35a) vāgdevatāyai namaḥ || bhrūmadhye || 3 ṭaṁ ṭhaṁ ḍaṁ ḍhaṁ ṇaṁ plūṁ vimalā vāgdevatāyai namaḥ || kaṇṭhe || 3 taṁ thaṁ daṁ dhaṁ naṁ jmrīṁ aruṇāvāgdevatāyai namaḥ || hṛdaye || 3 paṁ phaṁ baṁ bhaṁ maṁ hsklvyūṁ jayanī vāgdevatāyai namaḥ || nābhau || 3 yaṁ raṁ laṁ vaṁ śaṁ gmryauṁ sarveśvarī vāgdevatāyai namaḥ || svadhiṣṭhāne || 3 śaṁ ṣaṁ saṁ haṁ laṁ kṣaṁ kṣmrīṁ kaulinī vāgdevatāyai namaḥ || mūlādhāre || atha mūlavidyādhāre || prāṇā devī sakhā dvidaśaśatanayanasasturagni trimūrti śūnyaścandrārddha nādo hima ruci ruce | vāgbhavāsāvakīla || asya dhyānājjapādvā mukha kuharalasadgadyapadya prabandha chandho laṅkāra tarkagama viśadamatiryag?patirjāyate ca || tristhāne janana sthiti kṣayatā pāyandvevabīja trayaṃ sṛṣṭeḥ pṛṣṭhamadhyepi śakti madanāvendrantu bīja sthite || saṃhārasya tathā nalaṃ tadanukhaṃ candrastrimūrti dhvanī raktaṃ dhyāye kāmarājakamidaṃ yastasya vakṣyañjagat || somaḥ kāmaśca śakraḥ paśupatiranalo vaiṣṇavī śūnya candro p.


Принятие верного решения - величайшая вещь, которую можно сделать, чтобы изменить свою жизнь


3) nānālaṅkārabhūṣāḍhyaṃ bhāsvatsvarṇatanūruham | yoganidrādharaṃ śambhuṃ smerānanasaroruham || 19 || viparītaratāsaktāṃ mahākālena santatam | aśeṣabrahmāṇḍabhāṇḍaprakāśitamahojjvalām [-mahojjvalam] || 20 || śivābhirghorarāvābhirveṣṭitāṃ pralayoditām | koṭikoṭiśaraccandranyakkṛtamukhamaṇḍalām || 21 || kṣudhāpūrṇaśīrṣahastayoginībhirvirājitām [sudhapūrṇa-] | āraktamukhamadyābhirmattabhiranvitāṃ [-anvagāṃ ca va] tathā || 22 || ghorarūpairmahānādaiścaṇḍatāpaiśca bhairavaiḥ | gṛhītaśavakaṅkālajayaśabdaparāyaṇaiḥ || 23 || nṛtyadbhirvādanaparairaniśañca digambaraiḥ | śmaśānālayamadhyasthāṃ brahmādyupaniṣevitām || 24 || adhunā śṛṇu deveśi !


jaise parīpāka hone ke kāraṇa atyanta mādhurya se yukta āma kā phala mahāpuruṣoṃ ko bhī acchā lagatā hai), vaise hī vicāra se ramaṇīya puruṣa tattvajñoṃko bhī acchā lagatā hai (vaise hī vicāra se ramaṇīya puruṣa tattvajñoṃko bhī acchā lagatā hai), jijñāsuoṃ kī to bāta hī kyā hai (jijñāsuoṃ kī to bāta hī kyā hai)?


примечания

Когда ум уходит в самого себя от объектов желания, объектов знания и т

data/library/Translations_MD/Виджнянабхайрава__Джайдева_Сингх.md


2-6, 19, 33, 85, 94-95, 104,
107-8, 140, 241
sakticakra, 66, 199 226
sakticakrasamdhane, 32
saktimana, 155
Saktisandhane, 59
sakitama, 47
sakti pratyahara, 111
saktopaya, 6, 33, 141
Sankara, 17
sarada, 236
sarira, 14, 114, 214
sariram havih, 114
sariravrittivratam, 191, 232
sakta samavesa, 34
sambhava: samavesa, 30-31; visarga,
104</p>


tanmātraṃ rasatanmātraṃ gandhatanmātraṃ pṛthva ca etaddaśavidhaṃ kāryaṃ śruṇu devodvartta tvataḥ.


*‘Here, in the middle (of this maṇḍala) with three tridents and seven spokes, there should be seven lotuses, wheels, or zeros, that are just grouped together (śliṣṭamātra)*, (not superimposed).


One first shuts one’s eyes (*nimīlana*) to meditate in order to destroy the world (or attachment to it).


Легко удовлетворить невежду, легко удовлетворить просвещенного, но
испорченного поверхностным знанием не удовлетворит сам Творец


yaha vaha avaśyā hotī hai, jaba pradhāna ke guṇoṃ kā vaiṣamya vilīna ho jātā hai.


184a) paГ±cabaliбёҐsa || vaб№uka || Е›rД« hrД«б№Ѓ kulaputra vaб№ukanДЃthДЃya svДЃhДЃ || kб№Јetra || thhsrauб№Ѓ prastaradД«pa dambhakД«devД« mahДЃdhvДЃka kб№ЈetrapДЃlДЃya svДЃhДЃ || yoginД« || yДЃб№Ѓ yoginibhyo svДЃhДЃ || cДЃmudrДЃ || hskhphreб№Ѓ Е›rД«siddhicДЃmuб№‡бёЌДЃya svДЃhДЃ || gaб№‡a || gДЃб№Ѓ gД«б№Ѓ gЕ«б№Ѓ gaбёҐ glauб№Ѓ kulagaб№‡eЕ›varДЃye svДЃhДЃ || gauryyДЃputtaб№ѓ kumДЃlaб№ѓtyДЃdi || trideva || kб№Јetra || thhsrauб№Ѓ prastaradД«pa dambhakД«devД« mahДЃdhvДЃkakб№ЈetrapДЃlДЃye svДЃhДЃ || vande Е›adДЃsaka || vaб№uka || Е›rД«б№Ѓ hrД«б№Ѓ kulaputravaб№ukanДЃthДЃya svДЃhДЃ || Е›rД«sДЃsane vaб№ukanДЃtha || gaб№‡a 5 gДЃб№Ѓ gД«б№Ѓ gЕ«б№Ѓ gaбёҐ glauб№Ѓ kulagaб№‡eЕ›varДЃya svДЃhДЃ || sindurasДЃnde || sagona || kalasa || aiб№Ѓ 5 hskб№ЈmlvryЕ«б№Ѓ saб№ѓpЕ«rб№‡akalasamurttaye svДЃhДЃ || Е›rД«svДЃhДЃ || lakб№ЈmД« svДЃhДЃ || brahmДЃdimukб№Јyai || kumbha || oб№ѓ hrД«б№Ѓ hЕ«б№Ѓ hДЃб№Ѓ phreб№Ѓ kб№Јoб№Ѓ kroб№Ѓ namaбёҐ svДЃhДЃ || padmapretДЃdhirЕ«бёЌhДЃ || p.


44b) rudrayāmala tantroktaṃ kumāreṇa prakāśitaṃ || punyaṃ purārivaradaṃ purārimukhanisṛtaṃ | yāstrīkālaṃ paṭhet putra śraddhayā sahito naraḥ || śṛṇuvatsaphalaṃ tasya sādhakasya mahodayaṃ | ādau yathā svayaṃ śyāmā tathā sopi bhaviṣyati || tasyā paropikaḥ śreṣṭho hyasmākaṃ tu tathaivakaḥ | brahmādyāḥ brahmaṇaḥ sarve kṛṣṇādyāḥ vaiṣṇavāstathā || p.


, спонтанно обладает резонансом, всегда
возникающим и называемым «великое высшее сердце»


tayāḥ | mahāmudrānvitaṃ devaṃ śarīre saṃprayojayet || aṅgānāṃ vyastayogena nyāsaṃ vinyasya maṃtravit | etat te yajanaṃ proktamagnikāryamataḥ śṛṇu || prokṣayedarccayet kuṇḍaṃ vacaṃ vā caturaśrakam | sakalena hutayaḥ paṃca analasya prasiddhaye || homayedarccayed devaṃ dīkṣāmekākṣarīṃ parām | viṣuvena tu yogena yojayet parame śive || brahmahatyādibhirdoṣairna kadācid vibhetisu | satyaṃ satyaṃ mahāsena mukto sau janmabandhanāt || prayogena tu sūkṣmeṇa guruvaktrāgatena tu | śivaśaktinipātena mocako bhavate graha || na snānaṃ malaśaṃkā vā na kvacid vicikitsitam | mukta eva hi yuktātmāmasmatatyaṃ hṛdi sthitam || jñānāni kramajātāni bhinnendriyakṛtāni tu | ekavedakavedyāni iti me niścitaṃ manaḥ || aṃtarā?dhiṣṭhitā vṛttirakṣāṇāṃ tu svagocare | dyotayantrī pramāṇaṃ syāt pratyakṣaṃ doṣavarjitam || atha nādātmakaṃ rūpaṃ japenmaṃtrī samāhitaḥ | tanmanāṃ mat puro bhūtvā nāde tadgatacetasaḥ || ṣaḍmāsā siddhimāpnoti divyarūpāṃ hyaniṃditām | p.


213 tatronmukhatvatadvastusaṃghaṭṭādvastuno hṛdi / rūḍheḥ pūrṇatayāveśānmitacittalayācchive


32) phaṭkāraṃ madhyamāṃgulyaṃ phaṭkārañcaiva nāmikā | kaniṣṭhāṃguli huṃkāraṃ kaniṣṭhākāramucyate || anekāyāntu phaṭkāra phaṭkāraṃ madhyamaṃ nyaset | śvetantu tarjanīṃ tasya huṃkārāṃguṣṭhavinyaset || dakṣiṇe kaṭimadhye tu caṇḍī raudrī tu vinyaset | vāme tu maṇimadhye ca caṇḍī raudrī tu vinyaset || vāme tu maṇimadhye tu bhairavīṃ tatra vinyaset | dakṣiṇe bahuvīre tu ekavīre tu vāmake || hastābhyāktāla pṛṣṭhe tu arkamātme tu vinyaset | karanyāsamidaṃ prokta mahānyāsamataḥ param || praṇavaṃ vinyasen mūrdhnī brahmā tatrādhi daivatam | khakāre tu lalāṭaṃ syāt skandastatrādhi daivatam || vakāraṃ vaktramadhye tu vighnantatrādhi daivatam | makāraṃ hṛdaye madhye durgāṃ tatrādhi daivatam || saddhastaṃ puruṣaṃ devaṃ bhakāraṃ tatra vinyaset | evaṃ sṛṣṭimahāmudrā sṛṣṭinyāsan taducyate || oṃkāraṃ pādayornyasya bhūmistatrādhi daivatam | jrekāraṃ jānumadhye tu durgāsūtrāsu daivatam || drekāraṃ vahnivinyasya umāstatrādhi daivatam | hreṃkāraṃ stanamagre tu śriyai tatrādhi daivatam || p.


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महाकपालसोचुघ्मो महाकालश्च भैरवः


/105/
Порождающий множество карм, он вкушает (их),  ощущая  свое  тождество  ними

data/converted_md/СВАЧЧХАНДА_ТАНТРА_наиболее_полный_перевод.md


(27) The group of five, conjoined with the Vidyā, is in the midst of (the Vidyā) A SAM YO VI SA.


This is the sphere of ritual and yoga, both of which are rooted, at the outset at least, on the activity of the psychophysical organism.


Accomplishing this, the yogi becomes one with that nectar of surya in all three states.


When you enter in the twelve subtle movements of these twelve states, you have to put *dhyāna* first.


Finally, explaining implicitly the lack of uniformity of the gender of the beings mentioned in these lines, the SamP says of the goddess that ‘because (she is) Śiva's power, she is the mistress of the fifty letters and the queen of Śiva's attendants, male ( dūta ) as well as female ( dūtī ).


Thus (conversely), what was done before, such as taking recourse to a (good) Brahmin (who can perform the appropriate expiatory rites), (can) also loosen (the hold of) this doubt at that very moment, so that it cannot give rise to the auspicious and inauspicious fruit (normally) associated with (one’s actions) due to the consequences of that (doubt).


Вместо сгущения, замутнения первого свечающегося луча, которое продолжает нарастать, пока тот наконец почти полностью не гаснет в толще материальных вещей, ранняя веданта предлагает образ постоянного колебания, постоянного мерцания некоего изначального узора.


140) gandharūparasasparśa śabdādi karaṇojjhitam | niyuktamanasaṅkalpa sa eṣa paramaṃ padam || 28 || brahmāviṣṇustathā rudra īśvaraśśiva eva ca | pañcadhā pañca daivatyaṃ praṇavaṃ parikīrtitam || 29 || ekamātro dvimātraśca trimātrobhyadhikastathā | ardhamātrārdhasaṃsthañca pañcadhā vigrahī śivaḥ || 30 || evamādiṣu saṃmūḍhā vedajñāḥ sāṃkhyavādinaḥ | jñānapādena saṃmūḍhāḥ niścayaṃ nādhigacchataḥ || 31 || paratatvavihīnāste ādyotpattivivarjitāḥ | ṛca eva mantravyāpitvaṃ navijānanti mohitāḥ || 32 || p.


2 māyāśaktis tathā cordhve icchānandāmtaplutā || oaśāvayavā devī khecarā khecareśvarī | padasthā [k, kh: padma-] padamadhyasthā [k, kh: padma-] haˆsasthā haˆsavāhinī || nikalā sakalā devī cakradehā manonmanī | padakramasya [k kh: padakrama * ] madhyasthā padā‰gābharaŠojjvālā [k, kh: -Šojvālā]|| padamantrapadā [k kh: -mantraˆ-] labdhā līlayā hy aŠimā˜akam | sādhayen mahatā devī oaśākarasaˆbhavā || ±SS 27/27cd-30.


Рага – канчука Майи, ответственная за ограничение желанием


Thus, consciousness alone is the one Goddess (*bhagavatī*), who is the means (*nimitta*) by which the universe pours out (of consciousness) and is sustained (in its existence), and so (by accepting that this is so), there (can be) no (possible logical) defect.


anayobristatvāmedameva kathitumīśvarapratyābhijñāmāpi ‘yā caiva pratimā tattvalyāṃkramacchitā.


tenakulum evantarghita-kalanākām kulasaktar atraiva niveśat|


As Abhinava says: ‘Where duality, unity, and both unity and duality are equally manifest is said to be (true) unity.


уничтожаются, и его хорошие и дурные поступки перестают приносить плоды

data/library/Translations_MD/Абхинавагупта_Парамартхасара_Бхагаван_Владыка.md


*Для них же двойственность присутствует в каждой из двух точек зрения.


Known will become knowledge and knowledge will become known.


58) vijñāya vajrabhedena tataḥ karmāṇi sādhayet | sevāsamādhisaṃyogaṃ bhāvayet bodhimuttamam || upasādhanasiddhyagre [k: dhyate] vajrāyatanavicāraṇam | sādhane codanaṃ proktaṃ mantrādhipatibhāvanam || mahāsādhanakāleṣu bimbaṃ svamantravajriṇaḥ | makuṭe'dhipatiṃ dhyātvā siddhyate jñānavajriṇaḥ || sevājñānāmṛtenaiva [k: mutra] karttavyaṃ sarvataḥ sadā | eṣo hi sarvamantrāṇāṃ sarvamantrārthasādhakaḥ [k: tantratattvārtha; g: mantratattvārtha] || mahāṭavīpradeśeṣu vijaneṣu mahatmu ca | girigahvarakuleṣu sadā siddhiravāpyate || ityāha bhagavān mahāsādhanavajraḥ | atha vajracatuṣkeṇa [k: koṇe; kh: vajrācāryeṇa] sevā kāryā [g: sarvā kāyā] dṛḍhavrataiḥ | trivajrakāyamantreṇa [kh: sametena; g: samānena] bhāvayan siddhimaśnute || catuḥsandhyaprayogena paṃcasthāneṣu buddhimān | oṁ kārajñānavajreṇa [k: omits jñāna] dhyātvā sambaramāviśet [k; samādhiṃ] || dināni sapta pakṣaṃ ca māsamapyabdameva ca | utpādya vajrasamayaṃ laghu siddhiravāpyate || vistareṇa mayā proktaṃ dinabhedapracodataḥ | pakṣābhyantarataḥ siddhiruktā guhyāgrasambhavaiḥ || tatredamupasādhanasambaraviṣayam | pdf 54, p.


(97cd-98) In the case of an occasional rite, (the offering is made) with the great (Kaula) substances ( mahādravya ).


Yoginīhr̥daya with the dīpikā by Amṛtānanda edited by Gopināth Kavirāja Yogatantragranthamālā vol.


If, on the other hand, you had this same experience in the dreaming state, you would believe it.


23-25 again says that just as a personvikalpa who has saved his monvikalpaey to spenvikalpad it during a festival, welcomes the guest who knvikalpaows the right time to come, so do the Yogiṇīs and Siddhas, who have worked so hard to attain their state, grace the onvikalpae who worships them the right time.


etat 27 tasyāpi 28 saṃtānaṃ prastāra 29 pūrvabhāṣitam.


