On principle, in a text like the KMT, any deviation from the metrical code should be backed by arguments^18^.


134) sa bhavecchivatulyastu śivena saha modate | mṛtaṃ kāyaṃ na śīryeta etatpratyayamuttamam || 15 || iti niśvāsakārikāyāṃ jñānakāṇḍe ekaviṃśatitamaḥ paṭalaḥ | devyuvāca tvayā sṛṣṭāḥ purā deva vidhāneṣu viyojitāḥ | yajanti viprā yajñaistu mūrtyaṣṭakasaṃyutāḥ || 1 || kartṛbhirvividhaiścaiva dakṣiṇābhiśca bhūriśaḥ | te'pi kasmānna mucyanti mantraistaireva dīkṣitāḥ || 2 || varṇānnayanti sāyujyaṃ yadi satyaṃ prabhāṣase | p.


(162cd-163) Surely (one may ask), there are such statements (in the scriptures as followingowingows): ‘O Lord of the gods, you have taught in this way the Foremost Sacrifice’.


(415-419ab) *‘What I myself’,* the Lord, have enjoined is the Weapon Mantra.


распространил свою власть до прибрежной зоны Ориссы.


520) ekībhūtāni sañcitya yugāntakiraṇatviṣaḥ || 18 || bīje tu īśvaraḥ sākṣāt dyotayantaṃ devi saṃsthitam | navātmānaṃ varārohe jñātavyantu sadāśivaḥ || 19 || bījayoninatvātmānāṃ trayāṇāṃ raśmayo budhaiḥ | piṇḍībhūtāśśirasthāne bindureko vicintyatā || 20 || tasyopari śikhā divyā nādaṃ paramadurlabhā | tasyātite sthitā śaktiḥ dyotayantī samantataḥ || 21 || bindostvīśvaro jñeyo * nnadorjñeyo sadāśivaḥ | śaktistu devadeveśi tvameva parikīrtitā || 22 || paratvamaparaścaiva mātṛkā yā prakīrtitā | p.


The literature of what is generally known as Kashmir Saivism traditionally is divided into three branches known as the Āgama Sastra, Spanda Sastra, and Pratyabhijña Sastra.


боги представлены как вдохновители гимнов, в то время как, с другой
стороны, сами риши, как говорят, порождают гимны

data/converted_md/Авеша_и_одержимость_божествами_в_тантрических_трад.md


[Затем] bhairave nirmalā gatiḥ, вы без всякого перерыва войдете в состояние Бхайравы (nirmalā gatiḥ)

data/converted/docx_to_md/ВиджнянаБхайрава_Лакшман_Джу__сборка_переводов_.md


It consists of objects of multifarious forms made manifest by the Lord by means of His power of activity.


841 This is not the case with Earth and the rest (of the elements).


И  только  тогда  они
способны прочно  установиться  в  своей  божественной  природе  (нирвикальпа
сварупе)


22 ghṛtanārīrasenaiva tathaiva śodhanaṃ caret / evaṃ kṛte tu guṭikā yadi syād dṛḍhabandhanam


All of these, the text states, are to be worshiped, together with their retinues of Siddha preceptors, in every town and city.


maya Burger (Studia Religiosa Helvetica 6/7) (Bern: Peter Lang, 2002).


89) senāpatiṃ ca ityete pūrvādīni kramānnyaset | māṇikkaṃ puṣparāgaṃ tu sphaṭikābhaṃ tu * * * || 1257 || pravālakaṃ cai vaiḍūryaṃ indranīlaṃ tu saptadhā | ratnaṃ caiva mākhyātaṃ labdhamānena kārayet || 1258 || aṣṭamṛtu | kulikā vaṭako śṛṃgagajadaṃtamṛgaṃ tathā | nandadyabdhi hṛdayavallike praṇajāmapi mṛtukā || 1259 || urvaśī menakā caiva lakṣmī caiva tilottamaḥ | sumukhī sumanā caiva kumukhī kāmavardhanī || 1260 || etāścāpsarasā proktā aṣṭamaṃgaladhārikā | parassiddhaṃ padmaktikaṃ caiva maṃtrajño maṃtravittamaḥ || 1261 || prāṅjñaśvaraṃbarāṃ caiva * * vatsiddhapūjitā | siddhāsvetāḥ samākhyātā teṣāṃ varṇāni kā śṛṇu || 1262 || anaṃto vāsukiścaiva takṣakaḥ kārkoṭakaṃ tathā | śaṃkhapālaśca gulikaḥ padmako vāsukī tathā || 1263 || nāgāsvaṣṭa iti khyātā dvibhujāśca dvilocanā | uttamaṃ pūrvadigbhāge caturvaktraṃ cāgnigocare || 1264 || kuṇḍodaraṃ dakṣiṇe caiva nair-ṛtyāsu prabodhakaiḥ | vāruṇyā sihmamukhī caiva vāyavyāṃ tu adhomukhaṃ || 1265 || some ca ekapādaḥ syādaiśānyāmaṣṭapādakam | ityete cāṣṭabhūtānāṃ parivārāgre baliṃ kṣipet || 1266 || arkapaṅkaja bilvaṃ ca naṃdyāvartaṃ ca pāṭalī | karavīraṃ caṃpakaścaiva nīlotpalamathāṣṭakam || 1267 || aṣṭapūjā- dvārordhve dakṣiṇe pārśve vighneśaṃ saṃprapūjayet | dvārordhve vāmapārśve sarasvatīṃ saṃprapūjayet || 1268 || dvārordhve madhyame caiva śrīdevīṃ saṃprapūjayet | dvārasya dakṣiṇe pārśve gaṃgā naṃdīśvaraṃ yajet || 1269 || dvārasya vāmapārśve tu mahākālīṃ yamunāṃ budhaḥ | bhuvaṃgaṃ ca pataṅgaṃ ca ūrdhvāntaṃ saṃprapūjayet || 1270 || p.


nākrāmī [k, gh: nākrāmā] kramiko [k, gh: kramīko] jñeyāḥ sa pāpī [k, gh: pāpām] patito [k, gh, n: patitah] bhavet [k, gh:; n: paśuh]


Surely (one may ask,) if this is the case, then how should the remanding observance (of such a realised soul’s embodied life) (*śeṣavṛtti*) be like?


Indeed, numerous examples appear at the end of a line.


’* One should understand that also in the same way; that is, ‘the Lord’s’ (means) Śiva’s.


By performing this sacrifice for a day and a night, the next day, once one has eaten the hero’s food, (one’s) мантраs are certandly effortlessly successful.


396 APPENDIX CHAPTER TWELVE tasya dehād viniṣkrāntam amṛtaṁ [g: viḥ * krānta-] kauṇḍalīrasam [kh: kauḍilī || 79 I tena prāśitamātreṇa bhavanti hy ajarāmarāḥ |g: -rā] | valipalitanirmuktāḥ sarvavyādhivivarṇjitāḥ l| 80 |I The lunar digit of the New Moon (amā) is located within the Door of Brahmā.


Всем остальным рекомендую использовать этот экстремальный пример в качестве руководства по подготовке к самым худшим сценариям, с которыми вам неизбежно придется столкнуться


156 The present verse 155 is not printed in the edition of Vijñānabhairava published in the Kashmir series of Texts and Studies.


*Āsane śayane vā sthitvā*, сядьте либо в *āsana*, либо на кровать


86) imamante sДЃmiб№ЈДЃnnaб№ѓ baliб№ѓgб№›hna tataбёҐ param | gб№›hnДЃpaya padadvandvaб№ѓ vighnДЃnivДЃraб№‡aб№ѓ tataбёҐ || kurusiddhiб№ѓ me tataЕ›ca prayaccha svДЃhayДЃ yutam | praб№‡avДЃdyena manunДЃ prathamo balirД«ritaбёҐ || mДЃyДЃnte bhairavДЃt paЕ›cДЃt bhayДЃnaka tataбёҐ param | pЕ«rvavanmanumuddhб№›tya dakб№Јiб№‡e balimДЃharet || hЕ«/mante ca mahДЃkДЃlДЃt paЕ›cДЃt pЕ«rvavaduddharet | paЕ›cime kДЃladevДЃya praб№‡avДЃdyena dДЃpayet || Е›abdДЃnte kДЃlaЕ›abdДЃnte bhairaveti tataбёҐ param | Е›maЕ›ДЃnДЃdhipa ityevaб№ѓ pЕ«rvavaccauttare haret || citДЃmadhye tato dadyДЃd balitrayamanuttamam | kДЃlarДЃtri mahДЃkДЃli kДЃlike ghoraniбёҐsvane || gб№›hДЃnemaб№ѓ baliб№ѓ mДЃtardehi siddhimanuttamДЃm | kДЃlikДЃyai baliб№ѓ datvДЃ bhЕ«tanДЃthДЃya dДЃpayet || Е›abdДЃnte bhЕ«tanДЃthДЃya Е›maЕ›ДЃnДЃdhipa ityapi | praб№‡avДЃdyena manunДЃ dДЃpayed balimuttamam || hЕ«/ Е›abdДЃnte sarvagaб№‡a nДЃthДЃnte cДЃdhipДЃya ca | Е›maЕ›ДЃnamastake datvДЃ pЕ«rvavacca samuddharet || tДЃrДЃdyena baliб№ѓ datvДЃ paГ±cagavyena sundari | asthisaб№ѓprokб№Јaб№‡aб№ѓ kб№›tvДЃ pД«б№hamantraб№ѓ likhettataбёҐ || bhЕ«rjaб№ѓ vДЃ vaб№apatre vДЃ tatra pД«б№hemanuб№ѓ nyaset || pД«б№hamДЃstД«rya tasmin vai baddhavД«rДЃsanastataбёҐ | vД«rДЃrddhenena deveЕ›i rakб№Јaб№ѓ dikб№Јprakalpayet || kЕ«rcabД«jadvayaб№ѓ devi mДЃyДЃyugmДЃdanantaram | kДЃlike ghoradaб№ѓб№Јб№re ca pracaб№‡бёЌe caб№‡бёЌa nДЃyike || (p.


Абсолютная недвойственность [все во Вселенной воспринимается как Сознание


354) uparuddheṣu bhogeṣu tattadviṣayavāsinām | pīḍyamāne parabalairitthaṃ rāṣṭre mahāmune || 37-5 || sthitāvanupapannāyāṃ rājño'vyucchinnavairiṇaḥ | kārayet ṣoḍaśabhujaṃ sudarśanamavāritam || 37-6 || ṣoḍaśabhujasudarśanavigrahavarṇanam apāramaparicchedyamavāṅmanasagocaram | raktavarṇamudārāṅgaṃ pītakauśeyavāsasam || 37-7 || vidyutpuñjapratīkāśaiḥ keśairūrdhvamukhairyutam | piṅgalāghūrṇamānogranetratritayabhīṣaṇam || 37-8 || daṣṭādharasphuṭālakṣyadaṃṣṭrāniṣṭhyūtapāvakam | kvaṇatkiṅkiṇijālena kāñcīdāmnā virājitam || 37-9 || nitambalambinopetaṃ jvalatkaukṣeyakeṇa ca | dadhānaṃ kiṅkiṇīmālāṃ tvalimālānināditām || 37-10 || āpādalambinīṃ divyāṃ muktāratnācitāṃ tathā | jhaṇajjhaṇitamañjīraśobhamānapadāmbujam || 37-11 || hārakeyūratāṭaṅkamukuṭairupaśobhitam | anyairmaṇimayaiścitrairbhūṣaṇaiḥ samalaṃkṛtam || 37-12 || krameṇa cakraparaśukuntadaṇḍāṅkuśāni ca | śastrāṇi śatavaktrāṇi khaḍgaśaktī ca bibhratam || 37-13 || p.

data/sources/MUKTABODHA-LIBRARY-IAST/ahirbudhnya saMhita Volume 2-M00002b-IAST.txt


408) āvorvācī sumatirvavṛtyā daṭha0 hośvidyā varivo vittarā sadādityebhyastvā || bhū0 bho dvādaśādityāḥ ihāgacchantu0 || 12 || indrāgnyormadhye bhadra aśvinau || oṃ yāvāṃkaśā madhumatyaśvināsūnṛtāvatī || tayāyajñammi mikṣatam || upayāmagṛhīto syaśvibhyāṃ tvaiṣate yonirmāddhvī bhyāntvā || bhū0 bho aśvinau ihāgacchatāṃ || 13 || agniyamayormadhye bhadre viśvedevān || oṃ oṃ māsaścarṣaṇī dhṛtoviśvedevāsa' āgata || dāśvāguṃsodāśupaḥ sutam || upayāmagṛhīto siviśvebhyastvā devebhya 'eṣateyonirviśvebhyastvā devebhyaḥ || bhū0 bho viśve devāsapaitṛka ihāgacchata || 14 || yamanir-ṛti madhye bhadre saptayakṣān || oṃ abhityaṃ devaguṃ savitāra moṇyoḥ kavikratumarcāmi satya savaguṃ ratnadhāmabhipriyammatiṅkavim || ūrddhvāyasyāmatirbhā' adidyutatsavī mani hiraṇya pāṇi ramimīta sukratuḥ kṛpāsvaḥ || prajābhyastvā prajāstvānu prāṇantu prajāstva manu prāṇi hi || bhū0 bho sapta yakṣāḥ ihā gacchata0 || 15 || nair-ṛtya varuṇa yormadhye bhadre bhūtanāgān || oṃ namostu sarpebhyoye keca pṛthivī manu || ya' antarikṣe yadivi tebhyaḥ sarpebhyo namaḥ || bhū0 bhūtanāgāḥ ihāgacchata0 || 16 || varuṇa vāyu madhye bhadre gaṃdharvāpsarasau || oṃ ṛtāṣāḍ ṛtadhāmagnirgandhavastasyau vadhayopsara somudonāma || sana'-idaṃ brahmakṣatraṃ pātu tasmai svāhā vāṭtāmyaḥ || bhū0 bho gandharvāpsarasaḥ ihāgacchata0 || 18 || brahmasomayormadhye vāpyāṃ skandam || oṃ yadakrandaḥ prathamaṃ jāyamāna 'udyansamudrā dutavāpurīṣāt || śyenasyapakṣāhariṇasya bāhū 'upastutyaṃ mahijātante' arvan || bhū0 bho skanda ihāga0 || 19 || trava nandinam || oṃ pratuvvājī kanikradannā nada drāsabhaḥ vatvā || p.


Envikalpajoymenvikalpat (bhoga) is (experienvikalpaced) within the locationvikalpa of Śiva, and the teaching (sāsanvikalpaa) in the onvikalpae called Īśvara.


Thus, it has no ultimate validity and nor does any means of knowledge, including direct perception and inference.


If you contemplate with support; for instance, to meditate with support is just to meditate between the two breaths, or to meditate between the two eyebrows, just to meditate between one point and another point.


692) gauraṃ muṇḍitasarvāṅgaṃ dhyānastimitalocanam || 8-592 || pustakāsanahastaiśca nānāśiṣyaiśca śobhitam | indrādilokapālaiśca nutaṃ śvetāmbarāvṛtam || 8-593 || atha puraścaraṇam | varṇalakṣaṃ japenmantraṃ homayecca ghṛtodanam | tulasīmiśrītoyaiśca bhagavantaṃ pratarpayet || 8-594 || atha kalkimantrastatraiva | athātaḥ saṃpravakṣyāmi kalkimantraṃ mahāphalam | ka/ kalkine hṛdanto'yaṃ prokto mantraḥ ṣaḍakṣaraḥ || 8-595 || mantrārṇaiśca ṣaḍaṅgāni pūrṇena vyāpakaṃ caret | atha dhyānam | dhyāyennīlasamārūḍhaṃ śvetoṣṇīṣavirājitam || 8-596 || mahāpratodahastaṃ ca kaustubhoddāmakañcukam | mardayantaṃ mlecchagaṇaṃ krodhaghūrṇitalocanam || 8-597 || antarhitairdevamunigandharvaiḥ saṃstutaṃ harim | atha puraścaraṇam | ṣaḍlakṣaṃ tu japenmantraṃ sasitaiḥ pāyasairhunet || 8-598 || tarpayet salilai śuddhaiḥ prīṇayedbhūsurānapi | evamārādhito mantraḥ saṃgrāme vijayapradaḥ || 8-599 || etatsādhanamālokya dūrato duḥkṣitīśvarāḥ | praṇamanti tathā svecchācchatravo yānti saṃśayam || 8-600 || dine dine varddhate śrīrmṛto vaikuṇṭhamāpnuyāt | atha hayagrivamantro (merutantre) athocyate hayagrīvamantraḥ sarvasamṛddhidaḥ || 8-601 || hasāvukārasaṃyuktau vindunā pariśobhito | p.


Поэтому говорится, что единственный путь разрушить ее лежит  в  ее
трансформации, или, как  говорит  система  Трика,  «очищении»  (самскара)


This is its nvikalpaatural funvikalpactionvikalpa and root cause of the envikalpasuing yogic process.


Пусть благословение Свамиджи продолжает сиять над вами

data/library/Translations_MD/ВиджнянаБхайрава_Лакшман_Джу__сборка_переводов_.md


unmeṣapadenaitad āha-svātmavimarśadrumsya pallava puṣpādirprāyam etad viśvavaicitryasphuraṇam iti* ‘As is said in the **Nareśvaraviveka**: ‘One does not perceive (anything) that is not perceived (*aprathā*), just as what is not white does not become white (*śvetate*).


Located within the venerable city of the Island of the Moon, it impels the flow of the current (of the teaching) with the three (transmissions).


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

Unmeṣa and nimeṣa are only figuratively spoken of as occurring one after the other.


Пуруша — Пракрити]

За этими шестью покровами в последовательности проявления следуют элементы пракрити и пуруша


"paśupati's Holy Field." In Prētrise et Pouvoirs en himalaya, edited by Véronique Bouillier and Gérard Toffin, pp.


After he is liberated, he lives in his body, which is just like a machine, without any awareness of that living.


