533) mṛtoyaṃ kathaṃ dehaṃ gṛhṇātīti tannirākaroti || natu dehagrahe grahapraśnaḥ sati gantari pṛcchyate agnyādidṛṣṭiścāsya dehaḥ prāk pratipāditaḥ iti | gantari satyeva kenetyayaṃ praśnaḥ tāvanmātramapi gānaṃ gantṛtvaṃ ca dehaṃ vinā nopadyate atastadvalādeva gamanayogyaṃ śarīraṃ siddhamataḥ tadviṣayaḥ praśno nopapadyata iti gantṛśarīraṃ so'gnirabhavat sa vāyurabhavadityādi śāstrasamarpitamataḥ tadviṣayopi praśno nopapadyate ato na dehagrahaṇe praśna iti | yajamānasya mano adhyātmamadhiyajñaṃ brahma caitadubhayaṃ candrarūpeṇa dṛṣṭaṃ brahmalokaprāptisādhanamityāha mano'dhiyajñaṃ brahmaiva brahmā candro'dhidevatā candreṇa manasā lokaṃ avaṣṭaṃbhena yāsyatīti yajamānasya prāṇo'dhiyajñaṃ udgātā ca vāyurūpeṇa dṛṣṭo lokaprāptisādhanaṃ mādhyandina pāṭha ityāha- adhyātmaṃ prāṇa eva syāt udgātā yo'dhiyajñagaḥ sa vāyuriti pāṭhosyādvākye mādhyandinetviyaṃ iti | udgīthopāsanaṃ yajamānasvāmikaṃ na p.


Субъективность - верхняя точка, объективность – верхняя точка


So in some cases, if one’s own power of intuition and insight (pratibhā) is strong enough one may by-pass the teacher and be self-illumined or, failing that, take initiation from the 1 KuKh 39/170-171ab = KuKh 45/66cd-67.


Зачерпнув ложкой из центральной доли  масла,  следует  совершить  хому

data/converted_md/СВАЧЧХАНДА_ТАНТРА_наиболее_полный_перевод.md


ha), viṣāda aura harṣa ke vaśībhūta nahīṃ hote 15 (viṣāda aura harṣa ke vaśībhūta nahīṃ hote.15.) pām̐cavām̐ śāri samāpta (pām̐cavām̐ śāri samāpta) chaṭhavām̐ śāri viśvāmitrajī kā āgamana (viśvāmitrajī kā āgamana), rājā dvārā unakā vidhivat pūjana tathā ṛṣi ke āgamanajanita harṣadreka se (rājā dvārā unakā vidhivat pūjana tathā ṛṣi ke āgamanajanita harṣadreka se) 'jo āpa ājñā kareṃge usakā maiṃ vidhivat pālana karūm̐gā (jo āpa ājñā kareṃge usakā maiṃ vidhivat pālana karūm̐gā)' - yoṃ pratijñā (yoṃ pratijñā.) vālmīkijī ne kahā (vālmīkijī ne kahā) : bharadvāja (bharadvāja), jaba muniveṣa vāśiṣṭhajī ke yoṃ kahane para khedayukta (jaba muniveṣa vāśiṣṭhajī ke yoṃ kahane para khedayukta), sandehanimagna ataeva sandeha ke nirṇaya ke lie kucha kalā kī pratikṣa karanevāle mahārāja daśaratha mauna ho gaye the aura rājamahala meṃ sthita sabhī mahārāniyām̐ udāsa hokara śrīrāmacandrajī kī ceṣṭāoṃ para (sandehanimagna ataeva sandeha ke nirṇaya ke lie kucha kalā kī pratikṣa karanevāle mahārāja daśaratha mauna ho gaye the aura rājamahala meṃ sthita sabhī mahārāniyām̐ udāsa hokara śrīrāmacandrajī kī ceṣṭāoṃ para) (ceṣṭāoṃ dvārā unake vairāgya kā kāraṇa jānane ke lie (ceṣṭāoṃ dvārā unake vairāgya kā kāraṇa jānane ke lie)) viśeṣarūpa se sāvadhāna (viśeṣarūpa se sāvadhāna) (satarka (satarka)) thīṃ uśī samaya lokavikhyāta maharṣi viśvāmitra ayodhyādhipati mahārāja daśaratha ko dekhane ke lie gaye mahāmati maharṣi viśvāmitra sadā yajña (thīṃ.


’ Here he (now) explains the word ‘Kula’, mentioned previously in the expression ‘the Kula manner’ (*kulaprakriyā*).


Благодаря
Ему, по желанию Ишвары оно (низошло) вниз, к Рудрам


247) tyāgātsaṃsidhyate jñeyaḥ saspṛhastu na sidhyati | gṛhasthasya parityāgo na kadācidbhaviṣyati || 135 || aihikāmuṣmikān tṛṣṇān tyaktvā tyāgī bhaviṣyati | gṛhastho'pi parityaktuṃ aihikaṃ naiva śakyate || 136 || vittahīne gṛhasthatvaṃ na kadācitprasidhyati | upādānantu vittasya sarvopāyena kāraṇam || 137 || tṛṣṇāñcāśeṣataḥ tyaktvā vairāgyena yadā sthitaḥ | pañcasu nādṛtairdoṣaiḥ gṛhīṇāṃ gṛhyate tadā || 138 || gṛhasthatvaṃ bhayaṃ ghoraṃ lobhā * * * jeṣyati | na sa tyajati saṃsāralobhamohatamo vrataḥ || 139 || p.


nivedya vividhām bhakṣyān [g: vakṣān] balimamtram prakalpayet | ākamṭhataḥ pived raktam madyam vāpi maheśvari


Below, Abhinava quotes a pasṣsage from the TBh (see below 3/139ab (3/138) ff.) that refers to the seventeenth digit as the quiescent, potential form of Kuṇḍalinī – Śaktikuṇḍalinī – which, resting in consciousness as pure ‘nectar’, does not emit.


The 'expansion' is the 'churning' of the Circle of the Point and the Triangle of letters (26/18cd-20) that develops into the Hexagram that enshrines the six parts of the Krama.


Но в активности мы свободны выбирать: либо совершаем активность [знание — это также активность (kriyā), хоть и без усилий


The downward sequence is recorded in chapter 4 of the **Kirāṇatantra** (verse 18 ff).


Table of the Divine Current of the Śrīvidyā Tradition according to Amtānanda 20.


He should worship the supreme triad which is (formed by) the union of Śiva and Śakti.


nigrahānugrahaś caiva bhairavecchā pravartate KubjT3.


д.) – грубая форма мадхьямы, поскольку речевой аспект наполовину присутствует, наполовину отсутствует (там же, III.


catu: 221 pañca tathā ṣaṭsu 222 brahmalokādi 223 sādhayet 224 .


603) [arghyapДЃtranirб№‡ayaбёҐ] pДЃtraб№ѓ kДЃГ±canakДЃcarЕ«pyajanitaб№ѓ muktДЃkapДЃlodbhavaб№ѓ viЕ›vДЃmitramayaГ±ca kДЃmadamidaб№ѓ haimaб№ѓ priyaб№ѓ sphДЃб№ikaб№ѓ | tДЃmraб№ѓ prД«tidamaб№Јб№asiddhijanakaб№ѓ Е›rД«nДЃrikelodbhavaб№ѓ kДЃpДЃlaб№ѓ sphuб№amantrasiddhijanakaб№ѓ muktipradaб№ѓ mauktikam || 34 || Е›aб№…kham alДЃvupДЃtraГ±ca tathДЃ puб№‡yatarЕ«dbhavam | mб№›nmayaб№ѓ tДЃmrajaб№ѓ vДЃ'pi tathДЃ lohasamudbhavam || 35 || purДЃ vai nirmitaб№ѓ pДЃtraб№ѓ viЕ›vДЃmitreб№‡a dhД«matДЃ | viЕ›vДЃmitrakapДЃlaГ±ca sarvapДЃtrottamottamam || 36 || brahmahatyДЃdipДЃpДЃni tathДЃ viЕ›vДЃsaghДЃtakam | dб№›б№Јб№vДЃ pДЃtraб№ѓ nДЃrikelaб№ѓ sarvapДЃpaб№ѓ praб№‡aЕ›yati || 37 || kalpakoб№ipradДЃnДЃni tathДЃ hemaЕ›atДЃni ca | yo dadДЃti munД«ndrДЃya rДЃhugraste niЕ›ДЃkare || 38 || tatphalДЃt koб№iguб№‡itaб№ѓ nДЃrikelДЃrghyapДЃtrataбёҐ | abhДЃve tasya pДЃtrasya pДЃtramanyat prakalpayet || 39 || dб№›б№Јб№vДЃrghyapДЃtraб№ѓ paramaб№ѓ brahmДЃdyДЃ devatДЃбёҐ sadДЃ | nб№›tyanti sarvayoginyaбёҐ prД«tyДЃ siddhiб№ѓ dadДЃtyalam || 40 || [kДЃmanДЃbhedena pДЃtrabhedДЃбёҐ] vaЕ›yДЃkarб№Јaб№‡akДЃrye tu hemapДЃtraб№ѓ praЕ›asyate | Е›ДЃntike pauб№Јб№ike caiva rДЃjataб№ѓ kДЃrayed budhaбёҐ || 41 || 41 | pДЃtrabhedena phalabhedamДЃha haratattvadД«dhitidhб№›taЕ›ivarahasye - hemapДЃtrДЃб№‡i sarvДЃб№‡i gб№›hД«tДЃni bhavantu me | arghyaб№ѓ dattvДЃ tu raupyeб№‡a loke pЕ«jyasutДЃ/llabhet || p.

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


Эти существа из свиты режут кожу на шкварки, кусочки и едят, как семечки, на десят.


"Early Brahmanical Sculptures from Bharat kalā Bhavan." In Cchavi, Golden Jubilee Volume, edited by Anand krishna, pp.


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


В некоторых тантрических текстах рыба - это символ мысли в океане чувств.


Предполагалось, что женщина поддерживает и \"придает плоть\" (пустикара на санскрите) эмбриону с помощью \"маточного молока\" до рождения и с помощью \"грудного молока\" после него

data/converted_md/Дэвид_Гордон_Уайт_Поцелуй_йогини_Тантрический_секс.md


O beloved, it is where emergence and merger, that is, the pulse of exhalation (*prāṇa*) and inhalation (*apāna*) (are located) and where (She) brings them to rest, 21,000 (times a day).


O Maheśvara, one begins with the left index finger.


ātmā caiva prakāśaka But the individual soul is also that element which makes you understand things.


160** When Śiva and Śakti unite, there is both and yet neither.


385) śāntyātītaṃ paraṃ vyoma kramābhirnyasya tatvavit || 100 || tamomohaṃ kṣudhānidrāvṛtyā māyā bhayā jarāḥ | rajorakṣāratirpālya śyāmā kṛṣṇavidhikriyā || 101 || dhṛtiḥ kāryāparātrī ca bhrāmaṇī rohiṇī tathā | siddhibhūtirdhṛtiḥ lakṣmīrmedhākānti svadhā stitim || 102 || navatṛṃśat kalāhyete śiṣyadehantu vinyaset | hṛdaye śāntivinyasya mukhe vāyuñca vinyaset || 103 || ākāśamūrdhni deśe tu apsukoṭipradeśake | pṛthivīpādavinyasya pañcabhūtakalā nyaset || 104 || so mantrādhvā samyamantreṇa vāmadevapadādhvakam | p.


Впервые  опубликованное  в  Кашмирской
Серии Текстов и Исследований как том № VIII в 1918  году,  издание  включало
фрагмент комментария Кшемараджи, который  к  несчастью  обрывается  на  18-м
стихе


tatparicchinatti iti nyāyāt, bauddhairucyamānādasmānnyāyāddhetorityarthaḥ | tatparicchedanāntarīyakaśca - tadrūpasvātmaparicchedāvyabhicārī ca, anyavyavacchedaḥ - atadrūparajatajñānavyavacchedaḥ bhavati | taduktam :- tatparicchinnavarti anyabuddhyavacchinnavarti iti | iti - ataḥ kāraṇāt | aśuktijñānarūpasya - śuktijñānāpekṣayā'tadrūpasya, apramāṇatvavedanam - apramāṇatvajñānam, paṇḍitaiḥ tadevocyate yadetat śuktikāsaṃvedanābhinnapramāṇatvasaṃvedanam - śuktikājñānābhinnaṃ tatpramāṇatvajñānaṃ vastvantarajñānameva vastvantarābhāvajñānam iti, śuddhabhūbhāgagrahaṇameva hi ghaṭābhāvagrahaṇam [ghaṭābhāvajñānaṃ bhavati - K.


* Placing the mind (*citta*), solely intent on concentrated attention, in these (moments of perception), penetration (*samāveśa*) into their respective accomplishments (*siddhi*) takes place spontaneously.


३ नीट्पीतादिविशोष्जर्हितं निमयर्हितं सर्वव्याकं ज्ञानमित्यस्मिब्रिप पेस्टे दोशोब्रावनं करोति तथापील्यादिना ।


Nādinī and Tāraka (Na) Nādinī abides within the Void ( kha ) in many forms.


śāktādhyasthya parijñānaṃ nirsiddhasya śuddhaṃ matam idamehadameti idamopayujyate.


| bhagavatyāḥ prasādena mama siddhirbhaviṣyati | kāli !


**Комментарий:** Он (Абхинавагупта) заключает, добавляя ещё одно утверждение


Rājānaka Lakṣmaṇa (Swami Laksmanjoo) 1958: *Śrīkramanayapradīpikā* (in Hindi).


(50cd-51) atra sṛṣṭisthitidhvaṃsān kramāt trīnapi pūjayet.


Generally, the blindfold is empowered, as in this case, with the Mantra of the Eye.


^44^ It appears from the studies made so far that virtually all of the very many Tantras found in manuscripts in Nepal were labouriously copied and brought from outside the Kathmandu Valley.


S covers the envikalpatire ranvikalpage of manvikalpaifestationvikalpa within Māyā.


(82)
Все это предполагает, что «лампа» это более чем просто обычная ритуальная
лампа


»

« Мудрый говорит: дом иместо сверхестественной силы Амара находится в
Трипуроттара


Иногда вы говорите: "Пусть эта мечта сбудется", \[и\] это воображение проявится впоследствии


kayā cid vā sāmyaṃ bhajatu kalayā hanta kamalaṃ yadi krīḍal-lakṣmī-caraṇa-tala-lākṣā-aruṇa-dalam Saul72 samaṃ devi skandadvipavadanapītaṃ stanayugaṃ tavedaṃ naḥ khedaṃ haratu satataṃ prasnutamukham


Я медитирую на ту, чьи волосы горят пламенем реальности, на ту, чьи губы, подобные цветочным лепесткам, украшенные острыми белыми клыками, являются предвериями к вратам мира красоты; на ту, чьи бёдра и груди неотримо прекрасны; на ту, чья нежная кожа подобна звёздному пространству и бархатной пещерной тьме.


mujhe āpa unake samīpa le caliye maiṃ unake binā akele nahīṃ jī sakatī 9 (mujhe āpa unake samīpa le caliye.


851) ucchiб№Јб№ahasto deveЕ›i ucchiб№Јб№ena valiб№ѓ haret | Е›aktyucchiб№Јб№aб№ѓ parocchiб№Јб№aб№ѓ bhojanaб№ѓ sДЃrvakДЃlikam || 9-1242 || japaб№ѓ kuryДЃnmaheЕ›ДЃni rДЃtrДЃveva japaб№ѓ caret | tДЃmbЕ«labhakб№ЈД« mДЃб№ѓsДЃЕ›Д« bhuktvДЃ cДЃrcДЃб№ѓ ca kДЃrayet || 9-1243 || ucchiб№Јб№ahastaбёҐ prajapedbrahmamДЃrgaбёҐ prakД«rtitaбёҐ | iti brahmamДЃrgakramaбёҐ | atha mahДЃrДЃjakramaбёҐ | devyuvДЃca | mahДЃrДЃjakramaб№ѓ deva kathayasva mama prabho || 9-1244 || Е›iva uvДЃca | mahДЃrДЃjakramo devi kathyate Е›б№›б№‡u sДЃmpratam | nДЃnДЃvicitrasopДЃnamaб№‡бёЌite citramaб№‡бёЌape || 9-1245 || saudhДЃб№б№ДЃlakasaб№ѓЕ›obhivitДЃnadhvajaЕ›obhite | nДЃnopavanasaб№ѓyukte haб№ѓsamДЃyЕ«raЕ›obhite || 9-1246 || nДЃnДЃvicitraЕ›abdena gajavДЃjivirДЃjite | sarvato bhadrasaб№ѓyukte nДЃnДЃbharaб№‡abhЕ«б№Јite || 9-1247 || dhЕ«pДЃmodasamДЃyukte citradД«pairalaб№…kб№›te | ratnasiб№ѓhДЃsane ramye ratnДЃbharaб№‡abhЕ«б№Јite || 9-1248 || jДЃtД«campakapunnДЃgaketakД«gandhaЕ›obhite | karpЕ«rДЃgurukastЕ«rД«rocanДЃkuб№…kumairyute || 9-1249 || jaб№ДЃmДЃб№ѓsyДЃdisaugandhalepanaiбёҐ paribhЕ«б№ЈitaбёҐ | ghaб№‡б№ДЃdinДЃdasaб№ѓyuktaбёҐ sarvadДЃ Е›uddhamДЃnasaбёҐ || 9-1250 || ДЃnandamagnahб№›dayo divyavastrairalaб№…kб№›taбёҐ | divyamДЃlДЃmbaradharo divyabhЕ«б№ЈДЃvibhЕ«б№ЈitaбёҐ || 9-1251 || p.