149) sarvairaprekṣyamāṇaḥ vākyaṃ provāca bhāminīṃ || sarvāsāmapi nārīṇāṃ patityāgo na yujyate || 50 || tathā'pi pravadantyanye sūkṣmadṛṣṭyā maharṣayaḥ || mahāpātakasaṃyuktaḥ patistyājyo hi yoṣitā || 51 || liṃgabhraṣṭaḥ śivadrohī mleṃcchādyannaratastathā || tyājya eva patiḥ strīṇāṃ śrutayaśca vadanti hi || 52 || tvaṃ tu tyaktavatī nāthaṃ śivadrohaparāyaṇam || atastva mahāpāpaṃ nāsti nāsti varānane || 53 || tilaketi purā kaścidvanitā'bhūnmahītale || śivadroharataṃ pāpaṃ śivabhaktivivarjitam || 54 || patiṃ satyajya sahasā śivālayamupāgamat || śivasya pṛṣṭhabhāge sā vilīnā saṃsthitā'bhavat || 55 || tadbhartā sahasā'gatya karaṃ jagrāha satvaram || sā'pi puṃrūpamāsthāya tasthau talliṃgasaṃnidhau || 56 || procurevaṃ mahābhāge smartāraḥ śaṃsitavratāḥ || evameveyamabalā patiṃ tyaktvā samāgatā || 57 || śivasyānugrahāllebhe kāṃkṣaṇīyaṃ munīśvaraiḥ || iti tāṃ vuṣṭuvuḥ sarve pramathāḥ śaṃsitavratāḥ || 58 || bauddhāḥ saṃtuṣṭuvuścaināṃ vaijāmbāṃ varavarṇinīm || tataḥ prabhṛti talliṃgaṃ vaijanāthābhidhāmagāt || 59 || p.


* Attached here, all (the celestial bodies) are carried away into the region of the winds.


31a) vighnānāṃ vāmāṅga saṃkocana mārge pradāpavāmapādapuraḥsaramantaḥ praviśya || 3 brahmavāstvayi pataye namaḥ || iti madhye || tata indrādi daśadisaḥ pūjā || tato 3 śitāṅgādi brāhmyādi aṣṭadikpūjā || tasminneva komalamaruṇāsanaṃ prakalpayet || āsana niyamaśca māprāntare || meṣa vyāghra gajo ṛkṣaturaṅgā huḍimastu ṣaṭkrameśaḥ pratyekambidhāsanāni kṛmijo bhārākṣaśūṅgastathā || mokṣambhoganarāsanañca kurute ūrṇantathā || virijaṃ vetrajañcaiva mṛgājina śubhakaraṃ sarvampaṇītamvuṣaiḥ || eteṣāṃ madhye || haḍyatamāsanamparikalpayet || niṣiddhamapi || bhūmau nṛpabhayaṃ kula kṣayakaraṃ vaṃśāsanaṃ rogajaṃ kāṣṭhañcaiva tathāsanañca kurute śilājaṃ mahāduḥkhadam || phalatyalaṃba mṛttikāsana yutantṛṇañca vidveṣanmeṣaṃ brāmiḍāmāsanādi sakalamākṣādi siddhiṃ pradā || tato || 3 ādhāraśakti kamalāsanāya namaḥ || iti saṃpūjya || tato lalāṭe tilakaṃ kuryāt || guruṃ smṛtiḥ || p.


Conversely, a fall from the higher level to the lower entails practice of a lower Means.


Thus, along with the senses, the ego, full of the inertia of *Tamas*133, generates the pure sensations (*tanmātra*) of taste, touch, smell, etc., corresponding to each sense organ.


Чувства -- это пять органов чувств, и пять органов действия

data/converted_md/Шива сутры 1 1 сутра.md


Бог
абсолютно независим и творит все, что существует, просто силою  своей  воли


Thus, they wander on the surface of the earth devoid of yogic power ( siddhi ).


samayī [k, kh, gh: sama ] dantakāṣṭena [gh: -kāṣṭhena] puṣpāmjalyā [k, kh, gh: -jalpām] tu sādhakah


yatha mano buddhir ahankarah [k kh: -ra] prakrtis ca caturarthika [k, kh: -turthika] \\ raudrajas ca samakhyatah \\ iti raudrajah [k kh: -jam] kaladhva | ат sambhavam kathyate yatha puruso niyati ragas ca kalas caiva kald tatha \\ vidya maya Suddhavidya tsvaras са sadasivah


Этот факт мирского знаемого бытия влечет за собой существование [состояние существования стоит выше, чем состояния действия (анавопая и крийопая)


ṣ.] na kalaṅkitaḥ, tena navanavodaya ityuktaṃ bhavati, so'pi yadi tathābhūto māyāpramātṛlagno na bhavet tato mama nīlāvabhāso yasya tasyaiva pītābhāso mama iti na syāt, asti ca idaṃ svasaṃvedanaṃ - yat sarvatra abādyamānam, ityevaṃ svatvena ābhāsamāno ya ābhāso - navanavaprameyaunmukhyāt navanavodayaḥ sa pramāṇam yataḥ pramāṃ vidhatte | kāsau ?


You have to hold it only for ten seconds outside and ten seconds inside.


Однако и Cиддхи, и Виры являются объектами (часто внутреннего) поклонения в этом тексте^41^, предположение о том, что некоторые, если не все из них, возвысили себя до божественного или полубожественного статуса благодаря своей практике, благодаря взаимодействию с женщинами, идентифицированными как богини, в более ранние века


||33||

Лучший из знающих мантру не должен почитать йони по углам кунды


32) sauvarṇaṃ rājataṃ tāmraṃ kācaṃ mārtikameva vā | pūritaṃ khāritoyena kvathitenākṣarauṣadhaiḥ || 62 || nikṣipya navaratnāni dhānyāni vividhāni ca | hiraṇyāni satāmrāṇi vāsobhyāmabhiveṣṭayet || 63 || raktābhyāṃ candanaiścūtapanasāśvatthapallavaiḥ | śatakratulatābaddhaiḥ mātuluṅgaphalānvitaiḥ || 64 || vidhāya kalaśānanyānanyeṣvekaikaśonyaset | sārddhaṃ sahasraṃ ṣaṭtriṃśat pañcasaṃkhyāḥ kramoditāḥ || 65 || madhye cakreṣu toyādi kṛtvā'vāhyābhipūjya ca | kālātmanityāmantrāṃśca japitvā pūrvavāsare || 66 || -------------------------------------------- etaduktaṃ bhavati śrīcakre caturasrapadmadaladevatāsthāneṣu hetisthāneṣu ca trikoṇāni ṣoḍaśa trikoṇagarbhāṇyālikhediti | madhye sarvamaddhyamadhye | (khārītoyena khārīpramāṇatoyena | khārī ca pala 4096 | uktañca palāśca kuḍavaḥ prastha āḍhakī droṇa eva ca | dhānyādimāne boddhavyāḥ | droṇī ṣoḍaśabhiḥ khārī kumbhaḥ kāryaśca viṃśatiḥ |) navaratnāni vakṣyamāṇāni padmarāgamuktāpravālavaiḍūryapuṣyarājavajranīlagomedamarakatākhyān i | dhānyāni vrīhitilamudgamāṣayavagodhūmādīni | pallavavidhānaṃ suradrumaśākhāvāsanayā | mātuluṅgaphaloktyā nārikeraphalādikamupalakṣayati | latāpallavādīnāṃ deśīsaṃjñā ca svarūpe mukhāgamaviṣaye | sārddhaṃ sahasraṃ ṣaṭtriṃśatpañcetyeṣāsaṃkhyā pañcanavatisaṃkhyānānāṃ śrīcakrasthānāmāvaraṇaśaktīnāṃ pratyekaṃ mūladevatāvatṣoḍaśavigrahavatvāt | (tena pañcanavatiśaktīnāṃ ṣoḍaśabhedaiḥ pañcadaśaśatāni viṃśatyadhikāni bhavanti | ṣoḍaśabhedā mūladevatāyāḥ | evaṃ ṣaṭtriṃśadadhikāni pañcadaśaśatāni śaktīnāmatastāvanta eva kumbhāḥ pūrvoktaprakāreṇa pañcavidhakumbhasaṅkhyākrameṇa jātā ityarthaḥ | ) etaduktaṃ bhavati āyudhānāṃ dvaividhyāt aṣṭau ṣoḍaśatryaśra garbhavanti vajrākāreṇānyonyamabhimukhāni -------------------------------------------- p.


(mama) aghāni adhiśuci ahāni iva dīrghāṇi bhavanti śaradi nadījalasya iva (pratidinam) balasya hāniḥ (bhavati) duḥkhāni asatparibhavāḥ iva duḥsahāni bhavanti hā !


37 api dūrvāmbubhiryadvā dīkṣāyai bhikṣate śiśuḥ / bhikṣopāttaṃ nijaṃ vātha dhanaṃ prāggurave śiśuḥ


SvT 4/141-144 with parts of Kṣemarāja’s commentary: *atra ca pāśaśuddhyavalokanāvasare prākkarmabhaṅkasyātha abhāvam bhāvayet tadā |


(Rather, one should treat them) all only as one with Śiva.


gu, ghū: -vāna; YKh (2): śrīkṛṣṭa śo bhagavān IM 6 + 7.


Viśeṣo nāsti kutracit, в caitanya (сознании) нет разницы между маленьким [существом], крошечным муравьем, или зародышем, или червем, или телом Брахмы или телом солнца

data/converted/docx_to_md/ВиджнянаБхайрава_Лакшман_Джу__сборка_переводов_.md


202) jiṣṇuḥ syājjayaśīlatvāt jīyate na parairvā apājiṣṇurityevaṃ tasmādevābhidhīyate anyato mātṛto jātā anyatastyā udāhṛtāḥ apyanyakastya jāyī syāt sāpatnabhātṛmardanaḥ itthajiṣṇurityeka karma phalamaparājiṣṇuriti dvitīyaṃ śatrumardana iti | tṛtīyaṃ guṇatrayopāsanena phalatrayaṃ yojayati viṣṇurindraguṇopāste vaikuṇṭhaguṇakaṃ param senā parājitetyasmāt sāpatnānāṃ parājaya iti viṣāsahitva guṇogne rupapanna ityāha abhyāhitamapi jagat sahate'gniryatastataḥ bhasmasāt karaṇādukto viṣāsahiritīśvaraiḥ iti apsu retasi buddhau ca puruṣaṃ brahmacetanam upāsa etamityuktaṃ kāśyaṃ pratyāha pūrvavaditi evaṃ subodhaṃ udākābhimānī devasya guṇaṃ prati biṃbodayalakṣaṇaṃ kāryaṃ tadupāsakasya phalamapi tādṛśevetyetadāha - pratibiṃbodayaṃ kāryaṃ pratibiṃbaṃ yatastataḥ pratirūpa upāsyo'psu phalamapyasya tādṛśamiti nanu pratiśabdādanvarthaprāpti palamiti ne p.


ченто хи бхавастайаян шакшипура сварпта матвена стихам.


In this text Abhinavagupta addresses himself to advanced disciples as well as to those who have already achieved liberation.


12cd: tribhiḥ samīkṣate sarvaṃ ravibimbasamākulam 22.


Разве   она   не   является   бесподобной   сиддхой;   разве   она   не
заставляет   течь   высшее   блаженство


490) sarveṣu ca prayogeṣu dvisahasraṃ japañcaret | athavānyaprakāreṇa kathyate sādhanaṃ mahat || 64 || ākarṣaṇavidhānam mahācīnadrume bījaṃ likhitvā kuṅkumena ca | tatpārśve sādhyamālikhya tāḍayed divyadṛṣṭibhiḥ || 65 || tatra gacchati kāmārttā yatra deśe sa pūjakaḥ | gorocanādibhirdravyaiḥ svīyacandraṃ samālikhet || 66 || atīva sundarīṃ ramyāṃ tanmadhye pratimāṃ śubhām | jvalantīṃ nāmasahitāṃ kāmabījavidarbhitām || 67 || cintayettu tato devīṃ yojanānāṃ sahasrataḥ | adṛṣṭapūrvā sā śaktiḥ drutamāyāti durlabhā || 68 || rājakanyā'tha cārvaṃgī bhayalajjāvivarjitā | āyāti sādhakaṃ samyak mantramūḍhā satī śubhā || 69 || cakramadhyagato bhūtvā sādhakaścintayed yadā | p.


Восприятие с точки зрения совершенного единства легко развивается посредством джняна-йоги, называемой бхавана, практики постоянного созерцания совершенного единства божественного я и всего бытия

data/library/Translations_MD/Абхинавагупта_Парамартхасара_1__1.md


They are located in the following three places in the body: 1) the genitals 2) the heart and 3) the Cavity of Brahmā.


[Написано, что] пять состояний личности, то есть джаграт, свапна, сушупти и
т


In about the eleventh century, a scholasticizing trend in Kashmirian Hindu circles, led by the great systematic theologian Abhinavagupta, sought to aestheticize the sexual rituals of the Kaula.


Therefore, the point is that a reflection is a third (ontological) category (along with ‘real’ and ‘illusory’).


У следующего круга их шесть, и так**

**далее, вплоть до *ājñācakra,* только с двумя лепестками

data/converted_md/речь_в_тантре_Восстановлен_чистовик.md


Наркотики могут возбудить нервы, это может вызвать необычные миаслеборы и галлюцинации.


5: '*karuṇāya tac carvanāgocarāmanah sthāyibhāvāḥ |


The invocation is their affection, and the flower is the scratch made by the nails.


Скорее  вы  видите
город как целое, без разделения, такое ощущение: "Это город Сринагар",  "Это
город Лондон"


9) [1.37] uktaṃ cāgamalaharyām- tripurā śrīśca vāgdevī tārāpi bhuvaneśvarī | mātaṅgī śārikā rājñī bheḍā jvālāmukhī tathā | daśavidyāḥ svayaṃ caitā bhāṣitāḥ kṛttivāsasā || 32 || vāmakeśvare ṣoḍaśavidyāḥ- etā daśaiva ṣaḍanyā yojitā ṣoḍaśākṣarī || 33 || daśavidyā bhadrakālī turī ca chinnamastakā | dakṣiṇākālikā śyāmā kālarātryapi sundari || 34 || etāsāṃ mūlamantreṇa yojitaikākṣareṇa ca | brahmādidaivataiḥ pūjyā vidyā śrīṣoḍaśākṣarī || 35 || 2 tato lakṣmī-mantroddhāraḥ uktaṃ ca rudrayāmale- hariṇākṣī parā tryakṣaṃ lakṣmī-bījatrayam idam | viparītatayā proktaṃ satvaraṃ phaladāyakam | kṣāmā śaṅkāpi nīraṃ tadante proktaṃ śiṣyottama || 36 || (7) tato nīrabījāni uktaṃ coḍḍāmare- p.


185 (54) (The Benefactor has said) ‘this’, namely that there are endless means, such as contemplation, (to attand knowledge, independently of a teacher).


Present in the division of the Śecret Nectar (guhyāmṛta), it is said to be the Wheel of Śakti (1, 7cd-8ab) niśceṣṭāṁ [k: ṭā] kārayec chaktiṁ [k: chakti] kṣare ca madavihvalām [k: meda-] | 8 II kṣobhakāle tu nyastavyaṁ śaktipīṭhe mahāyame | anyaś cāpi prayoktavyaṁ [k: prayoktavya] kṣobhayet [k: -yat] kautukena tz | 9 I| rajasvalā [k: -rā] tu yā śaktiḥ bhavanti ribhavod bhavet (?) | nisāyātṁ tu ṇú raāḥ [k: -ra] svayāgaṁ kārayed vudhaḥ [k: kāmyed vudhaḥ] || 10 | kh 112a) tarpaṇaṁ tu tataḥ kr̥vā kṣobhaṁ mantrī samācaret | kṣobhayitvā tato śaktiṁ yoniṁ prakṣālayet tataḥ | 1 1 | kṣālanaṁ [k: kṣālana] bhāṇḍake [k: bhāṇuke] gṛhyat [kh: gṛhna] aśeṣaraktasaṅyutam [k: - ta] | pūrvoktena vidhānena carukaṁ śrāvayet tataḥ || 12 I| He should immobilize the Śakti, who is disṣtraught with intoxication at the time of her menses (kṣara).


Во  времена  своего
средневекового расцвета пашупатизм покорил западную, северо-западную и  юго-
восточную  Индию,  где  он   пользовался   монаршьим   покровительством


śrībhairava uvāca adhāta: saṃpravadyāmi vakṣye ghaṇṇāṃ priyaṃ priye yoginīnāṃ mahāvīryaṃ maṇḍalaṃ vīravanditve 1 veṣovakrāṇyantastvaṃ vāhanaṃ sphujanacchuṣṭi grathitāṃ vartimatvā tu sāṃstyattvamitāṃ tata: 2 rakṣyed dhāmi viprasya lābhanaidhihkoṣṭhakān taddhābe trikamālāpya tasyādho vījakoṣṭe 3 koṣṭhamānaṃ balaṃ kṛtvā devi prākārasisthitam kaṇḍasyobhayathā mūjya samakoṣṭhantare gatā: 4 rekhā: samantato vatsa yuktyā dvāracatuṣṭaye sapaścā madhyareśāntu kaṇṭhādha: koṣṭhakraye 5 mājñicitvāpyadhocceṃ tu relya tatpāthma kochayo:.


Overcome with fear, her eyes agitated with confusion ( vibhrāma ), she fainted.


You will see that you are practicing in the dreaming state.


Viṣvā, Viṣveśvarī, Hāraudrī, Vīranāyikā, Ambā and Pūrvā - these are the names of the Yoginīs who have come forth from the sky.


Оно прежде всего означает, что вся способность действовать исходит от Бога.


O fair-faced lady, it is said in various scriptures that the rosary made of lotus seeds ( padmākṣā ) is so called (because it represents the energy that) abides perpetually in the lotus of the heart and awakens (the power of) the letters ( akṣa ) (of mantras and the senses).


7.107–123) Сомананда сообщает о себе, что он был рожден в брахманской семье, и его отец был шестнадцатым потомком в линии «умом рожденных» сыновей происходящих от риши Трьямбаки, получивших от другого великого риши Дурвасы учение недвойственных шиваитских тантр.


YKh (1): sūryasthyacātmani (kṛ, ghu: sūryasthyavatsari; g: -vātamani) 244.


10 (11-12ab) In the presence of the teacher, he should not (expel) mucous from (his) nose, make noise by snapping the fingers, distort (his facial expression), wash (his) teeth or sit (casually) as (he) pleases.