344) oṃ tīkṣṇādidaśakalābhyo namaḥ - iti pañcopacāraiḥ saṃpūjya pratyekaṃ pūjayet | yathā- pa/ tīkṣṇāyai namaḥ | pha/ raudryai namaḥ | ba/ bhavāyai namaḥ | bha/ nidrāyai namaḥ | ma/ tandrāyai namaḥ | ya/ kṣudhāyai namaḥ | ra/ krodhinyai namaḥ | la/ kriyāyai namaḥ | va/ utkāriṇyai namaḥ | śa/ mṛtyave namaḥ | iti saṃpūjya- oṃ tadviṣṇoḥ paramaṃ pada oṃ sadā paśyanti sūrayaḥ divīva cakṣurātamam - iti mantreṇa gāyatryā vā pītādyāścatuṣkalāḥ pūrvavadāvāhya pūjayet | yathā- ṣa/ pītāyai namaḥ | sa/ dāruṇāyai namaḥ | ha/ asitāyai namaḥ | kṣa/ anantāyai namaḥ | iti saṃpūjya- oṃ tadviprāso vipanyavo jāgṛvā oṃsaḥ samidhante | viṣṇoryat paramaṃ padam | viṣṇuryoniṃ kalpayatu tvaṣṭā rūpāṇi piṃṣatu || 5-14 || asiñcatu prajāpatirdhātā garbhaṃ dadhātu te | garbhaṃ dhehi sinīvāli garbhaṃ dhehi sarasvati || 5-15 || garbhaṃ te aśvinau devāvādhattāṃ puṣkarasrajau | iti mantreṇa nivṛttyādiṣoḍaśasvarakalā āvāhya prāṇapratiṣṭhādikaṃ kṛtvā pañcopacāraiḥ saṃpūjya pratyekaṃ pūjayet | p.


354) ardhāṅgulapramāṇena vighneśaṃ padmasaṃsthitam | tasminmantraṃ sakṛnnyasya veṣṭayenmadanena tu || 9 || kṛtvā tāmrapuṭe caiva dhārayecchirasā tu tat | raṇe rājakule dyūte vivāde'pi mahāmate || 10 || jayamāpnoti mantrajño nirvighnena yathepsitam | nyāsaṃ kṛtvā gaṇeśena ------ lāgyasyakasyacit || 11 || tiṣṭhatyagre tu mantrajño nirvighnena tadāpnuyāt | śatābhimantritaṃ kṛtvā phalaṃ puṣpaṃ ca vai ripoḥ || 12 || dadyātpāṇau tu sarvatra vighno bhavati tasya vai | ghṛṣṭvā manaśśilāṃ mantrī bhāvayecca niśāmbunā || 13 || vimṛjya kāpilenaiva payasā pītakarpaṭe | likhedvaighneśvarīṃ mūrtiṃ tatra hṛtpadmamadhyagām || 14 || dadyādvighneśamantraṃ tu sarvaṃ yacchatya ----- nvi(bhīpsi ?)tam | yatrāvatiṣṭhate gehe diśi prāguttare tu vai || 15 || yāvanna cālito bhūyo dṛṣṭo nānyena kenacit | tāvattatra gṛhe lakṣmīrdhanadhānyasamākulā || 16 || kṛṣigorakṣavāṇijyaṃ phalatyavirataṃ tu vā | koṣṭhāgārastu kośo vā na cetsaṃkhyāyate punaḥ || 17 || vyayaṃ karoti dānaṃ vā tadakṣayyaṃ vyaye sati | deśaprāptiṃ tu vā lābhamuttamaṃ yadi manyate || 18 || modakāni ghṛtāktāni mantritāni vidhāya yaḥ | hutvā'taṅkavinirmukto yatra yatra prayāti ca || 19 || rātrau vā vāsare vā'pi corāntakabhayākule | vastrābharaṇayukto'pi dhanavānkramate hi saḥ || 20 || yojanānāṃ sahasrāṇi ekākī vighnavarjitaḥ | mantrābhimantritaṃ samyak sitaṃ siddhārthakaṃ kare || 21 || prītiyuktena manasā dadāti sa vaśaṃ vrajet | yadi vighneśamantreṇa homayedrājasarṣapān || 22 || p.


By this cursory mention of what is, in fact, the highest deity of the Trika Abhinava sponsors, he hides its ultimate secret.


(106)

Благодаря поднятию вновь и вновь из муладхары в «отверстие Брахмы»

От совместного наслаждения шакти Кундали и Месяца сознания возникает ощущенье счастья[^340]

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


In the course of the rite of consecration, (the teacher) should entrust the learned (disciple) with the entire aggregate of ritual implements, such as the (sacrificial) knife and the chalk (*khaṭikā*) (to draw the sacred diagrams), and so forth.


The Vidyā is: BHAGAVATI GHORE HSKHPHRE¤ ŚRĪ¤ KUBJIKE SHRĀ¤ SHRĪ¤ SHRAU¤ ¥AÑA¦ANAME AGHORĀMUKHI CCHĀ¤ CCHĪ¤ KI¦I KI¦I VICCE.

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


’759* Surely (one may ask,) it is not logically possible for the supreme Light, which has no parts, to manifest in parts (*vibhāgena*).


In consciousness, all aspects reflect in their totality simultaneously.


’ 24 * *‘It is void of all supporting attributes ( ālambanadharmā*), all beings, all impediments and residues (of past actions) (*āśaya*).


śanaiḥ 3 śanairdehamānā 4 yāvat 5 samarasaṃ 6 padam.


Дживанмукта не уступает мыши в возможностях, но превосходит
возможности не только мыши, но и многих мудрых и могущественных существ


तदुक्त श्रीमुद्युज्यमट्टाके
'ततः प्रवर्तते शक्तिर्मात्य हीना निरामया।


Sce note to TĀv ad 4/140, and Jayaratha’s explanation in TĀv ad 6/39cd-40ab.


15) \"А\" означает силу, которая покоится на высшем свете сознания за пределами Майи


*Agrataḥ*: At first you must think of Bhairava in his dark form (*tamo-rūpam bhairavam dhyātvā*).


This is the connection (between the words) in every case.


Другие типы менструальной крови включают \"алмазный цветок\" (vajrapuspa) - первая менструация после дефлорации; \"самообладанный\" (svayambhi) - первая менструация любой женщины; \"цветок поколения\" (bhavapuspa) - регулярные месячные; \"белая глина\" (gopicandana) - смесь спермы и менструальной крови; и \"жемчужина рода\" (kulactiddmani) - менструальная кровь, свободно предлагаемая для практик тантры

data/converted_md/Поцелуй_йогини_3_глава_полностью.md


Тот, кто сосредоточен на этом одном общем звуке, после созерцания этого общего звука, *pratyante*, в конце концов, *para vyoma vapur bhavet*, становится одним с *cidākāśa*, одним с высшим эфиром Сознания


यत्परमाश्रयम्भरम्स्थामृप्यं ब्रह्म तब ज्ञातुं शक्महि शकुन्वत्:।


The Upaniṣad goes on to declare that: “That very one rises who is prāṇa and fire, who is identified with all creatures .


422 APPENDIX A TO CHAPTER THREE objective world, the cognitive world or the subjective world.


The consequence would be that it would be consciousness in this way that cannot bear that association also.


See also attraction; uccātma; vāsikārana; witches and witchcraft soteriology, 80, 174-79 See also north: northern course of internal Yoginis spies and espionage, 146, 150, 153 śrāddha rites.


] ранстве — следствие процесса отражения-проявления ( абхаса )


СвамиДжи: Prāṇasyānte когда дыхание разъединятеся с одной tuṭi


So ‘sa’ and ‘ha’, visargātmā parā uccaret utpatti dvitaya sthāne; utpatti dvitaya sthāne, [these are] two starting points.


It is this aspect that is represented by the thirty-eighth principle.


60v-61r4): *niśkalena tadaṅgavaktraīś ca ekaikayāhutyā sampātam kuryāt, yathā: OM HŪM SAMPĀTAM KAROMI SVĀ ity agnau HĀ iti carau.


The vowel must not be in the center or in the beginning.


81 Then the silent sage who resides in the Triangle is Maunīśa Bhairava.


**Мантра-питха**

Начнём с **Мантра-питхи**, поскольку она менее объёмна, чем **Видья-питха**, и представляет собой более компактную категорию

data/converted_md/КАНОН ШАИВСКИХ АГАМ И КУБДЖИКА.md


Meditating on this void in the mind, one attands peace, even when the object is still perceived.


||13||

А, АА, И, ИИ, Р, РР, Л, ЛЛ [произнося], следует прикоснуться  к  сердцу


Abhinava says that he is presenting the matter (artha) taught in the text rather than a direct citation.


Всю эту информацию вам могут предоставить за кружкой пива в каком-нибудь ирландском пабе


To put it another way, to the degree in which we experience Śiva’s immortal, blissful conscientiousness, to that degree we take on the suffering of others and share in their joy.


Баулы известны своим богатым песенным фольклором, в котором находит выражение их мировоззрение.


One of several examples is the list of forty Yoginīs associated with the syllables of the Parāparā mantra, given by the commentator, Jayaratha, ad tantrāloka 30.25-26; another is the ^11^ This is then synonymous with the alternative title Yogeśvarīmata and ultimately with Siddhāmata, the latter paraphrasing Siddhayogeśvari^a^ with the feminine adjective Siddhā.


Шивы, обращенной ладонью вниз, следует прикоснутся к сердцу и спине.


*Vijñāna Bhairava,* дополнительная аудиозапись (архив USF)


They are called the eunuch states of Śiva because here Śiva has the impression that the splendor of his supreme state of being may be lessened.


«Когда вы непрерывно концентрируетесь с великим благоговением, любовью, привязанностью и преданностью, тогда ваше дыхание становится очень и очень тонким»


*pañcāvaraṇapūjā*.) Таким образом, вместе с *mūlamantra* и *aṅgamantras*, эти пять образуют базовый набор мантр (*saṃhitā*), который есть Садашива.


Mālīnīvijayottara 3.64c : va-m D : valam N 7b sāmprataṁ D : sāmvrataṁ N • tvām em.


The root 'sva' means (i) those which utter a sound (śabdayanti) i.


Kṣemarāja brings out in his commentary a very important principle of this system.


aṇumātra bhī usameṃ vikāra nahīṃ ātā.8.) bhagavatī śruti bhī kahatī hai : na nirodho na cotpattirna baddho na ca sādhakaḥ.


Викальпы являются различными умственными этикетками, ярлыками, посредством которых человек ведет свои жизненные дела

data/library/Translations_MD/Виджнянабхайрава__Джайдева_Сингх.md


^285^ Имея это в виду, Абхинавагупта представляет *mālinī* в *PTV* в изложении *madhyamā*, отличительными

**280

data/converted_md/речь_в_тантре_Восстановлен_чистовик.md


В пятой главе представлены | 4 | | парад- | парад | 39 | | 1 | | парадвайты | парадвайт | 16 | ения сравнительного материала других крупных школ того времени.


[CYPHER] NODE: SOURCE — УЗЕЛ ИСТОЧНИКА (DEFINES) **CYPHER:** ```cypher // Создание узла Source CREATE (s:Source { abbrev: $abbrev, full_name: $full_name, author: $author, century: $century, tradition: $tradition }) ``` **Примеры:** ```cypher CREATE (s:Source {abbrev: "TĀ", full_name: "Tantrāloka", author: "Abhinavagupta", century: "X-XI", tradition: "Trika"}) CREATE (s:Source {abbrev: "TAK", full_name: "Tāntrikābhidhānakośa", author: "Brunner et al.", century: "XX-XXI", tradition: "Academia"}) CREATE (s:Source {abbrev: "SpK", full_name: "Spandakārikā", author: "Vasugupta/Kallaṭa", century: "IX", tradition: "Spanda"}) ``` --- ## 893.


48) dhustūrasya pradānena samatāṃ yāni pārvati | yāni yāni ca puṣpāṇi brahmāṇḍa bharitāni ca || tāni sarvāṇi saṃnyasya deveśi pārthivopari | yāni yāni ca dhūpāni dīpāni vividhāni ca || anyāni upacārāṇi yathokta vidhinā priye || || iti śrīliṅgārcana tantre harapārvatī saṃvāde navamaḥ paṭalaḥ || 9 || īśvara uvāca- yathoktavidhinā devi śivaṃ sampūjya pārthivam | kṛtārtho'haṃ maheśāni sarvaṃ tvayi śucismite || pūjākāle maheśāni bahukālaṃ gato mama | tathā tu vijayāpatraṃ saṃnyasya pārthivopari || dattvā tu vijayā patraṃ aśvamedhaphalaṃ bhavet | mukhavādyaṃ hi samyak kṛtvā lakṣaṃ gato mama || tāṇḍavaṃ mama deveśi mukhavādyaṃ varānane | dṛṣṭvā tu parameśāni liṅgaṃ bhittvā tadā priye || āvirāsīttato bhadre svayaṃ prakṛtiḥ kāmini | āvirbhūtā mahāmāyā jagatāṃ rakṣaṇāya ca || dṛṣṭvā devīṃ maheśāni sākṣānmokṣasvarūpiṇī | pārśvabhūtā mahāmāyā daśavādyasamanvitā || siddhasthā parameśāni pūjanāttava suvrate | tasyā vākya tataḥ śrutvā nipatyacaraṇopari || p.


151 iirdhvasthiiniid bindumadhyiid retorupiim samuddharet I upa�fr.Ui tu yii purvam sii purf.llimrtavar#r.zf II vakrasaktir anantiitmii saumyarupii vicintayet I samhiirasyiigame sr�tis ciiicir.zf paramii kalii II iinayec ca aniimiinte tu �frakar.zikopamii I tato 'bhi�ekas tenaiva priiksvaruper.za devatii II hrccakre purr.zasamsthiine purr.zacandrasamaprabhii I evam samcintya cittena svacakre tu pravesayet II prahasantr pariinandii dravate siibhinanditii I citsvarupiitmikii saktir aniimiiniimama'.l{fale II teniimrtabharii trptil;z paurr.zamiisf pravartate I iigamam sr�tibhedena etad iijiibii hi�ecanam II gamiigamena samsodhya pasciit kuryiit kramiircanam I (KuKh 13/134-140ab) 70 THE CULT OF THE GODDESS KUBflKA But to an outside observer the feeling is irresistible that here we have yet another example of how these Brahmins have attempted to safeguard their spiritual and, hence, worldly preroga�1ves.

data/converted/Shang/Mark S. G. Dyczkowski - The Cult of the Goddess Kubjika.txt


||16||

Все дхйаны, пуджи,  садханы,  пурашчараны  и  прочее,  все  зовутся  равными
[Видье] Анируддха Сарасвати


jīvalā nacāriṇi jīvatīmodhīmaham brāyamāṇāṃ sahumānaṃ sahūvvatīmaha huve dasmā ariṭatātaye.


He may experience a chair, but the experience of this chair is filled with universal God consciousness.


One should know that he is Sadāśiva, the great lord in the guise of the Ghost.


This condition is brought about by the binding power of transmigratory existence (ibid.


When the objective world and the subjective world are simultaneously in movement together, what happens is
All individual beings perceive the objective world as separate from the subjective world and the subjective world as separate from the objective world.


• yadāhuḥ / prakāśātmā prakāśyo 'rthe nāprakāśaś ca sidhyati


(38) And so, O god, a mortal who is not meritorious and who is not the Yogiṅīs' son ( yoginigarbha ) does not acquire this Śrīmata which, being such as it is, it is the Great Kula.


86a) aṣṭākṣaraṃ śriyo yadvājapadakaṃ sahasrakaṃ | catuḥśatādhikaṃ yadvā sahasraṃ pratvatuḥhaṃ japet || 42 || śrīmrājyalakṣmīmaṃtraṃ vā śrīṣaḍarṇamathāpi vā || 41 || aṣṭākṣaraṃ śriyo yadvā japadarka | śrīmadaṣṭākṣīrīvidhāmapi bhānusahasrākaṃ | navarātravṛte yadvākaumāistulasīdalaiḥ || 43 || sapuṣpairvilvapatrairvātriśataṃ brahmavidyayā | śrīśrīpatīsamabhyarcyastāṃgācaraṇapūrvakaṃ || 44 || aṣṭettaraśataṃ ślokamaṃtrātmakanuttamaṃ | ātharvaṇa mahāsūktaṃ lakṣmīdudayanāmakaṃ || 45 || navarātre japedekottaravṛddhikāmānnṛpa | paṃcādhikāṃ vā catvāriṃśavṛtiṃjapennu vā || 46 || māhānavamyāṃ prāptā vāmācāyajñipurassaraṃ | prāṇānāyamya sakalpyajvalite jātavedasi || 47 || aṃgāvaraṇamaṃtraiścaghṛtamekaikaśo hunet | śrīmadaṣṭākṣariṇātha sahasraṃ triśatādhikaṃ || 48 || gavyājyaṃ juyādagrauyāsena tataḥ paraṃ | madhutritayayuktena dvādaśārṇa śriyā hunet || 49 || aṣṭākṣareṇa vākṣmyāḥ śrīṣaḍarṇevāhunaṃta | atha sāmrājya lakṣmyāvāśātādhika sahasrakaṃ || 50 || hutvā bhagavato raśmi maṃtrairekaikaśoghṛtaṃ | lakṣmīhṛdayamaṃtraiśca ślokarūpairataḥ paraṃ || 51 || pratiślokena hokṣavyaṃyāyasaṃtrimaḥdhutyutaṃ | jāyādi homaṃ kṛtvātha prāyaścittāhunīrhunet || 52 || brahmārpaṇāhurti kṛtvā praṇamyāgnimataḥ puraṃ | śrīśrīyātī samabhyarcya pūrvavadbrahmaviyā || 53 || athācārya yadvāṃ bhojadvayaṃ sāṣṭāṃgamādarāt | namaskṛtyārpyayedvomānakuṃḍaladvitayaṃ śubhaṃ || 54 || bhūṣaṇairapyalaṃkṛtya mudrikādyairmanoharaiḥ | vāsobhirgaṃdha puṣpādyairvahūśasyaugha saṃkulaṃ || 55 || gocarmasasmitāṃ bhūmiṃ nivartanamitāṃ tu vā | bhagavatmannidhau datvādācāryāyamahātmane || 56 || vavarṣāśanamiṃdravyamuttamādakṣiṇāsmṛtā | niṣkadvādaśakaṃ madhyadakṣiṇā ca trivinirmitā || 57 || adhavāmasunityaṃ syāt ṣaṇiṣkamadhamādhamā | dṛdyādavaśyamācāyekarābjeḥ dakṣiṇānvitāṃ || 58 || p.