This subjectivity is the real state of being of the knower.


Goudriaan and Gupta, Hindu Tantric and śākta Literature, p.


41a) siddhimantra tayānātra yugaśevā pariśramaḥ | naktabhojī havikṣāsi japed vidyān divā śuci || tatkṛtvā siddhimāpnoti japecca manasā sthiraṃ | mantrakāle ca jāpe ca bhāryā yatnena varjayed viṣṇukalpañca varjayet tulasīdala | varjayen mālatī puṣpaṃ varjayedanya pūjana | hastaprakṣālanaṃ kṣaucamācāntantu sadā bhavet || devīnāñca tathā puṣpaṃ pṛthak pātreṣu sthāpayet | ekībhāvaṃ na kartavyaṃ yaditchet siddhimātmanaḥ || p.


If He Himself is assumed to be the material cause, then His disappearance would be


tarpayantīti nāmāha - tarpayāmīti | tarpaṇaṃ ca bahūnāṃ bahubhiḥ sādhanairvarṇayati - guṇairityādinā | dvisaptatyā sahasreṇa nāḍīnāṃ dehasāgarm | tarpayāmi rasairnityaṃ prāṇānāṃ preraṇāvaśāt [ī: prāṇāyāmavaśāt sadā] || 105 || 105.


na mahātmā sarga kartṛtvaṃ nirmityaiva dhamma dīnho udbhavet akṣmi miśrayākṣaka pralitaḥ.


As is said (in the *Mālinīvijayottara*): ‘And (above Pure Knowledge one should contemplate) **Īśvara**, (and above him Śiva), the Great Ghost, who is (full of) consciousness and laughing, His body (blazing like) millions of Fires of Time.


12 This divine energy finally focuses upon itself (this is bindu) and becomes thus ready for the emission (visarga), the emitting act, which sends forth the manifestation and also precedes the emergence of consonants.


Исходя из этого мы учимся  воспринимать  всё,  что  делает  гуру,  как
просветлённую активность


That (is the part the yogi) ‘practices’ in this way, by repeating sandhi and sandhi (the мантра of self-awareness) with the rosary of the cycle of emissions and reabsorptions that, by their very nature, are repeated (spontaneously).


Освобождение и скованность просто приписываются *jīva*, индивидуальной душе, и для нее эти два восприятия (пребывание в рабстве и освобождение) являются *vibhīṣikāḥ*, они приводят ее в ужас -- она ворчит, она вздрагивает


Одна женщина на протяжении месяцев уговаривала учителя
радикально раскрыть ее сознание, дабы она могла пережить трансперсональный
духовный опыт


The position of the first Prakaraṇa/Upaniṣad is more puzzling.


В этом состоянии мысль и слово являются одним и тем же


В  наших
беседах  профессор  Сен  Шарма  подробно  изложил   мне   свое   многолетнее
исследование в Бенаресском Хинду Институте под руководством  ныне  покойного
Гопинатха Кавираджа, вероятно ведущего индийского эксперта по Шайва и  Шакта
традициям Тантры


[I.R.] [S] Светом и Блаженством (*prakāśānanda*) согласно LT характеризуется *śakti* (LT 18.18a, 30d [в этих двух местах как *śabdabrahman*], 20.6a, 29.28cd, 45.100ab, 52.1cd).


Beginnndg in the West, and circulating in anti-clockwise direction, one should worship Kubjikā (in) that yantra, 4 on a circular maṇḍala, in the method as told before.


194) kāṃsye madhughṛtābhyāntu sauvarṇena tu dūrvayā | hṛnmantreṇa tu saṃsicya savatsāṅgāṃ payasvinīm || 38-22 || gaurdhenuhavya mantreṇa deśikogāṃ pradarśayet | brāhmaṇādiñjanān sarvānvīkṣayitvākṣamantrataḥ || 38-23 || biṃbaśuddhiṃ tataḥ kṛtvā śuddhatoyairvicakṣaṇaḥ | sarvālaṅkārasaṃyuktaṃ kṛtvā grāmapradakṣiṇam || 38-24 || jalādhivāsanaṃ paścāt trirātraṃ vaikarātrakam | caturaśrāṃ prapāṃ kṛtvā darbhamālāvibhūṣitām || 38-25 || vastrairāveṣṭayitvā tu puṣpairdarbhairviśeṣataḥ | kaṇṭhamātre jaleśuddhe śaktiṃ tatrādhivāsayet || 38-26 || dikpālādhipakuṃbhāni vinyaset paritojale | pratiṣṭhāmaṇḍapaṃ kṛtvā sarvālaṅkārasaṃyutam || 38-27 || ṣoḍaśastaṃbhasaṃyuktaṃ caturdvārasamāyutam | catustoraṇasaṃyuktaṃ darbhamālābhiśobhitam || 38-28 || tanmadhye vedikāṃ kṛtvā tattribhāgaikavistṛtām | hastamātrasamutsedhāṃ darpaṇodarasannibhām || 38-29 || tālamātrasamutsedhāmupavedīṃ prakalpya vai | tasyottarasamīpe tu tadvad vai snānamaṇḍapam || 38-30 || tanmadhye snānavedīñca tisrovādvyekamekhalām | sthaṇḍile vedikordhve tu aṣṭadroṇaiśca śālibhiḥ || 38-31 || tilataṇḍulasaṃyuktaṃ padmamaṣṭadalaṃ likhet | aṇḍajādyairviśeṣaṇa saṃkalpyaśayanaṃ tathā || 38-32 || alābhe tvaṇḍajādīnāṃ vastraḥ saṃkalpya pañcabhiḥ | prāguktalakṣaṇopetastvādiśaiva kulodbhavaḥ || 38-33 || susnātvā canmyavidhivat sarvālaṅkārasaṃyutam | nītvā jaloṣitaṃ biṃbaṃ snāpayet pañcagavyakaiḥ || 38-34 || snānavedyuparisthāpya susnāpya vidhipūrvakam | gaṇāṃbiketimantreṇa aṣṭamṛtsalilena tu || 38-35 || tadā mlelepanādyaiśca biṃbaśuddhiṃ yathocitam | gandhapuṣpādinābhyarcya bījamukhyena deśikaḥ || 38-36 || p.


и, хотя мы недифференцированы, кажется, что мы отличаемся друг от друга» 21


ведут поклоняющегося к Кулешвари, которая управляет
всем


Этот стих означает, что для всех воплощенных существ всегда есть субъектно-объектные отношения в каждой частице знания, но обычный человек помнит только об объекте, а не о субъекте

data/converted_md/шива сутры Джайдева 13-22 1.md


The BraUp and the Pranava Up both have (kāla)trayam 'the threefold time'; but there are three-and-a-half mores.


All that has happened is that the qualities of the material cause-its form, texture, physical properties, etc., have temporarily changed.


va and u, when following a consonant, i.e., bhavjvasam
forbhavajusam.


80 The word ‘*satya*’, which I loosely translate as ‘real existence’, is an abstract noun formed from the word ‘*sat*’, which means ‘being’, ‘existence’ and ‘real’.


(266-267ab) That which is consciousness is expansion (*unmeṣa*), and that which is expansion is action.


As he will say: *‘During the month of Aśvayuja there is no special moment in time, planet or constellation, and so it should be omitted (as an exception) (varjam).


*niṣkala (2)*, *niṣkalanātha*.; 1802;325;niṣkalaliṅga;निष्कललिङ्ग;n.nt.;[A];неделимый линга;Этот термин относится к стандартной разновидности простого *liṅga*.


(14) (The consonants) ending with BH are on the filaments, and HAM HĀM HIM HĪM HUM along with HŪM HEM HAIM and HOM are on the petals, and so too, in the same way, the powers with their own names.


И когда вы абсолютно разрушаете все впечатления,  мысли и соз-
нание ( пралайопамам),  когда  вы  абсолютно  растворяетесь  в  вашей
собственной природе, это состояние известно как сушупти


(133)

*Такова в Шри-Куларнаве, являющейся вратами освобождения и содержащей великую тайну, наилучшей средь всех агам, насчитывающей сто тысяч стихов, в пятой части, в Урдхвамная-тантре тринадцатая глава, называемая «Качества гуру и ученика»

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


One should know the woman to be Indrāṇī, marked with (her) defining characteristic, whose complexion is fair like the *campa*ka flower and likes (to wear) varied (and beautiful) clothes, always devoted to dance and song, who possesses all the ornaments, likes the stories concerning (Indra’s) weapons and Indra’s vehicle (that reaches all) the quarters.


Эту Силу отождествляют то с формой собственной Шакти Шивы, *Kriyāśakti* (AP, стр.


Именно согласно
этому пути ученик возрождается, и 'напитывается'


62) guggulakaliyāri kathā paraṃdhāma-pure ramye śivabhaktātisaṃkule || bhaktaḥ śrīguggulakaliḥ śivavratamahotsukaḥ || 17 || sthāṇorgugguludhūpānāṃ pradātā'nudinaṃ paraḥ || guggulo'stu kraye sarvaṃ naṣṭamāsīddhanaṃ svakam || 18 || tadānīṃ nāgakanyānāṃ saṃgītarasatatparaḥ || nāgeśvaro liṃgamūrtirnamro vakratvamāgataḥ || 19 || tadvakratvapraśamane dharaṇīśādayo janāḥ || upāyaiste bahuvidhairasamarthā babhūvire || 20 || evaṃ rājādayaḥ sarve ciṃtābhārasamākulāḥ || teṣāṃ tu guggulukalirgatvā sannidhimāhatān || 21 || liṃgasya vakratāmenāṃ śamayiṣye na saṃśayaḥ || nityaṃ ca guggulorbhāraḥ khārī-parimito mahān || 22 || bhavadbhirmama dātavyaḥ paurairnṛpatinā'thavā || aṃgīcakrustathā paurā nṛpādyāḥ śivasannidhau || 23 || tatastu guggulukaliḥ khaḍgamādāya satvaram || śivasya saṃnidhiṃ prāpa vastraṃ chitvā svapāṇinā || 24 || śastrasya pārśvayorvastraṃ baddhvā'sau dṛḍhaniścayaḥ || tacchastrasyānusaṃdhānaṃ svakaṃṭhasya śivasya ca || 25 || kṛtvā prāṇāṃstatastyaktuṃ samudyukto'bhavattadā || p.


Маска, которую он носит, означает, что он может примерять на себя самые разные образы, зная, что в конечном итоге он найдет тот, который будет соответствовать его потребностям


Сверху   следует
представить всеобщего Бога Сваччханда (Бхайраву)


Then the two principles, Time and Kalā belong to the letter La.

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


333) paścād devaṃ virūpākṣaṃ devīṃ siddheśvarīṃ śivām | gaṇaṃ caṇḍaṃ kārtikeyaṃ gaṇeśaṃ vṛṣabhaṃ tathā || 164 || kalpadrumañca sāvitrīṃ śivalokañca gacchati | tasyottare madhyabhāge'ntargṛhasamīpataḥ || 165 || bhūṣaṇḍe parvate ramye vāsudevasya cottare | tatra siddheśvarī yonihastadvayapramāṇataḥ || 166 || cāmareṇa tu sampūjya tārāmantreṇa śāṅkari | tāṃ pūjayettu aṣṭamyāmupavāsaṃ samācaret || 167 || paśu pāyasaśākādyaiḥ putravāl lakṣmīvān bhavet | tasyāḥ pūrve vilvakūṭe virūpākṣaṃ samarcayet || 168 || siddheśvaryāḥ paścimataḥ sumadāhe ca parvate | parvataṃ hastirūpañca uccaughaṃ kṛṣṇasāyinam || 169 || abhyarcya gaṇapatiṃ devaṃ kule vighno bhavenna ca | candrañca kārtikeyañca pūrvabhāge guhādvaye || 170 || evāṅgajaśilāmadhye paṅkākāre pare tathā | ākāśagaṅgācihnena raktarakṣaṃ hiraṇmayam || 171 || śrīkūṭe saṃsthitā devi siddheśī kāmasarvadā | trikoṇāntaṃ gataṃ toyaṃ ṣaṭkoṇāt teṣu veṣṭanam || 172 || pañcahastamitaṃ kṣetraṃ kalpavṛkṣastu campakam | vṛṣodbhūtaṃ śvetavarṇaṃ vṛṣākāraṃ sarastaṭe || 173 || dakṣiṇe bhavakuṇḍasya sāvitrīmuttare tathā | yasteṣu tīrthaṃ vidhivat karoti niyatendriyaḥ || 174 || p.


122 This description is important for a detail it gives concerning its formation and its inhabitants: The mountain called Gomanta, a solitary heavenly peak surrounded by a group of lesser peaks, is difficult to scale, even by the Sky-goers...


You must protect, you must have, this bank balance, this supreme...


Здесь вы достигаете высшего состояния блаженства Просветления и распознаете реальность Я


28 They consider this the force that unfolds the laws of cause and effect determining which karmas are experienced at which *time* of life.


alakṣyalakṣā [k: alakṣālakṣa; g: alakṣyālakṣa] nirlakṣā [g: nillakṣā] sukālī nāma siddhidā


289), говорится, что познаваемое является *abhilāpamaya* так как это есть *vimarśa***

data/converted_md/речь_в_тантре_Восстановлен_чистовик.md


In an incident witnessed by Jackie Assay in the village of Saundatti in the southeastern corner of the Belgium District during the 1987 Hold festival, a group of mātaṅgīs (women closely related to the Jōgammas in status and function) began berating a man of the merchant caste, circling him, insulting him, and spitting on him, with some mimicking the sexual act.


16 The drawing of the maṇḍala of the Triple Trident begins by making a square.


rejected as not forming a part of the nature of the Self?


Это говорит о глубоком почтении к обоим древним наставникам калинаи .


112) praveśya oṃ mañjuvara huṁ ityanena dṛḍhīkṛtya mañjuvajrasvabhāvātmakro'hamiti bhāvayet | tato bhāvanayā khinnā japenmantraṃ oṃ mañjuvara huṁ | eṣā bhagavato vidhiḥ śucisācārasampannaḥ san sapta lakṣāṇi japet | || vādirādasādhanaṃ samaptam || 55.


204) Е›ДЃntyatД«taЕ›aktyДЃtmaka parabrahmДЃtmakaЕ›akti Е›rД«mahДЃtripurasundarД«devД« Е›rД«0, iti santarpya mЕ«lamuccДЃrya Е›rД«mahДЃtripurasundarД«cakreЕ›varД« Е›rД«0, 4 aiб№ѓ yonimudrДЃ devyambДЃ Е›rД«0, iti Е›rД«pДЃtrabindubhiбёҐ santarpya 4 aiб№ѓ yonimudrДЃб№ѓ pradarЕ›ya gandhДЃkб№ЈatakusumДЃnvitaб№ѓ sДЃmДЃnyДЃrghyodakaб№ѓ gб№›hД«tvДЃ 4 etДЃбёҐ parДЃpararahasyayoginyoбёҐ sarvДЃnandamaye baindave cakre parabrahmasvarЕ«piб№‡Д« parДЃmб№›taЕ›aktisvarЕ«piб№‡Д« sarvamantreЕ›varД« sarvacakreЕ›varД« sarvavidyeЕ›varД« sarvayogeЕ›varД« sarvasidhyeЕ›varД« sakalajagadutpatti sthitisaб№ѓhДЃramДЃtб№›kДЃбёҐ sacakrДЃбёҐ sa devatДЃбёҐ samudrДЃбёҐ sasidhyayaбёҐ saЕ›aktayaбёҐ sДЃyudhДЃбёҐ savДЃhanДЃбёҐ saparivДЃrДЃбёҐ sacakreЕ›varikДЃбёҐ sДЃlaб№…kДЃrДЃбёҐ sarvopacДЃraiбёҐ pЕ«jitДЃstarpitДЃбёҐ santu nama iti cakreЕ›varД« vДЃmahaste tajjalaб№ѓ samarpya mЕ«lamuccДЃrya Е›rД«mahДЃtripurasundarД« Е›rД«0 | 4 hsraiб№ѓ hsrД«б№ѓ hsrauб№ѓбёҐ sarvatrikhaб№‡бёЌamudrДЃdevi Е›rД«0 iti pДЃtrabindubhiбёҐ sampЕ«jya santarpya 4 hsraiб№ѓ hsrД«б№ѓ hsrauб№ѓбёҐ sarvatrikhaб№‡бёЌamudrДЃб№ѓ pradarЕ›ya mЕ«lena devД«б№ѓ triбёҐsantarpya mЕ«lena devД«б№ѓ saб№ѓbodhya puб№ЈpДЃГ±jalimДЃdДЃya oб№ѓ aiб№ѓ hrД«б№ѓ Е›rД«б№ѓ abhД«б№Јб№asiddhiб№ѓ me dehi Е›araб№‡ДЃgatavatsale | bhaktyДЃ samarpaye tubhyaб№ѓ navamДЃvaraб№‡ДЃrcanam || (p.


Киники всегда привлекали мое внимание, и я любил
применять практически некоторые их наработки


[M.R.] —> *ābhicāruka*, *gandhapuṣpādi*, *pīṭha*, *puṣṭi*, *śānti*.;PKām, ĪśgP, Aj, Ni USū, PBY, VSvST, ParS 1655;237;dhūpapātra;धूपपात्र;n.nt.;[o];кадило;[S] Сосуд для благовоний служит для подношения благовоний (*dhūpa*).


