѓ kuryДЃdviЕ›eб№ЈataбёҐ | vastrapЕ«tena toyena pЕ«rб№‡aб№ѓ kuryДЃd yathepsitam || 15 || gandhacandanatoyena gandhadravyaб№ѓ vinikб№Јipet | kЕ«rcДЃdi nikб№Јipet tatra paГ±caratnДЃdi nikб№Јipet || 16 || vastrayugmena saб№ѓveб№Јб№ya paб№б№ikopari Е›obhitam | tathДЃ devyДЃ sahДЃsД«naб№ѓ yДЃgeЕ›aб№ѓ cДЃrcayet kramДЃt || 17 || triб№‡etraб№ѓ ca caturbДЃhuб№ѓ sarvДЃbharaб№‡abhЕ«б№Јitam | evaб№ѓ dhyДЃtvДЃ tu manasДЃ kalpayedД«Е›agocare || 18 || p.


392) evaṃ prakṛtitattvantu vyākhyātaṃ tava śobhane | tasyādhastātsmṛtāssarve śodhanīyāḥ śivādhvare || 42 || yavayavācāntareṇaiva parivārya vyavasthitaḥ | prakṛterūpariṣṭhāttu bhāvasargaṃ vijānataḥ || 43 || aṇimāṃ tāramaṃbhānāṃ śodhanīyaṃ vipaścitaiḥ || 43 1/2 || oṃ aṃbhannamaḥ | oṃ salilannamaḥ | oṃ ogha namaḥ | oṃ vṛṣṭi namaḥ | oṃtāra namaḥ | oṃ supāra namaḥ | oṃ sunetra namaḥ | oṃ sumāri namaḥ | omuttamābhā namaḥ | iṣṭayaśśodhyāḥ | oṃ tārā namaḥ | oṃ sutārā namaḥ | oṃ tārāyata namaḥ | p.


sa tatheti vineturudāramateḥ

pratigṛhya vaco visasarja munim |

tadalabdhapadaṃ hṛdi śokaghane

pratiyātamivāṃtikamasya guroḥ || R


This is not the place to enter into a discussion as to the exact nature of the relation between the attitude of the Saktas and that of the Trika Saivas towards this Agama, but it is clear that some of the fundamental notions of the two schools regarding upaiand, though closely allied, are different and this would explain the fact that the same text has been interpreted in a variety of ways.


Those who delight in you 16
Long for nothing but to identify
With you completely.


Как правило, такие взаимоотношения
неизбежно приводят к деструкции


ПРИМЕЧАНИЯ

Спанда = Божественная творческая пульсация; творческая сила, присущая Я-сознанию


cibuke kaṇṭhadeśe tu guruvaktrāt tu labhyate KubjT15.


bhūmer bahuvīdhais citraiḥ [kh g: -trais] turuśkāgurusihlakaiḥ [ g: - silhakaiḥ]


В Брихадхарма-пуране описываются танцующие йогини, пьющие эти субстанции.


A few of the ‘conventions’ we find in this Santānasūtra are also found in that one.


A male practitioner of yoga was known as *vira* or *siddha* and a female one was known as *yoginī*.


18ab: yāvad anyāṃ diśaṃ mantrī tatas tad anucintayet 19.


It is with such a mind of the devotee that the mantra gets dissolved in Spanda.


»

В сноске он указывает, что «школа того, что выше всего» (*anuttara*) вероятно отсылает к школе Кула


The ‘plane of the inexplicable’, that is, Anuttara, is ‘established in power’ when it manifests as all things through the unfolding of its power of freedom and reflective awareness.


88 Similarly, (even during the absence of dark fortnight), the aspirant should at first contemplate over terrible darkness in front of him by closing his eyes, then later should contemplate over the dark, terrible form of Bhairava in front with eyes wide open.


He is always Bhairava’s beloved and of the many hosts of Mothers.


Похоже, что категории Шрикантхиясамхиты являются более компактными единицами, чем у Брахмаямалы , возможно, потому, что Шрикантхиясамхита появилась позже


/73/
Это  время  для  всех  миров  является  наиболее  благоприятным


78) grāmādau sthāpite liṃge yadvā svāyaṃbhuvādike | parārtha yajanaṃ vidyāt sarvapāṇi hitāvaham || svārthaṃ dīkṣottare kāle guraṃdatte svaliṃgake | yajanaṃ svārthasiddharthaṃ svārthameva mudāhṛtam || parārtha yajanaṃ kuryāt ādi śaivo gurūttamaḥ | sarve svārthaṃ prakurvīraṃ dīkṣitā brāhmaṇādayaḥ || adīkṣitaścaturvedī na spṛśennāpicārcayet || tathā kāmikepyuktam- athārcanāvidhiṃ vakṣye bhukti mukti phalapradam | parārthaṃ svārthamityevaṃ dvividhaṃ tatprakīrtitam || parārtha yajanaṃ- śiva vipraistu nityaśaḥ | anyeṣāṃ svārtha eva syāt parārthe nādhikāritā | śivaṃ sṛṣṭiṃ vināyetu jāyante brahmaṇāmukhāt || te sāmānyānateṣāṃ parārthejyādhikāritā | yadi mohena rājño rāṣṭrasya tu nāśanaṃ sthitiḥ || p.


’ - that is, these fettered beings become the worldly perceivers who experience the pleasure, pand and other consequences of their own actions.


These are briefly explanded by Kṣemarāja in his commentary on this line (SvT 8/1ab).