Содержание и стиль соответствуют ожиданиям от древней тантры, но эзотерическое описание пиф (*pīṭha*) в ней отличается от версий, цитируемых в кашмирских текстах, хотя концептуально близко


/434/ Когда он воспринимает себя проникающим во все объекты, наделенным качествами всезнания и прочими, тогда происходит шивавьяпти, в.


So, although the letters ha and pha are easily confused in the script of old Nepalese manuscripts, I take this to be the original reading.


xml) mālinīvijayottaratantram sṛṣṭyadhikāraḥ prathamaḥ Chunk 2 (from samAlinIvijayottaratantra.


Śiva Mahāpreta-Nādānta Mahāmantreṣa Īśvaratattva (33).


śikhāśekharamākrānta 310 ājñāvartisamujjavalam 311 .


tyajāvadhānāni nanu kava nāma dhatse'vadhānaṃ vicinu svayaṃ tat.


brahmabilaṃ cakraṃ sandantateṣva?vasthitam | yoganālaṃ samutpannaṃ trailokye sa carācare || 3 || brahmakaṃndādhāraṃ brahmakaṃ sukhaṃ dadātīti brahmakāndam || anyaśāstrābhiprāyaḥ || nāḍi tritayamuddiṣṭaṃ yatra līyetasaṃjñitam | tacca kandeti paryāyaṃ tacca brahmabilaṃ smṛtam || 3 || vāmadakṣiṇake nāḍyā viḍāpiṅgalasaṃjñake | folio 193 is missing but this seems to be a numbering mistake p.


bhuktimuktiphalapradam | triṇetraṃ caturbhujaṃ śāntaṃ kṛtāñjali puṭasthitam || 1 || p.


|| iti yugmavastram || punarācamanīyam || athopavītam || oṃ kṣutpipāsāmalāṃ jyeṣṭāmalakṣmīṃ nāśayāmyahaṃ | abhūtimasamṛddhiṃ ca sarvānnirṇuda me gṛhāt || oṃ tasmādaśvā'-ajāyanta yekeco bhayādataḥ || gāvohajajñire tasmāttasmājjātā ajāvayaḥ || p.


mandagati vaniladeśīya vīra mandavāyu se asthira hue mahāsāgara ke tulya sphūrtimān magadhadeśa kī senā meṃ aise niḥśeṣarūpa se magn ho gaye jaise ki kīcar̤a meṃ būr̤he hāthī magn ho jāte haiṃ.40),41 samarabhūmi meṃ cedideśīya vīroṃ ne jaise mārga meṃ gire hue phūloṃ kī sukumāratā ko dhūpa hara letī hai vaise hī taṃgaṇadeśa ke yoddhāoṃ kī cetanā ko hara liyā yānī unheṃ niṣprāṇa banā diyā.


Реальность; 2) это составное слово: «бха» означает бхарана, поддержание мира, «фа» — равна, или удаление мира, и «ва» — вамана, или проекция мира.


400) цитирует Triśirobhairavatantra: *khaṃ hi yad bhairavaṃ jñeyaṃ sarvamārgāntam antagam*, его концепция *kha* опирается, следовательно, на более древние Тантры (не говоря уже об упанишадическом отождествлении [ChāndU, BĀU] *kha* и *brahman*, о котором напоминает, например, Абхинавагупта, PTV, стр.


And such is the Heart which is Śiva along with the supreme aspect which is the nature of all things, because without that (supreme aspect) and that (Śakti), this aspect (i.


195) As is the case, for example, with the injunction that a Brahmin should not be killed.⁴ Similarly, the difference (and contradiction it entails) between the purificatory rites (taught by the various schools is ultimately resolved by positing) a gradual progression of increasingly elevated purifying rites.


kaurasa golakau | antarañca tadeva syāt tayoḥ pakṣau ṣaḍaṅgulau || maṇḍalaṃ dviyavaṃ proktaṃ madhyasthaṃ yavamānakam | vyāsaścaiva samastasya viparyaya yavirbhavet || * * ?


*Īśvarapratyabhijñāvivṛtivimarṣīnī* by Abhinavagupta.


It is she who, seated in the anus, rises upward until she is absorbed at the End of the Twelve.


В Индии индуистские брахманы традиционно являются вегетарианцами


Thus, as duality prevails in the beginning, this is why (this practice) is explanded here, and so there is no defect.


from the earth upto anāśrita Śiva 1 ) acquires this character (of difference) by resting wholly on the undifferentiated (i.


One of the major signs of approaching death is the vision of a figure of a person called the Shadow Man ( chāyāpuruṣa ), who can be observed reflected in the sky by practicing concentration and repeating Mantras for this purpose.


gopanД«yaб№ѓ prayatnataбёҐ | avДЃcyamapi vakб№ЈyДЃmi tava lokahitДЃya vai | kavacaб№ѓ kДЃrtavД«ryasya sДЃб№…gДЃvaraб№‡akaб№ѓ kramДЃt | svamЕ«rtiЕ›aktimantraughaб№ѓ sajapadhyДЃnapЕ«rvakam | sahasrДЃdityasaб№…kДЃЕ›e nДЃnДЃratnasamujjvale | bhДЃsvaddhvajapatДЃkДЃбёЌhye turagДЃyudhabhЕ«б№Јaб№‡e | mahДЃsaб№ѓvartakДЃmbhojabhД«marДЃvavirДЃviб№‡i | samuddhб№›tamahДЃcchatravitДЃnitaviyatpathe | nirmДЃб№‡akiб№…kiб№‡Д«jДЃlacalaccДЃmaraЕ›obhite | mahДЃrathavare dД«pte nДЃnДЃyudhavirДЃjite | susthitaб№ѓ vipulodДЃrasahasrabhujamaб№‡бёЌitam | vДЃmorukuб№‡бёЌakodaб№‡бёЌДЃn dadhДЃnamaparaiбёҐ Е›arДЃn | kirД«б№ahДЃramukuб№akeyЕ«rabalayДЃб№…gadaiбёҐ | mudrikodaragandhДЃбёЌhyairmauГ±jД«nЕ«purakДЃdibhiбёҐ | bhЕ«б№Јitaб№ѓ vividhДЃkalpairbhДЃsvaraiбёҐ sumahДЃdhanaiбёҐ | ДЃbaddhakavacaб№ѓ vД«raб№ѓ suprasannДЃnanДЃmbujam | dhanurjyДЃsiб№ѓhanДЃdena kampayantaб№ѓ jagattrayam | sarvaЕ›atrukб№Јayakaraб№ѓ sarvavyДЃdhivinДЃЕ›anam | sarvasampatpradДЃtДЃraб№ѓ vijayaЕ›rД«niб№Јevitam | sarvasaubhДЃgyadaб№ѓ bhadraб№ѓ bhaktДЃnДЃб№ѓ bhayanДЃЕ›anam | divyamДЃlДЃnulepДЃбёЌhyaб№ѓ sarvalakб№Јaб№‡asaб№ѓyutam | rathanДЃgДЃЕ›vapДЃdДЃtivб№›ndamadhyagamД«Е›varam | varadaб№ѓ cakravartД«nДЃб№ѓ mahД«lokaikapДЃlakam | samДЃnoditasДЃhasraб№ѓ divДЃkarasamatviб№Јam | mahДЃyogabalaiЕ›varyaб№ѓ kД«rtyДЃkrДЃntajagattrayam | Е›rД«maccakrahareraб№ѓЕ›ДЃdavatД«rб№‡aб№ѓ mahДЃbalam | samyagДЃtmavibhedena dhyДЃtvДЃ rakб№ЈДЃmudД«rayet | dattДЃtreya б№›б№ЈiбёҐ prokto'nuб№Јб№upchandaбёҐ prakД«rtitam | kДЃrtavД«ryДЃrjuno viб№Јб№‡uЕ›cakravartД« ca devatДЃ | p.


Its visualized form (*dhyāna*) is red mixed with a little blue.


В любом случае
для героя эти 8 типов заменяются на «


’ (10/64cd-65) ŚSS 10/64cd = SvT 7/42ab with no variants.


302) pб№›thvД«dharДЃ viЕ›vadharДЃ [gh, б№…: viб№ЈadharДЃ] (300) viЕ›vagarbhДЃ pravartikДЃ || 38 || viЕ›vamДЃyДЃ viЕ›vabhДЃlДЃ viЕ›vambharavilДЃsinД« | urageЕ›ДЃ padmanДЃgДЃ padmanДЃbhaprasЕ«бёҐ prajДЃ || 39 || toraб№‡ДЃ tulasД« dД«kб№ЈДЃ dakб№ЈДЃ dДЃkб№ЈДЃyaб№‡Д« dyutiбёҐ | saб№ѓpuб№ДЃ Е›ayanДЃ Е›ayyДЃ Е›ДЃsanДЃ Е›amanДЃntakДЃ || 40 || Е›yДЃmДЃkavarб№‡ДЃ Е›ДЃrdЕ«lД« Е›ampДЃ Е›Д«lДЃб№ѓЕ›uvallabhДЃ | stutyДЃ praб№‡Д«tДЃ niyatiбёҐ kampanДЃ kampahДЃriб№‡Д« || 41 || campakДЃbhДЃ carДЃ cД«nДЃdД«nДЃ dД«najanapriyДЃ | vasundharДЃ vДЃsaveЕ›Д« vasunДЃthДЃ vaб№eЕ›varД« || 42 || samudrДЃ saб№…gamДЃ pЕ«rб№‡ДЃ'ntarДЃlДЃ [k, kh: taralДЃ] taruvДЃsinД« | pДЃrvatД« pДЃmarД« mДЃnyДЃ mДЃnanД«yДЃ madhupriyДЃ || 43 || mДЃdhavД« madhupДЃnasthДЃ mandirДЃ mandurДЃ mб№›gД« | momuб№ЈДЃ [б№…: mumЕ«б№ЈДЃ] rЕ«ruб№ЈДЃ revДЃ revatД« ramaб№‡Д« ramДЃ || 44 || б№›ddhihastДЃ siddhihastДЃ annapЕ«rб№‡ДЃ maheЕ›varД« | annarЕ«pДЃ jagajjyotiбёҐ samastДЃsuraghДЃtinД« || 45 || gДЃruбёЌД« gaganДЃlambДЃ lambamДЃnakacapriyДЃ | pД«tДЃmbarДЃ pД«tapuб№ЈpДЃ pЕ«tanДЃ gД«tavallabhДЃ || 46 || balДЃkДЃ jagadantДЃ ca jarДЃ jayavarapradДЃ | prД«tiбёҐ kaб№horavadanДЃ karДЃlaradanДЃ rasДЃ || 47 || jihvДЃhastДЃ ca bagalДЃ praб№‡ayДЃ vinayapradДЃ | kirД« karДЃlavapuб№ЈД« Е›emuб№ЈД« makб№ЈikДЃ maб№ЈД« || 48 || uttД«rб№‡ДЃ tarб№‡ikДЃ tД«kб№Јб№‡ДЃ Е›lakб№Јб№‡ДЃ kДЃmeЕ›varД« Е›ivДЃ | Е›ivapatnД« sarojДЃkб№ЈД« padmahastДЃ (400) sarasvatД« || 49 || kamalДЃkб№ЈД« kamalajДЃ karavДЃlavihДЃriб№‡Д« | p.


‘Thus’, by thinking of the arms as pulled by Rudra’s power, which is the cause (of their movement).


Поэтому Малинивиджайя, начиная со слов:

\"Она - шакти творца мира и, как говорят, находится в постоянном и близком союзе с Ним, и становится, о Богиня, иччха (воля) того владыки, который желает творить\" (III, 5)

data/converted_md/шива сутры Джайдева 13-22 3.md


Практикование
йоги в действии в вайкхари вак означает, что  вы  должны  оставаться  твердо
установленным в своем собственном Бытии во время разговора, во время  смеха,
во время делания всех активностей мира


Состоит в том, что садхака, произнося биджу phaṭ, трижды хлопает поднятыми над головой руками, вслед за тем, делая пальцами щелчки и произнося huṃ phaṭ, закрывая все десять сторон (см

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


Thus, they (can only be) due to a descent of the power (of grace).


|| 7b) devyuvāca || kathitaṃ sa rahasyaṃ tu maṃtramudrā vratā tathā | idānīṃ pratyayā ye tu bruhi me tripurāntaka || vāho kathayasva yathārthataḥ | bhairava uvāca || raktaśūtra gatāṃ devī padmarāga * * * *?


^1^ The subliminal sexual referents of this abstract image of the “Art of Love” were not entirely lost on the śrīvidyā theoreticians.


65): "I shall tell now of the manifestation of the phonemes in human beings, which is due to the strength of the wind (maru) flowing through [the two higher] "wheels" of the suṣumnā.


From opening women’s stores in the Los Angeles area to starting a Web site called nikegoddess.


स्पन्दे तु**

**तथा स्वात्मन्यधिष्ठानात्सर्वत्रैवं भविष्यति


Tawney’s translation of Somadeva’s Kathāsaritsāgara (or Ocean of Streams of Story).


* The three powers are iccha (will, desire), jñāna (knowledge), and kriya (action).


* 84 ‘*Time*’ is one of the five obscuring coverings (*kañcuka*) which are aspects of *Māyā*, generated directly from it, that envelop the individual soul.


419) avivekaḥ kena naśyettasya kiṃ vā hi kāraṇam | tasyā'pi kiṃ kāraṇaṃ syād vadaitannṛpanandana || 92 || tasya avivekanāśakasya | tasyāpi tatkāraṇasyāpi || 92 || vicāreṇa sa naśyedvai vairāgyaṃ tasya kāraṇam [kh: vāraṇam] | tatkāraṇaṃ doṣadṛṣṭiḥ śṛṇu tvaṃ brahmarākṣasa || 93 || viṣayadoṣadṛṣṭiḥ || 93 || ko vicāro bhavet kiṃ vā vairāgyaṃ sampracakṣate | doṣadṛṣṭiśca kā proktā vadaitannṛpanandana || 94 || dṛgdṛśyayoḥ parīkṣāto dṛśye tatparivarjanam | duḥkhabuddhiḥ sā hi dṛśye śṛṇu tvaṃ brahmarākṣasa || 95 || dṛgdṛśyayorjijñāsāpūrvakasvarūpavivecanaṃ parīkṣā | saḥ vicāraḥ | tasya rāgasya dṛśye parivarjanaṃ vairāgyam | dṛśye duḥkhasādhanatvabuddhiḥ sā dos'dṛṣṭiḥ || 95 || etatsarvaṃ kena bhavet sa vā kasmādavāpyate | tatra vā kiṃ nidānaṃ syād vadaitannṛpanandana || 96 || etatsarvaṃ vicārādikam | kena sādhanena | nidānaṃ mūlakāraṇam || 96 || devatānugrahāt sarvaṃ bhaktyā sa [ka: sā] hi samāpyate | nidānaṃ satsaṅga eva śṛṇu tvaṃ brahmarākṣasa || 97 || saḥ anugrahaḥ || 97 || kā devatā ca samproktā kā ca sā bhaktirucyate | santaśca kīdṛśāḥ proktā vadaitannṛpanandana || 98 || devatā syājjagaddhātro bhaktistatparatocyate | santaḥ śāntā dayāvantaḥ śṛṇu tvaṃ brahmarākṣasa || 99 || jagaddhātrī jaganniyantrī | tatparatvaṃ tatpravaṇatvam || 99 || sadā bibheti ko loke sadā duḥkhaparo'pi kaḥ | sadā dainyayutaḥ ko vā vadaitannṛpanandana || 100 || p.


Поклонение в фальсической символике хорошо известно.


78a) durvāradāridra dāvānaladāho taptadehasādhakasaṃjīvanoṣadhī tanumañjarī maṃjuke karuṇāmṛtatara"ngīnī uttu"ngadhārākaṭākṣapānairananyagatimacetanamakiṃcanamanyajana vacanāparamasadāyamanāthamidānīṃ sambakadambavanavāsinī māmavalokaya prasīda parameśvarī paramakaruṇike mahābhairavarūpadhāriṇi tridaśavaraṇamite || oṃ namaḥ sarvasiddhiyoginī cakravartite namaḥ siddhimātṛkānandite sarvāpadāmbhodhi sadārike vinatajanavighnihārike kāntāragahana duḥkhānavakaṃdāyike cauravyāghra duṣṭabhayadārike dūrvāraduhṛdaya durnayadugāṭavī vikaṭasaṃkaṭapaṭiṭavīrasaṃtāpapaṭalavipāṭiṭe paṭupaṭaha mṛda"ngaḍamaruḍāmara ḍiṃḍimā hṛṣṭavividhavādochavādambarai samararipu p.


candrārbudapratīkāśaṃ paścimaṃ tu vicintayet SvaT2.


DEVOTEE : But, from a medical point of view, the body is asleep.


He is saying, it seems, that the figure is much increased by taking into account the lifespan of each of the Hundred Rudras, not just one.


3 Может быть приведена другая аналогия со сверкающим светом, который проходит через занавеску, становится тусклым и грязным.


(But) what is the proof (*pramāṇa*) that that is certand?


On this, see Kramer and Lasted, Guru Papers (1993), es.


Шиву, он видит не мир, а Шиву; то есть, он отрицает мир как мир и принимает его как.