126) asrakoṇe pūrṇaśailamuḍḍīyānantathaiva ca | jālandharaṃ kāmarūpaṃ sacaturthīnamo'ntakam | nijanāmādibījāḍhyaṃ pūjayet sādhakottamaḥ || 22 || ṣaṭkoṇeṣu ṣaḍaṅgāni mūlenaiva trikoṇakam | māyāmādhāraśaktiñca namo'ntena prapūjayet || 23 || namasā kṣālitādhāraṃ saṃsthāpya tatra pūrvavat | vṛttopari yajedvahneḥ kalāḥ svasvādimākṣaraiḥ || 24 || _______________________________________ asrakoṇe iti | tato nijanāmādibījāḍhyamātmanāmasambandhyādimākṣararūpabījasa ṃyuktaṃ sacaturthīnamo'ntakaṃ sacaturthi caturthīsahitaṃ namo'ntakaṃ namo'nte yasya tathābhūtaṃ pūrṇaśailam uḍḍīyānaṃ jālandharaṃ kāmarūpaṃ cāsrakoṇe catuṣkoṇamaṇḍalasya caturṣu koṇeṣu sādhakottamaḥ pūjayet | pūṃ pūrṇaśailāya pīṭhāya namaḥ ityanena prathamakoṇe pūrṇaśailam | um uḍḍīyānāya pīṭhāya namaḥ ityanena dvitīyakoṇe uḍḍīyānam | jāṃ jālandharāya pīṭhāya namaḥ ityanena tṛtīyakoṇe jālandharam | kāṃ kāmarūpāya pīṭhāya namaḥ ityanena caturthakoṇe kāmarūpaṃ pūjayedityarthaḥ || 22 || ṣaṭkoṇeṣviti | tataḥ ṣaṭkoṇamaṇḍalasya ṣaṭkoṇeṣu hrā/ namaḥ hrī/ namaḥ hrū/ namaḥ hrai/ namaḥ hrau/ namaḥ hra/ḥ namaḥ iti mantraiḥ ṣaḍaṅgāni ṣaṭkoṇādhiṣṭhātṛdaivatāni prapūjayet | mūlenaiva mantreṇa trikoṇakaṃ trikoṇādhiṣṭhātṛdaivataṃ prapūjayet | māyāmityādi | pūrvaṃ māyāṃ hrī/ bījaṃ tato namo'ntena namasā'ntena sahādhāraśaktiñca vadet | yojanayā hrī/ ādhāraśaktaye nama iti mantro jātaḥ | anena mantreṇa maṇḍale ādhāradevatāṃ pūjayet || 23 || namaseti | tato namasā namomantreṇa kṣālitamādhāraṃ pūrvavat kalaśasthāpane iva tatra maṇḍale saṃsthāpya vṛttopari vartulamaṇḍalopari saṃsthāpitādhāre vahneḥ kalāḥ _______________________________________ p.


Kālī, the Goddess Who embodies process, time and consciousness) in this way, the ‘**inner**’ ‘**enjoyment**’ of phenomena that abide at one with the perceiver, (each) the nature of all things, because every (single thing) is everything (*sarvasarvātmaka*), is that of making them one with one’s own nature by consuming them fully (in an instant) (*alamgrāsayuktyā*) by the process of violent digestion (*haṭhapākakramena*).


(361cd-362ab) When one ponders constantly on false (immoral and deceitful) things, one’s course (and future) is untruthful (and deceitful) (*asadgati*).


If one should reproach a person for [the pronunciation of] his vowels, he should tell that one: “I have taken refuge in Indra.


Это не *śāktopāya* потому что *nirādhāram*, вы не должны давать уму никакого места для его существования


yoginДЃб№ѓ yogarЕ«pakam | sahasrДЃre varб№‡arЕ«paб№ѓ pariб№‡ДЃmakrameб№‡a tu | karб№‡ikДЃmadhyasaб№ѓsthe tu nДЃdabindusamanvitam | evaб№ѓ saГ±cintayeddevД«б№ѓ caitanyaГ±ca punaбёҐ punaбёҐ | mantrДЃkб№ЈarДЃб№‡i cicchaktau grathitДЃni maheЕ›vari !


Последовательность мгновенных вспышек существования дхарм подчиняется закону взилимозависимого возникновения-праптитьясамутпаде, в рамках которого мы имеем следующее взилимоотношение между причиной и следствием: «Если при существовании или несуществовании одного с неизменностью наличествует или отсутствует другое, то первое есть причина, а второе-то, что имеет причину^61^.


These are the gestures listed in YKh (1) (see note to 10/37cd-38) except for the one of the northern face which is Dyotinī instead of Kuraṅginī.


95–96), cited in Gupta and Goodrich, "Kings, Power and the Goddess," p.


Кша (     )
      Кшетра: Святое место; место паломничества


When at the time of death he is situated in a
rajasika
disposition, he enters into those lives filled with luxuries.


gū, gha, kha, ja: vijñeyatu ; all other MSs vijñāpayetu The regular form - vijñāpayetu does not fit the metre.


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CHAPTER TWENTY-THREE

One who is not initiated becomes an initiate and one who is unfortunate becomes fortunate.


444) kДЃГ±canaб№ѓ mahiб№Јaб№ѓ chДЃgaб№ѓ muktДЃhДЃraб№ѓ ca pittalam | dhenuб№ѓ payasvinД« rЕ«pyaб№ѓ krameб№‡a sthДЃpakДЃya tu || 56 || tato liб№…gaб№ѓ ca pД«б№haб№ѓ ca namaskб№›tyaikatДЃб№ѓ gatam | ДЃcДЃryo juhuyДЃd brahmamЕ«lДЃdyaistu Е›ataб№ѓ ghб№›tam || 57 || punarДЃgatya deveЕ›aб№ѓ natvДЃ vijГ±ДЃpayed guruбёҐ | nirdoб№ЈatДЃб№ѓ prasД«dДЃsminnaparДЃdhaб№ѓ kб№Јamasva bhoбёҐ || 58 || ityuktvДЃ sikatДЃbhistu kiГ±cid randhraб№ѓ prapЕ«rayet | aЕ›eб№Јamaб№Јб№abandhena nД«randhraб№ѓ vidadhД«ta ca || 59 || lДЃkб№ЈДЃ sarjarasaбёҐ Е›aб№…khaбёҐ sikatДЃstriphalДЃrasaбёҐ | kunduruб№Јkaб№ѓ ca saб№ѓpiб№Јб№aб№ѓ vajralepo'yamД«ritaбёҐ || 60 || ДЃma eveti yДЃvat | athavДЃ lДЃkб№ЈДЃ sarjarasaбёҐ sikthaб№ѓ Е›arkarДЃcЕ«rб№‡aguggulЕ«бёҐ | gairikaб№ѓ ca gulaб№ѓ tailamaб№Јб№abandhaб№ѓ itД«ritaбёҐ || 61 || antyДЃd bhДЃgДЃbhivб№›ddhiбёҐ syДЃt pДЃkaЕ›cikkaб№‡avad bhavet | api ca | lДЃkб№ЈДЃgulamadhЕ«cchiб№Јб№aguggulЕ«nДЃб№ѓ samДЃб№ѓЕ›akaiбёҐ || 62 || sarjacЕ«rб№‡aб№ѓ tu tulyaб№ѓ syДЃd gairikasya tadardhataбёҐ | sarveб№ЈДЃmardhamДЃnena tailaб№ѓ kДЃle niyojayet || 63 || ayaбёҐpДЃtre paced yuktvДЃ taddarvyДЃ mб№›duvahninДЃ | atrДЃpi cikkaб№‡Д«pДЃko vijГ±eyo nipuб№‡ena hi || 64 || eteб№ЈДЃmaб№Јб№abandhДЃnДЃб№ѓ kб№Јiptvaikaб№ѓ dб№›бёЌhatДЃб№ѓ nayet | liб№…gapД«б№haб№ѓ tu nД«randhraб№ѓ nД«raб№ѓ tu na viЕ›e(d ya)thДЃ || 65 || athavДЃ sД«sapatraistu nД«randhrakaraб№‡aб№ѓ smб№›tam | Е«hapratyЕ«hato yuktyДЃ liб№…gaб№ѓ prakб№ЈДЃlya vai tataбёҐ || 66 || nidrДЃkumbhenДЃbhiб№Јicya kiб№…cicchДЃtyudakairapi | arghyapaГ±cДЃmб№›taiЕ›caiva jaladhЕ«pДЃntaraiбёҐ kramДЃt || 67 || yavagodhЕ«macЕ«rб№‡ДЃdyairavaghб№›б№ЈyДЃbhiб№Јecayet | tataбёҐ Е›ayanavedisthaб№ѓ Е›ivakumbhaб№ѓ ca vardhanД«m || 68 || p.


If one accepts Get's well-documented hypothesis that the Kalacuris, although feudatories of the Chandelles in this period, had managed to infiltrate and weaken the court at Khajuraho from within through the use of Kaula "operatives," then the allegorical plot of the PC becomes a transparent dramatization of those historical events.


The conjunction (*sandhyā*) of the Sun and Moon takes two *tūṭis* (that is, a quarter of a second).


66) kalpayettu viЕ›eб№Јeб№‡a Е›ikhare bhadranДЃsikДЃбёҐ || 22 || Е›ДЃlДЃgrayostu kartavyДЃ lalДЃб№ДЃkhyДЃnu nДЃsikДЃ | kalpayetpaб№ѓjarasthДЃne mahДЃnДЃsyДЃkhya nДЃsikДЃ || 23 || nДЃsikДЃ lakб№Јaб№‡aб№ѓ proktaб№ѓ tathДЃ prДЃsДЃdamДЃnakam | ityaб№ѓЕ›umДЃnkДЃЕ›yape nДЃsikДЃ lakб№Јaб№‡apaб№alaбёҐ (ekaviб№ѓЕ›aбёҐ) || 21 || atha vakб№Јye viЕ›eб№Јeб№‡a prДЃsДЃdaб№ѓ mДЃnalakб№Јaб№‡am | prДЃsДЃdaб№ѓ sadanaб№ѓ sadma harmyaб№ѓ dhДЃma niketanam || 1 || mandiraб№ѓ bhavanaб№ѓ vyДЃsaб№ѓ gehaб№ѓ divyavimДЃnakam | ДЃspadaб№ѓ cДЃЕ›rayaб№ѓ caiva ДЃdhДЃraб№ѓ ca manoharam || 2 || ДЃЕ›ДЃmamДЃvrataб№ѓ dhiб№Јб№‡yaб№ѓ evaб№ѓ paryДЃya vДЃcakДЃбёҐ | yasmДЃdaб№‡upaЕ›o nДЃsti paramДЃб№‡ussa ucyate || 3 || aб№‡avoб№Јб№au rathДЃreб№‡uбёҐ syДЃdathareб№‡vaб№Јб№akaб№ѓ picuбёҐ | picЕ«б№‡ДЃmaб№Јб№ako yДЃstu keЕ›ДЃgramiti saб№ѓjГ±itam || 4 || bДЃlДЃnДЃб№ѓ taddhikeЕ›aб№ѓ syДЃt agraб№ѓ tadvapanДЃtpurДЃ | tatkeЕ›ДЃgrДЃб№Јб№akДЃyДЃstu likhyaб№ѓ taducadДЃhб№›tam || 5 || lД«khyДЃб№Јб№akostu yЕ«kaб№ѓsyДЃ yЕ«kДЃб№Јб№akayavaб№ѓ bhavet | p.


Затем он видит себя путешествующим в пространстве, держа Кришну за руку


Thus, the optative particle *vā* - ‘or’ - is replaced in the KuKh by the conjunctive particle *ca* - ‘and’.


It is ignorance to believe bondage exists and to contrast it with a conceived state of liberation.


Thus, the sense is that (the teacher) should perform a hundred fire offerings or a thousand, in accord with the time and place etc.


Джа был не только глубоким и обладающим проницательностью ученым с искрой гения, он был также человеком большого духовного опыта, он жил и практиковал философию.


\n *mukhatoḍapi nijāṃ śārktaṃ svātanye jñānamāpatetad5* \n *śārktaṃ mukhato viviktasya śivabhaṭṭārakasyāsthupamage 2.


ghū: pratisthitām; all other MSs: pratisthitām; SamP: pratisthitā 117.


gha, cha: -kujākāra; all other MSs: kujākāra YKh (1): svabhāve kuñjikākārā (i: kuñjikānā ) This emendation entails an irregular fifth syllable, but is supported by the reading in YKh (1).


Смерть в одном из сорока tīrthas приводит усопшую душу в bhuvana с тем же именем."* **Пять огдоад (pañcāṣṭaka):** | Огдоада | Bhuvanas | Tattva-уровень | |---------|----------|----------------| | Pratyātmakāṣṭaka | Amareśa, Prabhāsa и др.


kālo vyavacchitadhyukto vahinir bhoktā yataḥ smṛtaḥ


Ворона их не заметил - пока женщины не начали кричать и осыпать его проклятиями:\
- Ты грязный крысиный ублюдок


They say that the characteristic mark of the Body of Kula is that (the orders of the) levels of existence ( pada ) are reversed.


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*māyā vimohinī nāma*

*kalāyāḥ kalanaṁ sthitam /*

*ityādidharmaṁ tattvānāṁ*

*kalayann*ā^326^ *pṛthagbhavet // 95 //*

*Kalayan*, когда ты воображаешь и думаешь, что действие *māyā* заключается в том, чтобы ввести тебя в иллюзию, и функционирование пяти оболочек (*kalāyāḥ*, пятиричных оболочек^327^*Kañcukas*) также действуют по-своему, \[и что\]: \"Я не имею к этому никакого отношения, меня не интересуют эти шесть элементов; *māyā* не имеет ничего общего со мной, и эти пять оболочек *kalā, vidyā, rāga, kāla*, и *niyati*^328^ см


They sustand it in the centre (between the upper and lower levels, where it remands suspended) like king Triśāṅku (who could neither ascend to heaven after death nor return to earth).


Thus time, breath and consciousness are the pulsationvikalpa unvikalpaderstood in various perspectives.


The emission of the Brahman, whose nature is consciousness, is the manifestation of the outer state ( bahirbhāva ), and the inner manifestation of the externalized state that takes place by virtue of the freedom (of the Brahman), which is the Lordship of all the energies it has encompassed in itself as its undivided (and unconditional) ( aparicchinna ) external nature.


asaṃvedyaparva - asaṃvedyam, rūpam - svarūpaṃ yasya tādṛśam, yanna kiñcidrūpam - atisūkṣmatvena grahaṇāyogāt parimitatvāyogācca kiñcinna bhavati, na tu laukikābhāvarūpaṃ bhavati jagadbhāvena sphuraṇāsaṃbhavaprasaṅgāt, taduktam :- aśūnyaṃ śūnyamityuktaṃ śūnyañcābhāva ucyate | abhāvaḥ sa samādiṣṭo yatra bhāvāḥ kṣayaṃ gatāḥ || iti | tathā :- aśūnyamiva yacchūnyam pramātṛtattvaṃ [māhābhūtākāśasvabhāvaṃ pramātṛtattvam - K.


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   Ссылка
   Термин сад-бхава переводится здесь как «по самой своей сути» (букв


while the lunvikalpaationvikalpa phase determined the nvikalpaame of the solar day.


10 Perhaps Kubja was in the first place imagined as the emancipated Self who unites with the cosmic Absolute.


[J.T.] [S] В Панчаратре *dīpamudrā* имеет другую форму; см.


He should then visualize this power moving out through the worlds to find the soul.


],  не  познав
прекрасных линий янтры, не видя прекрасного лика, ||120||

У такого почитателя янтры Деви заберет все


** 80** Постигаемое (jñeya) — высшая реальность, стоящая за пределами мирских отношений.


Guest) is the usual form of the name of the Siddha presiding over the letter Ṛ.


Sanderson (2005: 277 nirvikalpa 110): ‘the colours were no doubt thought to be significant as those of four varieties of wine.


This method is followingowingowed similarly in *samāna*.


Вкус, о котором идет речь, это вкус ограниченного субъекта, когда поглощение достигает своего предела

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


Во время своего объяснения шестой главы Бхагавад-Гиты Свамиджи дал редкий проблеск полноты и величия своего собственного опыта:

«Я плавно продолжал свою практику, и внезапно пришла шактипата (благодать) и вложила в меня всю свою силу

data/library/Translations_MD/ВиджнянаБхайрава_Лакшман_Джу__сборка_переводов_.md


(55cd-58) *kim punaḥ śrad dhayā yukto viśeṣakramapūjakah |* vidhiyuktasya deveśi sādhakasya hy udīritam


Каждый когнитивный акт освещает (осознает) лишь сам себя и в принципе не может быть объектом, так как само-осознавание по самой своей природе субъективно, одушевлено.


Thus, ‘*Convikalpajoined*’ meanvikalpas convikalpajoined by the teacher (to the Goddess by meanvikalpas of the initiationvikalpa he imparts).