-   **Парапара** -- Промежуточный уровень (Джняна-шакти)


36a) iti dhyānapuṣpaṃ namaḥ || triyāñjaliḥ || aiṁ 5 aiṁ hrāṁ śrīṁ hskṣmlvryūṁ śkṣmlvryīṁ śrīṁ hrīṁ śrīṁ jaya tumbureśvarī devyai pādukāṃ || 3 || baliḥ || ṣaḍaṃga || hrāṁ hṛdayāya namaḥ || hrīṁ śirase svāhā || hrūṁ śikhāyai vauṣaṭ || hraiṁ kavacāya hūṃ || hrauṁ netratrayāya vaṣaṭ || hraḥ astrāya phaṭ || āvāhanasthāpanacandanākṣatapuṣpaṃ namaḥ || yonimudrāṃ darśayet || namaḥ śrīnāthāya || namaḥ śrīsiddhināthāya || namaḥ śrīkujeśanathāya namo namaḥ || iti jayatumbureśvarīdeguli samāptaḥ || atha śikhāmahākāladeguliyāya || pūjanathaṇḍilisa || khaṭvā"ngacihnakalasa || thaṇḍilikhavalālithupāṭavalisa || tritatvenācamya || p.


111) tatastu śraiphale patre raktacandanacarcitam | dūrvāpuṣpaṃ sākṣatañca kṛtvā tatra nidhāpayet || 167 || mūlena tīrthamāvāhya tatra devīṃ vibhāvya ca | pūjayet gandhapuṣpābhyāṃ mūlaṃ dvādaśadhā japet || 168 || dhenuyonī darśayitvā dhūpadīpau pradarśayet | tadambu prokṣaṇīpātre kiñcinnikṣipya sādhakaḥ || 169 || ātmānaṃ deyavastūni prokṣayettena mantravit | pūjāsamāptiparyantamarghyapātraṃ na cālayet || 170 || viśeṣārghyasya saṃskāraḥ kathito'yaṃ śucismite | yantrarājaṃ pravakṣyāmi samastapuruṣārthadam || 171 || māyāgarbhaṃ trikoṇañca tadbāhye vṛttayugmakam | tayormadhye yugmayugmakramāt ṣoḍaśa kesarān || 172 || _______________________________________ tatastviti | tatastu paraṃ śraiphale bilvasambandhini patre raktacandanacarcitaṃ raktacandanena liptaṃ sākṣatamakṣatairviśiṣṭaṃ ca dūrvāsahitaṃ puṣpaṃ kṛtvā tatra viśeṣārghyasyāgrabhāge nidhāpayet sthāpayet || 167 || mūleneti | tatra viśeṣārghyatoye | vibhāvya vicintya || 168 || dhenviti | viśeṣārghyatoye dhenuyonī mudre darśayitvā tatraiva dhūpadīpāvapi pradarśayet | tadambu viśeṣārghyajalam || 169 || ātmānamiti | prokṣayet siñcet | tena prokṣaṇīpātraniḥkṣiptajalena || 170 || viśeṣeti | samastapuruṣārthadam dharmārthakāmamokṣadāyakamityarthaḥ || 171 || yantrarājalekhanasya vidhānamāha māyāgarbhamityādibhiḥ | māyā hrī/ bījaṃ garbhe yasyaivambhūtaṃ trikoṇaṃ maṇḍalaṃ pūrvaṃ likhet | tatastadvāhye tadabhito vṛttayugmakaṃ vartulamaṇḍaladvayaṃ likhet | tayorvṛttamaṇḍalayormadhye yugmayugmakramāt _______________________________________ p.


(If you say,) ‘no, because it is produced for (just some) particular Self, like the Karma it must assume’, (then) that is (also) not logically sound.


nama:: se padma parvata kṣa: jātiyām̐ prasiddha haiṃ.


КАН повторяет цитированный выше стих из \"Джанянарнавы\" о менструальной крови и семени

data/converted_md/Дэвид_Гордон_Уайт_Поцелуй_йогини_Тантрический_секс.md


It is a means for creating an elite, even if its likeness be known to none but the insider community.


For the one who has abandoned the world along with its diversity, including the perception of right and wrong, and who realizes that the blades of grass, leaves, rocks, both animate and


15 mantrasaṃnidhisaṃtṛptiyogāyātra tu maṇḍalam / bhūyodine ca devārcā sākṣānnāsyopakāri tat


(109-111) Above the pedestal base, which is, by virtue of its own form (and nature), the root of the trident, that needs to be well made.


These practices are only capable of assisting the aspirant to meet God half-way, and the rest happens automatically by the independent grace of Bhairava.


Две части
тесно соединены, так начальные ритуалы не могут быть исполнены без
предшествующего посвящения когда ритуал инициации исполняется гуру, затем
он должен исполнить начальные ритуалы


264) svadharma saṃsthitānāṃ tu na śūdrāṇāṃ kadācana | kāmato'kāmato vāpi sacchūdrānnasya bhakṣaṇe | śataṃ japedaghorasyā sacchūdre sahasrakam || upoṣya rajanīmekāṃ pañcagavyena śuddhyati | varṇatraye nivṛtto'pi brāhmaṇaḥ śivadīkṣitaḥ || dīkṣitānāṃ tu varṇānāṃ navadadyādaśaṅktitaḥ | śaucācāreṇa sampannāḥ savarṇāḥ kṣatriyādayaḥ || teṣāmannaṃ pariharan prāyaścitti bhavetvaraḥ | āmantrī na bhaṅktenañca atajjātīśasya varṇasya?


pravibhāvyo na hi prthag upāntyo grāhakaḥ kṣaṇaḥ |* 229**There (in that context), the first (of these moments) is that of **supreme nonduality**, which is the undivided aesthetic delight (*rasa*) (of 229 Abhinava gives us his explanation of the phases of this cycle of perception linked to the breath in the followingowingowing passage in the *Tantrasāra*.