Если вы хотите разрушения всей вселенной, это универсальная сила


Эта триада является также триадой богини Малини, которая, как искривленная Кундалини, есть Йони (там же, 12


* *yataḥ śivamayām madyaṃ sarve мантраḥ śivodbhavāḥ


По мере продвижения вперед собирайте свои маленькие ежедневные достижения и в конце концов превратите их в грандиозную победу


The right form of reasoning (*sattarka*) does not arise in the soul on account of descent of grace in a lesser degree of intensity.


106) netramantraб№ѓ netrayorhastatalayorastraб№ѓ ca vinyasya, daЕ›adikб№Јu choб№ikayДЃ astreб№‡a digbandhanaб№ѓ vidhДЃya, sarvДЃб№…geб№Јu mЕ«lamantraб№ѓ mahДЃmudrayДЃ vinyasya, svatanuб№ѓ sЕ«ryarЕ«paб№ѓ bhДЃvayet || paЕ›cДЃttДЃmrapДЃtre raktapuб№ЈpДЃditoyena arghyaб№ѓ kб№›tvДЃ jДЃnubhyДЃmavaniб№ѓ gato mastakДЃntaб№ѓ nД«tvДЃ, oб№ѓ srДЃб№ѓ hrД«б№ѓ saбёҐ | sЕ«ryДЃya namaбёҐ, iti darЕ›anДЃrghyaб№ѓ datvДЃ, yathДЃЕ›aktijapaб№ѓ ca kuryДЃt | tato'rghyapДЃtramastreб№‡a saб№ѓЕ›odhya, lalДЃб№madhyasphuradaruб№‡abinduvinisutДЃmб№›tadhДЃrayДЃ, oб№ѓ khaб№ѓ khaб№ЈolkДЃya namaбёҐ iti gandhodakenДЃpЕ«rya, tatra б№ЈaбёЌaб№…gairmЕ«lamantreб№‡a ca saб№ѓpЕ«jya, astrakavacДЃbhyДЃб№ѓ rakб№ЈДЃvakuб№‡б№hane vidhДЃya, mЕ«lena dhenumudrДЃб№ѓ darЕ›ayitvДЃ, tajjalairdravyamДЃtmДЃnaб№ѓ bhЕ«mi cДЃstreб№‡a saб№ѓprokб№Јya, puб№Јpakб№Јepeб№‡ДЃstreб№‡a vighnДЃnuccДЃб№ya, tataбёҐ sthaб№‡бёЌile likhitДЃб№Јб№adalapadmetДЃmrДЃdinirmitapadmenДЃrcayet || p.


В идеале это  тот  вид
преданности, с которого вы начинаете


5 The KuUp gives the name in the nominative, but the parallels have the vocative which is necessary in the context.


This statement is based on the authority of *Svacchandasamagraha*, an unpublished *tantric text*10.


uvāha kuṭilogromambūśāṃ jagadaṃkuśama ālayaṃ sarvapāśānāṃ māyeyānāṃ vapuṣmatām.


Веданты, мир-это наложение (adhikāra) на Брахмана, а Brahman остается нейтральным.


If the disciple has beenvikalpa purified by the aforesaid time, he attains the Śāmbhava (planvikalpae) which bestow (all yogic and other) qualities.


From these centers radiate forth the nāḍis, the "arteries" of the subtle body: ten principal and seventy-two thousand secondary (sometimes believed to be 35 million!); these are the channels through which the prāṇa moves and through which мантраs infuse their energy, thus converting the yogin's (physical) body into a "divine body" (divyadeha), free of all 83.


Jayaratha quotes just the last quarter of this verse, which says that ‘by filling (them thus, the yogi attands) the state of plenitude.


Thematization of consonant stems occurs frequently, generally, as is usually the case with deviant forms, in order to make adjustments for the metre。 k: -naiḥ; kha: -mā:.


When Abhinava wishes to make the point that a procedure or a doctrine is found in many scriptures, he generally names a few examples.


In this way, ‘as is, for example, the sustanding power’ present ‘within the Earth Principle’, 3 so too (an energy) operates (*kalayitrī*) (there) called Nivṛtti (‘Cessation’) because, (fully) extroverted, it stops (operating) once the ultimate limit (*parākāśthā*) (of extroverted objectivity) has been reached.


(41) (Śaṅkhadhara) had attained (full) knowledge of grammar (padavidyā) and he studied (the teachings of) the three sages.³" He made known the lack of weight (laghutva) in Jaimini’s science of linguistic interpretation (vākyabodha), and attained mastery on all the paths of the philosophies (naya) and (so) reached proficiency in (this) the third of the disciplines (kathā).¹³² (42) The elder of the two (brothers), that is, the one called Jayaratha, wrote this commentary (viveka) on the Tantrāloka, having acquired the knowledge (to do so) from that illustrious Saṅkhadhara.


Этот метод является Шакта упайей, ведущей к Шамбхава состоянию


В философии Пратйабхиджна именно ваш Учитель  говорит  вам,  что  вы  не
являетесь той личностью, к которой стремитесь,  и  учит  вас  достичь  цели
здесь и сейчас без применения каких-либо средств


Chandan Roy Chaudhuri** General Secretary The Asiatic Society 1, Park Street Calcutta-700 016 First Published: March 1994 SL NO.


16 тути = (16 х 2, 25) = 36 пальцев = (3x12) (три двенадцатки)

data/converted_md/Свами_Лакшманджу_кашмирский_шиваизм.md


अयेदानी सैवधिमेव

स्फुटं यथेच्छादिश्रिक्तिगोगतथा न्यायमप्राधिस्थ्य ब्रूते नचेति।


179) suvarб№‡aб№ѓ ratnamudakaб№ѓ б№ЈaбёЌrasДЃni tilДЃni ca | ДЃjyopavД«tДЃtapatramupДЃnadvastragomahД«бёҐ [k, kh: ДЃjyopavД«tДЃ * * *] || 303 || sraggandhadД«padhДЃnyaб№ѓ [k, kh: dhДЃnyДЃpassat] ca satphalaб№ѓ kДЃmikДЃstvamД« | pradДЃya samudДЃyena kДЃmadДЃste bhavanti ca || 304 || kДЃmadhenughaб№aistasmДЃdbudhaЕ›ravaб№‡avДЃsare dvДЃdaЕ›yДЃб№ѓ prД«б№‡anД«yaЕ›ca nimnagДЃsДЃgarakб№Јitau || 305 || sarvakДЃmДЃptaye devassarvasattvahitДЃya ca | sarvadvandvavinДЃЕ›ДЃrthД« pitб№ќб№‡ДЃб№ѓ tб№›ptaye ghaб№am || 306 || kДЃmadhenvДЃkhyadДЃnena anena parameЕ›varaбёҐ | prayДЃti paramДЃб№ѓ prД«tiб№ѓ jagaduddharaб№‡odyataбёҐ || 307 || avekб№Јya deЕ›akДЃlДЃdД«n gб№›he vДЃyatane'cyutam | Е›raddhayДЃbhyarcitaб№ѓ taб№ѓ tu pradattaб№ѓ svДЃdyathДЃvidhi || 308 || na [k, kh: * * * bhДЃvabhakti] cet kintvaб№…gabhДЃvaб№ѓ tu bhДЃvabhaktivaЕ›ДЃttu vai | dvijalaб№ѓ yatra vДЃ tД«rthaб№ѓ gaб№…gДЃyamunasaб№…game || 309 || iti Е›rД«pДЃГ±carДЃtre mahopaniб№Јadi pauб№Јkarasaб№ѓhitДЃyДЃб№ѓ lokadharmo nДЃma ekatriб№ѓЕ›o'dhyДЃyaбёҐ || 31 || (samudita Е›lokasaб№ѓkhyДЃ 309) atha dvДЃtriб№ѓЕ›o'dhyДЃyaбёҐ pauб№Јkara uvДЃca bhagavan bhЕ«tabhavyeЕ›a nб№›б№‡ДЃб№ѓ sanmantrayДЃjinДЃm | tadarcanaprityДЃgДЃdbuddhipЕ«rvДЃttu kiб№ѓ bhavet || 1 || Е›rД«bhagavДЃnuvДЃca mantrapЕ«rvaб№ѓ hi saб№…kalpaб№ѓ kб№›tvДЃ mantrasamarcane | anirvedДЃnmahДЃbuddhe yДЃvadДЃyuб№Јa (б№Јya) meva ca || 2 || sandiб№Јб№adevatДЃnДЃб№ѓ ca karmaб№‡ДЃ manasДЃ girДЃ | yatnДЃnnirhaб№‡Д«yaб№ѓ tacchaktyДЃ svavibhavena ca || 3 || asvДЃtantryДЃdasДЃmarthyДЃjjДЃte vai sЕ«takДЃdike | vidhivat prДЃrthanДЃpЕ«rvaб№ѓ gurumarcДЃpayettadДЃ || 4 || saб№ѓyataб№ѓ guruputraб№ѓ vДЃ bhrДЃtaraб№ѓ sahadД«kб№Јitam | kaniб№Јб№hamathavДЃ jyeб№Јб№hamanyathДЃ kamalodbhava || 5 || prДЃyaЕ›cittaб№ѓ bhavedghoraб№ѓ prДЃksaб№ѓkalpa parД«kб№ЈayДЃ [parikб№ЈayДЃt iti syДЃt] | tadarthamitareб№ЈДЃб№ѓ vai mantramudrДЃdikaб№ѓ svakam || 6 || p.


They unfold to fill the entire universe with the power of their awareness and thereby withdraw into their pure and undivided sources-the omnipresent Lord they perceive in all things.


198 INTRODUCTION is then derived from the word ‘mala' - ‘impurity’ - rather than ‘mālā’ — ‘garland’.


Если это Брахман, он оказывается тогда омраченным авидьей.


vyāptibhūtāḥ prabuddhānām ajñānad [kh: -nām] bhramakārakāḥ [k kh: -kām] |


Таким образом достигается гармоничный баланс между внутренней, духовной,
активностью и внешней, социальной, алертностью


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


Kṣemarāja comments: *nādātmā sūkṣmaḥ sadāśivanāthaḥ pūrvoktakalanāgaṇitasuṣumneśadinante tadrūpatam śritvā tathaiva tadavadhikalagaṇanāgaṇitabrahmesadinante* (A Day and Night in the Principle of Energy) ‘is this much’, that is, the measure of *Śiva*’s lifespan.


43 (The teacher) ‘strikes’ (the disciple) ‘with (the Mantra of) the Weapon, in the place where a (particular) principle (*tattva*) (is located in the body)’; that is, for example, the Earth (principle), to which a fire offering has been made, and is (located) in the ankle.


Newar Kaula initūates perform a separate, additional mortuary rite apart from the smarta one for a deceased initiate, in the course of which the mantra the deceased has received is retumed to the teacher from whom he received initiation.


That is said (in the *Svacchandatantra*): ‘Rāhu, the Sun and the Moon-if these three planets are perceived in conjunction, that is the Great Eclipse (*mahāgrahaṇa*).


If that is so, the diction ‘*Trikaśāsana*’ (literally ‘the Trika teaching’) has a general sense rather being the name of a specific text, which in this case may well be the *Triśirobhairava*.


Да   будут   восхвалены   те,   О   Господь,   чья   вода   бессмертной
преданности  делает  достойными  поклонения   даже   принадлежности   твоей
церемонии


Умапатинатха - Инкарнация Ишвара Бхаттараки, нис ходящего до уровня гуна таттвы, потревоженный аспект Пракрити.

data/converted/Shang/Пандит_Б_Н_Кашмирский_Шиваизм_Наслаждение_и_Освобождение_2010.txt


Тому, необычен кто и многоцветен; иному и разному снова поклон.


25b) aṇimādi guṇā bhavanti tasyāmita puṇyasya mahāguṇāspadasya | surarājatanūṃ javairirandhre vinirudhya svakarāṅgulī dvayena | jaladherivadhīranādamantaḥ prasarantaṃ sahasā śṛṇoti martyaḥ | paribhāvayatopi nādamenaṃ tridaśādhīśatanūjavairijātam | satataṃ bhavatī hatasya jantorguṇasaṃprāptirapetakalmaṣasya śṛṅgānyaṅgulibhirnirudhyavidhivat ko daṇḍayoḥ paṇḍito madhye ruddhamarunniruddhavṛṣabha śreṣṭhaṃ ca ṣaṣṭhendiryam | sākṣāt tatkṣaṇameva paśyati śanaistrapyaṃtagītaṃ paraṃjyotistraipuramaṃkamuktaśaśabhṛllakṣāvalakṣa prabhamiti | yājñavalkyaḥ || evaṃ vāyu jayopāyaḥ prāṇasya tu varānane | śakyamāsanamāsthāya samāhitamanāstathā || karaṇāni vaśīkṛtya viṣayebhyo balāt sudhīḥ | apāna mūrddhamākṛṣya praṇavena samāhitaḥ || hastābhyāṃ bandhayet samyak karṇādi karaṇāni ca | aṃguṣṭhābhyāmubhe śrotre tarjanībhyāṃ tu cakṣuṣī || nāsāpuṭau tathānyābhyāṃ prachādya karaṇāni vai | ānandānubhavo yāvat tāvanmūrddhani dhārayet || prāṇaḥ prayojyate naiva tatastvāyurvighāta kṛt | brahmarandhre suṣumṇāyāṃ mṛṇālāntara sūtravat || p.


Along with the twenty-five of the Sāṃkhya, there is Supreme Śiva.


216) ityevamanusaṃdhāya māṃ prapadyeta vai gatim | ādidevaṃ jagannāthamīśaṃ vā puruṣottamam || 222 || paraṃ svastyayanaṃ śakra sarvālakṣmīnibarhaṇam | śrāvayet karmakāleṣu matsūktasya vidhiṃ naraḥ || 223 || samarthayati karmāṇi śrotāraṃ poṣayatyuta | nirṇudatyakhilāṃ māyāmalakṣmīṃ ca malaiḥ saha || 224 || 224.


Abhinavagupta includes tranquillity (*sānta*) as the eighth.


A firm conviction (abhimāna) regarding one’s own nature becomes the cause of freedom from saṃsāra.


41) datvā bhūpālabhāryāyā muktiṃ pradāṃ dayānvitaḥ || so'pi muktipadaṃ prāpa punarāvṛttivarjitam || 185 || vīracoḍakathā kaścidbhakta itaḥ pūrvaṃ sadbhaktivinayānvitaḥ || vīracoḍa iti khyāto bhūpatiḥ kṣitimaṃḍale || 186 || tasyāgramahiṣī dhānyaṃ śūnyaṃ mama cakāra hi || garbhasthaśiśunā sākaṃ madarthaṃ tāṃ nihatya ca || 187 || bhojyaṃ cakre tataścāhaṃ prasanno'bhavamaṃjasā || punarāvṛttirahitāṃ muktiṃ prādāṃ mahīpateḥ || 188 || niṃbāṃbā'pi mahābhāga mayaivaṃ bodhitā satī || nirāgasaṃ sutaṃ hatvā nājuhāva sutaṃ punaḥ || 189 || mayā dattavarān sarvāṃścakrame naiva cetasā || māhātmyamasyāḥ kathituṃ kaḥ samartho bhavedbhuvi || 190 || tvaṃ tu putraṃ nihatyāśu punarāhūtavānasi || etādṛśeṣu bhakteṣu satsu bhūmaṃḍale'khile || 191 || garvaṃ tvaṃ kimiti prāpto madīyāsthānamaṃṭape || nāsti matsadṛśo bhakta iti saṃcintya cetasā || 192 || ityuktvā cirutoṃḍākhyaṃ śaṃkaro lokaśaṃkaraḥ || hataḥ niṃbābikā-putraṃ jīvayitvā tataḥ param || 193 || kailāśaṃ prāpayāmāsa koṭisūryasamaprabham || p.


He casts down into hell one who despises the deity, fire and the teacher.


762) śikhidhvaja uvāca || pratiṣedhaṃ na jānāmi na jānāmyabhivāñchitam | yadācarasi tanvi tvaṃ kadācidvedmi tattathā || 15 || yadeva kiṃcijjānāsi tadeva kuru sundari | tadeva dhārayiṣyāmi pratibimbaṃ yathā maṇiḥ | na staumi na ca nindāmi yathecchasi tathā kuru || 16 || cūḍālovāca || yadyevaṃ tanmahābāho samākarṇaya manmatam | ākarṇya jīvanmuktātmaṃstadevāhartumarhasi || 17 || sarvatraikyāvabodhena maurkhyakṣayabhayānvitāḥ | niricchāstāvadākāśaviśadāḥ saṃsthitā vayam || 18 || tasmādādyantamadhyeṣu ye vayaṃ puruṣottama | maurkhyamekaṃ parityajya gatvā tadrūpatāṃ punaḥ || 19 || rājyena prakṛtenemaṃ kālaṃ nītvā krameṇa vai | videhatāṃ prayāsyāmaḥ prabho kālena kenacit || 620 || sva eva nagare rājā bhava tvaṃ svāsane sthitaḥ | uttamāhaṃ tu kāmānāṃ mahiṣī te bhavāmyaham || 21 || idaṃ sukhamidaṃ neti mithune kṣayamāgate | samameva pade śānte tiṣṭha tvaṃ vigateṣaṇaḥ || 22 || śikhidhvaja uvāca || yuktamuktaṃ viśālākṣi tvayaitatsamayā dhiyā | kovārthaḥ kila rājyasya grahe tyāge'pi vā bhavet || 23 || p.