Проходя вдоль ряда мавзолеев, он встречает смиренного духа, тоскующего по земному миру


Е›odhyatveneti Е›eб№ЈaбёҐ || tДЃб№ѓЕ›ca ---- ..............kathayДЃmi samДЃsataбёҐ | Е›uddho buddhaбёҐ prabuddhaЕ›ca praЕ›ДЃntaбёҐ paramДЃkб№ЈaraбёҐ || 10-1109 || Е›ivaЕ›ca suЕ›ivaЕ›caiva dhruvaЕ›cДЃkб№ЈaraЕ›ambhurДЃб№ | daЕ›aite tu Е›ivДЃ jГ±eyДЃбёҐ kДЃlatattve varДЃnane || 10-1110 || akб№ЈararДЃб№ Е›ambhurДЃбёЌiti dvau || 1110 || tatra ---- hemДЃbhДЃбёҐ Е›aб№…karДЃбёҐ proktДЃбёҐ Е›ivДЃбёҐ sphaб№ikasannibhДЃбёҐ | Е›aб№…karДЃ niyatisthДЃбёҐ, Е›ivДЃstu kДЃlasthДЃбёҐ || kiб№ѓ ca ---- ekaikasya vinidД«б№Јб№ДЃ parivДЃro yaЕ›asvini || 10-1111 || koб№irekДЃ tathДЃnyДЃni sahasrДЃб№‡i tu б№ЈoбёЌaЕ›a | teб№ЈДЃб№ѓ ca ---- kЕ«rmДЃkДЃrДЃб№‡i sarveб№ЈДЃб№ѓ proktДЃni bhuvanДЃni tu || 10-1112 || atha ---- ata Е«rdhvaб№ѓ hariharau rДЃgatattve nibodha me | kДЃlyakalanaб№ѓ vedyasambandhaб№ѓ vinДЃ na yujyate bodharЕ«pasya puб№ѓsa iti kiГ±cinme syДЃditi vedyasДЃmДЃnyДЃbhilДЃб№ЈДЃtmanДЃ, ata eva stryДЃdiviб№ЈayabuddhidharmasthЕ«larДЃgavilakб№Јaб№‡ena rДЃgatattvenДЃvaЕ›yamayamuparaktaбёҐ | ataбёҐ puб№ѓraГ±jake rДЃgatattve hariharau mukhyau bhuvaneЕ›au | anyДЃnapyДЃha ---- suhб№›б№Јб№aбёҐ suprahб№›б№Јб№aЕ›ca surЕ«pДЃ rЕ«pavardhanaбёҐ || 10-1113 || manonmano mahДЃdhД«raбёҐ............


(35cd-36) But those whose habit is to worship the Vidyā are successful (if they are) devoted to the teacher, well behaved, maintain the rules of right conduct and are well established on the level of conduct (based on) duality (that is, a sound sense of difference between right and wrong).


185 pitu ḥ prāptaṃ yathā saukhyaṃ tat sukhaṃ bhuñjate svayam


tana kā yahī lagaṇa hai ki, samasta uttara prathama 9 daśa pūrva visphāra rūpa bhedamāva kā īśāna ke adheta meṃ vidhānta ho jāya |


Само слово «brahman» ('brahma') происходит от глагольного корня 'brh' — «расти», «распухать», «расширяться», «распространяться во все стороны».


The Disguises of the Demon: The Development of the Yakṣa in Hinduism and Buddhism .


В этой дхаране прана (выдох) и апана (вдох) прекращаются и мадхйа проявляется, т

data/converted_md/Виджнянабхайрава_Джайдева_Сингх.md


tārāvatī tu sā proktā avasthā siddhidāyikā KubjT12.


Этот процесс выхода и пребывания внутри продолжается, и каждый раз, когда он происходит, он наполняется всё большим и большим экстазом." ### Результат: - Слияние внутреннего и внешнего миров - Абсолютная независимость (svātantrya) - **Jagadānanda** — вселенское блаженство ### Связь с kuṇḍalinī: > "Когда cit-kuṇḍalinī поднимается из mūlādhāra и прочно утверждается в brahmarandhra, это называется ūrdhva-kuṇḍalinī.


Йогиндра: Великий йоги, достигший шамбхава состояния


This is a magician’s world, this is not the real world.


Только в самом начале, мы можем принять их на веру, как работающее знание [добродетель


When she is aroused (from her unmanifest universal state) ( kṣobhitā ), she possesses (the three) qualities as the (objectivity which is the) support of the individual soul ( pumsa ).


*kṣobhakam samvido rūpaṁ kṣubhyati kṣobhayaty api |


158 This energy is icchā prasāra, the initial flowing of icchā, the energy of will.


490) prakṣālya pāṇipādau ca vidhyuktācamanaṃ caret | rucirāsanamādāya śodhayedastra mantrataḥ || 2 || karanyāsaṃ prakurvīta pūjayennyāsadevatām | śirordhvaṃ pūjayetpadmaṃ pūjayedgurumaṇḍalam || 3 || tato gurupradhānena tritatvaṃ dhyāyayettadā | etanmantraṃ pravakṣyāmi sarvamantraikanāyakam || 4 || nādaṃ kālasamopetaṃ praṇavenaiva saṃyutam | guṇārṇave śivaśrīśrīśivāya ca namontakam || 5 || japenmantramiti khyātaṃ kalpayeccakrakaṃ punaḥ | sādhakasyāgrake pṛṣṭhe kalpayetpraṇavadvayam || 6 || p.


**Abhinavagupta** in the *Tantrāloka* however has given fanciful explanation of the name **Macchanda** which is suggestive of figurative meanndg, and not denotative of a particular person.


It belongs to the primordial descent into the great sacrifice of the Churning Bhairava in the tradition that consists of seventy million (verses) that has emerged on the Path of Meru that contains more than a hundred thousand quarters (of a metre) and has been brought (down to earth) into the primordial sacred seat on the path of the Seat of Knowledge ( vidyāpīṭha ).


One should apply (the statement) ‘*in the (followingowingowing) five months*’ (to the two contexts,) one after another, on the analogy of the eye of a crow.


We shall see that his account is largely drawn from dualist Siddhānta sources.


Lord Śiva describes alternate mode of internal worship of the god in which imaginary offerings are made to the god who is imagined as sitting on the six petalled lotus on the mūlādhāra cakra within the yogin’s body.


305 Waking, dreaming, and deep sleep, respectively.


in 1,20 addition; 2,(19); 3,121d), but also of the old tradition (e.g.


d) lakṣakoṭir DEFHJK; asaṅkhyayā D, anekadhā AB; koṭayah saptasaṅkhyayā G.


Thus, it is rightly said that all this manifests as the form (and nature) (*rūpa*) of consciousness, not as external (to it).


jahām̐ taka vedavādī matavidyoṃ kā praśana hai, ye prakṛti ko hī parama pada ke rūpa meṃ svīkāra karate haiṃ.


В следующем движении ануттара чит  выражает  себя  как  висарга  (АХ),
окончательная стадия самовыражения  калатмака


tadevamā bīr̤eṣyo lākulāntaratvābhyogāja:, na tu mukta::.


183) śivamantraṃ sṛṣṭikrameṇa anuloma krameṇa cādaśāntātparamaśiva sthāna bhūtonmanyaṃ tātpataṃga biṃbābhaṃ sūryabiṃbopamaṃ lalāṭe bhrūmadhye niryak nirgacchastuthā piṃḍaḥ amṛta samūhaḥ tena pāṃḍuritaṃ dhavalitaṃ diṅmaṇḍalaṃ diśāṃ samūhaṃ taṃ prāṇa pravāha vartmanā recakeṇa vinirgatya aṃjaligataṃ vicintya lakṣyamūrtau nyasta mantravigrahe hṛdayena hṛdaya mantrasahitena prāsādenā vāhinyā vahana mudrayā vāhya | taduktaṃ somaśaṃbhu paddhatyām- sarvajñaṃ sarvakartāraṃ bodhānaṃdamayaṃ vibhum | niṣkalaṃ svaprakāśaṃ ca saṃcintya paramaṃ śivam || brahmādi kāraṇatyāgānmantraṃ nītvā śivāspadam | tato lalāṭa madhyasthaṃ sphurattārāpati prabham || ṣaḍaṃgena samākīrṇaṃ bindurūpaṃ paraṃ śivam | p.


2) liṅge saikāgude pañcadaśavāmakare dvayoḥ | yojyāḥ saptasphijorekā vāmayoḥ karayostathā || gandhalepāpanodena * * * * * * * * | ācamya śucirāsīno dantadhāvanamācaret || kṣīravṛkṣodbhavaṃ satvaśyugavarvāvraṇaṃ śuci | dvādaśāṣṭāṅgulaṃ bhogamokṣayordantadhāvanam || piśācadhava * * * * * * * * * * * * | nāṅgulī ca kuśāśvatthau na ca yājñīyavṛkṣajam || vāruṇaṃ taijasaṃ bhaumamānilaṃ divyamānase | gauravaṃ māntramityaṣṭau snānānyeteṣu vāruṇam || astreṇa mṛda * * * * * * * * * * * | * dyetānyasya vāmena ghoreṇaivābhimantrayet || saṃhitāmantritāṃ brahmaveṣṭitāṃ vibhajettridhā | ekenāṃśena kurvīta bāhvoḥ śaucaṃ punaḥ punaḥ || gṛhī * * * * * * * * * * * * * * | kuryādūrdhvamācamya prāgudagvadano bhajet || brāhmīṃ sa vicintyāstraṃ vidhistānamathācaret | śeṣamaṃśaṃ tridhā kṛtvā vāmahastagataṃ japet || p.3) vighnānādyena hṛtvāmbu kuryādanyena cāmṛtam | dehamālipya cānyena saṃhitāsu jalāntare || nimajya tārakamukhaṃ tārakaṃ * * * * * | * * * * * * * * sugandhāmalakādinā || snātvottīrya śikhāṃ badhvā vasanaṃ parivartya ca | ācamya vidhinācāmet tīrthaṃ saṃhṛtya toyataḥ || ātmavidyā śivai * * * * * * * * * * | * jya ca hṛdavaktramadharaṃ cendriyāṇi ca || bāhunābhiṃ ca hṛdayaṃ śirastu vidhinā spṛśet | āgneyaṃ paramaṃ sthānaṃ kuryācchuddhena bhasmanā || * * * * * * * * * * * * * * * le | saṃdhyāsu stryāsu saṃsparśe bhojanādikriyā sa || na mārge śivavidyāgniṃ kurvantyajasamīpataḥ | divoddhūlayedaṅge tripuṇḍrādyairgṛ * * * * || * * * * * * * * * * * dhūlayeddvijaḥ | spṛśedastreṇa mūrdhādimanyasnānāya bhasmanā || snāyādīśābhimamūrdhavaktrahṛdguhyavigrahāt | pratyaṅgakarmahastasya śu * * * * * * * || p.


* *sarvam jāgrati kartavyaṃ svapne pratyekaмaнтpagam |


It is with this condition (*bhāva*) in mind that the venerable teacher Somānandanātha has written the followingowingowing verse at the beginning of the **Śivadrṣṭi**: *‘May Śiva, who is absorbed in my own nature (asmadrūpasamāviṣṭa), offer salutation by means of his own power to his own pervasive Self, in order to remove his own obscuring coverings by himself.


Surā is commonly worshipped in both the early and later Kaula traditions as the goddess of wine.


659 *Kramadarśana*, *Kramaśāsana*, *Kramārtha*, *Kramanaya*, *Mahārtha*, *Mahānaya*, *Mahāśāsana*, *Kālinaya*, *Kālikākrama*, *Kālikrama Devatānaya*, *Devīnaya*, *Atinaya* and *Rahasyāmnāya* (Sanderson 2006: 15, n.


128) samastaḥ karaṇavarga upalakṣito boddhavyaḥ, ātmaśabdena ca boddhā puruṣa ucyate iti | tatra yathokte jñāne eva paryavasitā buddhiryeṣāṃ, te tadbuddhayaḥ tathā tatraiva jñāne ātmā yeṣāṃ, te tadātmāno yathoktajñānaniṣṭhāhaṃpratītaya iti sakalalokavyavahāranibandhanaṃ buddhyātmalakṣaṇaṃ dvayamadvaitajñānamayaṃ yeṣāṃ, te tathāvidhāḥ | tathā niṣṭhāśabdena paramopeyavastusīmā atra ucyate, parāyaṇaśabdena ca tatprāptyupāyo vivakṣitastat paro'yyate yeneti | tat jñānaṃ yathoktaṃ niṣṭhā yeṣāṃ, te tanniṣṭhāḥ tadeva parāyaṇaṃ yeṣāṃ, te tatparāyaṇāḥ iti upeyopāyalakṣaṇadvayaṃ yogivyavahāraviṣayaṃ yathoktajñānātmakameva yeṣāṃ, te evaṃvidhāstattvajñānanibandhanasakalasaṃsārāpavargaviṣayapadārthas ārthāḥ, ata evaṃvidhena jñānena nirdhautaṃ niḥśeṣeṇa prakṣālitamajñānarūpaṃ kalmaṣaṃ pāpaṃ yeṣāṃ, te tathāvidhā yoginaḥ apunarāvṛttiṃ gacchanti abhūyaḥsaṃbhavaṃ mokṣamāpnuvantītyarthaḥ || 17 || atha īdṛśānāṃ yogināṃ sakalalokavilakṣaṇāṃ cittavṛttiṃ pratipādayitumāha - vidyāvinayasaṃpanne brāhmaṇe gavi hastini | śuni caiva śvapāke ca paṇḍitāḥ samadarśinaḥ || 18 || vidyāśāstraṃ, vinayastadarthānuṣṭhānaviṣayo niyamaviśeṣastābhyāṃ sapannaḥ saṃbaddho yo brāhmaṇastasmiṃstathā gavādiṣu tiryakṣu bhayāhāramaithunamātraparyavasitasarvavṛttiṣu tathā śvapāke manuṣyabhāve'pi tiryakprāye paṇḍitāḥ yathoktatattvajñānaprabuddhāḥ samadarśinaḥ samaṃ sāmānyamekamaśeṣaviśeṣaṇāsaṃspṛṣṭasvabhāvaṃ cinmātraṃ draṣṭuṃ pratipattuṃ śīlaṃ yeṣāṃ, te tathāvidhāḥ | kimanena uktaṃ bhavati | ye samujjṛmbhitadivyajñānacakṣuṣaste māyopahatadṛṣṭibhirnānātvena p.


The series of states above anusvāra are said to be aspects of a type of 'silent' sound (nāda) that continues on beyond the audible sound.

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


152 strītattvam [3 paṭa॰ # jale cāmbo ca saṃpūrjya sampaddīkṣāphalaṃ labheta.


It gathers up all the twentyfour tattvas from the earth upto prakṛti into the corpus of мантра.


] , само по себе, – тонкая форма активности, включающая элемент света


на пороге он должен поклоняться Анантеша и
Адхарашакти»


Действие  этой  милости  очень  похоже  на
действие "Средней Средней Милости" , однако разница в предпочтениях


dvādaśotrāṇyāhustaccā'vyāntivicārakāḥ śātāntarāṇyajādīni vījāntānmyanupūrvaśaḥ.


17 Read *svalpenopāyena* for *svalpenāvyutpannena*.


91) aṅgulyaścāñcitāḥ sarvāḥ sa pādo'ñcita ucyate || pādāgrasthitasañcāre vartitodvartite tathā || 276 || eṣa pādāhate kāryo nānābhramarakeṣu ca || utkṣiptā yasya pārṣṇiḥ syādaṅgulyaḥ kuñcitāstathā | tathākuñcitamadhyaśca sa pādaḥ kuñcitaḥ smṛtaḥ || udāttagamane caiva vartitodvartite tathā || 278 || atikrāntakrame caiva pādametaṃ prayojayet || utkṣiptā tu bhavetpārṣṇiraṅguṣṭhāgreṇa saṃsthitaḥ || 279 || vāmaścaiva svabhāvasthaḥ sūcīpādaḥ prakīrtitaḥ || nṛtte nūpurakaraṇe prayogastasyakīrtitaḥ ||) 280 || pādajaṅghorukaraṇaṃ samaṃ kāryaṃ prayoktṛbhiḥ | pādasya karaṇe sarvaṃ jaṅghorukṛtamiṣyate || 281 || bhrāntakaṃ manasaḥ vividharecakaḥ karapādarecakaḥ | añcitā iti prasṛtāḥ | añcitamudvartitaṃ vidūṣakādigatau | bhramarī cārī yeṣu prayogeṣu te bhramarakāḥ | sūcīṃ ṣaṣṭhaṃ pādamanye paṭhanti | nūpurasya pādabhūṣaṇasya karaṇe bandhane | kaṭyūrujaṅghāpādakarmāṇyeva paravyāmiśrībhūtatāvaicitryeṇa samuditatayā prayujyamānāni cārītyucyante | tatsamudāyasya maṇḍalabhedena gatirniṣpadyata iti kaṭyādipādāntakarmaṇaiva cārya uktāḥ | ata eva tāsāṃ viniyogaḥ pṛthaṅnoktaḥ | samanantaraṃ tvadhyāyatnayaṃ tadvaicitryodāharaṇapradarśanārthamityetatsarvaṃ manasi kṛtvāha pādajaṅghorukaraṇamityādi | samamiti saha | atra hetuḥ pādasyeti nābhijaṅghorukaraṇamityādikarmasvanyaṃ pādakarmetyarthaḥ | p.


All of the manuscripts used for this study are on coarsely-grained paper indigenous to India, commonly referred to as "country paper;" all are written in black ink.


namo'stu na jātu bibhemi || 5 || proditasatyavibodhamarīciprekṣitaviśvapadārthasatattvaḥ | bhāvaparāmṛtanirbharapūrṇe tvayyahamātmani nirvṛtimemi || 6 || mānasagocarameti yadaiva kleśadaśātanutāpavidhātrī | nātha !


28a) śrīdevyuvāca || śrīreva tripurā proktā lalitā jagadaṃvikā | lakṣmī saṃprāpya nityaṃ kalyāṇaṃ bhogānapi sudurlabhān || kulasāhasrasahito labhate parame padaṃ || 114 || p.


50 yadvāpi kāraṇaṃ kiṃcidbimbatvenābhiṣicyate / tadapi pratibimbatvameti bodhe@nyathā tvasat


**Gaṇeśa** is often depicted with an elephant head, symbolizing wisdom and strength.


Но настоящими храмами
вайшьев являются грандиозные офисные небоскребы и шикарно отделанные
торговые центры, подобные дворцам


You must draw back (pratyaharanam) your mind from the objective field of sensory pleasures and concentrate it on the center of the breath.