384) śauryādāttāni nāmāni tathā śūreṣu yojayet || 97 || vijayārthāni nāmāni rājastrīṇāṃ tu nityaśaḥ | dattā mitrā ca senā ca veśyānāmāni yojayet || 98 || nānākusumanāmānaḥ preṣyāḥ kāryāstu nāṭake | maṅgalārthāni nāmāni ceṭānāmapi yojayet || 99 || gambhīrārthāni nāmāni hyuttamānāṃ prayojayet | yasmānnāmānusadṛśaṃ karma teṣāṃ bhaviṣyati || 100 || jāticeṣṭānurūpāṇi śeṣāṇāmapi yojayet | nāmāni puruṣāṇāṃ tu strīṇāṃ coktāni tattvataḥ || 101 || evaṃ nāmavidhānaṃ tu kartavyaṃ kavibhiḥ sadā | śauryodāttānīti bhīmaparākrama iti yathā | vijayārthānīti śubhalakṣaṇavijayavatītyādīni | devadattāvasantasenāvidagdhamitretyādi veśyānām | nānākusumanāmānīti mālatīmalliketyādi kusumagrahaṇaṃ tanmañjaryāṣupalakṣaṇaṃ cūtalatiketyādyapi hi dṛśyate nāma | maṅgalārthānīti siddhārthakā ityādīni | gambhīrārthāni akṣobhya ityādīni | nāsti saṃketako bhāra ityāśayena pṛcchati atrottaraṃ nāmānurūpamiti | nāma kileśvarecchāvaśātsvarūpakroḍīkāreṇaiva jāyate | tathā hi nāmākṣare grahābhicārayantrakarmādipīḍite śāntikapauṣṭikādyupacārabhāji vā tahaiva puruṣasya phalodaya ityabhiprāyaḥ | kavitvayukto naṭa p.


В левом локте – Мадурай, в правом локте – Бхубанешвар

data/library/Translations_MD/САДХАНА_РАЗМЕЩЕНИЯ_СВЯТЫХ_МЕСТ__1_.md


Make just any one person at once into one who has known that and who will listen to this, my work, for (even just a) moment with his hearing (opened up, and) with tears (in his eyes) arisen from the delight (he experiences).


praviṣṭāḥ [kh: -ṣṭā] pīthamārgeṣu pīthāmanteṣu [k kh: pīthāmanteṣu] pravartaye [g: vartaye]


एवं च न केनचिद्व्योने व्यतिरिक्तेन वस्तुना<br>बाधयते सर्विम्न् स्वात्मन: स्वीकृतवात्।


Когда нет дождя, будут слышны разные звуки, которые будут мешать вашей медитации, вашему созерцанию


kā)'vasāyotthamajñānaṃ vinivartate || 47 || vivekajñānato nānyat kācādidravyahetukam | svakāraṇanivṛttyaiva tannivarteta nānyathā || 48 || malaścājñānahetuḥ syādajñānatve'sya tucchatā | athātmadharmo bhāvaḥ syāt tucchatve tannivartate || 49 || jñānādiraphalaḥ puṃso dharmatvena nivartyate | nivartyatve nātmadharmaḥ(syāt?) tadanādinirodhakam || 50 || caitanyasyātmanastena nivṛttirdīkṣayā tataḥ | maheśamalamāyādivaśago'ṇuḥ sa cātmanā || 50 || kathaṃ tebhyastadāyattamātmānaṃ mocayiṣyati | asyātmamocane śaktirvidyate na yataḥ svayam || 52 || pāśānāṃ vaśyatāmeti teneśo mokṣakṛd vaśī | yuktaṃ dharmādharmakartṛtvaṃ puṃsām, kalādibhirīṣanmala-vyudāsena tatsaṃbandhād uttejitadṛkkriyatvāt | malādinivṛttau tu satyāṃ tāvad jñatvamapi tadā yeṣāṃ na samarthaṃ dṛṣṭam, īśvaratvaṃ teṣāṃ muktau bhaviṣyatītyucyamānamatisāhasam | nanu pramāṇasiddhaiva śuktikārajatādibhrameṣu jñānādajñānanivṛttiḥ | malaṃ cājñānamicchanti cātmanāmanādibhavam, tadayuktam, ajñānatvāyogāt tasya | na hyajñānaṃ malaḥ, api tvajñānahetuḥ | ajñānatve tu tasya ātmadharmatvaṃ tucchatā vā syāt, tucchatve tu tasyā'kiñcitkaratvāt tannivartako jñānādiraphalaḥ, ātmadharmatve tu tasya nityatvavyāpakatvāderiva nivartayitumaśakyatvenānirmokṣaḥ | nivartyatve nātmadharmateti vastvantarameva | ātmano'nādyuparodha-hetutvādajñānahetuścakṣuṣa iva paṭalādirmalo vācyaḥ | na ca dravyasyājñānahetoḥ paṭalāderanyasya vā jñānānnivṛttirdṛṣṭā, pratipakṣatvābhāvāt | kathaṃ tarhi śuktikārajatādau jñānānnivṛttiḥ ?