На анава и śākta стадиях человек «делает»; в шамбхава́пайе он «существует».


yadā na˜ājñā tāˆ [k, kh: *] strīvaktre niyojayet | tataƒ punas tasyāƒ [k kh: tasya] sakāśāt punaƒ prasādīktya grāhayet | tataƒ ājñā sphurantī | evaˆ ghāvatāraˆ paścimaghāvatāraˆ sakalam | taˆ meropari mastakopari pūjanāt siddhidaˆ bhavati | īdśaˆ sasphuraˆ [k: -ra] jñānaˆ svaśiyasya dāpayet | na paraśiyasya [k kh: pari-] yāgakāle dāpayet | tatpūjanāt siddhir bhavati | tataƒ sarvān [k kh: sarve] gotrajān [k: -jāƒ; kh: gātrajāƒ] madyamāˆsādi tarpayet | tataƒ dakayet | dakiŠaˆ [k: -Ša; kh: dakiŠā] dāpayet | tataƒ devatāvatāraˆ kurvantī [k kh: -nti] | īdgvidhānena guror ājñāˆ [k kh: gururājñā] grāhayet | athavā anyāyoparjanāt [k kh: anyāyoyojanāt] abhaktitvāt tasmin dine niphalaˆ tasya bhavati | tadājñābha‰gaˆ bhavati tathā udvegaˆ dine dine bhavati | tato [kh: tataƒ] guruŠā saha svaghe yāgādikaˆ [kh: yogā-] ktvā tataƒ ājñāsphuraˆ [kh: -spharaˆ] bhavati | śāntir bhavati | 35.

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


Pathak in Bhārati: Bulletin of the College of Indology, no.


54) 44 atha vāsudevadhyānam vāsudevassitaśśāṃtassitābjasthaścaturbhujaḥ || yogamūrdhordhrva śaṃkhaśca dakṣeśārṅgadharassmṛtaḥ || 1 || dhārayeduttare cakra dakṣiṇe ca gadāmiti || śvetavarṇaḥ || 1 || 45 atha pradyumnadhyānam dakṣiṇordhvakare padmaṃdadyācchaṃkhagadhaḥkare || cakramūrdhve tathā vāme gadāṃdadyādadhaḥkare || 1 || pītavarṇaḥ || 1 || 46 athāniruddhadhyānam kṛṣṇaṃ caturbhujaṃdakṣeśaraṃ khaḍgaṃ tathottare || dhanuḥ kheṭadharaṃ vīramaniruddhaṃ pracakṣate || 1 || kṛṣṇavarṇaḥ || 1 || 4 || atha matsyādidaśāvatāra mūrtīnāṃdhyānam (pāṃcarātre) [varṇastupādme] 47 tatra matsyadhyānam vāme śaṃkhaṃgadāṃdakṣe dvibhujomatsyarūpadhṛk || narāṃghrirmatsyarūpo vā matsyarūpījanārdanaḥ || 1 || śvetavarṇaḥ || 1 || 48 atha kūrmadhyānam kūrmastu kacchapākāromatsyarūpoktarūpavān || svarṇavarṇaḥ || 1 || 49 atha varāhadhyānam madhupiṃgalavarṇaṃ ca caturbāhvāyudhairvṛtam || narāṃgaṃsūkarāsyaṃ ca manākpīnaṃsubhīṣaṇam || 1 || śrīrvāmakūrparasthācadharānaṃtaupadānugau || etadrūpadharaṃ vaṃdevarāhaṃ bhuktimuktidam || 2 || śyāmavarṇaḥ || 1 || 50 atha nṛsiṃhadhyānam jvaladagni samākāraṃ siṃhavaktraṃnarāṃgakam || daṃṣṭrākarālavadanaṃ lolajihvāsubhīṣaṇam || 1 || vṛttāsyaṃjaṭilaṃ kruddhamālīḍhaṃpīnavakṣasam || abhedyatīkṣṇanakharamātmoru kṛtadānavam || 2 || tadvakṣodārayaṃtaṃ ca karābhyāṃnakharairbhṛśam || gadācakradharaṃ dvābhyāṃnṛsiṃhaṃ praṇametprabhum || 3 || śvetavarṇaḥ || 1 || p.


В следующем отрывке говорится о том, чтобы выйти за пределы видимого глазами, не ограничивая мысль простым значением слов и понятий.


78cd: kiṃ tv etad atra deveśi niyamena vidhīyate 18.


Считает ли он, что участвует  в  каком-то  экзотическом  культурном
ритуале подчинения


1129) vaiṣṇavantvatha kaumārabhaumaṃ śraikaṇṭyameva ca | yoginaḥ kathitā hyete yathāvadanupūrvaśaḥ || 204 || eteṣāmupariṣṭāttu su śivā dvādaśa smṛtāḥ | vāmo bhīmastathā rudra bhave * * * * * *?


The Law Codes of Āpastamba, Gautama, Baudhāyana and Vasiṣṭha.


The Daughters/Mothers, Part 1 We now return to the MBh III account.


The kañcukas are *kāla*, *vidyā*, *rāga*, *kāla* and *niyatī*.


**

**Tantrāloka, страница 183**

**Основной текст**

**(Это было сказано) «раньше»** (в главе, посвящённой) **Пути Миров**


’, but here Abhinava is quoting directly from it in a specific rather than a general way.


Our text presents one fanciful etymology of the word udyāna - (‘garden’) and the version in the KMT a slightly different one.


642 **Bhānuka > Ujjāṭa and Udbhaṭa > Abhinavagupta** The second one (i.


73) baddhamuб№Јб№yostu saб№ѓlagnasammukhДЃб№…guб№Јб№hahastayoбёҐ | kДЃlakarб№‡Д« bhavecchaivД« mu * * trДЃparДЃбёҐ smб№›tДЃбёҐ || 7-10 || adhomukhaб№ѓ dakб№Јiб№‡ahastamuб№Јб№au jyeб№Јб№hДЃ tu vДЃmДЃ nihitДЃtha muб№Јб№eбёҐ | vДЃmasya madhyДЃt prasб№›tДЃpasavyajyeб№Јб№hДЃyaparДЃ veб№Јб№italiб№…gamudrДЃ || 7-11 || pЕ«rvoditaiva dhenumudrДЃ | tiraЕ›cД«ne kaniб№Јб№hДЃgre tvaб№…gu(б№Јб№he ?


95) pārthivānāṃ phalaṃ cedaṃ [kh: caivaṃ] dāravāṇāṃ tato'dhikam | ([cāpacihnāntargato'yaṃ pāṭhaḥ mūla ga gha pustakeṣu nāsti] dviguṇaṃ cāśmajānāṃ ca sīsakānāṃ tato'dhikam || 35 || dviguṇaṃ trapujānāṃ ca ghoṣajānāṃ tato'dhikam | dviguṇaṃ rītijānāṃ ca sulvajānāṃ tato'dhikam || 36 ||) dviguṇaṃ tārajānāṃ [gh: caśmajānāṃ] ca hemajānāṃ tato'dhikam | dviguṇaṃ ratnajānāṃ tu ratnādhikye'dhikaṃ phalam || 37 || sthāpayecca [gh: sthāpayedaṅga] śataṃ hutvā [ṅ: gatvā] cālayecca sahasrataḥ | ghoreṇa vā mahāstreṇa dviguṇaṃ dhāmacālane || 38 || sukhaduḥkhasthitānāṃ tu liṅgādicālanāddhruvam | tvaritaṃ mriyate jantū rauravaṃ ca mṛto vrajet || 39 || īśānaṃ vā ghaṭaṃ cūlaṃ dvāraṃ hṛdaṅghrikādikam | jīrṇādhāmni [kh: jīrṇoddhāra] kramātsarvaṃ pūrvoktavidhinā haret || 40 || prāsādamantradehaṃ tu khaḍge nyastra prapūjayet | dārupaṭṭāvṛtaṃ liṅgaṃ kṛtvā tu ghaṭayedgṛham || 41 || pūrvavatpadamāropva dvārādiṃ ca dhvajāntakam | siddhe dhāmnyaṅgasaṃyogaṃ kuryādākṛṣya khaḍgataḥ || 42 || jīrṇamuddhṛtamāropya prāyaścittāya homayet | acchidrapūrṇatā yena syādaghoraśatena tu || 43 || p.


*yas tūrdhvaśāstragatas tatra tyaktāsthah samśayena saḥ |


33) hṛdaye granthibhedaśca sarvāvayavabhedanam | ānandāśrūṇi pulako dehāveśaḥ kuleśvari || 4-77 || gadgadoktiśca sahasā jāyate nātra saṃśayaḥ | sakṛduccārite caivaṃ mantre caitanyasaṃyute || 4-78 || dṛśyate ca mahādevi pāraṃparyaṃ taducyate | evaṃ japaṃ yathā kṛtvā daśāṃśamasitotpalaiḥ || 4-79 || ājyāktairjuhuyānmantrī taddaśāṃśena tarpaṇam | kālāgurudravopetairvimalairgandhavāribhiḥ || 4-80 || tarpa(yet) tāṃ parāṃ devīṃ tatprakāramihocyate | jale cāvāhya vidhivat pādyādyairudakātmakaiḥ || 4-81 || saṃpūjya vidhivad devīṃ parivārān sakṛtsakṛt | saṃtarpya vidhivadbhaktyā daśāṃśaṃ tarpayet tataḥ || 4-82 || punarakaikaṃ saṃtarpya parivārāṃstathā punaḥ | tāriṇīmabhiṣiñcāmi namo mūrdhni viniḥkṣipet || 4-83 || abhiṣeko'yamākhyātaḥ sarvapāpanikṛntanaḥ | abhiṣekadaśāṃśena sādhakānāṃ ca bhojanam || 4-84 || suvāsinīṃ kumārīṃ ca bhojayet tadanantaram | kṣīrakhaṇḍājyabhojyaiśca mantrasiddhirbhaved dhruvam || 4-85 || gurave dakṣiṇāṃ dadyād bahumānapuraḥsaram | homatarpaṇayoḥ svāhā nyāsapūjanayornamaḥ || 4-86 || mantrānte nāma coccārya tarpayāmi tataḥ param | svāhānte tarpaṇaṃ tvevamabhiṣekaṃ śṛṇuṣva me || 4-87 || mantrānte nāma coccārya siñcāmīti padaṃ tataḥ | taddaśāṃśaṃ brāhmaṇānāṃ bhojanaṃ ca samācaret || 4-88 || (p.


In a later version, narrated by Kṣemarāja, Śiva appears to him in a dream to tell him where to look for it.


222-238

Развёртывание Энергий Бхайравы и Превосходство Собрания Двенадцати Богинь: стихи 106cd-115ab (107-115), стр

data/converted_md/Полный перевод ии по100стр.md


----- dviguṇamiyata [trguṇaṁ padmaviśvābhyāṁ tilair homam caturguṇaṁ]


140 INTRODUCTION Parāparā of the Śrīmata THE GODDESS KUBJIKĀ 141 Aparā Although Aparā’s name suggests that she is the immanent, most gross aspect of the triadic goddess, the sources do not describe any iconic form.


[M.R.];JayS 65;96;ajapā;अजपा;n.f.;[A];не-рецитируемая;Имя, данное мантре *haṃsa*, поскольку она обозначает совокупность двух звуков — *ha* и *sa* — которые естественным образом, без перерыва, производит движение дыхания.


(«Шива-дришти»,

III, 94) И точно также: «Является ли это состоянием удоволь-

73

ствия (выражение саттвы), боли (выражение раджаса) или

заблуждения (выражение тамаса), я пребываю во всех них

как высший Шива»


tīnoṃ ko milākara bane isa bīja ko ādi aura anta meṃ rakhakara bīja vam mūla mana rakhe.


This is a very important part of the ritual and cosmology of this tradition since the goddess Kubjikā is essentially, is not just secondarily, identified with Kuṇḍalinī.


We have already noted that Hindus have been worshiping groups of Mothers ( mātṛcakras) since at least the sixth century.


| mahācakre yajedetāḥ pañcaśaktīḥ punaḥ punaḥ | dravya dāne tu sampūjyā na śaktau śivayojanam | yojane siddhihāniḥ syādrauravaṃ narakaṃ vrajet | mahāvyādhirbhaveddevi !


90) padārthānāṃ saṃjñābhedāḥ saṃkhyābhedāśca śrūyante | tatrāpyetāni vastūni prakāśantareṇocyanta ityavirodhaḥ | paśupatipāśalakṣaṇaṃ coktaṃ śrīmatparākhyādau - sarvakartā mahān chaktaḥ sarvavettā maheśvaraḥ | mantrāṅgo'nugrahotsāhaḥ śānto vidyeśa bodhakaḥ ityādi || dehānyo naśvarovyāpī vibhinnaḥ samalo jaḍa | svakarmaphalabhukkartā kiñcijjñaḥ seśvaraḥ paśurityādi | tathā prāvṛtīśabale karmamāyā kāryaṃ caturvidham | pāśajālaṃ samāsena dharmānāmnaiva kīrtitā | ityādi ca | paśavastrividhāḥ tatra malamātrayuto vijñānākalaḥ malakarmayutaḥ pralayākalaḥ malamāyākarmayutaḥ sakalaḥ malaścaikonātmavidyā vidyāvārakonekaśaktiyukto nityo vyāpakaśca | karmāpi pratipuruṣabhinnaṃ pravāhānādyātmakartṛkaṃ sukhaduḥkhādipradaṃ ca | māyā śuddhāśuddhā ca | tatrāśuddhā ca tatrāśuddhā kalādikṣityantatriṃśattatva tadgatabhuvanabhuvanabhūtabhāvānāṃ paramakāraṇabhūtā nityā svakāryavyāpikā śuddhavidyādi śaktitattvānta tattvatātvika bhuvanādi paramakāraṇa rūpā śabdopādāna bhūtā ca rodhaśaktistu malapākātpūrvaṃ tatpākāryaṃ paśūnāṃ tirodhānabhāvanāṃ kurvāṇopacāreṇa pāśa ityucyate | kiṃ ca mahāmāyā bhuvanaprāpteraparamuktitvepi tatprāptānāṃ paramuktyapekṣayā pāratantryādi yogātrayāṇāṃ pāśatvamucyate | etacca p.


The flower of the bandhūka ( Pentameter phoenicia, sometimes called scarlet marrow) is of a brilliant orange-red color, with six petals and a prominent whitish stamen.


Однако, на самом деле, буду-

чи символизацией мантры, это:

1\) Обозначение пяти грубых элементов (пространство,

воздух и т


Тень как тень, или отражение как отражение, реальные.


Буддист, который отвергает репрезентацию – вимаршу как неподлинное проявление - викальпу, или симулякр, оказывается неспособен объяснить память, которая основана на этой репрезентации, на вимарше, на Паравак.


satataб№ѓ Е›ivasannidhau | sannidhau viб№Јб№‡udevasya kavacaб№ѓ Е›aktisannidhau | tejaбёҐpuГ±jamayo viprastatkб№Јaб№‡ДЃjjДЃyate dhruvam || ityДЃgamasandarbhe jГ±ДЃnadarpaб№‡e gДЃyatrД«brДЃhmaб№‡asarvasve devadevД«saб№ѓvДЃde gДЃyatrД«kavacaб№ѓ samДЃptam || p.


Once having apprehended his object, the subject turns back in on himself to rest within himself and thus experience the wonder (*camatkāra*) of the aesthetic delight of the reflective awareness of his own nature.


</div><div class="verse" style="margin-left:1em;">
प्राणिग्योमें वर्तमान हे ओर वही कल
भी रहेगा, अथादृ उसके समान
कोई और पुरुष उपज नहीं होगा।


The breath does not actually stop there totally but remands in the form of a throbbing of śakti in suspended animation and then agand the breathing process starts.


(37cd-38ab) I salute (the goddess) Vāyuvegā (Force of the Wind) 62 who destroys (one's) enemies.


Не интегрировав воедино тантр и современную жизнь, успеха достичь невозможно.


One should not conclude from this that the kings of story were nothing more than ideal or virtual beings: many of their adventures and exploits reflect ground-level realities in the relationships between men and their antagonists—the women, gods, goddesses, demons, and demonesses of Tantric tradition.


499) akб№›taб№ѓ vДЃkyahД«naГ±ca tatpЕ«raya [tatpЕ«rvaya] maheЕ›varaбёҐ || supЕ«tastvaб№ѓ sureЕ›ДЃna [maheЕ›ДЃna] pavitraб№ѓ pДЃpanДЃЕ›anam | tvayДЃ pavitritaб№ѓ sarvaб№ѓ jagat sthДЃvarajaб№ѓgamam [jagasthДЃva-] || khaб№‡бёЌitaб№ѓ yanmayДЃ deva vrataб№ѓ vaikalya yogataбёҐ | ekД« bhavatu tatsarvaб№ѓ tavДЃjГ±ДЃ sЕ«traguб№ѓbhitam [sЕ«trakuб№ѓbhita] || iti vijГ±ДЃpya || (228) (pra) atha tadanantarakaraб№‡Д«yДЃnyДЃha (puб№ЈpДЃГ±jalipuб№aбёҐ) ityДЃdinДЃ (vijГ±ДЃpya) ityantena | kathaб№ѓ vijГ±ДЃpayedityДЃЕ›aб№ѓkya vijГ±ДЃpanamantramДЃha (oб№ѓ tvaб№ѓ gatiбёҐ) iti | (gatiбёҐ) mukti lakб№Јaб№‡ДЃ | tathoktaб№ѓ Е›rД«matsvДЃyaб№ѓbhuve dagdhasaб№ѓsДЃrabД«jasya yДЃ puб№ѓsaбёҐ paЕ›cimДЃ sthitiбёҐ | sДЃgatistasya vijГ±eyДЃ na deЕ›ДЃntarasaб№ѓsthitiбёҐ || iti | Е›rД«matparДЃkhyepi prДЃptissyДЃt samatДЃ'sya tu iti | parameЕ›varasya gatitvДЃsaб№ѓbhavДЃt p.