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


which, though non-different from the essential nature of consciousness appear as different like reflections in a mirror (which though non-different from the mirror appear as different).


mantrametaddvayaṃ punaḥ || oṃ agniriti bhasmajalamiti bhasma sarvaharaṃ param | bhasma cakṣūṃṣaundriyāṇi bhasmani dadhyāt śāmbhavaṃ paśupāśavimokṣaṇāya | oṃ bhasmarūpaṃ parabrahma parā śaktiritīritā | bhasma jñeyaṃ paraṃ jñānaṃ paraṃ tattvasvarūpakam || paramānandadaṃ bhasma jñānakalpe vyavasthitam | vidhārayāmi tadbhasma paśupāśavimuktaye || tataśca brahmaṇe gadyaṃ mantraṃ tasya ṣaḍakṣaram | śūdraḥ pañcākṣaraṃ mantraṃ paṭhitvā dhārayet sadā || mṛgamudrāṃ samāsādya lalāṭe vibhṛyācchubham | mūlena praṇavenāpi prāṇāyāmaṃ samācaret || kaniṣṭhānāmikāṅguṣṭhairyannāsāpuṭadhāraṇam | prāṇāyāmaḥ sa vijñeyaḥ pūrakaiḥ kumbharecakaiḥ || kalācatuṣṭayaṃ tasya dviguṇena virecayet | kramāt kramāt trayaṃ kṛtvā mānasenāpi pūjayet || (p 28) jñānināmapi siddhiḥ syānnyāsametat samācaret | paśupataye namaḥ śīrṣe, mukhe ca haraye namaḥ || kaṇṭhe śrīnīlakaṇṭhāya rudrāya corasi nyaset | kapāle dhūmranetrāya mūle śrīśambhave namaḥ || pādayorbhairavāyaiva śivāya dakṣavāhutaḥ | kalāya vāmavāhau ca pṛṣṭhe jñānāya eva ca || krodhāya sarvagātreṣu vinyasecchivapūjane | ṣaḍdīrghabhājā bījena kuryādatha ṣaḍaṅgakam || karāṅgañca tathā nyasya daśadigbandhanañcaret || harāya nama uccārya mṛdañcaivāharet śuciḥ || maheśvaracaturthyantaṃ namo'ntaṃ gaṭhanañcaret | śūlapāṇe ihoccārya supratiṣṭho bhava svayam || pratiṣṭhāpya tataḥ siddhe dattvāvāhya prapūjayet || pādyamarghyañca gandhañca puṣpaṃ dhūpañca dīpakam | naivedyādīni dattvā ca pūjayet parameśvaram || mocāphalaṃ savṛntañca śivaliṅge dadāti yaḥ | tasya pūjāṃ mahādevi!


/165в-167/ Гандхарвы, Якши, Люди, Дайтьи, (считаются пребывающими) в раджасе.


Принимая (форму) Воли, мастерства,  Знания,  Шакти,  трезубца  и  лотоса
Бхайрава во всех существах постигает Свою Природу


Only the inebriation of grape wine can be compared to the spiritual bliss of Deity, who is the ‘supreme perceiver’ and delights within his own true nature.


Плоды кундалини-йоги – естественный результат уччара-йоги.


4-82) ityardhasvastikam | nitambādicatuṣkaṃ pūrvavat | (242) (21) apasarpitaḥ | apakrāntamityādi | apakrāntaṃ - kṛtvoruvalitaṃ pādamapakrāntakramaṃ nyaset | prayogavaśagau hastāvapakrāntam || (nā.


(66)

Опьяненная женщина[^504], приняв другого \[мужчину\] за собственного мужа, вешается на него,

И также \[ведет себя\] мужчина, исполненный связанной с апогеем зрелости улласы


līne vedhasi brahmāṇḍaṃ layyaṃ yānti svasaṃbhave daśāvāraṃ pralīne tu dvārisman toyaṃ vinaśyati


siddhi; Pātañjala YS 3.45; TĀ 29.250-280 **Классические восемь:** | Siddhi | Описание | |--------|----------| | Aṇimā | Стать микроскопическим | | Mahimā | Стать огромным | | Laghimā | Стать лёгким | | Garimā | Стать тяжёлым | | Prāpti | Достичь чего угодно | | Prākāmya | Исполнение желаний | | Īśitva | Господство | | Vaśitva | Контроль | **Связь:** → #581 (siddhi), → #583-590 (другие siddhi) --- ## 583.


Он не получил никакого блаженствае получил никакого блаженствае признает существования материи, поскольку он идеалист.


Он  приоткроет  нам
завесу  тайны  великих  работ  древних  мастеров  Кашмира  —  Абхинавагупты,
Утпаладэвы и Кшемараджи, — и мы переполнимся удивлением»*


219) karmasanyāsayogañca matiyogaṃ mahattathā | yogaḥ pañcavidhaḥ proktaḥ punarāvṛttilakṣaṇaḥ || 2 || punarāvṛttiyogena ye sattā varavarṇinī | teṣāṃ hi calate nityaṃ karmāsaktamanassadā || 3 || devyuvāca karmayogañca saṃyāsaṃ matiyogaṃ mahattathā | eteṣāṃ śrotumicchāmi bhagavan vaktumarhati || 4 || īśvaraḥ abhimānātmakaṃ yoga karmaśabdābhiśabditam | tadevaṃ kṛtakṛtyaḥ san nyaste sanyāsa ucyate || 5 || p.


With this question in mind, he says: *veditā vedyaviśrānto vettā tvantarmukhasthiti:.


15) śrūyate satataṃ devi nādākhyeti ca viśrutam || 63 || aparastasya bhāvasya nirodhītyabhidhīyate | ardhacandramiti proktaṃ vyāpī cānte bahisthitaḥ || 64 || saṃyogena hi cānyatra yaḥ kaḥ * ccoditokṣaraḥ | rodhate sarvayogīnāmardhacandreti viśrutam || 65 || jñānaṃ yogajapadhyeyaṃ śivācāgni vidhi kriyā | indriyādiṣu sarveṣu jñeyaḥ parataraḥ sthitaḥ || 66 || kandādinālapadmānāṃ sarveṣāṃ sarvatasthitaḥ | devī niṣkalaṃ praṇavaṃ deva tvayā pūrvamudāhṛtam || 67 || p.


Thus Death (kāla), who is extremely severe and fierce (raudra), resides there.


Его
сознавание Себя постоянно поддерживается в бодрствующем состоянии,   сне  со
сновидениями и глубоком сне


208b) praveЕ›ДЃnnirgamaб№ѓ naiб№Јб№aб№ѓ na kuryДЃnmuб№ѓбёЌana trayaб№ѓ | kule б№›tu trayДЃdarthДЃЕ›muб№ѓбёЌanДЃnna tu muб№ѓбёЌanaб№ѓ || putrodvДЃhДЃnnaiva putrД« vivДЃhopi б№›tu traye | abdДЃб№ѓtarДЃnmuб№ѓбёЌanaб№ѓ ca naikadДЃ muб№ѓбёЌana dvayaб№ѓ || phДЃlguб№‡e caitramДЃse tu putrodvДЃhopanayane | bhedДЃdabdasya kurvaб№ѓti б№›tu traya vilaб№ѓvana || janmДЃrkб№Јe janmadivase Е›ubhДЃЕ›ubhaб№ѓ tyaje budhaбёҐ | jyeб№Јб№hamДЃsasyДЃdyagarbhaб№ѓ Е›ubhavarjaб№ѓstriyДЃ apД« || ekДЃmДЃtб№›jayoreka vatsare puruб№ЈestriyoбёҐ | ekakriyДЃ na kartavyДЃ kriyДЃ bhede vidhД«yate || svasб№› yuge bhrДЃtб№› yuge svasб№›bhrДЃtб№› yuge tathДЃ | ekasmin maб№ѓбёЌape caiva na kuryДЃn muб№ѓбёЌana dvayaб№ѓ || putrД« pariб№‡ДЃyДЃ bЕ«dhvaб№ѓ yДЃvad dina catuб№Јб№ayaб№ѓ | putryaб№ѓ tarasya kurvaб№ѓti nodvДЃhamiti sЕ«rayaбёҐ || ekodara prasЕ«tДЃnДЃnekasmin vДЃsare punaбёҐ | vivДЃhaб№ѓ naiva kurvaб№ѓti maб№ѓбёЌapoparimuб№ѓбёЌanaб№ѓ || pitДЃ dadyДЃt svayaб№ѓ kanyДЃб№ѓ bhrДЃtДЃ vДЃ manutepi tu | mДЃtДЃmaho mДЃtulaЕ›ca sakulyo vДЃdhavastathДЃ || mДЃtДЃtva bhДЃve sarveб№ЈДЃб№ѓ prakб№›to yadi vartate | tasmДЃmaprakб№›tisthДЃyДЃб№ѓ kanyДЃб№ѓ dadyuбёҐ svajДЃtayaбёҐ || brДЃhmo daivastathДЃ cДЃryaбёҐ prajДЃpatyastathДЃ suraбёҐ | gДЃб№ѓdharvo rДЃkб№ЈasaЕ›caiva paiЕ›ДЃcarДЃkб№ЈasaЕ›cayaбёҐ || yajГ±asДЃdhana bhЕ«tДЃyДЃ viЕ›vasyДЃdya praб№‡ДЃЕ›inД« | viЕ›varЕ«padharo devaбёҐ prД«yatДЃmanayДЃga vДЃ || p.


Когда
практикующий достигнет состояния виджнанакала, он никогда не упадет


(24) Surely (one may ask), as there is thus only one agent, it is his teaching that is diverse, why would (its diverse components) not mutually contradict one another?


|| iti vacanamupalabhyate | etena tu tattvamudrayaiva tarpaб№‡amuktaб№ѓ bhavati | tantrasДЃradhб№›tasvatantratantre'pi - a”nguб№Јб№hДЃnДЃmikДЃyogДЃd vДЃmahastasya pДЃrvati | tarpayet sundarД«б№ѓ devД«б№ѓ samudrДЃГ±ca savДЃhanДЃm | tarpayДЃmi mukhe devyДЃstrivДЃraб№ѓ mЕ«lavidyayДЃ | a”nguб№Јб№hДЃnДЃmikДЃyogДЃnnakhairnirdiб№Јб№amuddhб№›tam | ”srД«pДЃtrasyodakaб№ѓ binduб№ѓ tarpayet kulanДЃyikДЃm | a”nguб№Јб№ho bhairavo devi anДЃmДЃ caб№‡бёЌikДЃ priye | savyena hastayogena tarpayed vДЃ kule”svarД«m | iti | atrДЃpi a”nguб№Јб№he bhairavasyДЃnДЃmДЃyДЃб№ѓ caб№‡бёЌikДЃyДЃбёҐ sthitira”nguб№Јб№hДЃnДЃmДЃsaб№ѓyogarЕ«patattvamudrayДЃ tarpaб№‡aГ±copadiб№Јб№e iti mЕ«lena visaб№ѓvДЃdaбёҐ | tat ataбёҐ prayatnato mantrД« tarpayedanayДЃ sadДЃ ityantaб№ѓ madhyamДЃ”nguб№Јб№hasaб№ѓyogДЃtmakakaulikamudrДЃkaraб№‡akatarpaб№‡a-pratipДЃdakavacanaб№ѓ tantrДЃntarД«yaб№ѓ kramДЃntarapratipДЃdakaГ±ca | anДЃmДЃ”nguб№Јб№hayogenetyДЃdivacanДЃni tu kulДЃrб№‡avoktДЃni iti sambhДЃvayДЃmaбёҐ | evaГ±cДЃvisaб№ѓvДЃdaбёҐ sutarДЃmupapadyate | p.

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


• Throughout this work the appellationvibration ‘**Śaiva**’ refers to monvibrationistic Kashmiri Śaivism unvibrationless otherwise specified.


Не «Я сотворил это мироздание», а «Я есть это мироздание»


And when you reach that appeased state of sadāśiva, then it is śāktopāya.


Каким бы интеллектуальным или духовным знанием ни обладал человек, нет гарантии, что он достигнет самореализации до тех пор, пока Господь не дарует ему свою милость


Sixteen make the Full Moon and the seventeenth is the New Moon.


Page 3
spiritual progression in an individual's life.


The name of the deity Viṣṇu, is derived from the same root and so literally means ‘pervasive one’.


В тантрической пуджже, например, важно отождествление адепта с божеством, или, как сказано в Йогинихридая-тантре: nādevo devam arcayet («да не почитает бога тот, кто сам не является богом») ^1^.


371) dadarśa puṇḍarīkākṣa/ vvāsudevañjagadgurum || 10 || sarvajñaṃ sarvaśaktīnāṃ sarvāvāsaṃ sanātanam | sarveśvara/ vvāsudevaṃ viṣṇu/ llakṣmīpatimprabhum || 11 || somakoṭipratīkāśaṃ kṣīrodavimale jale | anantabhogaśayanaṃ viśrāntaṃ śrīniketanam || 12 || koṭisūryapratīkāśammahāyogeśvareśvaram | yoganidrārataṃ śrīśaṃ sarvāvāsaṃ sureśvaram || 13 || jagadutpattisaṃhāra-sthitikāraṇakāraṇam | lakṣmyādiśaktikaraṇañjātamaṇḍalamaṇḍitam || 14 || āyudhairdehavadbhiśca cakrādyaiḥ parivāritam | durnnirīkṣyaṃ suraiḥ siddhairmahāyogiśatairapi || 15 || ādhāra sarvaśaktināmparantejaḥ sudussaham | prabhuddhandevamīśānandṛṣṭvā kamalasambhavaḥ || 16 || śirasyañjalimādhāya stotrampūrvamuvāca ha | manovāñchitasiddhintvampūrayasva maheśvara || 17 || jitante puṇḍarīkākṣa namaste viśvabhāvana | namastestu hṛsīkeśa mahāpuruṣapūrvaja || 18 || sarveśvara jayānanda sarvāvāsa parātpara | prasīda mama bhaktasya cchindhi sandehajantamaḥ || 19 || evaṃ stutaḥ sa bhagavānbrahmaṇā'vyaktajanmanā | prāsādābhimukhaḥ prāha harirviśrāntalocanaḥ || 20 || śrībhagavānuvāca hiraṇyagarbbha tuṣṭosmi brūhi yatte'bhivāñchitam | tadvakṣyāmi na sandeho bhaktosi mama suvrata || 21 || keśavādvacanaṃ śrutvā karuṇāviṣṭacetanaḥ | pratyuvāca mahābuddhirbbhagavantañjanārdanam || 22 || caturvidhabhavasyāsya bhūtasargasya keśava | paritrāṇāya me brūhi rahasyamparamādbhutam || 23 || dāridryaśamanandhanyammanojñampāvanamparam | sarveśvara mahābuddhe svarūpa/ vvaibhavammahat || 24 || śriyaḥ sarvārttiśāyinyāstathā jñānañca śāśvatam | nāmāni caiva mukhyāni yāni gauṇāni cācyuta || 25 || tvadvaktrakamalotthāni śrotumicchāmi tattvataḥ | p.


Now (one may ask), which ones are those that (purify directly, immediately,) not gradually (*akramikī*)?


392) palāśaiśca gaḍūcyāvā samidbhirghṛtamiśritaiḥ | prātaḥ snātvā samācamya nyāsādisahitaḥ kramāt || 37 || śuddhapātre śuddhajalaṃ divyadṛṣṭyā vilokya ca | mūlamantra sahasraṃ ca japitvā tajjalaṃ pibet || 38 || saṃvatsareṇa kavitā gadyapadyakramānvitā | hṛdayāvadhike toye sthitvā bhāskarabimbake || 39 || vāgīśvarīṃ ca tanmadhye dhyātvā bhāskaramaṇḍale | sahasra tritayaṃ japtvā maṇḍalāvadhi nityaśaḥ || 40 || jātyalaṃkāra saṃyuktā prabhūtakavitā bhavet | trisvādu madhubilvotthaiḥ supatraiścā yutaṃ hunet || 41 || p.


206) rākṣasyuvāca || kālena bahunā rājanprabuddhāyāḥ samādhitaḥ | jātā bhojanavāñchā me na tāṃ tu gaṇayāmyaham || 130 || idānīṃ śikharaṃ gatvā prāktanadhyānaniścalā | yāvadicchaṃ sukhenāse sajīvā śālabhañjikā || 31 || āse upaveśanaṃ kurve | śālabhañjikā puttalikā tatsadṛśītyarthaḥ || 31 || āmṛtiṃ dhāraṇāṃ badhvā dhārayāmi śarīrakam | yatheṣṭamatikālena tyajāmīti matirmama || 32 || āmṛtimityārpam | āmṛtiṃ mṛtiparyantam | āmṛteriti vā pāṭhaḥ || 32 || 33 || 34 || āśarīraparityāgamidānīṃ na mayā nṛpa | hiṃsanīyāḥ paraprāṇāḥ paśyantyā sarvagaṃ śivam || 33 || iti saṃjātasauhārdā tau visṛjya niśācarī | yadā gantuṃ pravṛttāsau tadā rājā'bravīdvacaḥ || 34 || nāsmatpraṇayasauhārdaṃ vitathīkartumarhasi | sauhārdaṃ sujanānāṃ hi darśanādeva vardhate || 35 || sauhārdaṃ suhṛdbhāvam | vitathīkartuṃ anṛtīkartum | vyarthīkartumityarthaḥ || 35 || 36 || laghu saubhāgyasaṃyuktaṃ kṛtvākāraṃ manoharam | āgacchāsmadgṛhaṃ bhadre tatra tiṣṭha yathāsukham || 36 || rākṣasyuvāca || mṛgdhastrīrūpadhāriṇyai dātuṃ śakto'si bhojanam | saṃtarpayasi māṃ kena rākṣasījātidhāriṇīm || 37 || saṃtarpayasi saṃprīṇayasi || 37 || 38 || p.


10,96a kampanadhunane AB; the-e also in E, the-au in HJK, others-am or -ā; 10,115a dve siddhā ABD, dvau siddhau others.


Веданте, человек либо зависим, либо свободен; нет такого понятия, как полузависимый или полуосвобожденный.


Now, *Dakṣiṇā-Kālīkā* appears (in the form of her name, in the vocative).


kadācid bhāvinopyeva 95 śuddhādhvaṃ na 96 pravartati.