149) kamācarati saḥ ito bhraṣṭastato bhraṣṭaśca bhavedeva | tādṛśān ḍāṃbhika##- jale'vagāhātkimu labhyate vaḥ | parastriyaṃ saṃparihāya dūre tathaiva vittaṃ parihāya cānyaṃ | jalāvagāhena ca sā viśuddhiḥ syādeva satyaṃ na hi tatpurastāt | iti ḍāṃbhikabhaktān dṛṣṭvā manasi vyathāmanubhavan basavāryo yattadānīmavadat tadadyāpi sarvān jāgarayati | pratidinaṃ devadarśanārthaṃ devālayaṃ gatvā devasya puraḥ sthitvā bāhye visṛṣṭayoḥ pādukayoḥ smaraṇaṃ anekairadhunāpi kriyamāṇaṃ dṛśyate | tādṛśo bhaktān śaraṇagītā evaṃ nirdiśya teṣu satsphūrtimutpādayati | liṅgābhiṣekārcanamagnamānavāḥ sarve ca śṛṇvantu madīyavākyam | bahirvisṛjya svapadorupānahau devālayaṃ prāpya namaskaroti | tadātmanaḥ pādukayornirantaraṃ dhyāne vaśo dhyāyati na prabhuṃ svam | tasmācca vittaṃ na nidhatta mānavā nidhīyate tarhi bhavo'nivāryaḥ || vittaṃ ca saṃpāditameva sarvaṃ saṅgāryabhakteṣu samarpaṇīyam | iti bhaktān sadvartanaśīlān kāmakrodhavidūrāṃśca kartuṃ basavāryaḥ vīryavattarayā vāṇyā svīyamāśayamāvedayati || 23 || yo'ntassukho'ntarārāmastathāntarjyotireva yaḥ | sa yogī brahmanirvāṇaṃ brahmabhūto'dhigacchati || 24 || yaḥ antassukhaḥ antarātmanyeva sukhaṃ na tu indriyeṣu yasya tādṛśaḥ saḥ | ata eva antarārāmaḥ ātmanyeva ārāmaḥ krīḍā vihāro yasya saḥ | tathā antareva jyotiḥ prakāśo yasya saḥ tādṛśo yogī ātmanyevāsakto viharaṃśca brahmabhūtaḥ paraśivabrahmasvarūpī san brahmanirvāṇaṃ kaivalyānandaṃ duḥkhamadhya evānubhavati | saṃsāra eva duḥkhamūlam | etādṛśe malapaṅke nimagnaḥ paśujīvaḥ paramātmāvalaṃbanenaivātmānamuddharet | paramātmana eva sārabhūtasya vastuna atrāvasthānādayaṃ saṃsāraḥ sārthakaḥ saṃpadyate | śaraṇagītā śivayogivaryasya basavāryasyātmaśodhanamārgamevaṃ nirdiśati | paṅke nimagnasya paśorhi dṛṣṭā pādasya ghātādgatiratra nānyā | naṣṭo'smi śaṃbho giriśāsmi naṣṭaḥ uddhṛtya māṃ p.


There, (amongst them) first of all, comes knowledge of the prastāras and gahvaras without which there is no understanding (saˆgati) of (the meaning of the) books of the Western Tradition.


Below we are told that the Mata, that is, the teachings and the scriptures (i.


sikhāgrādinakhāgrāntā [-ntam] divyamūrttiparigrāhāḥ |


По  существу,  покуда  у  вас  есть  двойственный  ум,  не
обманывайте  себя,  думая,  что  внутреннего  гуру  достаточно


I take this to be a deviant stem derived from vyāpinī.


Commentary: ity āmnāyasaˆyutāƒ [kh: iti āmnāya-] || yena pratipī˜hasya oaśapadā bhavanti.


These are drawn, like the preceding ones, from the *Triśirobhairava*.


The Point (bindu) between HA and SA — exhalation and inhalation — is Space (ākāśa), the fifth and most subtle of the elements that contains and sustains the other four.


Here sandhi Abhinava displays his mastery over his sources.


242 It is just a simile-what kind of joy you perceive in samādhi .


Такова деятельность йогина на уровне двенадцати энергий[^277], при этом бытие для него отныне это лишь нектар блаженства

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


चतुर्थ [ शाक्तभाष्यांथ ] १२९

सन्ति | संशिपिण विपरीतबुद्ध-
च्यासनिमिचार्जोपविद्धभाव्यन्ते।
न तद्वैष्टेषां लेपः | विपरीत-
बुद्धच्यासवाहा हि ते ।

तथाम्निन सर्वों लोक: क्रिया-
कारकफलामकं विज्ञानं सपौदि-
ख्यानीयं विपरीतमध्यस्तचिमिस्च
जन्ममरणादिदुःखमुभवति ।


pātālakhṣṇaguṭikā rocanājñanapādukā vetālamelakāntātha siddhayohāṃtakeśvare


162b) saṃsargāviśeṣāddevadatasya yathā svāṃtaṣkaraṇaṃ pratyakṣaṃ tathā yajña datāṃtaṣkaraṇa tadvṛtayopi devadatasya pratyakṣāḥ syurityarthaḥ | atra puruṣāṃtaraṃ pratipuruṣāṃtarāṃtaṣkaraṇādīnāmapi pratyakṣatvāpateriti saṃbaṃdhaḥ | tatra hetuḥ svāṃtaṣkaraṇetyādiriti vibhāgaḥ | sarvaśarīreṣu sākṣiṇa ekatvepi pratiśarīraṃ pramātṛbhedānnoktadoṣa ityāśaṃkate | na ceti | devadataṃ prati tadaṃnaṃtaṣkaraṇādeḥ pratyakṣatve hi devadata sākṣisaṃsa na cāṃtaṣkaraṇabhedena pramātṛbhedāt tadanāpatiḥ sākṣibhāsyeṃtaṣkaraṇāṃdau sarvatra sākṣyabhede sati pramātṛbhedasyāprayojakatvāt tasmādaṃtaṣkaraṇopadhānena jīvaḥ sākṣī tathā ca pratipuruṣaṃ sākṣibhedātpuruṣāṃtaṣkaraṇādeḥ puruṣāṃtarasākṣya saṃsargādvāṃtadayogyatvādvā'prakāśaḥ upapadyate | suṣuptāvapi sūkṣmarūpeṇāṃtaḥkaraṇasadbhāvāttadupahitaḥ sākṣī tadāpyastyeva na cāṃtaḥkaraṇopahitasya pramātṛtvena na tasya sākṣitvaṃ suṣuptau pramātraḥ bhāvepi sākṣi satvena tayorbhedaścāvaśyaṃ p.


The glory of this <i>Siva Sutra</i> commentary of mine is that it has the power to generate curiosity to realize Shaivism in the minds of those who have no curiosity.


Kṣemarāja has quoted this verse in Śiva-Sūtra vimarśinī at two places, in I, 18, and III, 39.