अमेद्रदश्यां आचार्यद्वारा
उपदेश किये गये इत आत्मामं [अस्त-नास्तिरूप] कोई गति नहीं है,
क्योंकि वह सूर्म परिमाणवालोंसे मी सूर्म ओर दुर्बिज्ञेय है ॥


diptavyā madhye hrāṭakarttamabhūta-stittvindriśvākāra ekojñabhāsita’.


* Atattvam indrajālābham idaṃ sarvam avasthitam /**Kim tattvam indrajālasya iti dārṣhyāc chamām vrajet


’ Therefore, all activity, both external and internal, such as intellectual assessment (*adhyavasāya*), self-awareness, observation and apprehension etc.


*śmaśānam* yatra vikhyātam grāme vā nagare ‘pi vā |


Having abandoned the Five Causes, (Kuṇḍalinī) exits (from the body) by means of the Cavity of Brahmā.


All MSs: -parigrahaḥ; YKh (1): saṃcintyātmā (kṛ, ghu, iḥ saṃcityātmā) tu vigraha: ghu: bhiṣṭā-; jha: bhiṣṭā- All MSs: niropamā; YKh (1): tayā dvādhistha (gva: haṃdhicchatā; iḥ dvādhicchaṭa ) kāyaṃ (ghu: kāya) nirānantā niropamā (kṛ, ghu: nicauparā; iḥ nicaupamā).


But even now, I have a doubt, O Lord, you mentioned this before the initial question.


One should also apply another, and she should be aroused with vehement desire (kautuka), The Śakti is in menses.


19-32), gives sixteen different interpretations, or sixteen possible ways of apprehending the senses and meanings of *anuttara*.


abhedavr̥ttitah paśyed viśvam citticamatkṛteḥ |* He who has achieved stability in the act (of awareness free of thought constructs), in which the abandonment or assumption (of anything) loses (all) significance, sees, by virtue of the wonder of consciousness (*citcamatkṛti*)209, the universe as a unity (at one with his own authentic identity).


kūṭa [#836] - **kūṭastha** (कूटस्थ) — стоящий на вершине, неизменный, высшее существо [#837] - **kūṭākṣara** (कूटाक्षर) — [#838] - **kṛkara** (कृकर) — крикара (дыхание) [#845] - **kṛtrima** (कृत्रिम) — искусственный, не спонтанный [#847] - **kṛtya** (कृत्य) — [#846] - **kṛtyā** (कृत्या) — критья (демон) [#2188] - **kṣapaṇa** (क्षपण) — см.


See Distinvibrationctionvibration, relative; Diversity; Divisionvibration; Multiplicity Bhoktrīva.


(These commentators do not understand that this is not so,) because for everybody in the last moment (of their lives, all that) arises in all respects is only confusion (*moha*) (so what count is what they have done during their lives, not what happens at the moment of death).


Говорят, что одна из выпущенных в Сигела пуль расколотила мраморную статуэтку Бахуса, которая стояла на рояле Вирджинии


apāñe upāra prahāra karaṭa huā puruṣa apāñe se bhāgatā hai yaha jo varṇanā kiyā hai), usase apāñe vāsanārūpī prahāroṃ se māna bhāgatā hai (usase apāñe vāsanārūpī prahāroṃ se māna bhāgatā hai), yaha darśāyā hai.


8 saptake trisahasraṃ tu ṣaḍaśītyadhikaṃ smṛtam / śataistu saptaviṃśatyā varṇāṣṭakavikalpite


नवेबं सर्वप्राहुत्वाकोच्छेदे शूयाम्भेव तत्स्वमित्यायान्, नेत्याहु न चातित मूढ-
भावोपि इदित ।


Гибель Акаданского Джайхата и крушение попытки усилить акаданский народ

III


Единственный способ испытать это соединение — концентрироваться на любом центре сердца во время дыхания, во время разговора или во время движения


722 Read, as does the Aitareyāraṇyaka, sa prāṇaḥ for te prāṇaḥ.


В этом они продолжают наследие женщин-захватчиц и матерей более ранней медицинской традиции


3b) dhvajДЃyДЃб№ѓ Е›aб№ѓku karб№‡aб№ѓ ca patДЃkДЃyДЃб№ѓ ca pДЃЕ›akaб№ѓ | kДЃlДЃkб№ЈДЃya baliб№ѓ dadyДЃt dhЕ«pa dД«pДЃdi tarppanaiбёҐ || atha vДЃyavya koneб№Јu kadalyДЃб№ѓ dhб№›tikaб№ѓ yajet | sarvvanetra dhvajДЃyДЃб№‡ca patДЃkДЃyДЃб№ѓ dhvajaб№ѓ tathДЃ || karДЃline banindadyДЃt dhЕ«pa dД«pДЃdi tarppanaiбёҐ || athottarasya dvДЃre tu saб№ѓprokб№ЈДЃstrena mantravit | ДЃrogyaб№ѓ toraб№‡e pЕ«jya pratiб№Јб№hДЃ ca kalДЃghaб№e || satyaloko dhruvaЕ›caiva ДЃvahДЃvivahДЃstathДЃ | Е›ДЃб№Јayo dvДЃra deЕ›asya vДЃmadakб№Јa kramДЃt svataбёҐ || rДЃhuke bhЕ«ghaб№e pЕ«jyaude devД« caб№‡бёЌau ghaб№advaye | p.


Если допустимо прочтение “Каляйан  на  приттах  бхавэт”,  то  значение
будет  “(такой)  человек   (на)   становится   изолированным   (притхак)   и
устанавливается в своем сущностном Я”


The upward facing triangle contains the remaining three Wheels - Unstruck Sound, Purity and the Command, successively.


(54cd-56ab) *sarvasarvagatām sarvajīvanvikalpaīṁ paramām kalām |


Таким образом, Самореализация-это состояние естественного, и спонтанного, нравственного поведения.


Позиция, что высший уровень тонкой речи, *parā vāc*, должен быть отождествлен с *kriyāśakti*, или с ее аспектом, отвергается в MK 18, Sarvāgamaprāmāṇyopanyāsa 5 (см.


[Universal] ‘I’ conscientiousness rests on freedom whose primary characteristic is perfect autonomy.


(136cd-140) kṣubdhamāno bhavamukhaḥ sukhena viharec ciram |


In certain cases they have a well-defined social role that affords them a certain modicum of empowerment, even if they remain socially and economically excluded.


Далее, эта внутренняя область имеет слои и степени в иерархии все более углубляющегося и более возвышенного эзотеризма, который распространяется от индивидуума к его семье, клану, касте и через сложные взаимоотношения образует неварское общество


(Thus the yogi experiences) the contentment (trpti) of the night of the Full Moon, which arises in this way laden with nectar.


При более глубоком анализе этой практики выявляется, что человеческая или животная жертва-этожелательное заблуждение в традиции.


(202 cd-203 ab) By right conduct ( vinaya ) (one attains worldly) benefits ( bhukti ), by right conduct (one attains) liberation.


That is said (in the scriptures):** *The individual souls are (a mixture of) the sentient and the insentient.


Мафия позабыла об истинном предназначении этого почетного поста и дорого за это заплатила


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


130) arddhacaб№ѓdradharandevannДЃgДЃbharaб№‡a bhЕ«б№Јitam || 4-128 || hemayajГ±ДЃpavД«taГ±ca navaratnДЃб№…gulД«yakam | utsavedД«kб№Јitaб№ѓ Е›aб№ѓbhundevaб№ѓ yДЃgeЕ›varaб№ѓ yajet || 4-129 || varddhanД«б№…kЕ«rcasaб№ѓyuktДЃб№ѓ vДЃmapДЃrЕ›ve pratiб№Јб№hitДЃm | caturbhujДЃntrinetrДЃГ±ca sarvДЃbharaб№‡abhЕ«б№ЈitДЃm || 4-130 || abhayaб№ѓ jГ±ДЃnamudrДЃГ±ca dadhДЃnaб№ѓ padmamaб№…kuЕ›am | parito'б№Јб№au nyaset tatra vidyeЕ›vara samanvitam || 4-131 || pДЃdyamДЃcamanaГ±cДЃrghyaб№ѓ ratnodaka mataбёҐ param | puб№ЈpodaГ±ca tilodaГ±ca yavodaб№…gandhavДЃri ca || 4-132 || iб№ѓdrДЃdД«Е›ДЃna paryantaб№…kuб№ѓbhДЃnaб№Јб№au pravinyaset | sarvalakб№Јaб№‡a saб№ѓyuktanteб№Јviб№ѓdrДЃdyДЃбёҐ prapЕ«jayet || 4-133 || lohena dДЃruб№‡ДЃ vДЃpi daЕ›ДЃyudhДЃni kalpayet | sarvДЃб№‡i devatДЃ rЕ«pДЃб№‡yastropeta Е›irДЃб№ѓsi ca || 4-134 || arcayettДЃni sarvДЃб№‡i kalaЕ›ДЃnДЃб№ѓ bahiбёҐ kramДЃt | pЕ«rvДЃdidikб№Јu vajrДЃdД«nyДЃyudhДЃni pradakб№Јiб№‡am || 4-135 || uttare cakra devantu dakб№Јiб№‡e padmadevatДЃm | aб№Јб№amaб№…galarЕ«pДЃб№‡i vedibДЃhye tu pЕ«jayet || 4-136 || triЕ›Е«laб№ѓ vДЃyudikbhДЃge trisaб№ѓdhiб№ѓ pЕ«jayecchubham | agnikДЃryam || Е›ivДЃgniб№ѓ janayet pЕ«rvaб№ѓ pЕ«rvavatpЕ«jayecchubham || 4-137 || tryakб№ЈaГ±caturbhujandevaГ±candrДЃrddhakб№›ta Е›ekharam | yajГ±amЕ«rtiб№ѓ hutДЃhavyaб№ѓ saptajihvДЃsu homayet || 4-138 || hб№›nmantreб№‡a samitsaб№ѓghaб№ѓ ghб№›taб№ѓ puruб№ЈamantrataбёҐ | aghoreб№‡a caruб№ѓllДЃjДЃ na ghorДЃtreб№‡a homayet || 4-139 || saktu vДЃmena mantreб№‡a kб№ЈД«raб№ѓ vai sadyamantrataбёҐ | p.


Действительно, можно сказать, что Шайва-Сиддханта является почти чисто санкхьяной в своей метафизике, с добавлением трансцендентной теистической реальности


130 [Иллюстрация: The varying lengths of the tithis due to the moons elliptical orbit] **The varying lengths of the tithis due to the moons elliptical orbit** 129 The *pakṣas* vary from a minimum of about 13 days and \(21\frac{2}{3}\) hours to a maximum of about 15 days and \(14\frac{2}{3}\) hours.


We may note here in passing that sometimes the upper End of the Twelve is said to be located at a distance of twelve finger breadths above this Cavity.


* *dvādaśābdodaye te ca caitrādyā dvādaśoditāḥ |* The arising of the year in the breath has beenvikalpa explained.


The knowledge of that spanda is held by him in the same way in waking, dreaming and deep sleep.


В таком случае его напряженные энергии изливаются и действуют во вселенной, откуда исчезла мучительная множественность, а на смену ей пришло чудесное разнообразие, приносящее ему «пламя упоения»

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


Dyczkowski, "Kubjikā, kālī, Tripurā and trika," pp.


Это объясняется следующим состоянием Владыки Шивы, visarga «h»(ः)


kha, jha: -gulme; all other MSs: -gulma; KuKh 47: -gulma 178.


Как же в таком случае из этой полноты и из этого совершенного единства возникнет мир


kuryДЃdvДЃri niбёҐkб№Јipya kumbhasthitaб№ѓ yДЃ strД«б№‡ДЃб№ѓ madhye samДЃkarб№Јayati yantraб№ѓ tatastДЃб№ѓ saб№ѓmukhastriyamarcayet | vastrДЃlaб№…kДЃrasindЕ«rasugandhikusumДЃdibhiбёҐ | gб№›he'rcДЃб№ѓ kДЃrayeddevaб№ѓ Е›ivaб№ѓ devyДЃ sahДЃrcayet || 1 || dakб№Јiб№‡ДЃб№ѓ sa pumДЃn dadyДЃt Е›vetДЃб№ѓ gДЃб№ѓ vatsa saб№ѓyutДЃm | atha snДЃnaphalaб№ѓ vakб№Јye yathoktaб№ѓ tripurДЃriб№‡ДЃ || 2 || putrДЃrthД« labhate putraб№ѓ dhanДЃrthД« labhate dhanam | Е›ДЃntyarthД« Е›ДЃntimДЃpnoti durbhagДЃ subhagДЃ bhavet || 3 || bhraб№Јб№arДЃjyastathДЃ rДЃjДЃ rДЃjyaб№ѓ prДЃpnoti niЕ›citam | abhДЃryo labhate bhДЃryДЃб№ѓ sukhДЃrthД« sukhamДЃpnuyДЃt || 4 || iti strД«puruб№ЈayoбёҐ snДЃnaphalam || huб№ѓ amukaб№ѓ huб№ѓ phaб№ svДЃhДЃ | Е›maЕ›ДЃne gatvДЃ ulЕ«kakapotakДЃГ±jД«rДЃб№‡ДЃmatisatvaraб№ѓ stanyaб№ѓ gб№›hД«tvДЃ japet saptДЃhena || huб№ѓ amukaб№ѓ phaб№ phaб№ svДЃhДЃ anena mantreб№‡a bhДЃnuvб№›kб№ЈasamД«pe sthitvДЃyutaikaб№ѓ japet tataбёҐ kaб№utailena daЕ›ДЃб№ѓЕ›ena havanaб№ѓ kuryДЃt nipДЃtД«karaб№‡aб№ѓ bhavati || oб№ѓ oб№ѓ oб№ѓ iti mantraб№ѓ pЕ«rvamayutaб№ѓ japtvДЃnДЃvб№›б№Јб№ikДЃle japenmahДЃvб№›б№Јб№irbhavati || oб№ѓ hrД«б№ѓ varade svДЃhДЃ | imaб№ѓ mantraб№ѓ pЕ«rvamayutaб№ѓ japtvДЃ taddaЕ›ДЃб№ѓЕ›aб№ѓ palДЃЕ›asamidbhirhavanaб№ѓ kuryДЃt ghб№›taб№ѓ hunet tataбёҐ sДЃrvakДЃlikaб№ѓ phalaб№ѓ labhet || huб№ѓ huб№ѓ huб№ѓ naб№ѓ naб№ѓ naб№ѓ amukaб№ѓ huб№ѓ phaб№ svДЃhДЃ | imaб№ѓ mantraб№ѓ pЕ«rvamayutaб№ѓ japtvДЃ khДЃdirasamidho rudhireб№‡a liptvДЃ taddaЕ›ДЃб№ѓЕ›aб№ѓ hunet yasya nДЃmnДЃ sa sahasraikena mahendrajvareб№‡a gб№›hyate ayutahavanena nipДЃtanaб№ѓ tathДЃne naiva p.


В процессе практики пашу может сексуально и эмоционально
привязаться к одному из партнеров по практике


Два мира над миром возрождения, высшие миры внутри космического яйца, называются Миром Аскетического рвения (таполока) и Миром Брахмана (брахмалока) соответственно


If he swallows the contents without hesitation ( sāṅkā) he is considered to have attained direct realization of consciousness in its essential nature uncontaminated by conceptual or ethical dualities (vikalpah).


Не
вдаваясь в доводы в пользу той или иной модели, очевидно, что Бхартрихари
поддерживает концептуальный взгляд и что для него представление высшего
порядка является концептуальным актом


the inner senses, for the inner senses are already included in karaṇa-varga (the group of senses).


96) evaṃ sattarkāgamābhyāṃ jagadetat sakartṛkam | sa kartā laukikebhyastu kartṛbhyaḥ syādvilakṣaṇaḥ || 41 || sakartṛkaṃ siddhamiti śeṣaḥ | nanu ghaṭādikartā kulālādirivādikartāpi puruṣaḥ kaścana siddhyatu tasya punarna parameśvaratvaṃ siddhyatītyāśaṅkyāha - sa karteti || 41 || kāryasyācintyarūpatvādacintyānantaśaktikaḥ | aparicchinnasāmarthyaḥ kāryasyānuguṇatvataḥ || 42 || tatra hetuḥ - acintyarūpatvāditi | kathaṃ jale sthitā pṛthvī jalaṃ vāpi kathaṃ divi ityādirītyā kāryasyācintyatā [k: kāya] jñeyā | laukikakartṛvailakṣaṇyamevāha - acintyeti | evaṃvidhā etāvatīti tacchaktirna cintyā nāpi sāntā | etadeva niṣkṛṣyāha - aparicchinneti | loke kāryānuguṇa [k: kāryaguṇa] jñeyā | laukikakartṛvailakṣaṇyamevāha - acintyeti | evaṃvidhā etāvatīti tacchaktirna cintyā nāpi sāntā | etadeva niṣkṛṣyāha - aparicchinneti | loke kāryānuguṇa [k: kāryaguṇa] eva kartā dṛṣṭa ityaparicchinnajagato'paricchinnasāmarthya eva karteti bhāvaḥ || 42 || sa prapannān samuddhartuṃ prabhavatyeva sarvathā | atastaṃ sarvabhāvena śaraṇīkuru sarvadā || 43 || evāvatā grantheneśvaraṃ prasādhya samprati tasya śaraṇyatvamāha - sa prapannāniti | yata evamatastaṃ jagatkartāram | sarvabhāvena niṣkāmatvenetyarthaḥ | ye kāminasteṣām ardho bhāvo'rdhaṃ cittaṃ kāmye tiṣṭhati ardhamīśvara iti bhāvaḥ || 43 || nidarśanaṃ te'bhidhāsye śṛṇu pratyayakāraṇam | miteśvaro'pyatra [g: prīteśvaro; gh: miteśvare] loke cākāpaṭyāt prasāditaḥ || 44 || sarvabhāvena śaraṇīkṛtā te phalaprāptau nidarśanaṃ dṛṣṭāntaḥ | pratyayo viśvāsaḥ | akāpaṭyāt sarvabhāvena || 44 || p.