244) haṃsasya vā hastino vā potriṇo vā mukhaṃ likhet | mukhasya pṛṣṭhabhāge'syāḥ saṃproktaṃ lakṣaṇaṃ srucaḥ || 65 || (sruvalakṣaṇam) caturviṃśatibhrbhāgaiḥ srucaśca racayet sruvam | dvāviṃśatyā daṇḍamānamaṃśairetasya kīrtitam || 66 || caturbhiraṃśairānāhaḥ karṣājyagrāhi tacchiraḥ | aṃśadvayena nikhanet paṅke mṛgapadākṛti || 67 || daṇḍamūlāgrayoḥ kumbhau kāryau kaṅkaṇabhūṣaṇau | pūrvavacca sruvasyaiva lakṣaṇaṃ samudāhṛtam || 68 || (tayorabhāve vyavasthā) sruksruvāṇāmabhāve tu prakārāntaramucyate || 69 || ______________________________________________________________ 65 | haṃsasyeti | asyāḥ sruco mukhasya pṛṣṭhabhāge likhediti sambandhaḥ | potriṇo varāhasya | 66 | evaṃ sraco lakṣaṇamabhidhāya sruvalakṣaṇamaha-caturiti | prāguktasrucaḥ caturviṃśatibhāgaiḥ sruvaṃ racayedityarthaḥ | dvāviṃśatyā tryaṃśairdaṇḍamānamiti sambandhaḥ | 67 | ānāho vistāraḥ | karṣeti aṃśadvayena karṣājyagrāhi karṣaparimitājyagrahaṇayogyaṃ tacchiraḥ nikhanediti sambhandhaḥ | karṣaparimāṇamāha rāghavabhaṭṭaḥ - māṣo daśaguñjaḥ syāt ṣoḍaśamāṣo nigadyate karṣaḥ | iti | paṅka iti | paṅke mṛgapadasya mṛgapadacihnasya ākṛtiriva ākṛtiryasya tathābhūtaṃ śira iti sambandhaḥ | vaidikasarvasvadhṛtāgame - catuṣkoṇasamāyukto hastamātraḥ sruvo bhavet | yathālpapaṅke goṣpādaṃ ruciraṃ dṛśyate sadā || iti | 68 | pūrvavacceti | etatkumbhagaṇḍīracanāparipāṭī pūrvavat sragvihitakumbhagaṇdīkrameṇa kartavyetyarthaḥ | (p.

data/muktabodha/MUKTABODHA-LIBRARY-IAST/tattvacintAmaNi chapters 06 thru 10-M00086-IAST.txt


The state of
khecarī
is the state of Lord Siva, who is the supreme embodiment of consciousness.


Now know the fetters of (the lord of) the attendant host (*gaṇa*).


3) The third column records the original names of the Siddhas.


Каждый из этих элементов имеет четыре состо-

яния, т


It says that *caitanya* or consciousness is Self or nature of reality.


One could get over this objection by simply saying that ‘purity’ or ‘impurity’ are secondary qualities, like ‘blue’ or ‘yellow’.


109) karṇordhve pālikāṃ kuryāt phalakoktārdhamānataḥ | tadūrdhvoṅgulavistāramardhāṅgulamathāyatam || 22-180 || ṛjuṅkṛtvā kṛtirvaktramevaṃ khaḍgasyalakṣaṇam | phaṇadvayasamāyuktaḥ pāśaḥ proktobhujaṅgamaḥ || 22-181 || pūrvoktavidhinā kāryā ghaṇṭā lakṣaṇasaṃyutāḥ | nāgaṃ hīnāṅgavat kṛtvā phaṇayuktaṃ sajihvakam || 22-182 || agnijvālāsamāyukto nālamardhamidaṃ bhavet | kṣurikāntālamātroccāntasya mūlantu khaṭgavat || 22-183 || ṛjutīṣṇāsya saṃyuktāṃ sūkṣmāgreṇa samāyutām | evaṃ daśāyudhaṃ proktaṃ sadāśivakaredhṛtam || 22-184 || sarvamaṅgalakāryeṣu utsave yāgakarmaṇi | pūjayet suviśeṣeṇa lokapālāyudhāṃcchṛṇu || 22-185 || vajraṃ śaktiñca daṇḍañca khaṭgaṃpāśāṃkuśau gadām | triśūlaṃ cakraṃ padmañca daśāyudhamiti smṛtam || 22-186 || prāk daśāstroktamānena lokaśāstrāṇi kārayet | pūrvavad vajramuktantu śaktilakṣaṇamucyate || 22-187 || mūle gaṇḍikayāyuktaṃ bhavedekaikamaṅgulam | ekaikāṅgula vṛdhyā tu vistaraṃ gaṇḍikātrayam || 22-188 || caturaṅgulantu tanmūlaṃ nāhantasya ṣaḍaṅgulam | tadūrdhve gaṇḍikāyuktaṃ kumbhañcaiva tadūrdhvataḥ || 22-189 || daṇḍamevaṃ samākhyātaṃ khaṭgaṃpāśantu pūrvavat | daṇḍāgre gaṇḍikāyuktā jihvā śvetbālacandravat || 22-190 || aṅkuśaṃ tvitivikhyātaṃ gadālakṣaṇamucyate | gadāyāstu prakartavyaṃ kumbhādhastāt tu pūrvavat || 22-191 || kumbhadhārā samāyukta gadā vai daṇḍavat smṛtau | prāguktā vayavopetaṃ śūlaṃ pūrvava deva hi || 22-192 || cakrasya śūlavanmānaṃ dvādaśārasamanvitam | madhye nābhi samāyuktaṃ paritaḥ patrasaṃyutam || 22-193 || evañcakraṃ samākhyātaṃ padmalakṣaṇamucyate | aṣṭāṅgulantu mukulaṃ dalāṣṭakasamanvitam || 22-194 || p.


10–13), who offers four pages of brilliant summary, notes that the archaic language of the "Revatī kalpa" may date it to as far back as the first millennium B.C.E.


306 It ‘abides (*sthitā*) two-fold’, according to whether the cause is considered to be to be in an activated (*ucchūna*) form (just about to give rise to its effect) or not (*anucchūna*).


Here, (in this Trika teaching,) that (observance) is neither prohibited nor enjoined.


441 In the same way, according to our Tantric system (*darśana*), the initiation of a regular (*Śaivite*) is defined by (just) this much (taking place).


If somebody comes in front of you and stops your car, that is also you.


It should not be considered to be purity; rather it is impurity in reality.


In this perspective, the Path of Denotation (vācakādhvan), corresponding to the Path of Time, is represented in its outer supreme, subtle, and gross aspects as phonemes, syllables and Mantras, inwardly grounded in consciousness as pure noetic consciousness (pramā), the subject, and the means of knowledge, respectively.


3) sparśasvarollikhitajāgarasuptyavasthā- mantaḥsthasūcitasuṣuptyudita prabodhām | ūṣmoktajāgaradaśoditasuptyavasthāṃ mantrotkarasya jananīṃ manasā viśāmaḥ || 2 || atheyameva pañcāvasthātmakapañcāvayavamūrtiḥ sakalasiddhāntasamaṣṭirūpiṇī paramaśivaśaktirmātṛkāmahāmantreṇocyate ityāha - sparśetyādi | kādayo māvasānāḥ sparśāḥ sṛṣṭipralayaviṣayatvāt akārādivisargāntāḥ svarāḥ uccāraṇe saṅkocavikāsabāhulyānnādakalpā nādā evetyarthaḥ | svaro nādaḥ | sparśaiḥ svaraiśca krameṇa ullikhite bodhite jāgarasuptidaśe yayā tāṃ sparśairjāgaraṃ svaraiḥ suptiṃ ca vyañjayantīmityarthaḥ | antaḥsthetyādi | yaralavā antaḥsthā svarasparśayorantarmadhye tiṣṭhantīti tathoktāḥ | taiḥ sūcitaḥ bodhitaḥ suṣuptyuditaḥ suṣuptidaśāyāmevoditaḥ na tu jāgaravatsuptivirāme prabodhaḥ ghaṭapaṭādyanusandhānarūpo bodhaḥ svapnamiti yāvat yayā tām | antaḥsthavarṇeṣu svapnadaśāmavagamayantīmityarthaḥ | ūṣmetyādi | śaṣasahā ūṣmāṇaḥ | pāribhāṣiko'yaṃ śabdaḥ | athavā saṅkucitarūpatayā jaḍānāṃ sparśavargāṇāṃ punaḥsaṅkocatyāgarūpa ūṣmādivikṛtatāprārambhalakṣaṇaḥ prayatnaviśeṣaḥ yeṣu varṇeṣviti ūṣmāṇastairuktā jāgaradaśāyāmevoditā utthitā suṣuptyavasthā jāgarādūrdhvaṃ supteḥ prāgbhavantī yoganidrākhaya jīvāvasthā turyaṃ yayā tām | mantrotkarasya bālā śrīvidyā parā mahārthaśāmbhavī caraṇavidyādi pāralaukikasya pañcākṣaryaṣṭākṣaryādeḥ laukikasya mantrasamudāyasya jananīṃ kāraṇabhūtāṃ mātṛkāmityarthaḥ | manasā vimṛśāmaḥ sakalamṛlatayā sakalasiddhihetutvāt vividhasamayasamutpāditaparamārthaviṣayasaṃśayasamucchedimahāpramāṇatvāc ca tadekāgracittā bhavāma ityarthaḥ | atroṣmavarṇokte turye kṣakārarūpakūṭākṣaraviṣayasya turyātītasya samullekhanaṃ ca vivakṣitamiti niravaśeṣaṃ prameyam || 2 || p.


/1214/ Там находится великосияющий лотос, вмещающий десять миллионов (лепестков), в этом лотосе пребывает.


(118cd-119ab) O god, the wise man should ignite the two spoons ( śruk and śruva ) with the King of Weapons.


_Мантра-махешвары,_ а также _мантрешвары_ обычно остаются в значительной степени погруженными в свое переживание блаженной чистоты и мощи.


Such a death has barred their path to the protected world of the ancestors, the happy dead; and so these unhappy and unsettled spirits find themselves condemned to a marginal and dangerous existence.


78) tanmadhye citriṇī vajrā tanmadhyataḥ smṛtā | brahmanāḍī samākhyātā brahmānandapradāyinī || indīvaramṛṇāleva rājate madhyamadhyataḥ | sthiravāyusamāyogāttiṣṭhatyeva carācaram || sa tāvat kuṇḍalīśaktirnāsāvāyuḥ prakīrtitaḥ | māyāyogasamāyogāt tatra cāṣṭasthitāni vai || tilakākārarajataṃ tathā bhāti ca tiṣṭhati | caitanyarahitā nāḍyo vaddhāstiṣṭhanti dehataḥ || tīrthaṃ puṇyaṃ mahāpīṭhaṃ tadāśritya ca tiṣṭhati | yantraṃ ca devatā tatra mūle ca pariniṣṭhitā | merormūle yathā padmaṃ mūlādhāraṃ prakīrtitam || caturṅgulavistīrṇam ucchritaṃ caturaṅgulam | catuḥparṇaṃ śoṇaparṇaṃ trikoṇaṃ karṇikā tataḥ || tanmadhye bindurūpohi kākinīśaktisaṃyutā | svayambhū liṅgamākhyātaṃ svarṇavarṇaṃ suśobhanam || yavapañcakamānantu mahāliṅgaṃ manoharam | veṣṭayitvā ca viharet śaktiḥ kuṇḍalinī parā || vilolabhujagākārā brahmarūpavidhāriṇī | sārddhatrivalayākārā mahāyogamayī sadā || ṣaṭpadaiva procyamānā naiva liṅgaṃ spṛśet kvacit | sūryakoṭipratīkāśā candrakoṭisuśītalā || taḍiccañcalarūpābhā parabrahmasvarūpiṇī | virāṭamūrtirdeveśo viharet pūrvato dale || citkalāśaktisaṃyuktaḥ stūyate ca kṛtāñjaliḥ | mahākālo dakṣiṇe ca kālikāśaktisaṃyutaḥ || stayate parayā bhaktyā mahājñānasvarūpiṇīm | (p.


ṣaḍaṅgena pūjā || caṃdanādibhiḥ || iti praṇita pūjā || tato vrahmāṃ pūjā || vrahmākuśapā 12?


** That is said (in the followingowingowing verse): *‘Once the insentience is present in the intellect, vital breath, body and (the outer) world ( deśa*) has been concealed (*tirodhāya*), the wise ( yogi**)** becomes the rays of (the light of) consciousness.


The goddess is the ‘shade’ that is the energizing presence in the solar and lunar breath reflected in the energies of the letters, which are those of the body, mind and all emanation.


‘(The principles) beginning with Earth’ are in the Earth, the Ocean of Wine (Water), the boat (Fire), and in the Bulb (Air) (kanda).


Йамалы нашего пути — узоре её освобождающих целе-бных символов^2».


As such, a woman’s sexual fluid was conceived as being naturally white, and only became reddened when mixed with menstrual blood.


The word for ‘foremost’ or ‘most excellent’ - prāgrya-can also mean ‘what precedes’.


He has been both initiated (as a disciple) and consecrated (as a teacher directly) by the goddesses of his own consciousness.


Сначала он/она повторяет мантуру вслух, концентрируя на ней своё.


jaise būr̤hā kachuā choṭī talaiyā meṃ cirakāla taka cakkara kāṭatā rahatā hai vaise hī sitā (vividha yātanāoṃ ko bitātā hai vaise hī usake sātha vahām̐ para maiṃne bahutā varṣa bitāye.


tamorūpaṃ tvato hrīyaṃ mahimā tasya lakṣaṇam patistadcallavādi rajaso lakṣaṇaṃ smṛtam 263.


” The meaning of Kālī can be seen in detail in various places of my Parātriṣikā Vivaraṇa and the monograms of my hymns.


The sense is that the recognition of the highest Lord is brought about effortlessly ‘by the practice of perception of the inner nature.


77) bhitvā brahmārgalaṃ divyaṃ svapate sthānameyuṣī | vahnyarkamaṇḍalaṃ bhitvā dravanti candramaṇḍalam || tadudbhavāmṛtā svādā paramānandanandinī || kulayoṣit kulaṃtyaktvā paraṃpuruṣameyuṣī | nirlakṣyaṃ nirguṇaṃ caiva kularūpavivarjitam || tatra svacchandarūpā tu parirabhya svakaṃpatim | viśrāmya ca ciraṃ kālaṃ tadbhogāhlāda nanditā || paramāvṛṣṭibhirnityaṃ siñcantī yoginastanum | yathā gatenamārgeṇa punareti svakaṃ patim || anena devi yogena māsādyogīśvaro bhavet | ṣaṇmāsādaṇimādīnāṃ siddhīnāmadhipo bhavet || vatsarāt pibate nityaṃ samudramapi līlayā | arkānila nalādīnāṃ jalānāṃ stambhanaṃ kramāt || karoti līlayā yogī rudraśakti prabhāvataḥ | tryabdātsarvajñako bhūtvā valīpalitavarjitaḥ || mahābalo vajrakāyo jīvedā candratārakam | śaktimantramahāyogaḥ kathitastavasuvrate || vāñchākalpadrumāḥ satyaṃ satyaṃ yatkhecarī pade || śrīśivaḥ - sthiramāsanamāsīnaḥ sakalīkṛtavigrahaḥ | jitaśvāso jitamatāḥ jitakarmā jitendriyaḥ || niyojyaghaṭikā yantre rasanāṃ niścalātmikām | adhastāccintayeccakramākrāntādhāramaṇḍalam || tatra madhye samuddīptāṃ mūlaśaktiṃ vibhāvayet | prāṇānnirudhyordhvamukhīnnayed bhitvāṣaḍaṃbujam || ekībhūtā hi nādākhya cakrabhedakṣameṇa ca | taṭidvalayasaṃkāśāṃ sphuratkiraṇarūpiṇīm || cidrūpāṃ ca nirālambe śūnya tejo maye pare | brahmadvārasya garbhānte visargākhye vilīyate || tato rasanayodbhidya praviśed brahmaṇaḥ padam | tasmin kulāmṛtaṃ divyaṃ pītvābhūyo viśetkulam || tena prāśitamātreṇa parāṃ siddhimavāpnuyāt || iti | athātaḥ saṃpravakṣyāmi mudrāṃkhecarisaṃjñikām || yathā vijñātayā martyo lokesminna jarāmaraḥ | mṛtyuvyādhijarāgrastaṃ dṛṣṭvā lokamimaṃ priye || buddhiṃ dṛḍhataraṃ kṛtvā khecarīṃ tu samabhyaset || p.


For a detailed exposition see Dyczkowski 2004: 29-49.


An indication of Kubjikā’s general identification with Mahāmāyā is the existence of several hymns dedicated to her called Māyāstava.7 The full name of the hymn that 1 See YKh (2) 16/74, translated in intro.


В противоположность, следущее утверждение:

« Самым лучшим выпиванием является выпивание по каждому поводу


This Tantra contains details of her worship both externally and inwardly as the rise the vital breath in the course of which she ascends through the barriers and attains union with Bhairava at the summit of her ascent.


Surely (one may ask), what proof is there that such a (moment in) time exists?


It is quite possible that the text had been corrected by Jayaratha himself.


13) samkhya dhikyam malādinām tattvam śaktivicitratā |


Духовная фармакология

Ритуальное применение датуры не ограничивалось символическим подчинением внешних врагов

data/converted_md/Чудодейственные_нектары_Йога_растительных_эликсиро.md


Thus, there is no difference between immanence (the universe) and transcendence (the pure eternal unchanging Absolute).