, "Mançiala and the Agamic Identity in the Trika of Kashmir." In Mantras et diagrammes rituels dans l'hindouisme, A.


Там,  где  эти  следы  объективности  также  растворяются  в
состоянии праматы, — такое  состояние  праматы  называется  прамити


As a matter of fact, they occur simultaneously (*yugapadevnimeṣa-nimeṣobhayarūpam pratibhām bhagavatīn vicinvantu mahādhiyāḥ*).


yakṣiṇī 390 rūpamadhyasthā guptasaṃjñā 391 tadagrata:.


the scriptures (bestow) diverse fruits in accord with the intentions of those who are the objects of grace.


krama se kahe gaye choṭe-moṭe saṃśayoṃ ko agara tuma nivṛtta nahīṃ karoge), to donoṃ hī rākṣasīke jaṭharānala ke indhanatā ko (to donoṃ hī rākṣasīke jaṭharānala ke indhanatā ko), binā kisī vighna bādhā ke (binā kisī vighna bādhā ke), kṣaṇabhara meṃ prāpta hooge 32-34 tumako khāne ke bāda pracura jaṭharāgni se sampanna maiṃ tumhāre janapadoṃ ko eka kṣaṇa bhara meṃ nigala jāūm̐gī (kṣaṇabhara meṃ prāpta hooge.32-34.


И это было ясно преподано как достижимое

(все) индивидуальные души, посредством учителя и писаний


a-cha-madhyagataṃ śūlam uttānam ūrdhvavaktragam KubjT4.


774 Otherwise (devoid of this luminosity which shines as all things), this supreme Light would not be different from a (common) jar.


Джордж Барселаар и Стивен Бенсон неустанно работали над первым изданием, снова и снова прослушивая аудиозаписи, читая и перечитывая стенограмму и внося много ценных предложений

data/converted_md/Виджняна Бхайрава Лакшман Джу 2.md


aśūnyaṃ śūnyamityuktaṃ śūnyaṃ cābhāva ucyate SvaT4.


The meaning is that (in this way) he should attand a state of oneness.


[J.T.];SvT, TĀV, TĀ, SvāSS, TSB 2062;531;prabhūtāsana;प्रभूतासन;n.nt.;[A];трон изобилия;В SauraS 4.15-16 *prabhūta*, *vimala*, *sāra*, *[sam]arddhya* и *paramasukha* перечислены как пять секций трона поклонения, первая в середине и остальные в четырех углах.


В Европе
īśvara
Канчипурама находятся в музее Гиме в Париже, в Британском музее в Лондоне и музее Ритберг в
Цюрихе.


yaḥ siddhastadā sādhāraṇaṃ viduḥ || idānī saṃpravakṣyāmi samvandhā traiva yad bhavet | abhidhāna nimittañca kartāramparimānakam || prayojanaṃ kathitvādau paścādvaktrānuvarṇayet | asya tat tasya kā saṃjñā piṅgalāmatasaṃjñā | pratiṣṭhā kalpaṃ yaja yathādhikāraṃ brahmayāmalasyāntaryātīti ca | piṅgalā bhaṭṭārikā yo nimittaṃ | kaḥ kartā bhagavān śrīkaṇṭhanāthaḥ kartā | kiyantaḥ parimāṇā | apyuṣṭa sahasramiti | sa ca dvividhaṃ kāmarūpyoḍayonīṃ | ayañca kāmarūpī | kiṃ prayojanam | vyaktāvyaktaliṅgapratiṣṭhā lakṣaṇaṃ | parijñayanārthaprayojanamiti | vyaktāvyaktamapi tu liṅgarūpamātrāvyaktamiti | vyakta sarvāvayavalakṣaṇo yuktau vyaktamiti | vyaktāvyaktamubhayarūpolakṣaṇamiti | sa cobhayarūpo hṛdodvamukhamātrād##- pragnidhāya paścādvaktrānuvarṇayet | anu kathayediti vacanāt | 2b) prāge vābhisamvandho vaktavyaḥ | sa ca trividhaḥ | avatāryāvatārakalakṣaṇasamvandhaḥ | vyaṃgya vyañjakalakṣaṇaḥ samvandhaḥ prakāśyaprakāśakalakṣaṇaṃ samvandhaśceti | tatrāvatāryāvatārakalakṣaṇaḥ | samvandha ucyate | ācāryasya ca śāstrasya vatāryaśāstrasyācāryovatārakamiti | vyaṃgyavyañjakalakṣaṇasamvandha ucyate | lakṣaṇasya lakṣyavyaṃgyaṃ | lakṣasya lakṣaṇaṃ vyañjakamiti | prakāśya prakāśalakṣaṇaḥ samvandha ucyate | śabdasyārthaḥ prakāsyārthasya śabdaprakāsakamiti | idānī brahmayāmalasyāntaḥ prātītyātāśaṃkādaurvāsyaṃ paicikaṃ caiva sāraśvatamataṃ tathā | jayadrathañca phetkāraṃ pañcamamparikīrttitam || raktādyaṃ laṃpaṭādyañca saptadhā brahmayāmalam | eteṣāṃ saptavidhabrahmayāmalānāṃ madhye kimiti | jayadrathametat jayadrathamapi saptavidhasūtram | sūtramuttara sūtrañca śaktisūtraṃ kriyā hvayaṃ || vimalajñanasaṃjñā ca sarvasandohasaptamam | eteṣāṃ saptavidhasūtrajātīnāṃ madhye kimiti | kriyāsūtrametat | kriyāsūtramapi pañcavidhaḥ | vināgārva?


Agand, ‘from the supporting pillar (*vīśkambha*), it is ten million (leagues in extent)’.


He is the follower of the Tryambaka school of the Kashmir Śaivism.


Now (followingowingows anvikalpa expositionvikalpa) of the twelve-year cycle.


BKM — *Bṛhatkathāmañjarī*, Kṣemendra: The Bṛihatkathāmañjarī of Kshemendra.