There, the power of the will operates in the first moment of self-awareness, free of thought constructs, as the stream of the energies of Speech, symbolized by the letters of the alphabet from A to H, as so many forms of reflective awareness constituting *AHĀM* - the ‘I’ of the subjectivity of Supreme Śiva.


* ekaviṃśati: paṭala:**** śrībhairava uvāca*****athāta: śṛyatāṃ vatsa sarvārambhakṛtāśraye* *bhāgyahīne yathā lakṣmīnaṃ nikāyaṃ samāśravet


It (should have a thick) neck like a conch and be tall, golden and free of (polluting) hair and sand.


293 Each of the other four faces has five faces, see Dyczkowski 1988 p.


Instead he receives initiation by means of the intense power of the goddess’s gaze because, as we read in the KuKh: Whosoever she looks at also goes to the supreme abode and, once the supreme has been reached, O god, he then certainly attains accomplishment.4 Called the Gaze of the Lion (siˆhāvalokana) in the later Kubjikā Tantras, it is the most intense form of the Command (tīvrājñā) and the radiant energy (tejas) of the Siddhas.


Реализация в адвайта-веданте, например, это: сат-чит-ананда, то есть чистое
сознание, трансцендент

data/converted_md/Понятия Парадвайты 1.md


Гудриана, возникновение текста относится ко второй половине XVIII в.


Хотя Абхинавагупта говорит о девяти видах шактипаты, он
классифицирует садхаков по трем категориям в соответствии с тем, какой из
видов объединения с Высшим Господом (самавеши) достигается ими в конце


Thus, it is the pure vibration (spanda) (of consciousness), that is to say that the Sadāśiva (and Īśvara) principle is nothing but the activity of the Lord.' The universe experienced at the pure level, that is, at one with consciousness, is set in relation to it as the object, which is one with the perceiver.


Эта вахана поддчеркивает сущность имени  Наракалакшми -- аспект Лакшми, связанный с царством ада (нарока) и трансформацией тёмных сил


apāñe tuccha krodha ādi ke kāraṇa usakā vināśa na kījie), yaha artha hai 53 (yaha artha hai.53.) jo bāta pahale kahī thī, usīkā samucitarūpa se anuvāda kara upasaṃhāra karate hue daṇḍa meṃ prayatna kī viphalatā ko darśāte haiṃ he rājan (he rājan), priya yuvatī mere māna meṃ sthita hai (priya yuvatī mere māna meṃ sthita hai), ataeva pratyeka diśāmeṃ usako maiṃ dekhatā hūm̐ aura nitya ānanda meṃ hūm̐ tumhāre nagara ke antargata tumhāre śevala ādi meṃ jo mujhe duḥkha denevāle kaśāghāta (ataeva pratyeka diśāmeṃ usako maiṃ dekhatā hūm̐ aura nitya ānanda meṃ hūm̐.


412) na niyamavidhirna parisaṃkhyāvidhirityāha - yato'taḥ pakṣikī prāptirnehāsti | aikātmya darśane niyamaḥ parisaṃkhyā vā tena nehopapadyata iti pūrvasya phalamanenocyate | iti | ke kecit siddhavastuniṣṭhatve vākyasya sāpekṣatva prasaṃgāt tasya mānāntarayogatvāt vidhyarthasya tadabhāvāt vidhirabhyupagantavya ityāha karmakāṇḍe yathā mānaṃ tathaivopaniṣatsvapi vidhirevānapekṣatvāt sāpekṣā nābhidhā śrutiriti | brahmaikatvasya siddhatvepi rūpādyabhāvena mānāntarāviṣayatvāt abhidhānavākyasya pramāṇamupapadyata iti āha - maivaṃ mānāntarāprāpta samyagaikātmyabodhataḥ abhidhāśruteḥ pramāṇatvaṃ suptotthāpakavākyavaditi || nanu kathamaikātmyasya meyatvaṃ pramātrāderbhāvāt tatrāha - akārakaikātmya mātraṃ meyaṃ vastviṣyate yataḥ | tadanyasya yato mānādvyatireko na labhyate | iti | prāmātrādi vibhāgasya mānāsiddhatvāt kūṭasthādvayasyameyatvaṃ ghaṭate ityarthaḥ | nanu brahmātmano p.


The Lord’s will to create these three impurities is called the power of Māyā .


As Swamiji explains, firm strength of awareness means to possess such power of subjective consciousness that the practitioner’s one-pointed subjective awareness is not overshadowed either by objective experience or by thoughts.


And then you have to take dhyāna of these, then spanda mānatā, and then jyoti rūpatā.


’ (*yathoktam asmadgurubhiḥ kramakelau*) (Sanderson 2006b: 36, 110).


jagdhi-pāna-kṛtollāsa rasānanda-vijṛmbhanāt: When you are full of that blissful state while eating or while drinking, you merge yourself in that blissful taste.


pramātuḥ - paraprakāśarūpāt pramātuḥ, vicchedenāvabhāsāt, anyathā idamiti nīlādisamakakṣatayā bhānāyogāt, arthakriyām amī kurvantyeva antato jñānaṃ svaviṣayam | yat punaḥ pramātṛtādātmyalakṣaṇam āntaratvaṃ tatra amī kathaṃ [kasmāt - K.


В действительности, оно есть сам Бог Шива, принявший форму ограниченного существа

data/converted_md/Абхинавагупта_Парамартхасара1.md


Индексальность читателя взаимодействует с индексальностью текста, а субъект предикатов первого лица, «Я», становится индексом традиции (возможно, как предположил Грег Урбан, через функцию подвижного означающего^55^)


11) tasmādūrdhvaretasyā kaumāravratadhāriṇyaivaiṣā mahāvidyā sevyā'maraṇādādevatāsākṣātkārataḥ || 43 || kauśikīdīkṣitā na vivāhitā bhavet || 44 || patitā tadvat [pūrvavat ityapi pāṭhaḥ |] || 45 || na sā vivāhaṃ kuryāt || 46 || kālikā tārā mahāvidyādyarūpāṇāṃ vighneśādivat || 47 || yathā ghṛtamayyāḥ puttalikāyāḥ sarvāṇyevāṅgāni ghṛtamayāni || 48 || evamānandamayaṃ sarvamānandasya || 49 || vighneśasya puṣṭiḥ śaktiḥ pāśāṅkuśādyāyudhāni vakṣohārādyābharaṇāni ākhuvāhanamityetadvighneśamayameke || 50 || naike || 51 || [āhnika 4 anādyantadivyaśarīriṇamīśamuktau vaiṣamyamapīcchanti || 51 ||] anādyanantadivyaśarīriṇamīśamuktau vaiṣamyamapīcchanti || 52 || viṣṇorlakṣmīḥ śaktiḥ śaṅkhacakrādyāyudhāni vanamālādyābharaṇāni garuḍo vāhanamityetadviṣṇumayameke || 53 || naike || 54 || anādyananta0 [pūrvavat ityapi pāṭhaḥ |] ti || 55 || śivasya pārvatī śaktirḍamarutriśūlādyāyudhāni muṇḍamālādyābharaṇāni vāhanamityetacchivamayameke || 56 || naike || 57 || anādyananta0 [pūrvavat ityapi pāṭhaḥ |] ti || 58 || sūryasya sajñāśaktiḥ śaṅkhaścakramāyudhaṃ kuṇḍalādyābharaṇāni hayayugratho vāhanamityetatsūryamayameke || 59 || naike || 60 || anādyananta0 [pūrvavat ityapi pāṭhaḥ |] ti || 61 || kauśikyāścaṇḍikā śaktiḥ khaḍgādyāyudhāni paṅkajasrakkuṇḍalādyābharaṇāni siṃho vāhanamityetatkauśikīmayameke || 62 || vāhanannaike || 63 || anādyananta0 [pūrvavat ityapi pāṭhaḥ |] ti || 64 || kālyāḥ kurukullāśaktiḥ khaḍgamāyudha muṇḍamālādyābharaṇa sa eva vāhanam | mahāvidyāyāḥ p.


pattrdvalā samārthyātm adhyātmeṃ pratiṣṭhitam nāsthiraṃ mavati dhyāsaṃ bahusthaṃ manarjajñatam


Jayaratha, it seems, implicitly includes the Egg of Brahmā in the specific sense, that is, as just the Earth principle, in his broadened conception of it.


What is the number if they are multiplied with other secondary varieties is a very difficult question.


* One should also apply this procedure to a followingowingower of our own Tantra (at whatever level he may be, even up to (that of) a teacher, there (in the case of his being) devoted to a teacher who is ignorant, and later comes to lose his faith (in him).


218) gītikām || 70 || pittarogasamākrāṃtaḥ kṣīramādhuryamuttamam || gaṃbhīryamudadherbheko vānaro ratnadīdhitim || 71 || sārameyo haviḥ puṇyaṃ gṛdhraḥ puṣparasaṃ param || kauśiko ravitejaśca na jānāti yathā bhuvi || 72 || tathaivājñānajīvāśca bahukarmabhirāvṛtāḥ || śivabhaktiṃ na jānaṃti sarvavedāntabodhitām || 73 || śivabhaktistu sarveṣāṃ bhaktānāṃ tu nidhiḥ smṛtā || aṃgaṇasthaḥ surataruḥ kāmadhenurgṛhasthitā || 74 || ciṃtāmaṇiḥ karagato vāṃdhitārthaphalapradaḥ || śivabhaktiṃ samutsṛjya duṣṭamārgeṣu yaścaret || 75 || sa piḍito yamabhaṭairnarakeṣu vasecciram || evaṃ saṃbodhyamāno'pi jāḍyaṃna tyajate bhavān || 76 || baddho'pi ca śunaḥ pucchaḥ kiṃ vā tyajati vakratām || goghṛtaṃ tu parityajya mūtraṃ pibati kiṃ naraḥ || 77 || rudrapiṃḍodbhavatvena pitā rudro dvijanmanām || śivadveṣī mahāpāpī tātaṃ veśyāsuto yathā || 78 || śaivavratāni saṃtyajya yo'nyavrataparo bhavet || sa tu bhāgīrathīṃ tyaktvā kāṃkṣate mṛgatṛṣṇikām || 79 || bhakta eva śivaḥ sākṣācchivo bhakteti kathyate || śivaṃ saṃtyajya mohena ya'nyadaivaṃ prapūjayet || 80 || tyaktvā svapuruṣaṃ kāntā gaccheccetpuruṣāntaram || sarvairjanaiśca sā p.


Thus he says: ‘or else if there is (no desire, he may conjoin the disciple to reality levels) in order to destroy (further binding) worldly experience’.


Таким образом, в некоторых важных аспектах классификация по питхам стала фокусом нового и более высокого самопонимания, которым Каула-направление шиваитской агамы наделяло само себя

data/converted_md/КАНОН ШАИВСКИХ АГАМ И КУБДЖИКА.md


Комментировать священные писания так, чтобы они оправдывали нехорошие поступки


The seventh is the deposition of the (Five) Jewels, while the eighth is the deposition of the Vidyā.


In this way, the teacher is satisfied by perceiving directly that his (disciple’s) initiation has taken place.


The (one) Peak (syllable) that consumes (all the others) ( grāsakūṭa ) is of many kinds.


В ответ kaula сказал бы, что, напротив, таким образом можно наслаждаться даже больше-и количественно, и качественно-чем тогда, когда внимание сосредоточено на самом наслаждении.


В девятой главе представлена уникальная разновидность йоги – йога системы Трика, согласно ее описанию в _Тантралоке_ Абхинавагупты.


Ишанашивагурудева полностью согласен с этим рассказом, описывая разрыв «узлов» в сердце, горле, небе, между глазами и на голове, а также визуализируя Шиву на макушке головы, на расстоянии двенадцати пальцев над точкой слияния бровей (двадашанта)


Thus without an identical pramātā or experient, memory would be impossible.

This refers to Iśvara-pratyabhijñā of Utpaladeva.

EXPOSITION

The first point to be borne in mind is the significance of the use of plural in samvīd.


Она противоположна жадности, желанию и пристрастию ко все большему и большему


430 APPENDIX IV ground with her to toe to indicate that “out of love and respect protect the teacher's seed mantra’.


Доктрина левой руки (kaula sādhana) и сублимация секса.


breath, a *caṣaka* is equivalenvikalpat to a 1/15 of a seconvikalpad (1/15 x 60 = 4).


It is only correct when, by the grace of the Lord, you know this whole universe is filled with knowledge and knower, that knowledge and knower are one, that "this" and "I" are one be-
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ing.


То, что считает необходимым добавить Абхинавагупта, и это делает его позицию уникальной


anyathā tasya tattvasya kā pūjā kaśca trpyati // 151b //
Otherwise, if this was not the real kṣetra, how can that supreme element—I would not call that an “element”—[how that] supreme state of Lord Śiva would be adored or would get satisfaction?


pūrvokta ṛjīka se tuccha ajñānase hī bandha aura mokṣakī dṛṣṭiyām̐ utpanna huī haiṃ.) 'nā'sato vidyate bhāvo nā'bhāvo vidyate sataḥ.


2 You are dominant
In worldly objects,
In the various sense organs,
And when I am enlightened with knowledge.


383The Wheel of the Couple (in union) - *yāmalacakra* - is presumably the Seal of the Six Spokes (*ṣaḍaramudrā*).


20 (24cd-25ab) The disciple’s (liberation which is his) most excellent state ( gati ) is possible only by means of initiation.


Однако здесь мы сталкиваемся с серьёзными трудностями.


sū*?nviguṇaṃ viguṇī kṛtaṃ || dhautaṃ sūtramajātena śodhayedatha rūpiṇā | graṃthayedvāma devena jñātvā sūtrasya saṃpadaṃ || * * *?


| karmārambhaiṣu sarveṣu mahāsiddhiśca ṣaṇmukha || iti kālottare gaṇapatipūjāpaṭalaḥ || īśvara uvāca || maṇḍalaṃ saṃpravakṣyāmi vāksiddhi na jāyate | iharaṃ kālasaṃyuktaṃ manuṃ candrasamāyutaṃ || niśayopīśaraṃ kāryaṃ manunācandrasūryavat | tryakṣaraṃ paramaṃ mantraṃ na deyaṃ yasya kasyacit || ṣatrūnchamāsanaṃ mantraṃ praṇavena samādiśet | dhatvākuṃdendu saṃkāsāṃ trinetrāṃ cāruhāsinīṃ || surūpāṃ saumyavadanāṃ padmasthāṃ mukuṭojvalāṃ | pañcāsadvarṇamālāṃ tu muktāmugdaumabhūṣitāṃ || varadābhayasaṃyuktāṃ sūtraprabhākamaṇḍitāṃ | evaṃ vidhāṃ bhagavatīṃ vāgīśīṃ vāksusiddhidaṃ || śucinālakṣajāpaṃ tu kartavyaṃ mānasaṃ sadā | mastakā skandhaparyantaṃ praviśantīṃ vicintayet || 64b) akārādi kṣakārāntaṃ varṇamālāṃ vibhāvayet | muktāmaṇi ca paprakhyāṃ prāṇavalliṃssadā smaret || karanyāsaṃ purukāryaṃ sakṛtmantreṇa mantriṇā | mūrdhni hṛdguhyadeśe tu kramād varṇatrayaṃ nyaset || yakṣaducāraṇenaiva sūvinyāsaṃ samādiśet | mantragrahaṇakāle tu maṇḍalaṃ tatra kārayet || turyāsramindra bhaktaṃ tu bhāgābhyā kamalaṃ hitaṃ | vīthikāryādakājānyatra?


prayate tu saḥ | na āgneya maṃḍalādhastaṃ saṃciṃtyā tu vigrahaṃ || praṇavaṃ hastamadhye tu jvalaṃntaṃ viniveśetaṃ | darśayedāturasye ca tatakṣaṇāt patate bhṛsaṃ || utthāpayati te naiva varṇena tu yathākramaṃ | dhūpaṃ tu dāpayet tasya āveśaṃ gṛhṇate kṣaṇāt || āviṣṭayati viṣo bhūyativiṣobhūya nātra kārya vicāraṇāt | vāyavyaṃ ḍalataṃ svasthaṃ tu kṛṣṇarūpiṇaṃ || punardhūmraṃ viṣaṃ cintya āturasya visigrahaṃ | svasthasyāṃge viṣaṃ taṃtu saṃkramantaṃ vicintayet || saṃkramante tataḥ kṣipraṃ patate viṣamūrcchitaṃ | trīṃkārasya idaṃ karmma ṭhakārasya sṛṇuṣvataḥ || pūrṇacaṃdra ṭhakāraṃ tu varṣantaṃ mūrdhnivinyaset | p.


g, c, ch, j, j, d: kiṃśukā-; all other MSs: kiṃśukā-.


] ы, кшатрии и так далее, возможно, был подход [4151 Даже Самкхья-система, хотя, в основном, и негативистская в своем подходе, является «практикой»;


И когда unmīlanā samādhi становится  фиксированным и постоянным, это состояние Jagadānanda


उक्तं च श्रीमग्गिशिबायाम्
‘मूरुं च कालं च कलाकलापं
विकारजालं प्रतिपत्तिसात्म्यम् ।


* The mistress of the flux of the Wheel of Endless Power bestows freedom, in whichever of the sacred seats the primordial outpouring of conscientiousness takes place.