If so, we may have to understand that the supreme level is not included.


Особый интерес здесь представляют взаимоотношения между этими религиозными властными элитами

data/converted_md/54-6 поцелуй йогини 2.md


apane ananta anumaha kara adhvārgā ke isa bhuvana ātmā ko acchī taha samajhayā apanake kṛpā-prasāda se maiṃne isa agata bhī kiyā.


*вести о случившемся на ней разглашать вовне* (etac-cakra-gatāṃ vārttāṃ bahir naiva prakāśayet) -- см

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


But although Kujā is worshipped and realised to be Parā, Supreme.


As they say: “This Śakti, consisting of the thirty-five principles,i s said to be that of Lord Śiva Himself.’⁹ Thus it deploys the universe.


Here the perceivers themselves are distinguished from one another according to the degree in which the six obscuring coverings are present.


/49/
Затем следует произвести низведение вселенского огня (в жертвенник),  обведя
его  вокруг  трижды


The relationship between the enjoyer and the enjoyed is not due to just a (potential) competence (for that) only in the state of unconsciousness, it is so in the state of consciousness also.


The form (of this body) is sustained by the mind, intellect, ego, the organs of knowledge and action and the qualities, as well as all the principles of existence and the gods.


Лидером этих предателей был убийца в костюме арлекина


Вы должны владеть и поддерживать только это универсальное Я (*mantra virya)


618) prapañcyamānatvāt cinmayābhyāṃ saṃbandhyamānā buddhiḥ kiṃ lakṣaṇeti tatrāha- pramātṛdṛṣṭirekātra śabdādyarthāvalehinī bhūrisādhanasāpekṣā sukhaduḥkhaphalapradā kṣaṇapradhvaṃsinīceyaṃ taddhetorbhaṃguratvataḥ iti pratidehaṃ vibhinnā ca tvasādhāraṇakāraṇāt kriyākārakarūpeyaṃ iti | evaṃvidhā dṛṣṭiḥ svata eva siddheti cet netyāha- akriyākārakātmanā tāvanmātraikayāthātmyāt tayā vyāptaiva jāyata iti vyāpyavyāpakabhāvābhyupagamāt bhedo netyāha- kārtsnyena yatra vṛttiḥ syāt vyāpyavyāpakavastunoḥ vyāptistatraiva mukhyā syāt rajjusarpādivastuvat iti | vibhinnayorvyāptirna mukhyetyāha- deśakālādisaṃbhedādasādhāraṇatatvayoḥ vyāptirna ghaṭate sākṣāt himavadvindhyayoriva iti | nanu pramātṛdṛṣṭirapi pāramārthikyato atrāpi bhedānna mukhyā vyāptiriti | netyāha pramātrādivyapekṣeyaṃ laukikī dṛṣṭirātmanaḥ p.


The name of the Yoginī here according to the KMT and the ŚSS is Kramaṇī who the ŚM (19/132cd-138) says is dark blue-black like collyrium or a beautiful storm cloud and roars like an elephant in rut.


2 ekamātrā dvimātrā ca trimātrā ca tathaiva ca || ardhamātrā parā sūkmā tasyordhve tu parāparam | gurusthānaˆ mahāsthānaˆ tasmāt [k, kh, gh: tasmā] sthānād vinirgatam [k, kh: vinirgabhaˆ] || svabodhabodhayuktātmā ye śuddhāƒ [k, kh, gh: śuddhā] paragāminaƒ | te ‘pi te tatpade yojyāƒ [k, kh, gh: yojñā] śrīnāthena [k, kh, gh: -nāthaina] tu dīkitāƒ [kh: dīrkitāƒ; gh: dīkatāƒ] || YKh (1) 3/292cd-294.


4, 8, 4, я: -4z; all other MSs: -4e All MSs: 4 124.


adhunā mahāmāyāyāḥ śmaśānānyucyante | pūrvādidigbhāge maṇḍalasya sādhakānugrahaṃ nāma śmaśānaṃ uttareṇādvaitakaraṃ paścime krodhānanaṃ dakṣiṇe ghorāndhakāraṃ āgneyyāṃ mahāpralayaṃ naiṛtyāṃ mahāmelāpakayogabahulaṃ vāyavye siṃhanādamahāphetkāraṃ [k: phaṭ] aiśāne sarojabījaṃ nāma śmaśānam | eṣu ca yathāyogaṃ dagdhārddhadagdhāṅgakhaṇḍitāṅgārddhakhaṇḍitāṅgavibhīṣaṇākāraṃ bhayaṅkaraṃ śūlabhinnorddhvārddhaśavāḥ pāṭalakaṅkelicūḍāśirīṣaudumbaravaṭāśvatthanāgakeśarapādapā [k: ḍumba] yathākrameṇa mahiṣamārjjārabhallukavyāghrāśvagṛdhraśūkarapiśācamukhā maharddhikā yakṣāḥ samantataśca [ḍh: nantaraṃ] śmaśānāṣṭake śṛgālagṛdhrolūkavāyasāśca vetālabhūtādaya iti | || mahāmāyādevyāḥ śmaśānam || 224.


Эти движения распределены на  двенадцати  путях  как  двенадцать
Кали в системе Крама


По этим «путям» *guru* выходит из своего тела и входит в культовый образ или наоборот.


Тогда за семь дней он подчинитсятаково утверждение писаний.


”

Следующий комментарий Джайаратхи не оставляет никаких сомнений, что приведенный стих Абхинавагупты ссылается на две дхараны, описанные в стихах №61 и 62 Виджнянабхайравы

data/library/Translations_MD/Виджнянабхайрава__Джайдева_Сингх.md


4) The prolated (vowel ḻ lasts) three measures, and so (occupies) twenvikalpaty-four.


2 (1) Liberated (as I am even whilst living) in the body, by the drops of compassion from the ocean of the venerable Kalyāṇa (who is auspicious good fortune)3, I take refuge in him, a true master, within (my) heart.


gudam ādhāram ity uktaṃ svādhiṣṭhānaṃ tu liṅgajam KubjT11.


The number of moments (*tuṭi*) in the movement of the breath, which is thirty-six finger breadths (in length), remands thus (*tāvat*) unaffected.


308) saptamaṃ saṃpravakṣyāmi śabdaṃ paramadurlabham | jhaṅkāreti samākhyātaḥ tvasminnīśa samudbhavaḥ || 33 || vācakastasya tattvasya rakāraṃ mantramuttamam | vidyeśāttu śrīkaṇṭho yogināmaumakīrtitam || 34 || yonyāñcaiva prajeśastu kathitastava śobhane | aiśvaryañca punastasmin śivatvaṃ tatprakīrtitam || 35 || sunetrāttuṣṭirākhyātā jñānaṃ ramyakamucyate | etatte tu samākhyātaṃ saptamaṃ śabdamuttamam || 36 || aṣṭamaṃ saṃpravakṣyāmi tadekāgramanāḥ śṛṇu | dhvaṃkṛtante samākhyātaṃ yasmāttatvaṃ sadāśivam || 37 || p.


698The *sruk* is a wooden ladle that is used to pour clarified butter into the fire.


Food and Sex The Mothers or female Seizers of the Kushan era were often bird or animal demonesses who preyed upon the bodies of fetuses, infants, and children in particular, but also on those of pregnant women and adult males.


Затем, обозначенные как *ādhyātmika*, идут Санкхья и Йога, о которых можно сказать, действительно, что они касаются самости или того, что относится к ментальному порядку, поскольку они лежат в основе тантрических космогоний и практик.


eko nadātmako varṇaśarvarṇibhagavān/ so 'nastamitarūpatvād anahata ihodatḥ


In the opening chapter of this book, I suggested that “classical” bhaktī in some way corresponded to the religious productions of what Harald Tambs-Lyche has termed “urban society”^9^ in South Asia—the brahmin intelligentsia, a certain Indian aristocracy, and the merchant classes.


guruṇ kṣamāpayet [k, gh: -yat] paścāt sarvasvaṃ vinivedayet


The expression ‘Ever Arisen’ mentioned in the Mālinīvijayottara is merely a pointer to its all-pervasiveness, but is not a subdivision.


402 Although they differed from one another in the activity (of their) consciousness, they were (all equally) completely full of (spiritual, liberating) knowledge.


217) sutā-e hupa āsatta ta-aha sattamala hiṃpuvisi vibheta vihaṃsaḥ tamāli nimā-i āha sutatasmaha bho-amabhaṇa a-ilaṃ maru nibhuṃ-ū apārahamarala padudyo prantīpa sāra-imāta dvaya bhāsi vigama-i vilā-anu sośri-aṃ asi tamartha ahiṃsā a- ipavimantī alasa-irasā macche-ari paridevitaraṃgaṇi prapha-ū asuha sāraṃgiṇi ritattasma kīlālasā tuhi mattidiviraha eṇi hānuṇa pijjati jatasmā-i lālaṇamaho saṃma-alālasā | evamuttarasyāpyanuttaramiti yaduktam tanmayo'sāvuttarasya ityaṃśenopāttaḥ kulātmā śāktaḥ sṛṣṭiprasaraḥ sa vistarato nirṇītaḥ taccottaramapi yathānuttaraṃ tathā nirūpitam idānīṃ tvanuttarameva svarūpeṇa vistarato vicārapadavīmapekṣate evaṃ vidhyanuvādau nirvahato yadi anūdyamāno vidhīyamānaścāṃśaḥ svarūpato lakṣitau ca syātāṃ yathā yadeva śivanāmasmaraṇametadeva samastasaukhyocchalanamiti dvāvapyaṃśau lakṣyau p.


It is not caused by its emission; it is the emission itself.


The success ( siddhi ) those who are satisfied with the nectar of moral discipline and are intent on tranquil practice (achieve), even though they may be illiterate, proud scholars do not have.


На самом деле, анупайя - это необъяснимая реальность освобожденного стремящегося


Такой обладатель божественной власти создает объекты различного рода (внутри своего понимания) для своей медитации (дхъяна), проявляя концепции о своей истинной природе

data/converted_md/Абхинавагупта_Парамартхасара_Бхагаван_Владыка.md


SWAMİJI: You see, these states must be converted into vowels first.


| jīvaḥ śuddho bhaved devi gaṇaiḥ parikaraiḥ saha || 21 || jīvasya parameśāni parivāraṃ śṛṇu priye | akṣiṇī nāsike karṇau jihvā ca kamalekṣaṇe || 22 || hastapādau maheśāni guhyopasthau kramāt priye | nābhiṃ ca parameśāni !


Then one should deposit the six limbs of the Mantra given by the teacher onto the body of the Śakti or on one’s own, and then produce the fifth substance).


You breathe out once for only a second, exhaling from the nostrils.


ЕЕ ПРИРОДА И СЕМЬ МИРОВ 93 | 3 | | Парадвайтин | парадвайтина | 314 | о, чтобы монизмы Кашмирского Шиваизма отличали от монизма Адвайта-Веданты.


7), что последние обязаны ему своей силой: \"Ты, Индра, стал великим благодаря Священному Слову\" (10


В Его великолепии майя становится великолепием Парама Шивы.


5-tīna śaktiyoṃ ke abhicāra niṣkapaṇa ke brama se parameśvara ke tātparya meṃ anuttarika rahate hue bhī atirikta kī taraha bhāsita jagat hai, yaha rahasya sampradhānā gayā hai.


punaḥ niṣkalenaṣṭottaraśatam japtvā paramṛtām anusmaran carav ājyāhutim kṣiped ity agniṣomasomasatāvyāptaś carur bhavet |


6-7 The object in 6 suddenly changes from Parā (in 4) to her garland (māla).


^227^ Таким образом, она появляется как символ неразрывного союза Śivы и энергии, источника всех фонем, серия которых заканчивается символом того, откуда они произошли


As Kṣemarāja puts it beautifully <i>Kalpitarapramātrpadanimajjanena samāviṣāmaḥ, tatsamaveśa eva hi jivanmuktiphala iha prakaraṇa upadeśyaḥ</i>.


Для тех учеников, которым нужна спасательная  верёвка,  ваджраяна –  не
единственный путь, существует бесконечное количество  путей  и  методов,  из
которых можно выбирать


144) ato viprДЃdibhirvarб№‡aiбёҐ svasvavarб№‡oktasaб№ѓskriyДЃ || karttavyДЃ sarvathДЃ yatnairihДЃmutra hitepsubhiбёҐ | vД«jasekaбёҐ puб№ѓsavanaб№ѓ sД«mantonnayanaб№ѓ tathДЃ | jДЃtanДЃmno niб№Јkramaб№‡amannДЃЕ›anamataбёҐ param | cЕ«бёЌopanayanodvДЃhДЃбёҐ saб№ѓskДЃrДЃбёҐ kathitДЃ daЕ›a | Е›Е«drДЃб№‡ДЃб№ѓ Е›Е«drabhinnДЃnДЃmupavД«taб№ѓ na vidyate | Е›Е«drabhinnДЃnДЃб№ѓ Е›Е«draprakДЃrДЃб№‡ДЃmadhamaЕ›Е«drakaivarttДЃdД«nДЃmityarthaбёҐ | teб№ЈДЃб№ѓ navaiva saб№ѓskДЃrДЃ dvijДЃtД«nДЃб№ѓ daЕ›a smб№›tДЃбёҐ | nityДЃni sarvakДЃrmДЃб№‡i tathДЃ naimittikДЃni ca | kДЃmyДЃnyapi varДЃrohe !


ityucyate - ādau bhagavatīṃ prādhānyāt praṇamya tataścakrapañcakaniviṣṭā devatāḥ pūjyante, ityayaṃ - mahaughaḥ, tadanu siddhaughe bhagavatyāḥ pūjanam iti - pakṣadvayasparśī ācāraḥ, kiṃ kṛtvā?


For example, in Chapter Sixteen, Abhinavagupta speaks of the application of the net (jālaprayoga), the procedure by which the initiator catches the departed souls during the ritual of initiation.


And it is also said in the Mālinīvijayottara**: ‘(To) these (adepts who are) embraced by them’ (and so on).


Дикша отбрасывает нечистоту, вызванную чувством двойственности, которое связывает себя


[g:?]* *madhyādipānā ye hārāḥ surāpānaiṣ susevitāḥ [k, kh, g: suveśitā] | [g:?]* *advaitācārasamyuktā dravyādvaitās [k, kh, g: dravyadvetās] ca ye smṛtāḥ


Она движется из одной точки в другую, из одной точки в другую точку


***Паж Кубков***

Юная Паж Кубков бродит по побережью, предаваясь фантазиям и наполняя свою чашу морской водой


āvāhana; Mṛg kp 3.12-13; SP1 (DEFINES) **Источник:** TAK s.v.


C tvit tasya kurmakālamekaṃ niścitaḥ jinnittakāryāṃyayonena ca sidhyati sa brahmā sa giva: sendra: so'gniḥ so'dhara: samāṭsvarātpuṣpo bhavita sa saṃvadevasmo bhavati ya eva veda mahākuñjakāpūjāmṛtopaniṣat 16.


Thus, it is like a sprout within (the fundamental) Impurity of the individual soul (*āṇavamala*), it becomes a bud within (the principle of) Attachment (*rāga*), and finally blossoms and attands fruition within the intellect.


And the super state of subjective consciousness is not differentiated.


tatah Sisyah [k kh: Sisyam] puspanjalim [kh: -li] dapayet gurum [kh: guru] paficadasamam [k: -dasakam] putrakadiksa [k: putradadiksa] ca kathita |


Уччара означает выражение  в
форме нады, звука,  но  тонкого,  непроизносимого,  не  имеющего  формы,  не
проявленного и движущегося вверх


with *Padakṛtya* Sanskrit and Hindi commentaries by Ācārya Shesharaj Sharma 'Ragmi', Varanasi.


maṇḍalakaṃ kṛtvā kumbhaṃ vinyasyatalikāyāṃ mahādhvajaṃ prāsāyati pramāṇena * * * * * *?


(This is why) it is called ‘ignorance’ in the verse, in relation to Pure Knowledge, not because there is no sensation (*vedana*) (or knowledge at all).


Согласно древним мастерам этой школы, существенными чертами Сознания являются Его бесконечная, божественная и пол [независимо от касты, вероисповедания и пола


Он продолжает смягчать точку зрения, выраженную Абхинавой, чтобы привести ее в соответствие

со стандартным ортодоксальным


That alone is the unimpeded instrumental means (*nimitta*)918 to the attandment of supreme knowledge.


81b) dhurānyatarābhyakta raktapuṣpaiḥ kevalāntena kevalaghṛtena vā hutvā kurukullāvidyayā valiṃ datvā nīrājya pradhāna vidyopāsanāvacchesaṃ samāpayet | dīkṣāyātu sāmānya prastāvoktaṃ śeṣamācaret || evaṃ prāptavidyaḥ śiṣyo guruprasāda prāpta tatsādhanaprakārastāṃ vidyāṃ sādhayet tatprakāro yathā anupadamevopadarśanīya kāmayantrāṣṭake madhye ekasminkasmiṃścidyantre vāhanādipūrvakaṃ pūrvokta diśāpūjāṃ kṛtvā tadante samasaṃkhyaṃ yathā bhavati tathā lakṣaṃ japet | lakṣajapasamāptiparyantaṃ dugdhāhāra eva syāt | tena sarveṣāmapi pāpānāṃ kṣayaḥ syāt | kākathā prayogasiddhi pratibandhaka pāpakṣayasya ito vidyāsiddhyabhāveṣṭacatvāriṃśallakṣajapastathā itthaṃ sādhitavidyaḥ prayogānācaret || tatrādau kāmapañcayantraprayogoyathā || hrīṃ klīṃ aiṃ huṃ strīṃ iti pañcakāmamantrāḥ tatrahakārarakāra kakāralakārā aikāravakāra sakāratakārāścetpaṣṭhā ca punaruktavarṇāḥ teṣu pratyekaṃ ṣoḍaśasvarayoge hahāhihītyeva mādayaḥ paryavasantāḥ || svareṣoḍaśasvarayogetu a ā i ī u ū ityeva mādayaḥ paryavasyanti || pūrva ṣaṭkoṇaṃ nirmāya tadvahirvṛttare svātrayeṇa vīthī dvaye sampādya tatra karṇikāyāṃ māyābījamālikhya tanmadhyabhāge paṅktitrayaṃ parikalpya prathamapaṅktau devadattasyetyādirūpaṃ ṣaṣpantaṃ p.