Knotted together with Śiva and (his) Energy, it is the most excellent Yoga.


Presumably the reason why this was not done was to represent the pervasive, transcendent voidness of the First Seat, which is the source of the others and the original abode of the goddess who 'wanders in the Void' (khecarī).


Госпожа всех богов, сошла вниз к лишенным сознания существам .


Практика таким манером вызовет такой сильный и интенсивный жар, что сердце может сильно пострадать и будет сильно повреждено


Одно из самых ранних упоминаний списка подобных способностей можно обнаружить в датируемой VIII веком «Субахупарипричча-тантре» (Subāhuparipricchā Tantra), где описывается «почитание» божеств повторением мантры, перемещением в дворцы богов и употреблением чудодейственных лекарств, сделанных из пяти элементов или из тела человека, благодаря чему «практикующий проживёт долгую жизнь, не будет болеть, сохранит молодость и свежесть восприятия»

data/converted_md/Чудодейственные_нектары_Йога_растительных_эликсиро.md


tathā (ṇānyupapāditaduśā tadbalamākramya viṣayaprakāśadāī pravartante iti dṛṣṭāntaḥ.


This is the first of the six phases of upward movement of the energy of the vital breath beyond the six said to be ‘without support’.


ityДЃЕ›aб№…kyДЃha -- tadvistareб№‡a vakб№ЈyДЃmaбёҐ Е›aktipДЃtavinirб№‡aye | samДЃpya paratДЃб№ѓ sthaulyaprasaб№…ge carcayiб№Јyate || 1-139 || vakб№ЈyДЃmaбёҐ iti -- yadvakб№Јyati -- "tДЃratamyaprakДЃЕ›e yastД«vramadhyamamandatДЃбёҐ | tДЃ eva Е›aktipДЃtasya pratyekaб№ѓ traidhamДЃsthitДЃбёҐ ||" ityДЃdi bahuprakДЃram, carcayiб№Јyate iti -- lakб№Јyate parД«kб№Јyate ca ityarthaбёҐ | iha hi sarvasyaiva vakб№ЈyamДЃб№‡asya prameyajДЃtasya uddeЕ›ya eva bhavet iti bhДЃvaбёҐ | yadvakб№Јyati -- "vijГ±ДЃnabhitprakaraб№‡e sarvasyoddeЕ›anaб№ѓ kramДЃt |" iti | tacca asmДЃbhirgranthavistarabhayДЃt prДЃtipadyena na darЕ›itam iti svayameva avadhДЃryam ||139 || evaб№ѓ malanirhrДЃsatДЃratamyДЃnusДЃrameva ДЃtmanДЃб№ѓ bhagavatsvarЕ«pamapi prathate -- ityДЃha -- ataбёҐ kaб№ѓcitpramДЃtДЃraб№ѓ prati prathayate vibhuбёҐ | pЕ«rб№‡ameva nijaб№ѓ rЕ«paб№ѓ kaб№ѓcidaб№ѓЕ›ДЃб№ѓЕ›ikДЃkramДЃt || 1-140 || kaГ±cit iti -- tД«vranirhrДЃsatДЃvб№›titДЃratamyam, aб№ѓЕ›ДЃб№ѓЕ›ikДЃkramДЃt iti -- ДЃvб№›tinirhrДЃsatДЃratamyamandДЃdiprДЃyatvДЃt || 140 || nanu kiб№ѓ nДЃma pДЃrameЕ›varasya rЕ«pasya pЕ«rб№‡atvamapЕ«rб№‡atvaб№ѓ ca ?

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


niścalaṃ yat para 25 cakraṃ nirodhātu 26 jñānarūpadhvakṣu 27 .


Каждое деяние, совершенное  им  в  этом  состоянии,  производит  результаты,
которых оно не может  избежать


kartṛtva aura bhoktṛtva sthita haiṃ 56 (sthita yaha ātmā kartā na hotā huā bhī kartā hai.55.


- ТА 15 дает детализированную процедуру, от макушки головы до стоп, в
направлении эманации


Above that is the Equal One ( samanā ), that is, the Obstructress ( nirodhinī ) ( .


śāstra), mantrī (mantrī), hāthī aura nagaravāsiyoṃ kī ekamatya ko prāpta huī svābhāvika buddhi hī bhikṣuka ko rājā banānevālī aura prajā kī rakṣikā hai 8-16 (hāthī aura nagaravāsiyoṃ kī ekamatya ko prāpta huī svābhāvika buddhi hī bhikṣuka ko rājā banānevālī aura prajā kī rakṣikā hai.8-16.) anya ke pauruṣa se anya ko phala kī prāpti hone para vyabhicāra kī āśaṃkā kara kahate haiṃ --- PAGE 0123 --- athavā (athavā), jahām̐ kahīṃ alaṃkṛta hāthī se bhikṣuka rājā banāyā jātā hai (jahām̐ kahīṃ alaṃkṛta hāthī se bhikṣuka rājā banāyā jātā hai), vahām̐ para bhikṣuka kā pūrvajanma kā prabala pauruṣa bhī kāraṇa hai isa janma meṃ kiyā gayā prabala puruṣaprayatna apāñe bala se pūrvajanma ke pauruṣa ko naṣṭa kara detā hai aura pūrvajanmakā prabala pauruṣa isa janma ke pauruṣa ko apāñe bala se naṣṭa kara detā hai vahī pauruṣa sadā vijayī hotā hai (vahām̐ para bhikṣuka kā pūrvajanma kā prabala pauruṣa bhī kāraṇa hai.