Методы, которые могли бы
легко подействовать на неподготовленного человека, оказались неэффективными
по отношению к людям, специально тренировавшимся, развившим бесстрашие
через медитации и определенные доктрины философии


Как в Пратйабхиджна, так и в Кула вы находитесь вне  пространства  и
времени


185b) vinДЃyakaб№ѓ ca kurvД«ta mДЃtб№›б№‡ДЃ maб№ѓtrike tathДЃ | vД«reЕ›varaЕ›ca bhagavДЃn vб№›б№ЈДЃrЕ«бёЌho jaб№ДЃdharaбёҐ || vД«б№‡ДЃhasta triЕ›Е«lД« ca mДЃtб№ќб№‡ДЃб№ѓ purato bhavet | mДЃtaraбёҐ pЕ«janД«yДЃstu dб№›б№Јб№ДЃdб№›б№Јб№a phalДЃrthinДЃ || gaб№ѓdhanaivedyadhЕ«pena valimДЃlДЃvibhЕ«б№Јaб№‡aiбёҐ | tathДЃ mДЃtб№›gaб№‡aб№ѓ pЕ«jya devaб№ѓ bhairavarЕ«piб№‡aб№ѓ || strД«saб№ѓyukanyakДЃ viprДЃбёҐ pЕ«janД«yДЃЕ›ca Е›aktitaбёҐ | brДЃhmД« mДЃheЕ›varД« caiva kaumДЃri vaiб№Јб№‡avД« smб№›ta || vДЃrДЃhya na ta candrДЃб№‡Д« cДЃmuб№‡бёЌДЃ saptamД« satДЃ | aб№Јб№amД« syДЃn mahДЃlakб№ЈmД«бёҐ proktДЃбёҐ syuбёҐ viЕ›vamДЃtaraбёҐ || caб№ѓбёЌikДЃ taб№ѓtra maб№ѓtrasya yoginyoб№Јб№au prakД«rtitДЃбёҐ | brahmaб№‡Д« prathamДЃ proktДЃ tato mДЃheЕ›varД« para || kaumДЃrД« vaiб№Јб№‡avД« caiva vДЃrДЃhД« ca tathДЃ parДЃ | nДЃrasiб№ѓhД« tathaicendrД« Е›ivadЕ«tД« tathДЃб№Јб№amД« || bhairavaбёҐ pДЃб№‡бёЌanДЃthaЕ›ca raktagauraЕ›caturbhujaбёҐ | gadДЃpadmaб№ѓ ca Е›aktiб№ѓ ca cakraб№ѓ cДЃpi kareб№Јu ca || vibhra devyДЃбёҐ purДЃbhДЃge pЕ«jyoyaб№ѓ viб№Јб№‡u rЕ«padhб№›k | mama pravartate pЕ«jДЃ yatra yatra ca tatra te || pЕ«jyaЕ›ciб№ѓtyataЕ›ca tatraiva kДЃyoyaб№ѓta ca dДЃnava | triЕ›Е«laб№ѓ dakб№Јiб№‡e dadyДЃt khaбёЌgacarmaб№ѓ tathorddhataбёҐ || tД«kб№Јб№‡avДЃб№‡aб№ѓ tathДЃЕ›aktiб№ѓ vДЃmatopi nibodhate | kheб№akaб№ѓ pЕ«rб№‡acДЃpaб№ѓ ca pДЃЕ›amaб№ѓkuЕ›ameva ca || ghaб№‡б№hДЃ vДЃ paraЕ›uб№ѓ vДЃpi vДЃ medhaбёҐ sa niveЕ›ayet | p.


Махешварананда продолжает: "Когда Он намерен развернуть полное великолепие Вселенной, которая содержится в Его сердце (в зарожденном виде), Он проявляется как Шакти".


The letter <i>ri</i> represents the intention of diverting his will again into the internal world.


being directed towards the objects of sense; sthiti means 'feeling attached to them' and 'samhṛti' means 'withdrawing from them'.


1  «Я расскажу о «жертвоприношении», расположенном внутри
      тела, которое сложно достичь даже богам: мужская моча, мужское семя,
      менструальная кровь, слизь и faeses


8) отождествляет шестилепестковую анахата-чакру с
этим
цветком, она также отождествляется с красной шестиугольной янтрой Кали

data/converted_md/4 глава 5 часть Поцелуи Иогини.md


The previous line says *tadarthabhāvanayuktam mano dhyānam udāhṛtam* | ‘It is said that the mind that is engaged in the creative contemplation of that reality (arthatbhāvanā) is meditation (dhyāna).


In the Yaśastilaka (3/459) she appears as a goddess of war and victory.


Thus, because they are bound by the fetter of Māyā, they do not get Śiva’s initiation.


Он никогда ничего не теряет из своей первоначальной природы\"


1 Adhāraśaktisvara the vowel of the all-bearing Śakti e 1.


Удана вайу  был  описан
как имеющий природу огня (агни) 137по двум причинам: во-первых, как  обычный
огонь,  он  имеет  тенденцию  подниматься  вверх,  и  во-вторых,  когда   он
возникает, он уничтожает в садхаке ощущение  праматы  и  прамейи  настолько,
что даже его более раннее переживание (что все  творение  существует  в  нем
как тождественное с ним) — уничтожается


उम्मत्त्र कुचैल्ल्श मिथ्यालापी च गहर: :
महाहास्यो महागेयो महागौरीव्रत: पर:


śrī kālottare yathā - idānīṃ strīprāṇāṃ tu leśe naivāvadhāraya | mukhastasyā mukhe naiva śeṣāṇi golakaṃ vinā || tālāni tatpravṛttaṃ syāt stanasphiṃ snānamunnatam | sasyendra pañcakākrāntaṃ dvikalaṃ trikalaṃ bhavet || dvādaśāṃgulaṃ triguṇaṃ vā pāṭhaḥ || gulpha jānu galaṃ tena ṣaṇṇavatyaṅgulo strīsyānnādhonūrdhvaṃ śivapradā |?


Its (independent) origination (*sambhava*) is not being indicated in this way.


Although Jayaratha quotes from the recension Abhinava drew from, in some cases he does not, although he normally does so when he can.


16b) caturdaśaguṇohomaḥ paurṇamāsyāṃ pañcadaśaguṇitaistaiḥ pūjanānantaraṃ pañcadaśaguṇohomaḥ kṛṣṇapakṣapratipadicaturdaśaguṇitaiḥ pūjanānte caturdaśaguṇohomaḥ dvitīyāṃyāṃtrayodaśaguṇaistaiḥ pūjanānantaraṃ trayodaśaguṇohomaḥ tṛtīyāyāṃ dvādaśaguṇaistaiḥ pūjanānantaraṃ dvādaśaguṇitahomaḥ caturthyāmekādaśaguṇitaistaiḥ pūjanānantaraṃmekādaśaguṇohomaḥ pañcamyāṃ daśaguṇitaistaiḥ pūjanānantaraṃ daśaguṇohomaḥ ṣaṣṭhyāṃ navaguṇitaistaiḥ pūjanānantaraṃ navaguṇohomaḥ saptamyāṃnmaṣṭaguṇitaistaiḥ pūjanānantaraṃmaṣṭaguṇohomaḥ aṣṭamyāṃ saptaguṇitaistaiḥ pūjanānantaraṃ saptaguṇohomaḥ navamyāṣaḍguṇitaistaiḥ pūjanānantaraṃ ṣaḍguṇohomaḥ daśamyāṃ pañcaguṇitaistaiḥ pūjanānantaraṃ pañcaguṇohomaḥ ekādaśyāṃ caturguṇitaistaiḥ pūjanānantaraṃ caturguṇohomaḥ dvādaśyāṃdviguṇaistaiḥ pūjanānantaraṃ triguṇohomaḥ trayodaśyāṃ dviguṇaistaiḥ pūjanānantaraṃ dviguṁohomaḥ caturdaśyāṃmekaguṇairevataiḥ pūjanānantaraṃmekaguṇa eva homah itthaṃ pakṣavṛddhipakṣahrāsābhyāṃ japahomayorāśrayaṇe yadyapi cāndrāyaṇanyāyena darśadinegrāsasāmānyābhāvavat pūjanahomayoḥ sāmānyā'bhāva eva vyāpyate tathāpi viśeṣavacanāt kadalīphalaguḍanārikelaiḥ sakṛtpūjayitvā sakṛ**(?)homaḥ pratyekaṃtaiḥkaraṇīyaḥ evaṃ pūjayituḥ saṃpatyānṛpatitulyatvaṃ bhavati || iti tithiprayogaḥ || p.


Её мистико-магические аспекты почти те же, что и аспекты древней йамалы.


60b) oṃ aiṁ hrīṁ śrīṁ saha khphreṁ vaiṣṇavi mama kaṇṭhaṃ rakṣa 2 svāhā || oṃ aiṁ hrīṁ śrīṁ saha khphreṁ vārāhi mama hṛdaya rakṣa 2 svāhā || oṃ aiṁ hrīṁ śrīṁ saha khphreṁ indrāṇi mama nābhiṃ rakṣa 2 svāhā || oṃ aiṁ hrīṁ śrīṁ saha khphreṁ cāmuṇḍā mama guhya rakṣa 2 svāhā || oṃ aiṁ hrīṁ śrīṁ saha khphreṁ mahālakṣmi mama pādau rakṣa 2 svāhā || oṃ aiṁ hrīṁ śrīṁ saha khphreṁ caṇḍike mama sarvāṃga sadā rakṣa 2 svāhā || hūṁ 3 phaṭ svāhā || oṃ aiṁ hrīṁ śrīṁ saha khphreṁ hūṁ hūṁ hūṁ pratyaṃgire mama sarīraṃ rakṣa 2 svāhā || phaṁ phaṁ phaṁ kreṁ kreṁ kreṁ maṁ maṁ maṁ kltrvmrthrīṁ?


* 5 2 1/2 lotus - 2 1⁄2 2 1 - moon - 1 6 3 - pedestal - 3 8 4 - vīthī - 4 8 4 - door - 4 (numbering the three sacred) fires, (five) gross elements, (seven) sages, and (nnde) voids (of the body), from outside to inside, within the fortresses.


117) bhūmyāsane yaśohāni pallave cittavibhramaḥ | tṛṇāsane na siddhiḥ syād vaitasaṃ kīrtidāyakam || śvetāvikaṃ vinā śāntiḥ pāṣāṇe vyādhireva ca | vyāghracarmaṇi mokṣaḥ syāddaurbhāgyaṃ dārukāsane || vaiṇave balahāniḥ syāt sarvārthaścitrakambale | abhicārādike kṛṣṇaḥ cakṣurhāniśca nidrayā || mahatī devahāniśca jṛmbhābhiḥ sarvadā bhavet | manasā cañcalenāśu na siddhyati kadācana || ityāsanāni | atha śubhe śucau deśe vidhiproktamṛdvāsane aiṃ bījakarṇikaṃ svarayugmakiñjalkaṃ ka ca ṭa ta pa ya śa la vargāṣṭakadalaṃ dikṣu vaṃ bījānvitaṃ vidikṣu ṭhaṃ bījamaṇḍitaṃ mātṛkāmbujaṃ dhyātvā aiṃ hrīṃ śrīṃ ādhāraśaktikamalāsanāya nama iti puṣpākṣatādibhirabhyarcya prāṅmukha udaṅmukho vā upaviśya bhūmiṃ prārthayet | pṛthivyā merupṛṣṭha ṛṣiḥ kūrmo devatā sutalaṃ chandaḥ bhūmiprārthane viniyogaḥ | pṛthvi!


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


7 (7) śikhādīpamahocchubhmā 37 vijñāna 38 parameśvara: 39 .


It is perceived as if the Sunvikalpa is going away and returnvikalpandg.


KhecarI-vaiXamya или состояние paSu

Малини, будучи разделённая на 50 фонем, в состоянии

майи порождает мыслительные конструкции (vikalpa)


Thus, conscientiousness polarizes ‘externally’ even as it abides ‘internally’ unchanged as the essential self-reflective awareness of the perceiver.


ityata āha-śānamita śiva-sūtram 919 apanī svataṃtra citta-śakti se mohita hokara viśva-svabhāva-bhūta ātmā hī buddhi kī kriyā ke saṃkucita rūpa se ‘viccha’ ho jātā hai anurūpa ātmā kā svayaṃ yātāyāta kaise hotā hai, isa sambandha meṃ āgāmī sūkṣma likhate haiṃ anurūpa ātmā kisa prakāra āvāgamana karatā hai— # 2.


(12cd) # The Procedure for the Channels of the Breath (nāḍīvidhiḥ) putrakośi yadā kasmaicana syādupakāraka:.


syeva yathā mṛgāḥ || iti sarvasrotasaṃgrahasāre mṛtyudamṛtīśavidhāne jīvākarṣayādyadhikāra dvāviṃśatimaḥ paṭalaḥ || śrī * *?


Panvibrationdey has beenvibration led to say that the Stanvibrationzas onvibration Vibrationvibration is onvibrationly a minvibrationor treatise dealinvibrationg with certanvibrationd aspects of the Pratyabhijñā system, particularly with what is termed 'reflective awarenvibrationess' (vimarśa) invibration Utpaladeva's Stanvibrationzas onvibration Recognvibrationitionvibration.


The first of these temples is in plain red brick with a tiled roof.


**

Без знания «Я» невозможно верно постигнуть объективное поле в его совокупности


The oldest of the available traditions namely, that of the Kaulajñānaciniṣṭhāya, would make us believe that Matsyendra was born in Candradvīpa, attained his siddhi there and probably imparted his spiritual knowledge to others at Kāmarūpa.


universe begins from Siva tattva, the element of Siva, and ends in prithee tattva, the element of earth.


179 From the perspective of the exegesis of the Anuttara Trika based on the phenomenology of the Pratyabhijñā, the Moon, Fire and Sun represent the object, subject and means of knowledge, respectively.


Когда я спросил о нем, мне ответили, что он только что удалился в свою комнату и вскоре вернется


Махакала, колесо разрушения, посещает каждого, везде


Но *granthis* также описываются как другие центры, нежели *cakras*.


Prāṇa is of two kinds, one general (sāmānya) and the other specific (viśeṣa).


Шива- итские мыслители утверждают, что эта практика не приводит к реализации универсального сознания, но лишь к ограниченной форме Я-сознания.


[Он] может освободиться от своего тела в любом священном или нечистом месте, и даже если потеряет память, достигает совершенного освобождения, [поскольку он] обрел знание и не имеет горестей


The two labia of the vulva are the fire in the middle.


По мере того, как кокон из почвы подпитывает её жизнь, мы видим слабое свечение ангельской метаморфозы, которая начинает происходить с ней


107) utsṛjya laukikācāramadvaitaṃ muktidaṃ śrayet | sa samaṃ sarvadevānāṃ [devānām anāśrita-sadāśiva-īśvara##- dravyāṇāṃ kṣīramadyādīnāṃ cidātmaikyatāparāmarśī ityarthaḥ |] tathā varṇāśramādike || dravyāṇāṃ samatādarśī sa muktaḥ sarvabandhanaiḥ | iti | ata eva śrīpratyabhijñāyām buddhiprāṇaprasare'pi bāhyadeśādyupādānānāhitasaṃkocānāṃ [anāhitasaṃkocānāmiti akṛtacitsvarūpāvṛtīnām |] viśvātmasvarūpalābha eva || ityuktam || 22 || yadā tu antarmukhaturyāvadhānāvaṣṭambhaprakarṣalabhyaṃ turyātītapadam evamayaṃ na samāviśati api tu pūrvāparakoṭisaṃvedyaturyacamatkāramātre eva saṃtuṣyannāste tadā asya - madhye'varaprasavaḥ || 23 || pūrvāparakoṭyosturyarasamāsvādayato madhye madhyadaśāyām [avaraprasavao bhedaprathanātmā madhyadaśāyāmeva bhavati na sarvatra | ] avaraḥ aśreṣṭhaḥ prasavo vyutthā- p.


śri bhairava uvāca eṣātra prakriyā bāhyā sthūleṣveva mrgekṣaṇe


b) samvrtya G, samvrtyā B, samhr̄tya FG', samvr̄tyam CDE; sakalam FG, akhilam DE, abhyalam C, cākhiḷam B.


187 bandhane tu prayogo 'yaṃ sūtre granthīn pradāpayet


abhilāṣopanītaṃca tatsukhaṃ svaḥpadāspadam.)' jo kisī prakāra ke duḥkha se sambandha na rakhanevālā (jo kisī prakāra ke duḥkha se sambandha na rakhanevālā), niratiśaya (niratiśaya), avināśī evaṃ abhilāṣa karate hī prāpta honevālā sukha hai (avināśī evaṃ abhilāṣa karate hī prāpta honevālā sukha hai), uśī ko svarga kahate haiṃ isa śruti se tathā (uśī ko svarga kahate haiṃ.


* *gahanam puruṣanidhānam prakṛtir mūlam pradhānam avyaktam |


Были с воплями отвергнуты эффективные практики, направленные на
расслабление и успокоение,  точно также были отвергнуты успокаивающие
медикаменты


Прикосновение собственного я обнаружено в глубоком сне, однако  установление
его  происходит  в  турье


Одним из самых ранних упоминаний такого рода может быть то, которое встречается в *Spandapradīpikā* Utpalavaiṣṇavы,^92^

который, вероятно, жил в тот же период, что и Абхинава, и который, учитывая, в частности, его имя, вероятно, был Vaiṣṇava


64) āyurvāyuvighaṭṭitābhrapaṭalīlolāmbuvadbhaṅguraṃ bhogāmeghavitānamadhyavilasatsaudāminīcañcalāḥ | lolo yauvanalālanājalarayaścetyākalayyādbhutaṃ mudraivādya mayārpitā nanu dṛḍhā citte śiraṃ śāntaye || 170 || cittacikitsāyāḥ sāphalyaṃ darśayitvā phalitamāha - āyuriti || vitānamullocaḥ | saudāminī vidyut | yauvanalālanā yauvanopalālanaṃ saiva jalarayaḥ jalavegaḥ | kvacilloleti strīiṅganirdeśaḥ | tatra jalaraya iti bhinnaṃ padam | jalarayo lolatve dṛṣṭāntatvenocyate | viṣayadhāvanavāraṇāya vivekalohakārakṛtā vairāgyamudrā citterpitetyarthaḥ || 170 || nāvasthitimupāyāti na ca yāti yathepsitam | buddhirjīveśvarāyattā kānteva priyasadmani || 171 || evaṃ mudrārpitā cet kṛtaṃ kṛtyamataḥparaṃ kiṃ tavāvaśiṣṭaṃ tatrāha - nāvasthitimiti || jīva eva vivekitveneśvaro niyantā tadāyattā tadadhīnā jīvasyeśvaraikatvapravaṇā vā buddhirnirduḥkhe pade avasthitiṃ nopayāti | kāntāpakṣe jīveśvaraḥ prāṇanātho bhartā | sāpi priyasadmani bhartṛgṛhe svecchāsthitiṃ bhayādinā nopayāti | yathepsitaṃ ca bahirna yāti | citteti kvacittatrāpi buddhireva vivakṣitā | vimale kvacitpade cittaviśrāntireva śiṣṭeti bhāvaḥ || 171 || ato'tucchamanāyāsamanupādhi gatabhramam | kiṃ tatsthitipadaṃ sādhu yatra śaṅnkā na vidyate || 172 || cintāvānsthitisthānamativādāya pṛcchati - ata iti || yataḥ sthitiṃ na yāti cittamataḥ pṛcchāmītyadhyāhāraḥ | atucchaṃ paramārthasadrūpaṃ anāyāsaṃ nirduḥkham | anāyāsatve heturgatabhramamiti | gatabhramatve heturanupādhīti | upādhirmanaḥ | mano hi sarvabhrāntimūlam | tathāca prāguktaṃ vakṣyati ca - ādau manastadanubandhavimokṣadṛṣṭī paścātprapañcaracanā bhuvanābhidhāneti | sādhu śobhanam | ānandarūpamityarthaḥ | yatra pade punarduḥkhasaṃbandhaśaṅkā na vidyate taditi saṃbandhaḥ || 172 || p.