That knowledge, which is the real knowledge of God consciousness, has taken the form of the object.


vastutaḥ ātmā svayaṃ udāsīna hai), ataḥ usameṃ kartṛtva aura bhoktṛtva kī kisī prakāra bhī upapatti nahīṃ hotī 2 (ataḥ usameṃ kartṛtva aura bhoktṛtva kī kisī prakāra bhī upapatti nahīṃ hotī.2.) aiśa bodhana karane ke lie karaṇabhūta puruṣaprayatna meṃ phalakartṛtvakā kathana kiyā gayā hai (aiśa bodhana karane ke lie karaṇabhūta puruṣaprayatna meṃ phalakartṛtvakā kathana kiyā gayā hai), yaha tātparya hai (yaha tātparya hai.) deva na kucha karaṭa hai (deva na kucha karaṭa hai), na bhoga karaṭa hai (na bhoga karaṭa hai), na usakā astitva hai (na usakā astitva hai), na dikhāī detā hai (na dikhāī detā hai), evaṃ na to vivekī puruṣ


These are some of the external signs that the Command, (that is, the Transmental energy of the goddess’s grace) is penetrating into the adept and that he is, likewise, penetrating into the deity by virtue of his practice of breathing coupled with the repetition of the Vidyā.


Доставляет ли вам удовольствие механический голос автоответчика, когда нужно услышать живого представителя службы по работе с покупателями


The lunar asterism Rohini is called Śākaṭāhvā - the Cart.


Thus he says that, reflecting in this way on (the capacity to) bring about creation etc.


89 Also quoted below in TĀv ad 13/89cd-92ab and 13/192cd-193ab.


One who knows thus; the Upaniṣad of the worship of Kubjikā.


Ибо мир, каков он есть, подразумевается независимым и созданным из материи, что является препятствием для объединения мира с Шивой.


So now, to aid this yogi, the author will explain the means called
anavopaya
whereby he can learn how, in time, he will be able to maintain awareness and thereby reach and secure entry into
Saktopaya
and, in the end, gain entry into
sambhavopaya
.


(94) That energy straightens under the influence of the power (of consciousness) that has been penetrated (by mantra) 88 where the letter Ya, (associated with) the checking of the fluctuations of the mind, is established.


For those who observe the Vow, a human skull (should be placed) in front of the maṇḍala 20 , well filled with the sacrificial substances.


येयं जागरादिम्ब्यवशापि प्रबुद्धं न प्रतिब्ञानाति तथोपपावयति—


This distinction is made here simply as an aid to understanding what cannot really be grasped by our finite, necessarily dualistic intellect.


2 И та [церемония] совершается именно теми, кто знает
реальность вместе с обычными посвященными


sthitameva na hemo'sya kācidvāsti vibheditā caṇḍālasmago vahirna vahirgatikaṃ kṛyate.


^25^ Хеваджра-тантра^26^ также отождествляет эти четыре центра с богатым набором схоластических тетрадных категорий, включая тела Будды, семенные мантры, богинь, истины, реальности, школы, и так далее


Then the teacher, worshipping on the right palm of his hand the host of brilliantly blazing deities with his left hand, should place it on the top of the head, heart, and navel of the disciple, burning all the bonds of impurities.


O mistress of the gods, Yogiṇīs, proud of their strength, play there.


38) dhanurbДЃб№‡asamДЃyuktaб№ѓ gadДЃЕ›cakrantathaiva ca | vДЃmasavyadvipДЃrЕ›vena hastДЃgre ДЃyudhannyaset || sarvabhД«tiГ±calaб№…kДЃrД«б№ѓ dhyДЃtvДЃ durgДЃ namДЃmyaham || 46 || || kДЃmДЃriЕ›akti dhyДЃnam || Е›yДЃmДЃbhДЃб№ѓ raktavastrДЃб№ѓ dvinayanajvalaЕ›ikhДЃб№ѓ aб№Јб№avedД«б№ѓ karДЃgre Е›Е«laб№ѓ vetДЃlakhaбёЌgaб№ѓ бёЌamarukasahitaб№ѓ vДЃmahaste kapДЃlam | anye kheб№aГ±ca pДЃЕ›aб№ѓ halagatasahitaб№ѓ raudramunmattarЕ«pДЃб№ѓ kaumДЃrД«б№ѓ rЕ«pametat tribhuvanavaЕ›ikarД«б№ѓ Е›aб№…karД«б№ѓ bhДЃvayДЃmi || 47 || || reб№‡ukДЃdevi || pДЃб№‡ipadmakapДЃlaЕ›Е«lamitaraб№ѓ khaбёЌgaб№ѓ guб№‡ДЃбёЌiб№ѓбёЌimaб№ѓ bibhrДЃб№‡ДЃб№ѓ karapaб№…kaje triб№‡ayanaб№ѓ nДЃgДЃб№Јб№abhЕ«б№Јojjvalam | nДЃnДЃkoб№iyugДЃnta bhДЃskaranibhaб№ѓ nДЃnДЃlasadbhЕ«б№Јaб№‡Д«б№ѓ dakб№ЈДЃlambita pДЃdanidrita padaб№ѓ Е›rД«reб№‡ukДЃmДЃЕ›rayet || 48 || || durgДЃdhyДЃnam || hemaprakhyДЃmindu khaб№‡бёЌДЃrthaЕ›obhДЃб№ѓ Е›aб№…khДЃriб№Јб№hДЃб№ѓ bhД«mahastaб№ѓ triб№‡etrДЃm | hemabjasthДЃб№ѓ pД«tavastrДЃб№ѓ prasannДЃб№ѓ devД«б№ѓ durgДЃб№ѓ Е›araб№‡amahaб№ѓ prapadye || 49 || || mЕ«kДЃmbikai dhyДЃnam || mЕ«lДЃmboruha madhyakoб№‡a vilasat bandhЕ«ka rakб№ЈДЃjvalДЃб№ѓ p.


672 Here then is the reason that the rite Abhinava teaches here to purify the fire does not conform fully to his mand sources, the MV, although it does resemble it.


bring about the emanation and mandtenance of identity, and withdrawal of difference.


kṛtvādhāradharām camatkṛtirasa-prokṣāksaṇakṣālita-māttair mānasataḥsvabhāvakusumaiḥ svāmodasandohibhiḥ | ānandāmr̥tanirbharasvahṛdayā- narghārghapātrakramāt tvām devyā saha dehadevasadane devārcaye ‘harniśam.


действие]  невозможна  без  того,
посредством чего она выполняется


159 At times this tree is the maṇḍala itself rather than a development of it.


^68^ Но они вписываются в один и тот же вертикальный паттерн, в том же самом восходящем, медитативном движении, и выражают те же самые теологические концепции: которые, как мы помним, несмотря на множество вариаций, тем не менее, находятся в той же самой системе представлений, ассоциируемой с той же самой медитативно-ритуальной картиной


Шанкарой двояким образом (принцип оба толкования даются как равновозможные): « brahman всеведущ », ибо он есть порождающее лоно шастры, или же « brahman непостижим без.


This too is a paradox-that of stillness and the pulse (parispanda) within the pulse of the bliss of conscientiousness, experienced like an orgasm in the iti bhairavasrotasi [g: nāsti; gh: bhaira srotasi] vidyāpiṭhe [g: nāsti] śiracchede [g: nāsti] jayadrathayāmāle mahātante [g: nāsti] caturvimśatisahasre [g: nāsti] tṛtiyaśaṭke devīsvarūpanirūpaṇavidhir nāma paṭalāḥ [kh: +


Он  отрицает
все «-измы», но в то же время делает  это  перед  статуей  и  говорит  своим
ученикам продолжать практиковать


One is reminded of the satirical representation of the Bhairavācārya by the 11th century Kashmiri, Kemendra, who says of him that he is 'smeared with faeces (gūthalipta)'.5 Abstaining from washing is, for example, part of the practice (sādhana) sometimes prescribed for the worship of Ju˜acāŠālī.


tasmāt pradīptā [-dīptaṃ] bhavanti [bhavati] śeṣānye vācakās ca ye


Познав его, йогин побеждает смерть и все неблагоприятное.


Пониманию мешает множество неправильных грамматических форм, встречающихся в текстах тантр.


Thus the ‘verses’ are ‘in the middle of Emanation’ issuing forth from it like great waves of luminous sonic energy (cf.


Although lackinvibrationg originvibrationality it does convibrationtandvibrations a few nvibrationovel ideas.


As is said (in the scriptures): *‘The teacher759 abides on the (intermediate) plane, which is both supreme and inferior (parāpara*), in order that (he can have the) authority (to perform the rites).


39] tasyāṃ cāntaḥsaṃjalparūpāyāṃ dvāvapi śabdārthau samaṃ sphurataḥ | ata eva tayorabheda eva vikhyātaḥ | uktaṃ ceha - yataḥ śabdānuvedhena na vinā pratyayodbhavaḥ | vāk ca saṃvinmūleti prāgevoktam - saṃvinmūlādityādi | tathājātīyaiḥ ślokairanyaccoktam - yathā tvayā jagadviddhaṃ sarvameva nijātmanā | tathā tvayā'nuviddheyaṃ sarvato bhāti bhāratī || yogināthena coktam - tasmāt sarvasya siddhyarthaṃ bhāratī kāraṇaṃ pare | pareṣṭavyā tadāropārūṣaṇenārthaniścayāt || tasyā aunmukhyavṛttyaiva sadbhāvaparikalpanā | nahi tāmantareṇaiṣā labhetā''tmānamambike || sā ca tasyāmavasthāyāṃ svarūpajyotiriṣyate | nirvibhāgakramāpekṣā yogigamyānurūpiṇī || tata aunmukhyataścintāmayī bhavati vāk śive | viśiṣṭaśabdaviṣayavivakṣāsphuraṇātmikā || tataḥ śabdātmakatvena vivṛttārthamayī bhavet | tadātmatāmantareṇa yasmānnārthāvadhāraṇam || evaṃ saṃvitsvarūpasya sarvaprakāśakasya prabhaiva prakāśana -śaktiryā vāgantaḥsañjalparūpā varṇa -pada - vākya -jīvitabhūtā saiva padārtharūpatayā bahirbhavatīti svānubhavaprasiddhameva prabuddhānām | uktaṃ ca - cidātmaiva hi devo'ntaḥsthitamicchāvaśād bahiḥ | yogīva nirūpādānamarthajātaṃ prakāśayet || svaminaścātmasaṃsthasya bhāvajātasya bhāsanam | astyeva na vinā tasmādicchāmarśaḥ pravartate || p.


Все
эти  переживания  имеют  место,  когда  практикующий  желает  двигаться   от
индивидуальности  к  универсальности,  потому  что  индивидуальность   нужно
стряхнуть


**PTV** — *Parātriṃśikāvivaraṇa*, Abhinavagupta [A] : *Il commento di Abhinavagupta alla Parātriṃśikā (Parātriṃśikātattvavivaraṇam)*.


The mountand (himself listening to them) bore that (country) on (his) head, for it is the land of truth, attended by all the philosophies, nestled like a bee within (Lord Śiva’s) crescent moon.


190) vistДЃre paб№ѓcabhДЃge tu guб№‡ДЃб№ѓЕ›e garbhagehakam | Е›eб№Јaб№ѓ kuбёЌyaviЕ›ДЃlaб№ѓ syДЃ tДЃrДЃrdhaб№ѓ vДЃgrahastakam || 45 || Е›eб№Јaб№ѓ bhakti viЕ›ДЃlaб№ѓ syДЃdekabhЕ«mau dvijottamau | paritaбёҐ kuбёЌyavistДЃraб№ѓ anenaiva prakalpayet || 46 || evaб№ѓ ekatalaб№ѓ khyДЃtaб№ѓ dvitalaб№ѓ tu tathocyate | vistДЃre paб№ѓcabhДЃgaб№ѓ syДЃt ДЃyДЃme'pi tathaiva ca || 47 || dvyaб№ѓЕ›ДЃб№ѓЕ›aб№ѓ garbhagehaб№ѓ tu sДЃrdhДЃб№ѓЕ›aб№ѓ kuбёЌyavistб№›tam | ekДЃб№ѓЕ›aб№ѓ karб№‡akЕ«б№aб№ѓ syДЃt guб№‡ДЃб№ѓЕ›aб№ѓ koб№Јб№hadД«rghakam || 48 || hДЃrДЃntaraб№ѓ Е›ivДЃб№ѓЕ›aб№ѓ syДЃt kalpayedevameva vДЃ | vistДЃraб№ѓ saptabhДЃgaб№ѓ syДЃt navabhДЃgaб№ѓ tadДЃyatam || 49 || yugДЃб№ѓЕ›aб№ѓ garbhagehaб№ѓ tu sДЃrdhДЃб№ѓЕ›aб№ѓ kuбёЌyavistб№›tam | karб№‡akЕ«б№aб№ѓ tu tДЃreб№ѓЕ›aб№ѓ Е›ДЃlДЃdД«rghaб№ѓ guб№‡ДЃб№ѓЕ›akam || 50 || hДЃrДЃntaraб№ѓ tadaб№ѓЕ›ena vistДЃre caivameva vДЃ | Е›ДЃlДЃdД«rghaб№ѓ tu paб№ѓcДЃб№ѓЕ›aб№ѓ ДЃyДЃmaб№ѓ tu prakalpayet || 51 || hДЃrДЃntaraб№ѓ ca kЕ«б№aб№ѓ ca ekaikДЃб№ѓЕ›ena kalpayet | kЕ«б№ДЃntarasamДЃyДЃmaб№ѓ Е›eб№Јaб№ѓ hДЃrДЃnvitaб№ѓ bhavet || 52 || hДЃrДЃntarДЃrdhamДЃnena bhadraб№ѓ vДЃ bhadrapaб№ѓjaram | dvitalaб№ѓ hyevamДЃkhyДЃtaб№ѓ tritalaб№ѓ tvadhunocyate || 53 || navДЃб№ѓЕ›aб№ѓ vibhajed vyДЃsaб№ѓ ДЃyДЃmaб№ѓ ca tathДЃ bhavet | garbhagehaб№ѓ guб№‡ДЃб№ѓЕ›aб№ѓ syДЃd aб№ѓЕ›ena gб№›hapiб№‡бёЌikДЃ || 54 || p.


There we find an exposition of basically the same system with the usual variants.


bhuktimuktipradā jñeya: 133 śiṣyāṇāṃ ca varaprada: 134 .


nigamāgamapakṣakau || agnīṣomāvatho vāpi pakṣau tāraḥ śiro bhavet | bindutrayaṃ śikhā netre mukhe nādaḥ pratiṣṭhitaḥ || śivaśaktipadadvandvaṃ kālāgnipārśvayugmakam | ayaṃ paramahaṃsastu sarvavyāpī prakāśavān || sūryakoṭipratīkāśaḥ svaprakāśena bhāsate | saṃhārarūpī haṃso'yaṃ vivekaṃ darśayatyapi || ajapā nāma gāyatrī triṣu lokeṣu durlabhā | iti | tvaṃ janasya vandanādikāriṇo'nekavidhāmāpadaṃ jananādibhayātaṅkadāridryarūpāṃ haṃsyapākaroṣi ato mamāpi tāṃ dūrīkuru iti prārthanā dhvanyate || 18 || nanu paramaśiva evāśeṣābhīṣṭasampādanacaturatvāt prārthya ityāśaṃkya tasyāpi tvayaiva śaktyā tathātvaprasiddhirityāśayenāha- icchānurūpamanurūpaguṇaprakarṣaṃ saṃkarṣiṇi !


ghu, khaḥ: mūrddhimā-; SKh 1: ūrvakṣorbramānan; SKh 5 khaḥ: -mānasam 161.


* *dehānte śiva eveti nāsya dehāntarasthitih |* Thus (by virtue of this grace), the one whose contraction has been burnt away by initiation (*dīkṣā*) and the knowledge of **Śiva**, when (he dies and his) body comes to an end, he becomes **Śiva** Himself, and does not (incarnate anymore) in other bodies.


It possesses the energy (tejas) of four other mantric weapons.


Человек, которому Он даровал тивра ануграха, скорую и могущественную милость, быстро посвящается истинным учителем в шабмхава-йогу, прямой и быстрый способ самоосознания


(The soul) should be tied up there (by applying) first of all the profound (hidden) Vidyā.


taduparānta citiśakti ke prakāśana se ukta cidātmā meṃ cit kī kalpanā udita hotī hai), jisakā adhyāsa kiyā jātā hai (jisakā adhyāsa kiyā jātā hai), usīkā prakāśana karaṇa citikā svabhāva hī hai.


And when his mind is merged in his own nature, then one must gain entry by that introverted knowledge (antarmukha samvedanena) where he finds the ecstasy (camatkara) of internal awareness (vimarsa).