52) punarvikalpayannāha tāni dṛṣṭvā[1 ]nusṛjati sṛṣṭvā vānuprapaśyati || 26 || paśyantyāḥ[2 ] satyarūpāyāstatsatyatve na darśanam[3 ] | asatye satyadṛṣṭyaiva paśyantyāṃ malinātmatā || 27 || asatyānsatyarūpānvā kathaṃ sṛjati kalpyatām[4 ] | tāni tāni vastūni dṛṣṭvā jñātvā vā sṛjati, sṛṣṭvā vā prapaśyati ityetadyathāstu[5 ], anuśabdo'tra[6 ] paścādarthaḥ nuśabdo vā vitarke | paśyantītvameva na yuktam | tathāhi satyarūpā sā, taddṛśyānāṃ ca satyatve na darśanaṃ nābhyupagamo dvaitaprasaṅgāt | atha teṣāmasatyatvaṃ, tato yathaiva satyasarge malinatā, tadvadasatyasṛṣṭau mukhyaiva bhrāntirūpatā | punarapica asatyānarthān satyān[7 ] vā paśyantī krīḍādyabhāve'pi kena prayojanaprakāreṇa sṛjatīti vimṛśyatām || 27 || ______________________________________ 1 dṛṣṭvā avabuddhya | 2 ubhayamapi mithyātvena kathayati | 3 bhavadabhimataśāsanam | 4 samarthyatām | 5 svarūpeṇa sthīyatām | jñātānsṛjatyasau tānvā iti pūrvameva tannirasanaprakārasyoktatvāt | 6 anuśabdo'treti tāni tānyādau jñātvā svavimarśenākalayyānu paścāt sṛjatītyarthaḥ | nanu ca atrāsavaṃ pītvā gāyati ityādau yathādau tatpānaṃ, tataśca gānaṃ pūrvakāladyotakatvāt ktvāntatvenaiva pratīyate, na tatra paścācchabdādinopayogaḥ, tataśca kimarthamanuśabdaprayoga ityāśaṅkyāha nuśabdo vā | vā śabdaḥ pakṣāntare | nuśabdo vitarke, ubhayakoṭyavalambī vitarkaḥ | 7 tataśca na bhrāntirūpatā | =============================================== =============================================== p.


1149) Е›aktyagnibhyДЃmiti | Е›aktiradhomukhatrikoб№‡am | agnirЕ«rdhvamukhaб№ѓ trikom | tДЃbhyДЃб№ѓ б№Јaб№koб№‡e siddhe tanmadhye vДЃ'dhomukhatrikoб№‡atrayaб№ѓ likhedityarthaбёҐ | tathДЃ | svarб№‡ДЃdiracite pДЃtre raktacandanacarcite | svayambhukusumДЃkte vДЃ raktДЃkte cДЃnyathДЃ Е›uci || 12-168 || raktacandanalekhanyДЃ'tha vДЃ svarб№‡aЕ›alДЃkayДЃ | raktacandanacarcite paЕ›unДЃ svayambhukusumДЃdyakte vД«reб№‡a yantraб№ѓ lekhanД«yamityarthaбёҐ | (kumДЃrД«kalpe) etat tu vilikhet tДЃmre kuб№‡бёЌagolavilepite || 12-169 || svayambhukusumairyukte kuб№…kumДЃruб№‡asevite | (svatantratantre) svayambhukusumaб№ѓ kuб№‡бёЌagolotthaб№ѓ rocanДЃ'guruбёҐ || 12-170 || kДЃЕ›mД«ramб№›ganДЃbhД« ca madyaб№ѓ malayajodbhavam | eб№Јa gandhaбёҐ samДЃkhyДЃtaбёҐ sarvadДЃ caб№‡бёЌikДЃpriyaбёҐ || 12-171 || etena gandhayogena yonicakrakramaб№ѓ likhet | (muб№‡бёЌamДЃlДЃyДЃm) tДЃmrapДЃtre kapДЃle vДЃ Е›maЕ›ДЃne kДЃб№Јб№hanirmite || 12-172 || Е›anibhaumadine vДЃ'pi vД«ramб№›takasambhave | svarб№‡e raupye tathДЃ lauhe cakramarcyaб№ѓ vidhДЃnataбёҐ || 12-173 || atrДЃpi kapДЃlДЃdividhevД«reparatvaб№ѓ veditavyam | atha guhyakДЃlД«yantraб№ѓ (mahДЃkДЃlasaб№ѓhitДЃyДЃm) savindutryДЃrapaГ±cДЃravibhinnanavakoб№‡ayuk | vб№›ttayorantare'б№Јб№ДЃrayutaб№ѓ tadanu bhДЃvini || 12-174 || vasvarkabhЕ«pacchadanДЃmbhojavб№›ttДЃnvitaб№ѓ tataбёҐ | aб№Јб№ДЃЕ›anisamДЃyuktamantarbahirathДЃpi ca || 12-175 || aб№Јб№aЕ›Е«lДЃб№Јб№amuб№‡бёЌДЃбёЌhyaб№ѓ vahnijvДЃlДЃyutena hi | p.


ladvīrāmakṛtavijñupetā kāmānislāpān asmādeva parattvābhyāsāt pratya-jñatāmeti grāhuṃvati.


Другими словами, субъект теряется в акте восприятия


Paićastavi Five hymnvibrations to the goddess, invibration three parts with Sanvibrationskrit commenvibrationtary by Hara Bhaṭṭa Śāstri.


«[зона] заканчивающаяся у нёба», — это область физического или тонкого тела, связанная с различными *kalās* или интернализированными астрономическими сущностями.


Объектом в этом процессе является  мантра  праматри
(шуддхавидйа), а наблюдателем – мантрешвара


**Tantravaṭadhānikā** by Abhinavagupta, KSTS (24), 1918.


(Māyā is the Lord’s power) ‘to do that which is exceedingly difficult’ because it is (His) freedom.


||117||

Расскажу кратко о жертвоприношении, согласно Тантрам


श्रीवर्क्रा उवाच^

साधु साधु महाशम्भो यमेऽ निगदितं श्रृणु ।


|| avyaktāya namastubhyaṃ śāśvatāya ca te namaḥ | evaṃ stavena deveśaṃ stauti yo lakuḍeśvaram || sa muktaḥ sarvapāpebhyo śivaloke mahīyate | bhogārthī labhate bhogān yogārthī yogamāpnuyāt || yaṃ yaṃ cintayate kāmaṃ taṃ taṃ prāpnoti satvaram | śivasya padamāpnoti nityaṃ paṭhati yo naraḥ || iti śrīśivapurāṇe lakulīśamāhātmye tṛtīyo'dhyāyaḥ || ṛṣayaḥ ūcuḥ - yaṃ cārucāmīkararāśigauraṃ saṃskāravidyāvratamantradhautāḥ | samāviśanti pratigṛhyakāyaṃ lokapravīrāya namo'stu tasmai || p.


Сама стенограмма была сохранена как можно ближе к оригинальному произносимому слову


laukikaṃ devi vijñānaṃ sadyojātādvinirgatam SvaT11.


paraspara āghāta-pratighāta kara rahe una donoṃ bhūmi ke naraśreṣṭhoṃ ke pattharake mūsala ke sadṛśa bāṇa ākāśa meṃ phailate the.30-32.


The relatives and neighbours of the host used to come to see the lady.


[A.P.];- 985;192;guru;गुरु;n.m.;[o];учитель;[A] Термин *guru* обычно является синонимом *ācārya* и *deśika*: Агамы используют безразлично три термина (особенно первые два), даже если они говорят охотнее *ācāryābhiṣeka*, чем *gurvabhiṣeka*, и не говорят *deśikābhiṣeka*.


The presence of this cosmic path (of manifestation) in the body has been discussed to some extent before.


jagasyāpyanārghāya sōsthitā (> samsthitā) sā ca mamdale


Thus he says, this is ‘**because they are combined in this way**’.


(49-50ab) taccaika 1 sarvato deva dritīyaṃ dviguṇīkṛtam.


In Newari the Bhairavas and the Mothers can be generically referred to as Āju (lit.


pravṛttasya nimittānām apareṣāṁ kva mārgaṇam |* (Somānanda), the eldest (*parameṣṭhin*) and most excellent teacher (of our lineage), says in his Śivadrṣti that: ‘it is Śiva’s nature (to perform) 117 As all the souls are essentially Śiva, there is no particular soul that Śiva favours as opposed to others.


Потому что, если вы закроете их, не сохранив эту однонаправленность, у вас только перехватит дыхание, и вы умрете


36 Assuming the symbolism has persisted up to Abhinava, we can understand śadāracakra to be the hexagon that represents the union of male and female organs.


<i>The Mahinnastava: Or, Praise of Shiva’s Greatness</i>.


iti || taduccДЃrya pД«б№hakДЃmini dhД«mahi iti paб№het | Е›aktiб№ѓ Е›aktikЕ«б№aб№ѓ tб№›tД«yam uccДЃrya paб№hitvДЃ Е›aktikЕ«б№aikatДЃ'pannakaб№yadhobhДЃgadhДЃriб№‡Д« iti sahasranДЃmapДЃб№hДЃt | tataбёҐ pracodayДЃdityantaб№ѓ paб№het | idaб№ѓ tripurДЃgДЃyatrД«tyapyucyate | Е›eб№Јaб№ѓ pЕ«rvavat | ДЃmб№›Е›ya japitvДЃ | Е›eб№Јaб№ѓ spaб№Јб№am || atra nibandhakДЃroktaб№ѓ-snДЃne jale hastamДЃtramaб№‡бёЌalakaraб№‡amДЃrabhya vam iti bД«jena saptavДЃramabhimantraб№‡ДЃntaб№ѓ sandhyДЃyДЃб№ѓ trirДЃtmДЃnaб№ѓ prokб№Јyetyantaб№ѓ-tantrДЃntarastham etattantrДЃnusДЃriб№‡ДЃ na spraб№Јб№avyam | yadi spб№›Е›yate tantrДЃntaraб№ѓ tarhi sandhyДЃtrayaб№ѓ pДЃrДЃyaб№‡akramaЕ›ca kena hetunДЃ tyaktaбёҐ | tanmЕ«laб№ѓ prДЃmДЃб№‡ikaЕ›ced vadatu || 5 || yДЃgamandirapraveЕ›ДЃdi tato yДЃgamandirapraveЕ›ДЃdin vadati- yДЃgamandiraб№ѓ gatvДЃ kбё·ptДЃkalpassaб№…kalpДЃkalpo vДЃ pД«б№hamanunДЃ ДЃsane samupaviб№Јб№aбёҐ || 6 || yДЃgamandiraб№ѓ pЕ«jДЃsthДЃnaб№ѓ gatvДЃ | etena sandhyДЃ bahirjale nadyДЃdДЃviti siddham | kбё·ptДЃбёҐ dhб№›tДЃбёҐ ДЃkalpДЃбёҐ bhЕ«б№Јaб№‡ДЃni yenedб№›Е›aбёҐ | idaб№ѓ bhЕ«б№Јaб№‡adhДЃraб№‡aб№ѓ pЕ«jДЃkarturaб№…gam | ato loke pЕ«jДЃkarturdhДЃryДЃб№‡i yДЃni bhЕ«б№Јaб№‡ДЃni tДЃnyavaЕ›yaб№ѓ dhДЃryДЃб№‡i | idaб№ѓ ca Е›rД«matДЃб№ѓ sambhavati | evaб№ѓ sati daridrasya aб№…gabhЕ«tabhЕ«б№Јaб№‡ДЃsamarthasya andhДЃdivadanadhikДЃraбёҐ prasaktaбёҐ | ata ДЃha-saб№…kalpДЃkalpo veti | saб№…kalpena mДЃnasakriyayДЃ kalpita ДЃkalpo yenedб№›Е›o vДЃ | manasДЃ nirmitabhЕ«б№Јaб№‡adhДЃraб№‡akarteti yДЃvat | tathДЃ ca daridrasyДЃpyastyadhikДЃra iti bhДЃvaбёҐ | bhЕ«б№Јaб№‡ДЃni padmarДЃgapracurДЃб№‡i bhЕ«б№Јaб№‡aviЕ›eб№Јaniyamasya tantrДЃntarasthasyДЃpi grahaб№‡amabhimatam || p.


(23)

Следует вкушать остатки пищи женщин, но им [свои] не предлагать

Даже на чакре, о Владычица богов, а иначе ждет паденье


Троица объективного бытия, состоящая из земли, космической материи и Майи, сводится к простому и чистому бытию через практику созерцания недвойственности

data/library/Translations_MD/Абхинавагупта_Парамартхасара_1__1.md


religious and philosophical systems, traditional lore, and the conventional purificatory rites like sacrifice, *homa*, fasting, bathing at holy places etc., as well as of the external modes of worship.


3.43) naṭānāṃ tu tadupajīvitatvānna navā dṛkpaśyati na rasyatyato naveti | tasmādrasanopayogivibhāvādyaucityamasmābhirupadiśadbhiḥ sthāyino rasatāṃ nītā bhavantītyanena lakṣaṇarūpasya phalaṃ darśayati | (atha śṛṅgārarasaprakaraṇam) | tatra kāmasya phalatvādaśeṣahṛdayasaṃvāditvācca tatpradhānaṃ śṛṅgāraṃ lakṣayati - tatretyādinojjvalaveṣātmaka ityantena sūtreṇa | tatreti kramanirdhāraṇe | evaṃ satītyarthe vā | etatsūtrabhāṣyeṇa vyaktam | yallakṣyapadaṃ nāmeti | vyācaṣṭe yatkiñcidityādinā | hastapṛṣthatādi(hārādi)maṇḍitaḥ śṛṅgāravān | tena śucimedhyādyupamīyate | tenojjvalaveṣātmake śṛṅgāraśabdaḥ | na cātiprasaṅgaḥ | āptopadeśasya niyāmakatvāditi cirantanāḥ | tadanupapannam | upamānopameyayorviśeṣaviṣayavibhāgānavabhāsāttathā | tasmadayamatrārthaḥ | ratirevāsvādyamāno mukhyaḥ śṛṅgāraḥ | ratimāsvādayadbhistadbahumānaparaḥ śṛṅgārītyucyate | yastu sajjanādipa(diḥ apa)ra eva tadyūsanitā (tu vyasanī) | sā rasanāsvādadaśā loke bhavantyapi na ciramavatiṣṭhe | tadāsvāde copayogi yathāsvavibhāvādi p.


Where the disclosure (of an entity) has not taken place because even ‘existence’ and ‘non-existence’ amongst (its fundamental) attributes have not been ascertanded, what question can there be of (its) other attributes (being ascertanded)?


यो लिखितुम् इहते तस्य यथा पादोदेशे गिरो न स्यात् तथा इयमिति अन्त संब्रधः ।


(10) Surely (one may ask), it is seen to be the (common) observance (*ācāra*) that distinguished people (*mahājana*) worship the (sacred) Wheel etc.


Следует созерцать свое тело, черного цвета, состоящее из ветра, вместе с его биджей- /88/ (Тогда) он сможет наполнить вселенную (своим) телом, являя удивительные сиддхи.


Оставив все представления об отдельной индивидуальности, иди к своему покою


]  системы, охватывающая все сферы тантрической [Философская и практическая традиция, основанная на динамическом сознании и его манифестации через пр


dvātriṃśānanda: śrīvakrā uvāca adhunā saṃpravakṣyāmi merumadhyodayaṃ mahat.


9 * **Spanda: Universal Activity of Absolute Consciousness** 79 When the power of awareness gives rise to a sense of separation between subject and object with all the consequent limitations it imposes upon itself, it is called ‘*Māyā*’.


171 In that case union occurs by force or violence (*haṭhataḥ*).


” (153) The withdrawal of (phenomenal) entities is the spontaneous (*svayam*) generation of (their) condition of merger within conscientiousness.


Note, however, that we also find the reading *vāmā saṃsāravamanā* ad 13/207.


Мы   возносим   хвалу   тому,   кто   полон   преданности,    кто    ни
медитирует,  ни  рецитирует  по  правилам  и,  все  же,   без   какого-либо
усилия  вообще,  достигает  великолепия  Шивы


814) kavitvaб№ѓ ca supДЃб№‡бёЌityaб№ѓ labhate nДЃtra saб№ѓЕ›ayaбёҐ | mantroddhДЃramДЃha | lakб№ЈmД«б№ѓ lajjДЃб№ѓ tato mДЃyДЃб№ѓ mДЃtrДЃdvДЃdaЕ›ikДЃmatha || 9-884 || vajravairocanД«ye ca mДЃye phaб№svДЃhayДЃ yute | lakб№ЈmД«bД«jaб№ѓ yadДЃ'dyaб№ѓ syДЃt tadДЃ Е›rД«бёҐ sarvatomukhД« || 9-885 || lajjДЃbД«jena cДЃdyena vaЕ›yatДЃб№ѓ yДЃnti yoб№ЈitaбёҐ | mДЃyДЃbД«jena cДЃdyena mahДЃpДЃtakanДЃЕ›anam || 9-886 || mДЃtrДЃdvДЃdaЕ›ikДЃbД«jamДЃdyaб№ѓ syДЃnmuktidДЃyakam | atra lajjДЃpadaб№ѓ kДЃmabД«japaram | tathДЃ coktam | atra lajjДЃpadaб№ѓ devi kДЃmabД«japaraб№ѓ bhavet | mahДЃkДЃlamataб№ѓ proktaб№ѓ mantroddhДЃraб№ѓ Е›ubhДЃvaham - iti || 9-887 || mantroddhДЃraЕ›lokasthalajjДЃpadasya tu mДЃyДЃbД«japaratve'pi na kб№ЈatiбёҐ | Е›rД«bД«jДЃnantaraб№ѓ kvacit kДЃmabД«jasya kvacinmДЃyДЃdvayasya ca darЕ›anДЃt | mДЃyДЃpadasya kva cit kЕ«rcaparatvamapi dб№›Е›yate | savinduvДЃmaЕ›rutiyugviyanmДЃyДЃ prakД«rtitДЃ - iti | mДЃtrДЃdvДЃdaЕ›ikДЃ vДЃgbhavam | (viЕ›vasДЃre) tДЃrДЃdyДЃ б№ЈoбёЌaЕ›Д« cДЃnyДЃ bhavet saptadaЕ›ДЃkб№ЈarД« | eб№ЈДЃ vidyДЃ mahДЃvidyДЃ bhuktimuktikarД« sadДЃ || 9-888 || taduktaб№ѓ (merutantre) praб№‡avaб№ѓ ca ramДЃб№ѓ lajjДЃб№ѓ bД«jadvandvaб№ѓ ca vДЃgbhavam | vajravairocanД«ye hrД«/ hrД«/ phaб№svДЃhДЃ ghanДЃkб№ЈaraбёҐ || 9-889 || bhairavo'sya muniбёҐ proktaбёҐ samrДЃб№chanda udДЃhб№›tam | chinnamastДЃ bhaveddevД« vДЃmamДЃrgeб№‡a siddhidДЃ || 9-890 || p.


bhagānandobdhavā 368 śakti bhargavigrahavyāpinī 369 .