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


Как  результат
этого союза, произведенного через  интенсивные  и  концентрированные  усилия
садхаки,   ему   спонтанно   раскрывается   великолепие   его   истинной   и
всеобъемлющей природы


Вблизи от того места, где находятся пещеры Рикхияна, нельзя различить ровного пространства, которое могло бы дать приют храму, но не очень далеко отсюда, на берегу пруда, воображение посетителя могло бы воздвигнуть стены храма шестидесяти четырёх йогини Рикхияна.


namo yamāntakāya | ādau tāvat sukhāsanopaviṣṭaḥ sādhako raktākāraniṣpannaṃ [ḍh: ṅkā] sūryamaṇḍalaṃ svahṛdaye vibhāvya tadupari raktahūṁkāraṃ vinyasya purato raktayamāriṃ vakṣyamāṇākṛtiṃ [kh, ḍh, k, b: omit] gurubuddhabodhisattvāṃścālambya puṣpādibhiḥ sampūjya namaskṛtya triśaraṇagamanādikaṃ kṛtvā śūnyatāṃ bhāvayet oṃ śūnyatājñānavajrasvabhāvātmako'hamiti | tadanantaraṃ rakta##- sārdramuṇḍāṅkitaṃ sitadaṇḍaṃ hūṁkārādhiṣṭhitaṃ vibhāvayet | etat sarvaṃ pariṇamya yamāntakaṃ vicintayedātmānaṃ raktavarṇaṃ pratyālīḍhapadasthitaṃ [k, b: sthite pade] ekamukhaṃ dvibhujaṃ vāmakareṇa raktaparipūrṇakapālaṃ dakṣiṇakare muṇḍāṅkitasitadaṇḍadharaṃ sarpābharaṇabhūṣitaṃ [k: sarvā] bhayānakaṃ piṅgalorddhvakeśaṃ galadvyāghracarmāmbaraṃ svābhaprajñayā vicitrābharaṇayā''līḍhapadasthitayā [k, g: mālī] āliṅgitamātmānaṃ bhāvayet | paścāt bhagavato hṛdi sūryamaṇḍalaṃ hūṁkārādhiṣṭhitaṃ tatpariṇataṃ p.


В отличие от шамбхавопайи, шактопайя требует поддержки познания и действия


116 I am inclined to agree with this interpretation, which psychologizes the demonic Mothers as a group of powerful female figures who are, in fact, childless and therefore jealous of biological mothers, whose children they rationalize as having originally been their own.


Риши,  стойкие  в
обетах, известны как превосходящие раджас и саттву


Проводился также обряд йогини-чакра, в котором принимали участие восемь женщин и восемь мужчин.


SWAMIJI: You have not to see the handkerchief.


First, as concerns мантраs, were they in every respect nothing but supreme Word and consciousness, they would have the same unlimited power as the Godhead: any мантра could achieve anything, and any adept capable of using it would arrive at omniscience and liberation.


It cannot bring back to consciousness the thing as it was actually experienced in the past.2 (Let such philosophers please themselves with such a view of memory.


Е›Е«lenaiva tu cchedayet | vДЃpayetsб№›tayenДЃpi piб№‡yДЃkena samДЃyutam || 12 || apЕ«pena samДЃyuktaб№ѓ baliб№ѓ dadyДЃdviЕ›eб№ЈataбёҐ | sandhau catuб№Јpathe caiva devДЃlaye Е›maЕ›ДЃnake || 13 || udyДЃne caiva kЕ«pe ca vane cairДЃjasveЕ›mani | baliб№ѓ dadyДЃdviЕ›eб№Јeб№‡a rДЃjarДЃб№Јб№rasukhДЃvaham || 14 || iti vД«ratantre tД«rthavidhiбёҐ paб№ѓcДЃЕ›aбёҐ paб№alaбёҐ || 50 || dhvajДЃvarohaб№‡aб№ѓ vakб№Јye yathДЃvadanupЕ«rvaЕ›aбёҐ | tД«rthДЃhe vДЃ tб№›tД«ye vДЃ paб№ѓcДЃhe saptame'pi vДЃ || 1 || dhvajДЃvarohaб№‡aб№ѓ vakб№Јye yathДЃvadanupЕ«rvaЕ›aбёҐ | tД«rthДЃhe vДЃ tб№›tД«ye vДЃ paб№ѓcДЃhe saptame'pi vДЃ || 1 || dhvajДЃvarohaб№‡aб№ѓ kuryДЃccaб№‡бёЌayДЃgasamanvitam | saptДЃhДЃtparamaб№ѓ caiva snapanaб№ѓ tatra kДЃrayet || 2 || Е›ДЃntihomaб№ѓ tataбёҐ kuryДЃd dhvajДЃvarohaб№‡aб№ѓ kuru | caб№‡бёЌeЕ›varДЃgrataЕ›caiva gomayenДЃnulepayet || 3 || p.


This is how we shall consider them in this chapter.


After (having explained) that (externally) imagined (*kalpita*) (ritual) worship is not (worthy of) attention (compared to the inner worship that takes place within conscientiousness), (the teaching concernndg) the Dawnndg of the Cycle of Consciousness (*samvIfakrodaya*) (that is, the Twelve Kālīs), which was announced in the initial enunciation (of the topics of the **Tantrāloka**), is also introduced in this way.


Так того требовала ситуация во имя блага всех живых существ, так проявлялась вселенская гармония.


Я без желания, без познания и без состояния индивидуального состояния

data/library/Translations_MD/ВиджнянаБхайрава_Лакшман_Джу__сборка_переводов_.md


(140cd-141)

This is primordial descent (of the teachings that took place) during Bhairava's great sacrifice.


In ordinary experience there is no surface capable of reflect all aspects of a given entity at the same time, except consciousness.


211) ato na kasyāpi bhoga iti cennetyāha- prāṇasya saṃbandho dhanamayuktaṃ anyatvādatha anyanāma prāṇa ekastu jāgarti bhoktā yo gārgyasammata iti atra pramāṇamāha - prāṇena rakṣanniti ca tathodarke pracakṣyate - prāṇāgnaya iti spaṣṭaṃ tathā'nastamitaśruteriti | tasmāt suptau prāṇo jāgartītyupasaṃharati ||| aśrāntaḥ prāṇa evāto jāgartyatra divā'niśaṃ iti ataḥ kimidaṃ tathodbhavatītyāha - yathā jāgradavasthāyāṃ bhoktā prāṇaḥ purā'bhavat svapnepyeṣa tathaivāste boddhā cedbuddhyatāmayaṃ iti | nanu candranāmabhiḥ prāṇasya saṃbandho dhanamayuktamanyatvādathānyanāma tadapi prāṇaḥ saṃbodhyate tarhi ādityādināmabhirapi prāṇaḥ saṃbodhyatāṃ viśeṣābhāvāttasyāmanyanāmataḥ saṃbodhanā pratibodhanā cetanatvādityāśaṃkaya prāṇasyendostathā cāpāntyannātmāviṣkṛtau yata aikyamuktamataḥ prāṇo bodhyate candranāmabhiriti | athavā sūtraprāṇayorekatva p.


21 а) са ступарата махастата дешиалавишешини/ силиа сарати прокта хридхам параметрихам


(37-38ab) The Five Goddesses** *tāsām eveha vakṣyāmi devinām api vistarāt


Simultaneously, he revealed the sutra in a book called <i>Spanda Karina</i>.


оно возникает именно из их собственной сущности таким образом


140) vivakṣitārthavatvaṃ netyevaṃ tatra vyavasthitiḥ | prakāśavacca vaiyarthyaṃ tanmātraśrutirāha ca || darśayatyatha yadvākyaṃ smaryate yājñavalkyake | ananya viṣayaṃ kṛtvā manobuddhi matīndriyam || dhyeya ātmā sthiroyo'sau hṛdayedīpavat prabhuḥ | ekoṇutvādirahita prakāśī hyata eva hi || sūryakādi vadityevamupamā copapadyate | eka eva hi bhūtātmā bhūte bhūte vyavasthitaḥ || ekadhā bahudhā caiva dṛśyate jala candravat | na sūryakādi tulyatvaṃ tadvadagra kṣaṇāditi || sūryādibhyopi mūrtebhyaḥ pṛthagbhūtañca dūrataḥ | mūrtañca dṛśyate tatra pratibimbodayepi ca || nātmā mūrto na cāsmācca pṛthagbhūtādupādhayaḥ | na viprakṛṣṭadeśāśca sarvagatvādabhedataḥ || tasmādayukto dṛṣṭānta iti tatrocyate mayā | yukta eva hi dṛṣṭāntaḥ prakṛtāṃśopamāyataḥ || tadvṛddhi hrāsabhāktvaṃ hi vidyājjalagataṃ hi tat | sūryasya pratibimbaṃ hi jalavṛddhau pravardhate || hrasatīva tathā hrāse calane calatīva ca | bhede ca bhidyata iva na hyevaṃ paramārthataḥ || p.


3) Mantreśa: in the process of destruction (*dhvāmsamāna*).


ācāriṇaśritavā tu ni:śreṣṭhadamāgaṇḍam yato nivarṇāṃdāṃ devī nirācārā tato matā.


tenaivārthaṃ pradātavyaṃ paścānāṃ mahāpaśvakam vicchāṅgaprabandhaṃ vācya kramād yojjyaṃ hṛdābdhi


Именно из союза семени и чрева и из-за нарушения последнего первым, все возникает


(He does this) as he makes the powers of Māyā propense to give birth (to their effects,) and abides observing everything properly, be it conscious or unconscious principles, phenomena (*bhāva*), gross elements (*bhūta*) and worlds.


’ Unstruck Sound (*anacka*) that is crooked and (its) form (round like an) earring, (located) in the Foundation of Birth, sits on the seat of the Water Chestnut at one with the energy of the vital breath, and (is such) because it is perpetually active (*satatodita*).


Of those who do not reside in Benares I gratefully acknowledge **Prof.


He repeats the same aphorism concerning gnosis in the mouth of a woman in his commentary on TĀ 29.


71) śuklapakṣe vidhihyevaṃ kṛṣṇapakṣe vilomataḥ | somāya vahnaye tābhyāṃ vahnivāmetarodhyataḥ || ityabhimantryetyādāyārtha eva kramaḥ kecit | vaktrābhidhāro vaktradīpanaṃ | tathoktaṃ ṣaṭsahasrikāyāṃ - ityamīśānavaktraikīkaraṇavat anyeṣu vadaneṣvapi paścime śiṣyasaṃskāra naimityau homau samācaredityādau vakṣyamāṇakṛtyānuguṇe vadane anyavaktrāṇāmekatvakāryaṃ | tathoktaṃ dhyātvā vaktrāṇi pañcāgneyena yatkarma vāñcchitaṃ tanmukhamūrdhve kurvīta | tatsthāne cordhvagaṃ mukhaṃ | antarbhāvyāni vaktrāṇi | tacca kuṇḍapramāṇakamiti | atha tatra prayogaḥ | īśānādibījānyuccaryaṃ | īśa tatpuruṣāghoravāmasadyojāte svāhā | atrāntare prasaṅgāt ekaikā hutidānena dīpanamācarediti kecidvistararucayaḥ | dvirephāvantimau ...


Therefore, beginning with 'a' and successively ending with 'kṣa' it is known as śṛṣṭi or manifestation.


],
Кама-биджа,  Луна,  соединенная  женщиной  вместе  с  Месяцем  и   последней
гласной


siddhi^307 sphuṭāṃ^310 pradātārī^311 śrīkujākhyāṃ nāmāmyaham (9).


Траямбаканатху пришлось также породить из собственного ума будущего держателя данной параматры-Траямбаканатху.


4 x 8) + 10 + 1 + 1 + 6 + 12 + 5 + 5 + 2 + 2 + 1 + 1 = 84 fingers in 13 divisions.


27 сентября 1991 года Свами Лакшманджу покинул свое физическое тело и достиг махасамадхи, великого освобождения


{
"text": "
प्रकाशमानता प्रकाशालमता, अंबु-रादेरनादिनिधनस्य सत् एव चित्त-
काश्य तेन तेन आलमना अवस्थानिमत्यभिव्यक्तिवादिना सत्कार्य-
वाद उच्चो।


Because the goddess at the center of the mandala is their lineage goddess, and theirs alone, and because her higher initiations are their secret prerogative, the Near priesthood is able to "control" the king and the nepāla-maṇḍala as a whole.


Он может сказать человеку: «Да благословит тебя Бог» и Бог благословляет того человека


328) śarīre sakalaṃ viśvaṃ paśyatyātmāvibhedataḥ | brahmāṇḍo'yaṃ mahāmārgo rājadantordhvakuṇḍalī || 49 || iti || abhyāsakramamāha- tālviti || 28-29 || kāryāntaraṃ hitveti | harītakī pathyāśabdārthaḥ || 30-31 || vāgīśvarīdhāmaśiraḥ jihvāgram || 32-34 || tiryakcchākhāvadhiḥ śikhāmūlamityarthaḥ || 35-36 || durlabhāṃ durlabhatām || 37 || ṣaṭsvarabhinnayā hrāṃ hrīṃ ityādinetyarthaḥ || 38-40 || brahmārgalam antarjihvāsuṣiram || 41-47 || evaṃ gurumukhāt lambikāvidyām abhyasya dvādaśavarṣānuṣṭhānāt lambikāyogasidhiḥ bhavati || 48 || śarīre sakalaṃ viśvaṃ paśyatītyanena virāṭsūtrabījaturyarūpaṃ krameṇa pratipadyate | yatra sahasrāre rājadantordhvakuṇḍalī jihvā prasarati so'yaṃ mārgaḥ brahmāṇḍanibho bhavati, supathatvāt | itiśabdaḥ lambikāyogasamāptyarthaḥ, dvitīyādhyāyasamāptyarthaśca bhavati || 49 || iti dvitīyo'dhyāyaḥ tṛtīyo'dhyāyaḥ melanamantraḥ hrīṃ bhaṃ saṃ maṃ paṃ saṃ kṣam | melanamanuṃ kaṇṭhataḥ paṭhati- hrīmiti | p.


^70^

*Kalā*, хотя и являющиеся (как мы видели, выше, стр


545) bhojyaṃ bhoktā ca dātā ca sarvatatvatanuḥparaḥ | niścitya kartṛkartā ca sarvabhūtapatiśśivaḥ || 19 || nānāśivasahasrāṇi padmasarvayutāni ca | sarve śuddhāśca nityāśca ye sthitāśśivagocare || 20 || sūryakoṭiprabhāssarve śuddhāścaiva svabhāvataḥ | pṛthagrūpantu yatproktaṃ sādhakaiḥ śāstracintakaiḥ || 21 || mahāsthānamahājñānaṃ mahāprasthānameva ca | mahādyutirmahābhūtiḥ mahātejā mahāyaśāḥ || 22 || apratarkyamavijñeyaṃ svarūpe saṃpratiṣṭhitam | agrāhyaṃ sarvabhūtasthamakṣobhyañcāvyayaṃ tathā || 23 || p.


Akṛtrīmo dharmah means innate nature, which has been previously explained as Freedom, which is the nature of the highest Lord.


стихи 20-21
      Шактйавастхаправиштасйа нирвибхагэна бхавана /
      Тадасау Шиварупи сйат шайви мукхам ихочйатэ // 20
      Йатхалокэна дипасйа киранайр бхскарасйа ча /
      Джняйатэ дигвибхагади тадвач чхактйа Шивах прийэ // 21

                                   перевод
      Когда  в  ком-либо,  кто  входит   в   состояние   Шакти   (т


*karaṇkinī krodhanī ca bhairavī lelihānikā |** khecarī ceti mudrāyāḥ pañcātmakatayā sthitih


В целом же, по его мнению, здесь подразумевается «полнота» (avaikāla) смыслов и значений, своего рода «правильная форма» наших суждений о реальности и действий внутри нее.


Оно,  О  Господь,  для  преданных
 заключает  в   себе  все  действия  поклонения


Некоторые из них ныне хранятся в одном из залов музея в Манчестере.


Именно через семяводный проток они поглощают ртуть \[которую употребил практикующий без мантр\]\

data/converted_md/Поцелуй_йогини_третья_глава_полностью.md


* *caittyena samāveśastādatmyaṃ nāparaṃ kil |* *jñeyam dvidhā ca cinmātraṃ jaḍaṃ cādyam ca kalpitam


Raga is the energy of attachment to limited things.