120a) pītavarṇañcaturbāhuṃ triśūlaghaṇṭhadhāritaṃ | kartṛkāpālahastañca śavasthaṃ muṇḍamālinaṃ || aiṁ hrīṁ śrīṁ hsphreṁ hsauṁ aṁ āṁ iṁ īṁ uṁ ūṁ ṛṁ ṝṁ ḷṁ ḹṁ eṁ aiṁ oṁ auṁ aṃ aḥ prayāge ākhyāyai maṃgalā veśyā brahmāṇī aindrā akṣaḥ aśitā"ngabhairava śrīpādukebhyo namaḥ || dhyānaṃ || himakuṇḍendu saṃkāśāṃ triśūlamakṣadhāriṇīṃ | kamaṇḍaluṃ dānahastāṃ vṛṣāsano namostute || raktavarṇa caturbāhuṃ dhvajāṃkuśaṃ ca dhāriṇaṃ | kapālaṃ biṃduhastaṃ ca pretasthaṃ muṇḍamālinaṃ || aiṁ 5 kaṁ khaṁ gaṁ ghaṁ "naṁ varuṇā ilāyāṃ carcikā sundinī māheśvarī āgneyī ikṣaḥ rurubhairava śrīpādukebhyo namaḥ || dhyānaṃ || ati raktā caturbhujā śakti śūlavidhāriṇī | siddhipātra varādevī mayūrasanagāminī || kṛṣṇavarṇa mahātejaṃ daṇḍahastaṃ kapālakaṃ | kartṛmaṇḍadharaṃ devaṃ śavasthaṃ muṇḍamālinaṃ || aiṁ 5 caṁ chaṁ jaṁ jhaṁ ñaṁ kolāpure ūhāyī yogāyī kevartī komārī yāmya ūkṣaḥ caṇḍabhairava śrīpādukebhyo namaḥ || dhyānaṃ || harirvaṇā mahādevī śaṃkhacakragadādharī | p.


Будди- сты же в качестве знающего полагают сознание, которое мгновенно.


The ascent through the hierarchy of worlds (**bhuvanādhvan**) was the earliest form of ascent taughtt in the earliest Śaivāgamas.


etāstu) teṣāṃ prāṇādīnām-api prāṇanātmikā ityarthaḥ | bījabhūtā binduyuktatvāt | svarāḥ ṣoḍaśa akārādivisargāntāḥ, tadātmakatvāt | kalanāt prakramāt | sabindukasvara-prāptatvāt kalanād bījarūpakāḥ [svasvabījasvarūpāḥ | antaraṅgayā ṣoḍaśa-vikārāṇāṃ tvagādidhātuvat tatrāprakaṭatvāt tanmayyaḥ |] tanmayā yoginyo guptāḥ saṃvyavasthitāḥ | antaraṅgatayā antaraṅgam antarindriyaṃ buddhiḥ, taccamatkāramayatvādetā apyantaraṅgāḥ, ata eva guptāḥ, sarvāśā-pūraṇākhye tu cakre, yoginya ityatra chāndasatvād dvitīyārthe prathamā | kāmākarṣaṇarūpādyā kāmākarṣaṇarūpāṃ ca (1/158) ityādi catuḥśatī- śāstroktāḥ | sṛṣṭeḥ prādhānyataḥ sṛṣṭau vāmacakrasyaiva pradhānatvāt, asyaiva cakrasya sṛṣṭirūpatvāt | atastā yoginīrvāmena pūjayed vāmāvarta-krameṇa pūjayet | vikārāḥ ṣoḍaśa vilāsabhūtāḥ | prāṇādiṣoḍaśa-vāyūnāṃ jagatprāṇanādiśaktyātmikāḥ sabinduṣoḍaśasvarairākalitāḥ pratyekaṃ tanmayīrantaraṅgacidanupraviṣṭaṣoḍaśavikāratayā guptāḥ kāmā-karṣiṇyādyāḥ kalāḥ sarvāśāparipūrake cakre vāmamārgeṇa pūjayed-ityarthaḥ || 3/126-129 || etāsāṃ dhyānamāha- pāśāṅkuśadharā hyetā raktā raktāmbarāvṛtāḥ || 3/129 || spaṣṭam || 3/129 || taccakradevatārcane siddhimāha - prāṇaśuddhimayī siddhirlaghimā bhokturātmanaḥ || ānīdavātaṃ svadhayā tadekam (ṛ.


Simply by focus-
--- NEW PAGE ---
ing on some object with his energy of will, this yogi's desired results are obtained.


11b) bhayavaradaṃ dhyāyet || hakārādi mūlamantra pūjā || aṁ astrāya phaṭ || aiṁ hsa hṛdayāya namaḥ || aiṁ kṣmaḥ śiraśe svāhā || aiṁ lvaḥ śikhāyai vaṣaṭ || aiṁ yaḥ kavacāya hūṁ || aiṁ ūṁ netratrayāya vauṣaṭ || karā"nganyāsaḥ || aiṁ haḥ śikhāsthāne pādukāṃ pūjayāmi || aiṁ saḥ śiraḥ sthāne pādukāṃ0 || aiṁ kṣaḥ lalāṭe || aiṁ maḥ vaktre || aiṁ laḥ hṛdaye || aiṁ vaḥ nābhau || aiṁ raḥ guhye || aiṁ yaḥ jānau || aiṁ ūṁ pādadvaye || sarvāṅganyāsaḥ || ātmamūlamantreṇa gurumaṇḍala pūjā || aiṁ 5 lluṁ ḍauṁ mahāpūjā guru maṇḍala śrī kubjikāya pādukāṃ pūjayāmi || madhye || aiṁ 5 mluṁ aiṁ mahāpūjā gurumaṇḍala śrī śaktī pādukāṃ0 || pūrve || 5 pluṁ uṁ parameṣṭi gūmaṇḍala śrīdevī pādukāṃ0 || dakṣiṇe || 5 sluṁ īṁ paramagurumaṇḍala śrī gyānī pādukāṃ0 || paścime || 5 gluṁ aṁ gurumaṇḍalaśrī agnyā devī pādukāṃ0 || uttare || sarve || 2 śyāmapīta || kṛṣṇa || śveta || rakta || abhaya varadaṃ dhyāyet || atha trikoṇa pūjā || 5 śivatatva gurumaṇḍala śrī parāpādukāṃ0 || p.


This emendation agrees with the readings of the AS and the TS.


Ундерхилл, в своей хорошо известной книге Мистицизм, указывает
пять великих стадий, ведущих к божественному союзу, то есть, пробуждению
или превращению, очищению или самознанию, освещению, самоотказу или темной
ночи, и божественному союзу (ср


He who kills a boy by mistake as a *bali* offering gets no fruit thereby and what (good) work he may have done before is destroyed.


39 pratyahaṃ parameśāni śatanārīṃ ramed yadi / vīryādirahitaṃ na syāt tejovṛddhikaraṃ param


Pralayakala is wrapped up in the defilements of mala and karma.


9 Bha˜˜a NārāyaŠakaŠ˜ha commenting on Mgendrāgama, Kriyāpāda 8/30 says that: Pī˜ha is the lotus which is the Supreme Lord's seat.


If through some negligence a stranger succeeds in entering, the initiated ritual may proceed together with him provided that he does not enter in a state of contraction.


Это, по сути, стандартная серия из семи дхату, "составляющих тело" индуистской медицинской традиции (за единственным исключением, что здесь кожу заменила раса), которые последовательно сжигаются в огне пищеварения, пока не образуется семя, "основная составляющая тела\"


All MSs: -gurojñayā kḥ dikṣopaskāraṇa; jū: dīkṣopaskāraṇa; all other MSs: dīkṣopaskāraṇa kḥ sucamāma-; jha: sugaṃdhamakṣataṃ 139.


paramātmā tadā devi procyate prabhuravyayaḥ SvaT11.


Ṛtu denotes the monthly cleansing, and then in particular those days after the period, from the fourth day onwards, which in the Indian view are proper for conception.


The terminology of this passage leaves no doubt that it is drawn from a Krama source or one influenced by its teachings.


The fettered soul is ignorant of the pure egoity that is the sources of speech and so it generates, through its powers, the many thought-constructs that deprive him of the awareness of unity and obscure Śiva’s universal activity.


(29-30) Once the expert has made (his) mind firm and placed it in the middle of that (flame), he should contemplate the Yoga which is immensely astonishing and hard to acquire, even by the gods.


It is described there as follows: Not inwardly cognitive, not outwardly cognitive, not bothwise cognitive, not a cognition mass, not cognitive, not non-cognitive, unseen, with which there is no dealing, ungraspable, having no distinctive mark, non-thinkable, that cannot be designated, the essence of the assurance of that which is the state of being one with the Self.


The ‘most excellent abode’ ( puravara ) is the maṇḍala that contains the Vidyā of the goddess.


Третье состояние в глубоком сне называется сушупти сушупти, глубокий сон в состоянии глубокого сна.


the KMT] seems to locate this place somewhere in northern India in the western regions of the Himalayas.’1 The scholar is probably following Goudriaan who maintains the Kubjikā cult was ‘originally located in the Himalayan region’.2 However, this opinion is based on hardly more than a single reference in the KMT.


‘Devoid of these (defects)’, that is, without networks (of holes) and the rest.


Не следует считать себя принадлежащим касте, семье, родственникам

data/converted_md/СВАЧЧХАНДА_ТАНТРА_наиболее_полный_перевод.md


KRIYĀKRAMADYOTIKĀ — РУКОВОДСТВО AGHORAŚIVA — TAK; AP (PART_OF) **Источник:** TAK Introduction; AP изд.


Четвертая лока – Маха – обитель риши, муни, сиддхов, ушедших со своих постов в отставку.


В другом смысле, NT 21.32d описывает состояние высшего Шивы как *nirānanda* (*nirānandaḥ paraḥ śivaḥ*), тогда как блаженство характеризует *śakti*.


This is the firm seat (*āsana*) upon which the yogi sits to practice.


Жизнь виры – это наслаждающая его битва с несовершенствами и слабостями, в
которой стяжается мудрость и опыт, развиваются качества и способности,
способствующие достижению  прижизненного самообожествления адепта


k: śa ṇāgatasaṃvede; g: -saṃvede; iḥ: śaraṇagata219.


Тексты Трики в деталях описывают различные  внешние  ритуалы,  которые
должны выполняться стремящимися ежедневно после посвящения (инициации)


इति श्रीविज्ञानभट्टारकनिरूपितनीत्या प्रमातृपदविश्रान्त्यवधानतश्चमत्कारमयो य आनन्द एतदेवास्य समाधिसुखम्


kṛ, ghu, i: -bharikolīśaṃ; all other MSs and YKh (1): koddhuṇābhari kaulīśaṃ In making this emendation I assume that the final vowel of svāmī has been shortened for the metre.


Если сознавание  этого  йогина
продолжает   быть    поддерживаемым    в    непрерывности,    его    дыхание
трансформируется из праны (дыхания) в пранану  (жизнь)  и  оно  устремляется
вниз через центральную вену, которая находится на правой  стороне[2]  канала
дыхания


upādānāni vai teṣāṃ bhūtade: sarvabhāgataḥ vaikārikāt tejasānāṃ yogājñānāti helayā.


Note that, although much less impure, the living body is defiling to varying degrees, according to the caste status of its possessor.


tatvaṃ śikhāyāṃ tu śāntirvai kavacena tu || śāntyātītaṃ paraṃśāntaṃ prasādena tu yoṃ?dayet | ekaikasya śataṃ juhuyācchatānvaiyaṃ ca homayet || paścātpūrṇāhutiṃ daghnātprasādena tu ṣaṇmukha | prāyaścitta viśuddhyarthamekaikāyāhutiṃ kramāt || astrabījena maṃtrajño homayecca pūrvasaḥ | p.


Что касается перевода *anuttara*, то мы выбрали \"Абсолют\" не из-за лучшего перевода, а потому, что по-английски это звучит лучше


341) vabhrЕ«б№ѓ virЕ«paб№ѓ bahvagraб№ѓ bhinnamЕ«laб№ѓ padacyutam | aЕ›ubhraб№ѓ rЕ«kб№ЈamДЃsaktaб№ѓ tathДЃ nДЃб№…gulikalpitam | vigandhamapasavyaГ±ca puб№‡бёЌramДЃhuranarthakam || iti ninditapuб№‡бёЌram || nДЃб№…gulikalpitamiti vihitakДЃб№Јб№hikДЃbhinnopalakб№Јaб№‡am || anyathДЃ matsyasЕ«kte daЕ›amapaб№aloktavacanamanarthakaб№ѓ syДЃt | tadvacanantu || kuЕ›enaiva suvarб№‡ena na kДЃб№Јб№henДЃyasena ca | na Е›aб№…khena na tДЃmreб№‡a na kДЃб№ѓsyena kadДЃcana || tulasyДЃ vilvakДЃб№Јб№hena rajatena samullikhet || Е«rddhvapuб№‡бёЌrДЃkДЃrastu uttarakhaб№‡бёЌe || aЕ›vatthapatrasaб№…kДЃЕ›o veб№‡upatrДЃkб№›tistathДЃ | padmakuб№malasaб№…kДЃЕ›o mohanaб№ѓ tritayaб№ѓ smб№›tam | ДЃrabhya nДЃsikДЃmЕ«laб№ѓ lalДЃб№ДЃntaб№ѓ likhenmudДЃ | lalДЃб№ДЃntamiti nyЕ«natvavyavacchedakamanyathДЃ daЕ›ДЃб№…gulasyottamatvakД«rttanaб№ѓ vyarthaб№ѓ syДЃt | daЕ›ДЃб№…gulaparimДЃб№‡antu nДЃsikДЃtб№›tД«yabhДЃgДЃvadhi brahmarandhraparyyantameva | mб№›deti vihitadravyopalakб№Јaб№‡am | mб№›damiti pДЃб№he vyatyayo bahulamiti sЕ«trДЃdvibhaktivyatyayena sa evДЃrthaбёҐ || nДЃsikДЃyДЃstrayo bhДЃgДЃ nДЃsДЃmЕ«laб№ѓ pracakб№Јate | samДЃrabhya bhruvormadhyamantarДЃlaб№ѓ prakalpayet || trayo bhДЃgДЃ iti nirdeЕ›abalДЃt pЕ«raб№‡apratyayДЃrthДЃvagatestб№›tД«yo bhДЃgo labhyate | sa ca bhДЃgo yatra mastakДЃvasthito nДЃsikДЃ nirgatДЃ tatraiva || tasmДЃcchidrДЃnvitaб№ѓ puб№‡бёЌraб№ѓ daб№‡бёЌДЃkДЃraб№ѓ suЕ›obhanam | viprДЃб№‡ДЃб№ѓ satataб№ѓ kДЃryyaб№ѓ strД«б№‡ДЃГ±ca Е›ubhadarЕ›ane !


jaise bhūkampa ke bāda vanaspanda manda par̤a jātā hai aura jaise śārada ṛtu meṃ sāmudra kā laharānā kama ho jātā hai), vaise hī vīra yoddhāoṃ ke bāhurūpī vṛkṣoṃ ke saṃcāra dhīre dhīre manda ho gaye 14 tadanantara jaise pralaya ke anta meṃ pralayakālīna ekamātra sāmudra jalapravāha cāroṃ diśāoṃ meṃ bahatā hai (vaise hī vīra yoddhāoṃ ke bāhurūpī vṛkṣoṃ ke saṃcāra dhīre dhīre manda ho gaye.14.


203 The **sālagrāma** is a petrified ammonite, rounded off by the water it lies in.


Под действием чар своего собственного блаженства высшее Сознание стремится собрать в себе воспринимаемые вещи и интериоризоваться, чтобы лучше наслаждаться покоем в себе самом


DEVOTEE: I am seeing the pot, but if there is no pot .


tadevam- # khaṃ cīkṣmā mīlitāśro yuddhādvākarsapribham


Я нилиболее почтительно выражаю свою признательность.


Conjoined by the Point around which they rotate as they alternate, they form Haṃsa - the Gander of Unstruck Sound of the breathing in the core of reality formed by the alternation between Śiva - Ha and Śakti - Sa.


’ 542 541 SvT and MS Ch and ṅ read *brahmasthāne* for *dhruvasthāne*.


One can understand by oneself that (the existence of) an entity which is an ordinance (but its) nature is that it does not impel, what is in the act of taking place of the sort, “this is such in this way”, is here (in this circumstance) logically untenable.


ācāryoṭhārdhahastastu maṇḍalaṃ praviśettataḥ SvaT4.


Or are these emic terms, used by practitioners themselves?


Воспользовавшись отсутствием родителей, он оставил им записку, чтобы они  не
беспокоились, и  отправился  на  поиски  Бога

data/converted_md/Свами_Лакшманджу_кашмирский_шиваизм.md


āvṛtaṃ bhūtasaṃghātair ācāryaistatparāyaṇaiḥ SvaT10.


prasādaṁ kuru me nātha
niḥśeṣam chindhi saṁśayam / 7a

O Lord, do this favor to Me (prasādaṁ, do this favor).


Имея свой источник в необусловленном, эти

обусловленные символы так им (необусловленным) определены,

что сама их определённость как бы уничтожает, завершает саму

себя в состоянии высшей необусловленной мантры (ахам)


By constant awareness of the *jñana* of the real I-consciousness, the mind (*Cittam*) of the aspirant is transformed into that Supreme I-consciousness itself.


At this point, his practice will become sāktopāya, and eventually he will enter into the mystical absorption (samāveśa) of sāktopāya.


17g-a) athavā bāhyato deva dvipaṅcadalake kaje [g: jet] |