Abhinava explands that the maṇḍala in any of these three senses does not need to be seen, that is, experienced, to be initiated and achieve realisation, if one receives the highest form of the deity’s grace.


Пара также известна как SAMbhava

или Saiva-visarga


ekādaśottamakāraḥ kurute nirdeśalayyadvijñānātikramanmūrti.


Thīis is a classical understanding that we see in the Sāṁkhyakārikā (29), where it states that the common cause of the modification of the (three) instruments (of the antaḥkaraṇa) are the (five) airs beginning with prāṇa.


Холоп не несет бремени ответственности не только за окружающий мир, но
и не несет ответственности за себя, за поступки и последствия поступков


Āṇavopāya is when you take the support of mantra, when you take the support of breath, when you take the support of dhāraṇā, place, all these things.


Having performed the common deposition, prayed for purification (aghamarṣana) with the second (Vidyā) and attended reverently (upasthāna) with Mālinī, he should repeat (japet) the monosyllabic (Vidyā of) Parā.⁷ (7-8) STFTSTT TITI J GTĪĪTHTHTT | ãaāTā̄T³ ṃōṁīṁá gar-q I| sic.


409 One should reflect on that also here (in this context), because the progressive development of consciousness (*samvitkrama*) is present everywhere (in the teachings).


TANTRĀLOKA 269 reasoning, possesses the knowledge of duality and nonduality,""" may he be competent in this (teaching).


На этом уровне тантрик снова возвращается к «внешним ритуалам», но тут они являются уже не костлями исключающими пациента, а лучами сияющего солнца.


This (triad) is the three states characterized as waking, dreaming and deep sleep.


Mounted on the hood of a serpent, he is called Dhātrīśa Bhairava.


При связывании количество (узлов равно) объектам действий.


Владыке судьбы, повелителю смерти; времени, цели, тебе поклон.


‘Impurity is one’, and being one, when Impurity is destroyed, even in just one place, (the Impurity) of all (souls) would be (destroyed) also.


Invikalpahalationvikalpa Exhalationvikalpa (*apānvikalpaa*) (*prāṇa*) Night Day *Nāda* *Bindu* **Sunvikalparise** Invikalpahalationvikalpa begins from the Envikalpad of the Twelve and goes downvikalpawards to the Heart.


355) tamānīya vāmapārśve uttānaṃ saṃsthāpya raśmīn svahṛdi hrīḥkāreṇa [k, ḍh: kāre] dakṣiṇapuṭena praveśayet | paścāt punaḥ hṛdbījotthitaraktotpalākāraraśmirekhābhyantareṇaiva bhrūvivaramāgamya vāmakarṇaṃ saṃspṛśya mastakaṃ veṣṭayitvā dakṣiṇakarṇavivareṇa nirgatya tayā kalikāraśmirekhayā ākarṇākṛṣṭotpalakalikānālaśaraśuṣire [k, g: vāsaśaraṣire] praveśya kiñcit kalikāmukhaṃ vikāśya [k, g: vihāyāsya] sādhyasya liṅge bhage vā grasananyāyena muhurmuhuḥ vedhayet | bījeneti kecit | śarāghātapraviṣṭaraśminā sarvāṅge vyāptaṃ sravantaṃ vihvalaṃ aśaraṇaṃ paśyet | yadi utthitaṃ tāḍayet tadā svapādatale patitaṃ sādhyaṃ vicintya punastathaiva vedhamanuṣṭhayet | yadā tu vedhanāsamartho bhavati tadā hṛdbījarandhre [k, g: raśmināgatarandhre] sādhyamutthāpya nābhikamalopari uttānaṃ kṛtvā vāmapārśvasthamastakaṃ saṃsthāpya bījaraśminā tuṣārakaṇāsamūhavat sarvāṅgavyāptaṃ vihvalībhūtaṃ vicintya mantramāvarttayet - oṃ kurukulle hrīḥ svāhā | svādhiṣṭhānakramopadeśaścāyamanyo'pi | || kurukullopadeśakramaḥ || p.


Understanding meaning and putting words together according to their meaning to form sentences presupposes and requires a capacity to apprehend meaning.


Саммохана , вероятно, соответствует Моханаму , четвертой тантре в списке PLSS


Thus, by the Karma that is made or destroyed here (in Bhārata) one experiences the consequences in this or that principle, ranging from Earth up to Śiva, or else (one then (attands) liberation.


७५ ॥

स्वत्कुण्ठास्त्रं मेघमालोपरि निजात्मकम्।

ध्यायतो बालमात्मानं सा जरा संप्रलीचयते ॥७६॥


PAÑCA PRAṆAVA — 5 Первичных слогов (SEED_OF) **Источник:** Tāntrikābhidhānakoś s.v.


The term *sāmānya* is used to describe the universal principle underlying all particular phenomena.


Those are mental pictures conjured up and superimposed in the body through bhāvanā, whilst yogic practices trigger the phenomena proper to the kundalini, whose arousal, actually felt because intensely imagined, confirms the upward thrust of the мантра-and of consciousness-from the base of the spine to the top of the head.


Согласно Джаяратхе, «она общим образом осознает вещи в первом наброске экстериорности» (Р

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


Rather, it continues to rest at one with conscientiousness, like a reflection within a mirror; otherwise it could not exist.


Самый внутренний круг — это околоплодник (*karṇikā*) лотоса.


Пандита может представлять интерес как для индологов, так и для всех, кто чувствует родство с Индией и ее духовной традицией


516) mucyate sarvapāśaistu sa śivaṃ yātyanāmayam || 70 1/2 || iti niśvāsakārikāyāṃ saptacatvāriṃśatpaṭalaḥ devyuvāca yattvayā kathitaṃ nyāsaṃ pṛthivyādiranukramāt | mantrasoccāravinyāsaṃ sthānāni anupūrvaśaḥ || 1 || te mayā viditā devi yasmin yasmin vyavasthitāḥ | punaśca śrotumicchāmi saṃśayo me maheśvara || 2 || na rūpeṇa vinā nyāso na ca siddhiḥ pravartate | rūpahīnā na sidhyanti devadaityendrarākṣasāḥ || 3 || p.


6 sarvavighnāƒ [k, kh: -ghnā; ‰: -vidyā] kayaˆ yānti [kh: ?; gh, ‰: yāti] nirvikalpapade [‰: pada] sthitaƒ [k, kh, gh: sthitaˆ] | YKh (1) 6/171ab.


11a) tripañcāśaddevatābhiḥ saptapañcāśatkoṣṭhāni viniyuktāni | pañcaṣaṣṭhikoṣṭheṣu koṣṭhāṣṭakamavaśiṣṭam | tatra dvitīyavīthī madhyasthapūrvādigātakoṣṭhacatuṣkam īśānānnirṛtyantamāgneyādvāvavyāntaṃ ca sūtradvayanipātanena pratyekaṃ catuḥkoṣṭhakaṃvidhāya prastutayugavarṇaṃ amityādirūpaṃ likhitvā | ā ā ī ityādi paryāya nityāvarṇānā likhet | dakṣiṇapārśvasthakoṣṭhīyakoṣṭhacatuṣke prācyādi tattaddinodayākṣaratattaddinanityākṣaratrayaṃ ca likhet | paścimapārśvasthakoṣṭhīyakoṣṭhacatuṣke prācyādibhuvaṃ toyaṃ agniṃ vāyumiti dvidvivarṇakrameṇāṃkṣarāṣṭakaṃ likhet | uttarapārśvasyakoṣṭhīyakoṣṭhacatuṣṭeye prācyādipūjayāmītivarṇacatuṣkamekaśolikhet | iti koṣṭhacatuṣke viniyukte koṣṭhacatuṣkamaviniyuktamevatiṣṭhatīti prācāmāśayaḥ vastutasturīkteṣu vāhyavīthī tastṛtīyavīthīgatāgnyādiko *(?)ṣṭeṣvapitadvahirvīthīgatārddhakoṣṭhadvaye āvṛtyā pūjita savitrādeḥ pūjanaṃ kāryaṃ itthaṃ ca āvṛtyāsāvitrādi pūjanena sṛtena kasyāpi koṣṭhasyāviniyuktatvamitidhyeyaṃ tataśca pūrvoktakrameṇa brahmāditripañcāśaddevatānāṃ pūjāmanuṣṭāyaḥ akaliyugāyanamaḥ iti kaliyugamabhyarcya | a ā ī paryāīya nityāpādukāṃ pūjayāmīti mantreṇa paryāyanityapūjayitva oṃ uṃdayākṣarāyanamaḥ | p.


Он не нуждается в почитании чего-либо или занятиях чем-то еще


528) maṣībhājana lekhinyau dhārayan hastayordvayoḥ | prāṇināṃ karmasākṣīya tatkarmāṇi vikhatyasau || piṅgalo vāmapārśve tu pratīhāraḥ sa daṇḍabhṛt || dvārapālaḥ - varuṇaḥ sūryanāmā ca sahasrāṃśustathā paraḥ | dhātā tapanasaṃjñaśca savitā ca gabhastikaḥ || tathā raviśca parjanyaḥ tvaṣṭāmiśraśca viṣṇukaḥ | ete dvādaśa sūryāḥ syuḥ dvibhujā varadāmbujāḥ || ekavaktrādvinetrāśca prabhāmaṇḍala madhyagāḥ | yadvā caturbhujāḥ kāryāścordhva hastadvayogajam || dakṣiṇe varadaṃ vāme jñānādyastrāntamucyate | vajraṃ śaktiñca daṇḍaṃ ca khaḍgaṃ pāśaṃ dhvajaṃ gadām || triśūlamudgāraṃ tadvadaṅkuśaṃ cakramujjvalam | sruksruvañca kramātteṣāṃ ete sūryāḥ samīritāḥ || kvacidevānyathā proktā likhyante'trāpi te yathā | pūṣādhātā vidhātā ca bhagaḥ parjanya indragaḥ || arthamātvayamindraśca tvaṣṭāviṣṇustathaiva ca | sāvitraścāṃśumāṃśceti bhāskarādvādaśā smṛtāḥ || dvādaśārastha padmasthāḥ padmahastastadvayā matāḥ || iti | sākṣātsūtraṃ sthitaṃ somaṃ svarūpaṃ sukamaṇḍalum | raktākṣaṃ raktavarṇañca tryajaṃ śaktyakamālinam || p.


Gangdhar is a village located in the western Malwa region of Madhya Pradesh, some fifty-two miles southwest of Jhalrapatan, Kotah District, Rajasthan: Meister, “Regional Variations,” p.


(11cd-12)

Just as the flame of a fire is located in the midst of the rays of (light) the fire (emits) in the same way everything without exception, up to the end of the universe, is pervaded by me.


By the rise of those ideas, (he the bound soul), loses his independence i.e.


These include the late twelfth-century Jayaratha, who concludes his commentary on the TĀ with a long account of the relationship between his lineage and the Kashmiri aristocracy that were its patrons (when the two were not one and the same persons).


Психотерапевты не обязаны  заботиться  о  благосостоянии  пациентов  за
пределами этой жизни


50 (61-62ab) The Village The village (grāma) is the (maṇḍala) (made of) six parts (ṣaṭprakāra).


1078) yathā carati viśvātmā śṛṇuṣva kathayāmi te || 80 || prāṇāśśataṃ samākhyātaṃ prāṇāyatistathaiva ca | prāṇā dvādaśa vijñeyā nimeṣadvaya saṃyutam || 81 || lavadvayaṃ tathaivoktaṃ śivena paramātmanā | dvā navati śataikantu prāṇasaṃkhyā prakīrtitāḥ || 82 || nimeṣatrayañca vikhyātaṃ tribhāgena tṛṭidvayam | tṛṭe śṛṅgāgramākhyātaṃ jñātavyaṃ susamāhitaiḥ || 83 || saptaviṃśati nakṣatrāṃ śāhyaṣṭottaraṃ śatam | aśīti caturaṃśantu sarvatra parikīrtitam || 84 || kālaṃ madhyandine devi avīcī parikīrtitāḥ | p.


One should perceive that the group of sixteen '⁰* The two, Śiva and Śakti, are one, but they are considered to be two principles, because the former is the one transcendent reality — 'beyond everything' visvottirṇa), whereas the latter is the same reality, which is ‘made of everything’ (viśvamaya), and so is all-pervasive.


Однако, высший Бхайрава, будучи очень «тонким»,

\* Здесь Абхинавагупта использует представления буддийской ло-

гики, согласно которой смысл любого термина рассматривается

как исключение всех остальных


* *tac ca nāsmābhir uditam tat kim tadupayoginā |* And that is not discussed by us (here), so why (talk about matters) that are of use for that (purpose)?


Не думайте, что это нечистый поступок 259 Какое бы занятие вам ни нравилось


Commentary: ‘The R̥gvedika (Mantras) are dark blue, due to the clarity of the observance of those who are intent only on ritual, and the praise of the deities is clearly evident.


Thus, whoever practices (the study) of this treatise (śāstra) I have written in order to (attand this) intuitive consciousness (*prātibhasamvitti*) becomes a (true) teacher.


Поэтому грамматист \[Панини\] назвал их, номинировал, как \"*antaḥstha*\"


Similarly, there are another seven deities who are (her) good main ( sumūla ) attendants ( pratīcāraka ).


130) bhavatpūjāmṛtarasā bhogalampaṭatā vibho | vivardhatāmanudinaṃ sadā ca phalatāṃ mama || 13 || bhavatpūjeti | yāvadyāvadbhavatpūjāmṛtarasasambhogo mayā prāpyate tāvattāvadadhikamadhikaṃ tatra spṛhaṇīyālutāmeva vivardhatāṃ tadutkarṣasamāsādanaphalena ca sadā phalatu || 13 || jagadvilayasañjātasudhaikarasanirbhare | tvadabdhau tvāṃ mahātmānamarcannāsīya sarvadā || 14 || jagaditi | jagato viśvasya vilayena saṃhāreṇa jāto yaḥ sudhāmaya eva rasaḥ tena nirbhare paripūrṇe tvatsamudre tvāmeva mahātmanaṃ viśvavyāpakaṃ sadā arcan ahamāsīya stheyām || 14 || aśeṣavāsanāgranthivicchedasaralaṃ sadā | mano nivedyate bhaktaiḥ svādupūjāvidhau tava || 15 || aśeṣeti | tava pūjāvidhau bhaktaiḥ svādu camatkārasāraṃ sadā mano nivedyate tvayyevārpyate kīdṛk aśeṣā vāsanātmāno granthayo bandhāsteṣāṃ vicchedena vidalanena saralaṃ spaṣṭaṃ tyaktakusṛtikauṭilyam || 15 || adhiṣṭhāyaiva viṣayānimāḥ karaṇavṛttayaḥ | bhaktānāṃ preṣayanti tvatpūjārthamamṛtāsavam || 16 || adhiṣṭhāyaiveti | imāḥ karaṇavṛttayo'pi cakṣurādidevyaḥ viṣayān rūpādīnadhiṣṭhāyaiva ākramyaiva sṛṣṭirakṣādidevatodayakrameṇa bhaktānāṃ tvatpūjārthamantaramamṛtāsavaṃ preṣayanti || 16 || bhaktānāṃ bhaktisaṃvegamahoṣmavivaśātmanām | ko'nyo nirvāṇahetuḥ syāttvatpūjāmṛtamajjanāt || 17 || p.


572) kapila(lДЃ?)pЕ«jДЃ kecidД«Е›ДЃrcanДЃnte kapilДЃrcanamicchanti | tadyathДЃ suprabhede - gДЃvaбёҐ Е›ivapurДЃtpaГ±ca Е›ivaб№ѓ prДЃptДЃ Е›ivetasДЃ?


This implies that the letter 'a' (a) should be recited in a kumbhaka state i.


534) ātmāhyatraiva jñātavyo devāścaiva viśeṣataḥ || 88 || etaddevi na dātavyaṃ putrasyāpi varānane | sādhakasya ca dātavyamācāryasya tathaiva ca || 89 || anyeṣāṃ duṣṭamartyānāṃ śreyaso'pi na pātayet | devyuvāca pañcabrahmeśavāṅgānāṃ rūpāṇi kathayasva me || 90 || tairvinā labhate siddhiṃ vidyāṅgaiśca tathaiva ca | īśvara uvāca pañcabrahma śivāṅgānāṃ sāmānyaṃ parameśvari || 91 || sarvatra jāyate devi rūpalakṣaṇasaṃyutaḥ | navasūtre purā proktaḥ rūpāstā eva śobhane || 92 || vaktrayogaṃ samākhyātaṃ jñātavyā deśikena tu | hṛdayasya pravakṣyāmi rūpaṃ śṛṇu sulocane || 93 || śuddhasphaṭikasaṃkāśaṃ kiraṇairapi saṅkulam | dyotayantaṃ hyadhaścordhvaṃ hṛtpradeśe vyavasthitam || 94 || hṛdi dhyānapare devi nyasyate nātra saṃśayaḥ | śiranyāsaṃ śiro devi hārakundendusannibham || 95 || dyotayantaṃ samantāttu nyāsakāle vicintayet | indukoṭipratīkāśaṃ śikhāṃ deviṃ vicintayet || 96 || sravantīmamṛtā dhārāḥ plāvayantīṃ vicintayet | p.


The temple Malayasīmha has dedicated is to the god rāma; yet the inscription also invokes the Buddhist bodhisattva Mañjughosa!