**ГУРТУУ:** \[На кашмирском\]: Нам нужно следующее объяснение


65) nirvikalpasvarūpo'smi nirīho'smi nirāmayaḥ | sadāsaṅgasvarūpo'smi nirvikāro'hamavyayaḥ || 6 || sadaikarasarūpo'smi sadā cinmātravigrahaḥ | aparicchinnarūpo'smi hyanantānandarūpavān || 7 || satparānandarūpo'smi citparānandamasmyaham | antarāntararūpo'hamavāṅmanasagocaraḥ || 8 || atmānandasvarūpo'haṃ satyānando'smyahaṃ sadā | ātmārāmasvarūpo'smi hyahamātmā sadāśivaḥ || 9 || ātmaprakāśarūpo'smi hyātmajyotīraso'smyaham | ādimadhyāntahīno'smi hyākāśasadṛśo'smyaham || 10 || nityaśuddhacidānandasattāmātro'hamavyayaḥ | nityabuddhaviśuddhaikasaccidānandamasmyaham || 11 || nityaśeṣasvarūpo'smi sarvātīto'smyahaṃ sadā | rūpātītasvarūpo'smi paramākāśavigrahaḥ || 12 || bhūmānandasvarūpo'smi bhāṣāhīno'smyahaṃ sadā | sarvādhiṣṭhānarūpo'smi sarvadā cidghano'smyaham || 13 || dehabhāvavihīno'smi cintāhīno'smi sarvadā | cittavṛttivihīno'haṃ cidātmaikaraso'smyaham || 14 || sarvadṛśyavihīno'haṃ dṛgrūpo'smyahameva hi | sarvadā pūrṇarūpo'smi nityatṛpto'smyahaṃ sadā || 15 || p.


212 (It should be purified along with the four-fold) Egg that consist of the six Paths.


4b) oṃkāmantrahe svāhā || oṃ jagadyoni svāhā || vaiṣṇavī uttarasyāṃ || oṃ amoghamātre svāhā || vṛṣabhastayormadhye || oṃ jagadhṛdaye svāhā aindrī prācyāṃ || oṃ jagaddhite svāhā || āgneyāṃ āgneyyāṃ || oṃ amṛte svāhā yāmī dakṣiṇasyāṃ || oṃ namo mālinaṃ svāhā || nai-ṛtī nai-ṛtyāṃ || oṃ jagaddhenu svāhā || vāruṇī paścīmāyāṃ || oṃ śiva śakti svāhā ||| vāyavī vāyavyāṃ || oṃ sarvalokasaṃjīvani svāhā || kauverī uttarasyāṃ || oṃ varade svāhā || aiśānī aiśānyāṃ || oṃ sarvatejasaṃhāriṇi sarvāmṛtasaṃhāriṇi svāhā || raudrī vṛṣabhasthā sravaḥ || oṃ śrava śrava gala gala dulu dulu amṛtaṃ bhavatu svāhā || sarvāsāṃ vatsakāḥ || iti dhenumaṇḍalamantrakośaḥ || parameśvara uvāca || sāmānyavācakaṃ brahma aikaliṅgaṃ śivālayaṃ | maṇḍaṃ tu viśeṣeṇa śivālayamudāhṛtaṃ || yujyante yatra vidhivacchivāḥ sṛṣṭipuraḥsurā | eka eva sthito madhye vyomavyāpī mahāśivaḥ || tasya sṛṣṭi śivaḥ pārśve ikṣiṇe samavasthitaḥ | vāme sthiti śivaścaiva karṇikāyāṃ śivāsane || īśāne tasya digbhāge saṃhārākhyaḥ śivaḥ sthitaḥ | anugrahaśiva prācyāṃ saumyāyāṃ muktidaḥ śivaḥ || muktimūrttiśivāḥ sthāpyā dikṣu śeṣāsvanukramāt | vyomavyāpi yadāvastho vijñeyastu mahāśivaḥ || bhavayuṣmapadāvastho jñeyaḥ sṛṣṭi śivo ca tu | sadā sthiti śivaścaiva bhavodbhavapadasthitaḥ || oṃ muñca muñca padāvasthaḥ saṃhārākhyaḥ śivaḥ smṛtaḥ | p.


(149-152ab) *svayam mokṣābhito (> prokṣābhito) bhūtvā sādhakah pañcamūm yajet


(173cd-174ab) (173)** Surely (one may ask,) when Earth and the other principles dissolve away, is the state (*vyavasthā*) of those individual souls who reside there the same as that of the Lords of the Principles, or not?


The series of levels, as I translate them are, 1) *pratyāhāra*- withdrawal (of the senses), 2) *dhāraṇa* - concentration, 3) *dhyāna* - meditation, 4) *samāhiti* (*saṁādhi*) - contemplative absorption.


92.] śuklakurukullāyai | kurukullāṃ namasyāmi sitavarṇāṃ caturbhujām | iṣukārmukahastābhyāṃ sitotpalābhayapradām || padmāsanasthitāṃ divyāṃ raktatāṭaṅkamaulikām | daṃṣṭrākarālatrinetrāṃ piṅgorddhvakeśamūrddhajām || atha sukhāsanopaviṣṭaḥ svahṛdaye candramaṇḍalaṃ tadupari hrīḥkāraṃ dṛṣṭvā sitavarnasphaṭiko'yaṃ śubhrajyotīraśmivisphuritān tadraśmyākṛṣṭaśubhrabuddhabodhisattvān purataḥ pūjayitvā śirasā praṇamya tadagrataḥ pāpadeśanāpuṇyānumodanāṃ tataḥ pariṇāmanāṃ triśaraṇagamanabodhicittotpādanaṃ kṛtvā caturbrahmavihārān bhāvayet | parahitacintāṃ maitrīṃ paraduḥkhanāśakriyāṃ karuṇāṃ parasukhatuṣṭiṃ muditāṃ paradoṣopekṣāmupeksāṃ bhāvayet | tataḥ śūnyatāmantramuccaret oṃ śūnyatājñānavajrasvabhāvātmako'ham | atha pūrvoktahrīṁkāreṇa sphuraṇasaṃharaṇaṃ kṛtvā ādikrameṇa sitavarṇāṃ kurukullāmātmānaṃ bhāvayet | svahṛdaye sitavarṇāṣṭadalapadmaṃ līnaṃ tadupari sūryamaṇḍalaṃ tatraiva hrīṁkārasambhavāṃ devīṃ vicitrarūpāṃ sitavarṇāṃ caturbhujāṃ vāme cāpadharāṃ dakṣiṇenākarṇapūritaśarāṃ vāme sitotpalāṃ dakṣiṇenābhayahastāṃ padmāsanasthitāṃ divyavastraśobhitāṃ śvetapaṭṭāṃśukottarīyāṃ vikaṭadaṃṣṭrāṃ trinetrāṃ ūrdhvapiṅgalakeśāṃ amitābhamukuṭinīṃ sūryāsane sūryaprabhāṃ nānābharaṇabhūṣitāṃ nīlānantabaddhakeśāṃ raktatakṣakakuṇḍalāṃ pītaśaṅkhapālakaṇṭhikāṃ viśvavarṇakulikakeyūrāṃ haritakarkoṭakayajñopavītāṃ p.


First come the lamps of Kula and then the sacrificial liquor.


Все три, переживающий (прамата), переживание (прамана)  и  объект
переживания  (прамейа)  считаются  имеющими  природу   божественного   света
(пракаши)


She wears a garland made of many gems and has a large belly.


1 °sphuliṅgimutrastanī | °sphuliṅgā ghanastanī KālUp 4.


Moreover, the rite of the sacred thread itself does not necessarily require the offering of these substances).


^125^ Наконец-то, это стоит отметить, это различие, которое --- по крайней мере в теории --- допускает, что существует план за пределами высшего Слова (план абсолютно чистого Сознания, или *cit*), увековечивает в Трике старую концепцию, утверждающую подчинение речи молчанию или мысли, *vāc* - *brahman*у, что мы видели ранее, когда имели дело с Veda


His first section includes sixteen verses and he names it vyatirekopattini- nirdesaḥ i.e.


This is Śiva’s attribute, of which all the freedom and the rest (of His attributes) are mine.” By this firm conviction (bhāvana), one attains oneness with Supreme Śiva.’ Śivopādhyāya explains: Śivasya ayaṁ śaivo dharmaḥ- svacchasvātantryādiḥ yasya saḥ śaivadharmā, sa eva aham aham eva sa iti asaṁdigdhatvena bhāvanāt śivatā | iyaṁ śāktī bhūḥ || ‘“This is Śiva’s nature’, “*he who possesses Śiva’s nature that is pure (translucent consciousness) and freedom etc.


(14) The teaching concerning the caves operates in this way in the Samvarta ( maṇḍala ).


Now verses 17 and 18 tell us how the future destiny of the individual is determined.


176b) prakāśetanatūtkṛṣṭāpakṛṣṭarūpeṇetvinetyāha | sa ceti | yathā pratyūṣasamaye ālokatāratamyena bāhyatamastāratasyayuktābhibavo bhavati tataśca tattattamasāvṛtānāṃ padārthānāṃ tāratamyayuktaṃ prakāśanaṃ bhavati | evaṃ viṣayaviśeṣarūpakāraṇaviśeṣaprayuktoyo vṛtiṣuviśeṣaḥ utkarṣatāratamyarūpastadvaśātāratamyabhāvaprayukta eva āvaraṇābhibhavobhavati | tataścānaṃdopi taratamabhāvayukta eva prakāśata ityarthaḥ | evamapyānaṃdasyaikatvābhyupagamā tadbhedaprathākathaṃ siddhyati tatrāha | ata iti vastuta ekasminnapyānaṃde upādhiprayukta bhedābhyupagamādityarthaḥ | tathā ca vidyayā āvaraṇa nivṛtau satyāṃ prakāśamānānaṃdaḥ svarūpānaṃdastadanivṛtidaśāyāṃ vṛtisaṃbaṃdhāt prakāśamānānaṃdo viṣayānaṃda iti svarūpānaṃdaviṣayānaṃdayorbhedo jñātavyastathā vṛtibhedenānaṃda bhedābhyupagamādviṣayānaṃdānāṃ parasparaṃ bheda prasiddhiścāvakalpyata ityarthaḥ | ahaṃkārādīnāṃ kevala sākṣibhāsyatvaṃ paramaprakṛtaṃ siddhamityāśayenāha | sarvathāpīti | svarūpānaṃdasyānāvṛtatvapakṣe tasyāvṛtatvapakṣe cetyarthaḥ | teneti | sākṣi caitanyenetyarthaḥ | nanu siddhāṃte saṃskārasyānubhavatāśarūpatvopagamena saṃskārārthaṃ sākṣi caitanyasyāhaṃkārādi gocaravṛtyapekṣāstyeveti śaṃkate | nanvevamiti | p.


But actually, we don't experience his leaving his physical body.


१४ ।।
बोधस्य स्वात्मनिष्ट्रु रचनां प्रति निगृहित: ।
तदास्थाप्रविकासो यस्तदैन्मुख्यं प्रचक्षते ।।


javākusumamālādhyām [k: japā-] śadbhujāṁ pītavāsasam [g: -vāsaśam]


The following passage up to 9/19ab is also found in YKh (1) (KuKh 9/2cd, 3cd, 5cd-10cd, 11cd-19ab, = YKh (1) 49/15cd, 16ab, 17ab-22ab, 22cd-30ab).


A woman was thought to support and "give flesh" (puṣṭikāra, in Sanskrit) to the embryo with "uterine milk" before birth, and with "breast milk" postpartum.


tadu riṣabhajāleḥ saṃcchitraṃ dehamīśvari bhāvayet.


Хотя  вы
концентрируетесь   на  центре,  вы  вынуждены  опираться  на  две  вещи  для
концентрации на центре


Know *rajas* to be of the nature of passion, the sources of thirst and attachment; it binds fast, O Kaunteya, the embodied one by attachment to action.


Но здесь ничего не осталось от того, на чем основана сила воли, намерение


Ее метафизическая концепция динамического сознания (чит-śaktiḥ) со свободой (сватантріей) как своей природой последовательно объясняет все существующие проблемы реальности, включая жизнь и мир.


From here Kukāra Vidyā, that is, the Vidyā of the goddess Kubjikā, comes forth in the form of a garland of thirty-two letters ( vidyā devyā kukārākhyā dvātrimśāksaramālinī |


And in this way, (all this) ultimately amounts to being the expansion of Supreme Bhairava within the vital breath.


The second class containsss eighteen systems and propounds the doctrine of duality-unity or *Bhedābheda*.


Then when the Point is ‘churned’, that is, its energies are aroused, Vāgbhava the seed-syllable Vidyā of the goddess, which is her complete sonic iconic form manifests.


If one contemplates* attanded one’s own authentic identity, and (then the notion) of there being no Self (*anātmatā*) in the Self has been destroyed.


223) saṃkalpyāsanamārādhya bāhyapūjāṃ samārabhet | mantrapūtaṃ havirdadyāt tadagre'gnyānane kṛte || 54-10 || dūrvābhukti ghṛtairvāpi kṣīreṇa tilataṇḍulaiḥ | daśātmanāśivāṅgaiśca pañcabrahmaṣaḍaṅgakaiḥ || 54-11 || pratyekaṃ śatamarddhaṃ vā homayet pañcaviṃśatiḥ | liṅgasyā calanārthāya mūlenaiva śatāhutiḥ || 54-12 || dadyāt pūrṇāhutiṃ tatra sahasrākṣaramantrataḥ | tadvalkalena sammiśraṃ govālakṛtarajjunā || 54-13 || karturvarṇānurūpañca vṛṣabhaṃ lakṣaṇānvitam | taruṇaṃ balavantañca bhūṣayet bhūṣaṇārhakaiḥ || 54-14 || rajjunābadhyatalliṅgaṃ kakudagre vṛṣasya tu | tadrajjunāsubadhvā tu bahurūpamanusmaran || 54-15 || talliṅgamuddharenmaṃtrī vṛṣabheṇa śivena ca | deśikaṃ pūjayet tatra vastraiḥ sauvarṇabhūṣaṇaiḥ || 54-16 || āropyajīrṇaliṅgantu śibikāyāṃ rathepi vā | śaṅkhakāhalavādyaiśca kuryācchabdaṃ mahāravaiḥ || 54-17 || āvṛtaṃ śivabhaktaistu stutistotrasamanvitam | samundra prakṣipelliṅgaṃ namaskārāntamantrakaiḥ || 54-18 || taṭākādiṣvaśoṣyeṣu khātvorvyāṃ vāthanikṣipet | dārujañcedathāgnau tu jale liṅgaṃ vyapohya ca || 54-19 || pratiliṅgañca pīṭhañca kṛtvā pūrvoktalakṣaṇaiḥ | sthāpayedvidhinādhīmāṃ nṛparāṣṭrahitāya vai || 54-20 || jīrṇoddhāre kṛtaṃ sarvaṃ maṇḍalasthāya śaṃbhave | vijñāpayet praṇamyādau śivamastviti coccaret || 54-21 || śivaṃ prāgvat samabhyarcya śivāstrantu visarjayet | tasyācchidrāpanodārtthamaghorāstreṇa mantravit || 54-22 || ājyenāṣṭaśataṃ hutvā vyāhṛtyāhutimācaret | agnisthaṃ śivamudvāsya homaśeṣaṃ samāpayet || 54-23 || p.


463) (śrīmahātripurasundarīsvarūpam) īṣatkunda-sucārudantasumukhīṃ netratrayodbhāsitāṃ pānottuṅgapayodharāṃ pravilasadraktārabindaśriyam | nānābhūṣaṇabhūṣitāṃ bhagavatīṃ bandhūkapaṭṭāṃśukāṃ pāśañcāṅkuśacāpabāṇanivahān saṃbibhratīṃ bhāvayet || 123 || (jīvanyāsaḥ) hṛdi hastaṃ samādāya jīvanyāsaṃ samācaret | (prāṇapratiṣṭhāmantraḥ) viparītaṃ prāṇamantramuddharet pāśapūrvakam || 124 || prāṇapratiṣṭhāmantro'yṃ sarvakarmaṇi kīrtitaḥ | (niruktabhūtaśuddheḥ prāmāṇikatantrasaṃvāditvam) jñānārṇave śivenaiva prakāra īdṛśaḥ smṛtaḥ || 125 || _________________________________________________________________ 123 | pūrvavacane mahāśrītripurāmayam ityuktam, tadbhāvanārthaṃ tasyāḥ svarūpamāha - īṣadityādinā | 124-125 | evaṃ bhūtaśuddhiṃ nirūpya jñānārṇavopadiṣṭaṃ jīvanyāsakramaṃ darśayati hṛdītyādinā | jīvanyāsamiti vakṣyamāṇaprāṇapratiṣṭhāmantreṇa jīvanyāsaṃ samācaredityarthaḥ | prāṇapratiṣṭhāmantramāha viparītamiti | prāṇamantro haṃsa iti, tasya vaiparītye so'hamiti, tacca viparītaṃ prāṇamantraṃ pāśapūrvakaṃ pāśabījam āṃ tatpūrvakam | etena āṃ so'hamiti prāṇapratiṣṭhāmantraḥ paryavasyati | jñānārṇava iti | taduktaṃ jñānārṇave dvitīyapaṭale - prāṇapratiṣṭhāmantreṇa jīvaṃ dehe nidhāpayet | mukhavṛttaṃ samuccārya haṃsantu viparītakam | uddharet parameśāni vidyeyaṃ tryakṣarī matā | prāṇapratiṣṭhāmantro'yaṃ sarvakarmāṇi sādhayet | tenaiva vidhinā devi sthirīkuryānnijāṃ tanum || iti | mukhavṛttam āṃ | (p.

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


२३।।

यह आत्मा बेद्रव्यनद्धारा प्रास होने योग्य नहीं है और न भारणशक्ति अभ्या अधिक श्रवणसे हो प्रास हो सकता है।


In a general sense, it may also just be the place where the goddess, who is the greatest of the Yoginīs, resides.


Выберите человека, которому можно доверять, - супругу, близкого родственника или наставника - и у вас появится замечательный источник мудрости, к которому всегда можно будет обратиться за советом