»**

Переводя этот вариант, получается:\
**«В середине следует разместить единственный слог»**, что не совсем точно


142) surairmartyaistathā cānyaiḥ * * * (?) bhūṣaṇāni ha | sarve siddhimāyānti paṭasyāgrata jāpine || sarvadravyaṃ tathā dhātuṃ bhūṣaṇaṃ maṇayo'pi ca | anekapraharaṇāḥ sarve vinyastā paṭamagrate || sakṛjjaptātha saṃśuddhā lakṣamaṣṭau bhimantritā | jvalate sarvasaṃyuktā uttiṣṭhe spṛśanājjapī || sattvaprakṛtayo vāpi vividhākārarūpiṇaḥ | bhūṣaṇāḥ praharaṇāścāpi mṛnmayā vā svabhāvikā || surūpaceṣṭaprakṛtayaḥ nānāpakṣigaṇādapi | sarvabhūtāstu ye khyātā kṛtrimā vā hyakṛtrimā || sattvasaṃjñātha niḥsaṃjñā siddhyante mantrapūjitā | vividhadravyavinyastā vividhā dhātukāritā || * * * * * * (?) vāpi gatiyonisupūjitā | vinyastā paṭamagre'smiṃ pūrvadṛṣṭavidhānataḥ || āmṛṣya taṃ japenmantrī ṣaḍ lakṣāṇi ca sapta ca | japānte jvalite teṣu siddhiṃ prāpnoti puṣkalām || spṛṣṭamātreṣu tatteṣāṃ utpatettu caturdiśam | ciraṃ jīvecciraṃ saukhyaṃ prāpnotīha divaukasām || yathā yathā prayujyete vidyārājamaharddhikaḥ | tathā tathā ca tuṣyeta varado ca bhavet sadā || anyakarmapravṛttāstu karmabhiḥ kalpavistaraiḥ | taireva siddhyante kṣipraṃ vidyārājamaharddhikaḥ || śucinā śucicittena śucikarmasadārataḥ | śucau deśi'tha mantrajñaḥ śucisiddhi samṛcchati || tatkarma tatphalaṃ vindyādadhikādadhikaṃ bhavet | madhye madhyamakarma tu kanyasaṃ tu mataḥ param || 143, p.


543) sarvaissarvakalāvyāpī sūkṣmastanmayāṃ gataḥ | mantratejomayonityamacintyaḥ paramaśśivaḥ || 9 || sarvapramāṇadūrasthaḥ turyātītaḥ parāparaḥ | vāgviśuddhaḥ parajyotiḥ svatejo dṛḍhagocaraḥ || 10 || aprameyamanirdeśyamanaupamyamanāmayam | susūkṣmamavyayannityaṃ kāraṇaṃ jyotiruttamam || 11 || somārkānalatejobhiḥ piṇḍīkṛtasahasraśaḥ | vidyutparārdhakoṭīnāṃ tattejo vyāpya tiṣṭhati || 12 || vaidyutañcandrasūryau ca nakṣatrāṇi hutāśanaḥ | tejasā tasya dīpyante mahātejāśca sa smṛtaḥ || 13 || p.


7, 81, 82, 102 Ugratārā, 8, 115, 122, 123 Umā, 5, 92 n.


(pace Rastogi 1979: 210 and Pandey 1963: 262) who identify Rājarāja with this Jayasimha.


The kāmakalā symbolizes the creative union of the primeval parental pair; a pulsating, cosmic atom with two nuclei graphically represented by a white and red dot which automatically produce a third point of gravity.


В LT 21.26ab (= ŚrīprśS 51.20ab) используется термин *ācāryadṛṣṭipātastha*, «находящийся во взгляде учителя», что, вероятно, означает, что так обозначенный получает инициацию (*dīkṣā*) от учителя и ему таким образом даруется Милость (ср.


The Transmission of the Child - that is, the Lineage of the Youngest which is the third - should be considered to be supreme.


75a) hlīṁ brahmapretāsanāya namaḥ || hvīṁ viṣṇupretāsanāya namaḥ || hrīṁ rudrapretāsanāya namaḥ || hraiṁ īśvarapretāsanāya namaḥ || hsauṁ sadāśiva pretāsanāya namaḥ || aiṁ kāmarūpapīṭhāsanāya namaḥ || klīṁ pūrṇṇagiripīṭhāsanāya namaḥ || sauṁ jālandhalapīṭhāsanāya namaḥ || aiṁ klīṁ sauṁḥ mahābharttālike udyānapīṭhāsanāya namaḥ || dhyānaḥ || aiṁ hrīṁ śrīṁ 3 māṇikyaṃ pratimāruṇāṃ trinayaṇāṃ candrārdharuḍā parāṃ hastābjairddadhatīnsarāsana sarāṃ pāśāṅkuśau vibhratīṃ | rakta kṣaumavirājitāṃ suvadanāṃ hṛtpaṃkajesaṃ saṃsthitāṃ kāmā keśava yaṃtritāṃ bhagavatīṃ dhyāyat parāsundarī || p.


occasional and intentional), whereas the adept (may perform) just the regular one.


Thus, those who possess it may freely participate in the rites and dine together.


Thus the signs that appear in the course of the removal of ‘impurity’ are the result of the progressive correction of this mistake.


ṭānta hai (vaisī hī svapnapratīti yahām̐ para pratyakṣa dṛṣṭānta hai), svāpnika puruṣa bhī svapnakāla meṃ satyatā ko (svāpnika puruṣa bhī svapnakāla meṃ satyatā ko) (arthakriyākāritā ko (arthakriyākāritā ko)) prāpta hote hī haiṃ līle (prāpta hote hī haiṃ.


89, where the reading of the last line is *tayā yatra yadā siddham etad grāhyam asaṁśayam* (‘that which is proved by that (Goddess of Speech) wherever and whenever should be And that (*commonly accepted knowledge*) is present here (in this teaching) and devoid of contradiction.