• Завистливый гуру породит учеников, склонных к соперничеству,  которых
необходимо избегать, как ядовитых растений


** В шиваитско-шактийской тантре демоны нередко воспринимаются как *реальные* космические силы, вписанные в божественную игру (лилу) Шивы и Шакти


Благодаря  четкам
из красного сандала достигается шиватва


bhaktim [all: bhaktis] tivrataram [all: -rā] divyām [all: divyā] kṛtvā śāvararūpadhṛk [k kh gh: sāvara-; g: sāva rūpadhṛk] |


171
And you have to concentrate on these two [voids], top and bottom, simultaneously (yugapad bhāvayet ca yah), śarīra nirapekṣiṇyā śaktiyā, by that energy, which energy is forcing your body to get missed.


(47cd-49) The Characteristics of a Dūtī According to the Brahmayāmala⁶ tathā brahmayāmale | nārada uvāca sarvajña jagatãṁ nãtha śāktaṁ cet śruticoditam ḷ mātaṇgīpūjanaṁ tatra kathaṁ muktipradāyakam || 50 || arcane prathitā veśyā veśyā sā tu rajasvalā | rajaṣvalā ca mãtaṇgī sã dūtī sarvamaṇgalā l| 51 II iti proktaṁ tvayā pūrvam idānīṁ tadviparyayaḥ | etad vākyam abhūd brahmann etad vada pitāmaha || 52 || The same (is said) in the Brahmayāmala.


4, discusses the śadadhvan in connection with dikṣā, from a ritual standpoint, without propounding any theory.


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


Слушая звучащие в отделении ритмы текущей крови, я поняла, что там текло то, что, как я знала, является сущностью жизни; нечто подобное пузырям кислорода.


Quite often, these divine Nāths were identified as mountains: the mountain itself was named either “nāth” or “siddha.” This tradition of identifying mountains as divine Nāths or Siddhas is one that also continues down to the present day in maharashtra, Nepal, Rajasthan, and Himachal Pradesh.^47^ However, even after the advent of the nāth religious orders, the cults of mountains called “nāth” or “siddha” have persisted.


359) paб№ѓcahastakaraб№ѓ vДЃpi navahastamathДЃpi vДЃ | paб№ѓktitrayasamДЃyuktaб№ѓ б№ЈoбёЌaЕ›ДЃб№ѓghrisamanvitam || 3 || dalamaб№Јб№ДЃб№ѓgulotsedhaб№ѓ paб№ѓktivyДЃsДЃб№ѓghrituб№ѓgakam | yathДЃ lДЃbhaб№ѓ parД«б№‡ДЃhaб№ѓ nirvraб№‡aб№ѓ dДЃruб№‡ДЃ dб№›бёЌham || 4 || bile vaб№ѓЕ›ДЃnuvaб№ѓЕ›ДЃбёЌhyaб№ѓ nДЃlikeradalДЃdibhiбёҐ | chДЃdayettu vitДЃnena muktДЃsragdarbhamДЃlikДЃm || 5 || taraб№ѓga veб№Јб№anopetaб№ѓ dvДЃratoraб№‡asaб№ѓyutam | caturdvДЃrasamДЃyuktaб№ѓ stambhaveб№Јб№anasaб№ѓyutam || 6 || caturdvДЃraб№ѓ vinДЃnyatra niЕ›chidraб№ѓ jДЃlakaб№ѓ tu vДЃ | maб№‡б№apasya tribhДЃgaikaб№ѓ madhye vedД« viЕ›ДЃlakam || 7 || tattribhДЃgaikabhДЃgaб№ѓ tu vedikodayamiб№Јyate | guб№‡ДЃб№ѓgulaб№ѓ viЕ›ДЃloccДЃttasyДЃdhaЕ›copavedikДЃm || 8 || darpaб№‡odarasaб№ѓkДЃЕ›ДЃб№ѓ kб№›tvДЃ raktamб№›dДЃ kб№›tДЃm | kб№›tvДЃnyatrДЃgni kuб№‡бёЌДЃni tvanena vidhinДЃ kuru || 9 || caturaЕ›raб№ѓ dhanurvб№›ttaб№ѓ padmaб№ѓ pЕ«rvДЃdi dikб№Јu ca | Е›akraЕ›ДЃб№ѓkarayormadhye vб№›ttakuб№‡бёЌaб№ѓ prakalpayet || 10 || kuб№‡бёЌamevaб№ѓ samДЃkhyДЃtaб№ѓ kevalДЃnДЃб№ѓ viЕ›eб№ЈataбёҐ | gaurД« sahitabimbaб№ѓ cet koб№‡eб№ЈvaЕ›vattha patravat || 11 || kuб№‡бёЌДЃni kalpayeccheб№Јaб№ѓ prДЃgivaiva prakalpayet | kuб№‡бёЌaб№ѓ lakб№Јaб№‡avatkб№›tvДЃ sarvakuб№‡бёЌДЃni deЕ›ikaбёҐ || 12 || p.


30 Instead of bhavet, the printed edition of the MPĀ reads vibho- ‘O pervasive Lord’.


Согласно параллельным толкованиям, три линии также обозначают, что для постижения божественной тайны мы должны преодолеть омрачение в виде гнева, страсти и невежества.


* *tasya bhāvo na cābhāva: saṃsthānaṃ na ca kalpanā.


These are the Tantras of the upper current; those of the south, north and and, finally, west, correspond to the four Ages in which they are revealed.1 This division into the four Ages is important because it is essential to belong to the tradition of the Age to which one belongs.2 Consequently, the Western (paścima which also means ‘last’) current is not only the best, it is the only one fit for this Age, especially because we are close to the end of it.


449) atra dattaб№ѓ hutaб№ѓ japtaб№ѓ snДЃnamakб№Јayapuб№‡yadam | yad yat prakД«rtitaб№ѓ nДЃma bhairavaб№ѓ paripЕ«jya ca | praб№‡avДЃdi hб№›dante ca labhate'bhД«б№Јб№amuttamam | bhojayed brДЃhmaб№‡ДЃn yo'tra akб№Јayaб№ѓ phalamaЕ›nute | iha nДЃnДЃsukhaб№ѓ bhuktvДЃ haragaurД«puraб№ѓ vrajet | Е›okaduбёҐkhavinДЃЕ›o'yaб№ѓ karuб№‡ДЃnidhirД«Е›varaбёҐ | nirmame sarvasamprД«ttyai puб№‡yakб№ЈetrДЃб№‡i bhЕ«tale | akДЃle puб№‡yaЕ›uddhДЃnДЃmanekaiбёҐ puб№‡yasДЃdhanaiбёҐ | ДЃstikДЃnДЃб№ѓ bhavedatra nivДЃsaбёҐ sДЃdhanaб№ѓ prati | tasmДЃd yatnena kartavyamatra sДЃdhanamuttamaiбёҐ | idДЃnД«б№ѓ Е›б№›б№‡u cДЃrvaб№…gi !


Where specific forms are taught for specific purposes, they are generally modifications of this neutral archetype.


‘Repose’, which is complete knowledge and consciousness, is the City of the Moon, that is, the Point (59/71cd-73).


Below that (triad) are the Five Jewels below which are the Seven Mothers.


В обряде ашвамедха после убийства коня царские жены приближаются к нему, и пока старшая царица (махиши) готовится к ритуальному совокуплению с животным, другие царицы (иногда в сопровождении сотен рабынь) совершают ряд ритуальных движений по кругу, шлепая себя по бедрам и делая вокруг лошади три круга вправо, три круга влево и снова три круга вправо

data/converted_md/Дэвид_Гордон_Уайт_Поцелуй_йогини_Тантрический_секс.md


See also Convibrationtemplationvibration\nvibrationActionvibration, 89, 91, 137; invibrationnvibrationer anvibrationd outer\nvibrationforms of, 98, 152; relationvibration to knvibrationow-\nvibrationledge, 72, 80; limited, 137; limited\nvibrationcosmic play of, 188; experienvibrationce of,\nvibrationirvikalpa161; anvibrationd finvibrationite, 24, 40; invibrationtegral\nvibrationnvibrationature of, 38ff.; as Light anvibrationd pulsationvibration,\nvibrationirvikalpa63-64; power of, 40-41; void of,\nvibrationirvikalpa126; wheel of (*anvibrationuitaracakra*),\nvibrationirvikalpa124, 125\nvibrationAbsorptionvibration, empowered (*sākta*), 201;\nvibrationndvibrationtroverted anvibrationd extroverted, 157-\nvibrationirvikalpa58; mystical (*samāveśa*), three\nvibrationtypes of, 172.


пока дело касается \"*aḥ*\" и пока дело касается \"*kaḥ*\", всегда есть место, где ум может утвердиться, но где этот \[ум утвердится в\] *visarga*


’ 419 417 This short prose section must have belonged to a lost part of Sadyojyotiṣ’s commentary on the *Rauravasūtrasamgraha*.


Садвидея (крия) различие становится наиболее проявленным, поскольку оно уже существует как внешняя абхаса («кажущееся проявление»), или пратибимба («отражение»).


285) māyāpatinā parameśvareṇa sahajatayā vilasantaṃ saṃbandhapapekṣante | tathā ca carācarātmako'yaṃ prapaṃcassarvo'pi parameśvaramāyayornityasamparka##- sadrūpeṇa svayameva vilasati | etatparijñānena sarvatra sādhakānāṃ sarveṣāmapi śiva-bhāvanā sahajatayā udeti | śivavirahitasya vastuna eva na kutrāpyupalabhya-mānatvāt prakāśarūpeṇa śivena saṃyuktasya ekaikasyāpi vastuno yāthārthyena puraskaraṇameva śivajñānaṃ śivabhāvanācetyanekadhā vyavahriyate | evaṃ sarvamaṃgalakarasya sārvatrikasya sarvasannihitasya śivasya nityasmaraṇāt loke vyavaharaṇaṃ sādhakān sarvadā sukhayatītyupadiśati bhagavānatra || 26 || samaṃ sarveṣu bhūteṣu tiṣṭhantaṃ parameśvaran | vinaśyatsvavinaśyantaṃ yaḥ paśyati sa paśyati || 27 || atha kṣetrajñaṃ vivicya darśayati | sarveṣu bhūteṣu kīṭādārabhya manuṣya##- tu karmakṛtamiti bhāvaḥ | evameva daihikasya tāratamyasya karmakṛtatvāt dehe sthitvāpi svataḥ parameśvaraṃ amūrtaparamātmano divyāṃśabhūtaṃ vinaśyatsu dehādiṣu nāśaṃ prāptavatsvapi svayamavinaśyantaṃ nāśamanā##- paśyati nirantaropāsanena sākṣātkaroti sa eva paśyati praśastadarśanavāniti jñāyate | itare tu andhā eva bhāvyante draṣṭavyasyādarśanāt | ayameva prāṇa##- ityarthaḥ | jīvānāṃ sarveṣvapi vyavahāreṣu sākṣibhūtaḥ taduddhārāyaivāne##- eva | etadaparijñānena mānavaḥ praṇaṣṭasarvaśaktirmuhyamānaḥ kṣaṇaṃ śocannapi indriyāṇāṃ duṣpreraṇānurodhena samanantarameva bhoge hyanurajyate | evamatibhogāsakto jīvaḥ yuktāyuktavivekarahitassan andhaḥ saṃpadyate | etādṛśamavivekinaṃ vivekinā saha tolanenaivaṃ nirdiśati śaraṇagītā anyā madīyā kṛtireva paśya p.


245) yaḥ prāṇaliṅgārcanabhāvapūrvai- rdharmairupetaḥ śivabhāvitātmā | sa eva turyaḥ parikīrtito'sau saṃvidvipākāccharaṇābhidhānaḥ || 48 || iti śrīmatṣaṭsthalabrahmiṇa śivayogināmnā reṇukācāryeṇa viracite siddhāntaśikhāmaṇau prāṇaliṅginaḥ pañcasthalaprasaṅgo nāma dvādaśaḥ paricchedaḥ || 12 || yaḥ prāṇaliṅgī prāṇaliṅgapūjācārapramukhaiḥ dharmaiḥ śivācāraiḥ sametaḥ san liṅgarūpeṇa bhāvitāṅgasvarūpavān turyaḥ bhaktāpekṣayā caturthaḥ sa evāsau prāṇaliṅgī jñānaparipākavaśāt śaraṇa ityabhidhānavānityarthaḥ || 48 || iti śrīmatpadavākyapramāṇapārāvāradhurīṇaśrīmaritoṇṭadāryeṇa viracitāyāṃ tattvapradīpikākhyāyāṃ siddhāntaśikhāmaṇivyākhyāyāṃ prāṇaliṅgipañcasthalaprasaṅganāmā dvādaśaḥ paricchedaḥ || 12 || trayodaśaḥ paricchedaḥ atha śaraṇasthalam athāgastyapraśnaḥ | agastya uvāceti- māheśvaraḥ prasādīti prāṇaliṅgīti bodhitaḥ | kathameṣa samādiṣṭaḥ punaḥ śaraṇasaṃjñakaḥ || 1 || māheśvaraḥ prasādīti bodhitaḥ | prāṇaliṅgyeva punaḥ kathaṃ kena prakāreṇa śaraṇābhidhānavānityarthaḥ || 1 || asya praśnasyottaraṃ nirūpayati reṇuka uvāceti- aṅgaliṅgī jñānarūpaḥ satī jñeyaḥ śivaḥ patiḥ | yatsaukhyaṃ tatsamāveśe tadvān śaraṇanāmavān || 2 || jñānarūpaḥ śivajñānameva svarūpaṃ yasya sa tādṛśaḥ śivajñānavānityarthaḥ | aṅgaliṅgī aṅgaliṅgasāmarasyavān prāṇaliṅgī satīti jñeyaḥ | śivaḥ śivaliṅgameva patiḥ patiriti jñeyaḥ | tatsamāveśe tayoraṅgaliṅgarūpayoḥ strīpuruṣayoḥ samānasamarasarūpayoge yatsaukhyaṃ yathā striyā sampariṣvakto na bāhyaṃ kiñcana veda nāntaram [vṛ0 u0 4|3|21] iti bṛhadāraṇyakaśrutiprasiddhaṃ yatsaukhyamasti tadvān tādṛśasaukhyavān śaraṇanāmavānityarthaḥ || 2 || p.


Thus, (even if one) intends to denote (the minimum unit of time,) which has no parts, (one necessarily has to) refer (to time as) having parts.


6 teneśaḥ kṣobhayedenāṃ kṣobho@syāḥ sūtiyogyatā / puṃsaḥ prati ca sā bhogyaṃ sūte@nādīn pṛthagvidhān


It is the Self-supported (svadhiṣṭhāna), the Lord of the Wheel.


SUTRA - 5 nāḍīsaṃhāra-bhūtajaya-bhūtakṣemavyāli na 5 Nadi-samhara-bhutajaya-bhutakaivalya-bhutaprthaktvani.


But these practices do not constitute the Tantric mainstream so much as a Tantric orthopraxy whose practices shade into those of orthoprax brahmanic ritual.


Thus, each one is closely connected (with her and one another).


├── Jala (#35) └── 56 bhuvana Nivṛtti-kalā ├── Pṛthivī (#36) └── 16 bhuvana ``` **Связи:** - `(Kalā)-[:CONTAINS]->(Tattva)` - `(Kalā)-[:SPANS]->(Bhuvana)` - `(Pramātṛ)-[:DWELLS_IN]->(Kalā)` --- ### V.


The ease with which gender can be varied is well illustrated in 38/5 where this word appears first in its neuter nominative plural form and then in the very next line as a masculine nominative plural.


Из вышеизложенного очевидно, что не каждый человек может быть арйа
дживой


’, 8, 74, 81, 85, 102 Bhrāmari ‘the Bee-goddess’, 8, 123 Bhūta, 145 Bhuvanirvikalpaēśvarī ‘Mistress of the World’, 8, 115, 116, 127, 158 Bijas, 9, 10, 73 nirvikalpa.


The genitive has replaced the required ablative, but even then this pāda is one syllable too long.

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


Chapter titled "*The Works of Abhinvibrationavagupta*", pp.


60 THE CULT OF THE GODDESS KUBJIKA in the goddess's family should all be recollected along with each teacher.


Нет ничего внутри или вовне, вверху или внизу, на полпути или по сторонам


Its entry into a cavity in the palate is gomāṃsa-bhakṣaṇa (‘eating the flesh of a cow’).


* **The Great Lord has called Fire Citrābhānu (the Many Varied Rayed One), because it is intensified (bṛmhitā) by the manifestation of variety390 (vaicitryābhāsa) derived from the entities that are its fuel as aspects of the Moon (of objectivity).


# The Cycle of Sixty Years *pratyuddhūlaṃ tithīnāṃ tu triśate pariklipate.


The supreme (form) is that of the Phonemes, the gross and subtle, of the parts of Mantra (pada) and Mantra, respectively.


Beyond Māyā, beyond the energies (kalā) and beyond the path (of emanation and withdrawal) is (the ultimate) faultless (reality).


prastute trividhe sūkṣmarūpe pūrvoktasthūlagatīratidiśati - tisra iti | paramiyān bhedaḥ - pūrvoktasthūlagatiraśuddhaviṣayā iyaṃ tu śuddhaviṣayeti | sarvavyāptimatī divyā niṣkalā sā nirañjanā | sā parā manmayī śaktiḥ kathitā viṣṇusaṃjñayā || 16 || 16.


Here, for the purpose of enlightening fully the partially enlightened yogi, the instruction is given to fill even the middle state consisting of the determination of objects, with the rapturous experience of the fourth state, just as he fills with that bliss the initial and final phases of the three states of waking, etc.


До  этих  пор  нет  почитания  Кулы,  и  оно
является невыполненным


तथा सद्,
और अत्सक्ता यशार्थ स्वरूप
जाननेमें तो हमारे लिए बुद्धि ही
प्रमाण है।


В ритуальной практике они игнорируют предписания и запреты, связанные с кастовой системой, поэтому они находятся как бы в оппозиции к ведической (брахманской) системе и отдают предпочтение авторитету и собственным учителям.