Такой  Учитель,
который пребывает  только  в  пуруша-джняне,  не  сможет  в  конечном  счете
привести вас к тому, что вы ищете


92a) advaitaṃ na ca vā dvaitamatirme paramārthataḥ || 76 || vaṃśaṃ nāmamayājñātaṃ tvatprasādānmaheśvara | mahārathaṃ kīdṛśaṃ ca jaṭā vai kīdṛśī bhavet || 77 || bhāsa?nāma kimutpannaṃ kiṃ vā khaṭvāṅgamucyate | saṃkṣepādvadadeveśa yena mokṣaṃ dhruvaṃ bhavet || 78 || bhāvayeccāparaṃ śūnyamanantaṃ parivarjitam | bhavacchedakaraṃ śāntaṃ paraṃ kasmataducyate || 79 || jaṭāvat snāpayeccittaṃ jaṭā hyetāḥ prakīrtitāḥ | mahāsnānaṃ tadā proktaṃ mahāvrataṃ taducyate || 80 || nāsti tatparamānandaṃ cittakaṃ cittavarjitam | tataḥ khakāṣṭavattiṣṭhet khaṭvāṅgaṃ tādṛśaṃ bhavet || 81 || p.


muṇḍadhārī śivaṃ śambhu 381 udbhāma 382 ḍāmaraṃ tathā.


536) tripurДЃ bhairavД«vidyДЃ hiб№…gulДЃ caб№‡бёЌikДЃ tathДЃ | cДЃmuб№‡бёЌДЃ nДЃrasiб№ѓhД« ca hyaindrД« haimavatД«Е›varД« || 1 || mб№›бёЌДЃnД« vДЃruб№‡Д« durgДЃ mahДЃtripurasundarД« | devyДЃ dvДЃdaЕ›abhedДЃstu proktДЃ hyete triЕ›Е«linДЃ || 2 || Е›rД«б№ѓ hrД«б№ѓ sauбёҐ tripure'pi candravasane [kh: vasasane] kДЃmaбёҐ Е›aradbhairavi oб№ѓ hrД«б№ѓ Е›rД«б№ѓ hiб№…gule tathaiva kamalДЃ kб№ЈДЃmaбёҐ tryakб№Јaб№ѓ caб№‡бёЌike | cДЃmuб№‡бёЌe hasakalahrД«б№ѓ ca sakalahrД«б№ѓ Е›rД«nДЃrasiб№ѓhi tathДЃ hyaindri cДЃraб№‡ameva hrД«б№ѓ ca madanaбёҐ kДЃmaб№ѓ parДЃ rukmiб№‡Д« || 3 || devД« haimavatД«Е›varyapi kamalДЃ lajjДЃ tathДЃ manmathaЕ›candro vДЃruб№‡i vДЃ kaeД«laparДЃ durge smб№›tДЃ Е›ambhunДЃ | Е›rД«б№ѓ hrД«б№ѓ klД«б№ѓ cДЃraб№‡aб№ѓ Е›aradapi tathДЃ tryakб№Јaб№ѓ parДЃ rukmiб№‡Д« vidyДЃЕ›rД«rviparД«tabhДЃvasahitДЃ syДЃt б№ЈoбёЌaЕ›ДЃtmДЃvidhiбёҐ || 4 || iti б№ЈoбёЌaЕ›ДЃkб№ЈarД«bhedДЃбёҐ || prakДЃЕ›am Е›rД«б№ѓ hrД«б№ѓ sauбёҐ tripure || aiб№ѓ klД«б№ѓ sauбёҐ bhairavi || oб№ѓ hrД«б№ѓ sauбёҐ hiб№…gule || Е›rД«б№ѓ hrД«б№ѓ oб№ѓ caб№‡бёЌike || hasakalahrД«б№ѓ cДЃmuб№‡бёЌe || sakalahrД«б№ѓ Е›rД« nДЃrasiб№ѓhi || oб№ѓ hrД«б№ѓ klД«б№ѓ aindri || klД«б№ѓ hrД«б№ѓ Е›rД«б№ѓ devi haimavatД«Е›vari || Е›rД«б№ѓ hrД«б№ѓ klД«б№ѓ mб№›бёЌДЃni || aiб№ѓ vДЃruб№‡i || kaeД«lahrД«б№ѓ durge || Е›rД«б№ѓ hrД«б№ѓ klД«б№ѓ aiб№ѓ sauбёҐ oб№ѓ hrД«б№ѓ Е›rД«б№ѓ kaeД«lahrД«б№ѓ hasakahalahrД«б№ѓ sakalahrД«б№ѓ sauбёҐ aiб№ѓ klД«б№ѓ hrД«б№ѓ Е›rД«б№ѓ mahДЃtripurasundari | iti || Е›rД«devyuvДЃca | maheЕ›vara trikДЃlajГ±a Е›araб№‡ДЃgatavatsala | bhedairyutДЃnДЃб№ѓ devД«nДЃб№ѓ mantraб№ѓ [g: manuб№ѓ] tvaб№ѓ vaktumarhasi || 1 || Д«Е›vara uvДЃca | dayayДЃ tava deveЕ›i tadvakб№ЈyДЃmi samДЃsataбёҐ | atha Е›riyДЃ mantroddhДЃraбёҐ yaduktaб№ѓ bhairavatantre- oб№ѓ hrД«б№ѓ Е›rД«б№ѓ hariб№‡ДЃkб№ЈД«bД«jadvayaб№ѓ phalapradaб№ѓ sadyaбёҐ | p.


Этот вид движения является автоматическим, естественным

data/library/Translations_MD/Виджнянабхайрава__Джайдева_Сингх.md


That is said (in the *Śivatanuśāstra*): (1) Those Brahmins (*vipra*) who have known what is to be known and, free of attachment, observe the Vow of the Skull and devoutly smear (their bodies) with ashes, attand union (*sāyujya*) with Vāma.


Более того, целостное понимание философских учений помогает нам понять, что
различные школы - это не отдельные острова, а разные территории с открытыми
границами

data/converted_md/Вимарша_Концепция_рефлексивности.md