57) bhūyo vā pūrvasevāṃ kṛtvā prārabdhavyam | evaṃ yāvat saptavārān | pañcānantaryakariṇasyāpi saptame karmaprayoge sidhyatīti || tataḥ sādhakena tāṃ kumārīṃ kṛtarakṣāṃ kṛtvā kuśaviṇḍakopaviṣṭakāṃ kārayet | pūrvābhimukhāmuttarābhimukhāṃ vā saṃsthāpya ātmanaśca haviṣyāhāraḥ tāṃ ca kanyāṃ haviṣyāhāraṃ bhojayet | pūrvameva parikalpitaṃ kuśaviṇḍakaṃ tenaiva vidhinā taṃ picuṃ kartāpayet | tat sūtraṃ sukartitaṃ śuklaṃ pūrvaśikṣāpitakanyayā saṃhṛtya aṣṭa pañca trīṇi ekaṃ prabhṛtī yāvat ṣoḍaśamātrāṃ palāṃ vā karṣāṃ vā supraśastagaṇanametāṃ kuryānmadhyame aṣṭamāṃ gāthā itare pañcaika vā kṣudrasādhyeṣu karmasu yathāśaktitaḥ kuryāt sarvakarmiṣu mantravit || tataḥ prabhṛti yat kiñcit pāpaṃ karma purākṛtam | naśyate tatkṣaṇādeva sūtrārthaṃ ca na cetane || saṅgṛhyamidaṃ sūtraṃ śucau bhāṇḍe niveśayet | na hi taṃtugato kṛtvā dhūpayet karpūradhūpanaiḥ || āprāṇyāṅgasamutthaṃ vā kuṅkumacandanādibhiḥ | arcitaṃ sugandhapuṣpairmallikacampakādibhiḥ || śucau pradeśe saṃsthāpya kṛtarakṣāpithānitam | mantravit sarvakarmajño kṛtajāpaḥ susamāhitaḥ || tantuvāyaṃ tato gatvā mūlyaṃ datvā yathepsitam | avyaṅgamakṛśaṃ caiva śukladharmasadāratam || avyādhyartamavṛddhaṃ ca kāsaśvāsāvinirmuktam | kāsaśvāsavinirmuktaṃ aṣaṇḍaṃ yonisatyajam || anavadyamakubjaṃ caivāpaṅgupativarjitam | samastalakṣaṇopetaṃ praśastaṃ cārudarśanam || śubhabuddhisamācāraṃ laukikīṃ vṛttimāśritam | siddhikamo'tra taṃ yācedutame paṭavāsane || ***(?) śubhavarṇe vā buddhi**(?) **(?)kṣitaḥ | ***** (?) śreṣṭhaiḥ paṭavāyanaśreyasaiḥ || 58, p.


\
\
Бахус, бог вина и опьянения, обычно ассоциируется с ночной жизнью


Kṣemarāja goes on to quote from an unknown source a list of the Sixteen Supports according to the Kaula modality ( prakriyā ) in which they are said to sustain everything, not just the individual soul.


Это
   преподавалось довольным[3] [и] мудрым//211//Sambhunatha [и] происходит в
   тексте Sadbhava


Трудноудержимое пламя сжигает миры, (чья) сущностьпустота.


SECTION Sahaja Vidyodaya** The first section describes *spanda* principally as **Sadāśiva**'s dynamic aspect which is identical with the essential Self of each.


799) * * * * * * * * (?) praviЕ›edДЃlayaб№ѓ prati | pЕ«jДЃparyuб№ЈitadravyaiбёҐ saб№…karairlliб№…gamarcayet || 89 || paracakrДЃdbhayaб№ѓ caiva rДЃjГ±ДЃб№ѓ vyДЃdhi pravartate | aghorДЃstraб№ѓ Е›ataб№ѓ hutvДЃ snДЃpanaб№ѓ paГ±caviб№ѓЕ›atiбёҐ || 90 || puб№‡yДЃhaб№ѓ vДЃcayitvДЃ tu japet pДЃ * * * * * (?) | * * * * * * * * * * * * (?) gahД«nake || 91 || vДЃstu rДЃjДЃdhidevДЃnДЃб№ѓ nДЃЕ›anaб№ѓ saб№ѓbhavetkб№Јaб№‡ДЃt | snapanaб№ѓ tatra kuvД«ta puб№‡yДЃhaб№ѓ vДЃcayet tataбёҐ || 92 || Е›ДЃntihomaб№ѓ tataбёҐ kб№›tvДЃ punaбёҐsandhДЃnamДЃcaret | Е›irobДЃhu ca pДЃdau ca bhinnДЃniyatitaб№ѓ tyajet || 93 || nakhДЃnДЃmaб№…gulД«nДЃб№ѓ ca bhЕ«б№Јaб№‡ДЃб№ѓ ca nibhedine | * * * * (?)nakaб№ѓ kб№›tvДЃ tatra saб№ѓprokб№Јaб№‡aб№ѓ kuru || 94 || dД«kб№ЈДЃntare tathДЃЕ›Е«dre guruvДЃkyasyalaб№…ghane | tadgrДЃmavДЃsinДЃб№ѓ caiva sthДЃnabhraб№ѓЕ›aб№ѓ na saб№ѓЕ›ayaбёҐ || 95 || paб№ѓcagavyena saб№ѓprokб№Јya puб№‡yДЃhaб№ѓ vДЃcayet tataбёҐ | snapanaб№ѓ kДЃrayedbimbaб№ѓ Е›ivamantraб№ѓ Е›ataб№ѓ hunet || 96 || utsava * * * * * * * * * * * * * (?) | * * * (?)dЕ«б№Јaб№‡otpattiбёҐ Е›Д«ghraб№ѓ saб№ѓtyajyatacchrayam || 97 || varб№‡amantraб№ѓ tathДЃstraб№ѓ ca homayet tu Е›ataб№ѓ Е›atam | pariveб№Јa tu tatkДЃle lokasyaiЕ›ДЃnamДЃdiЕ›et || 98 || Е›ivamantraб№ѓ Е›ataб№ѓ hutvДЃ vyomavyДЃpi Е›ataб№ѓ japet | nД«rДЃjanavihД«ne tu pДЃvakena bhayaб№ѓ bhavet || 99 || pdf 147, p.


Как можно было в данном
случае поступиться честью во имя спокойствия


Surely, there is a meanvikalpas (to attain) the supreme reality of the vital breath.


6a) brahmaviṣṇusurendrānāṃ sirasā ghṛṣṭa pādukāṃ || svāśivājamva phetkāra gṛrddholūkaravākule | bhūtapretapisācānya kilkilārāva śuṃkule || śmaśāne ca mahāraudraṃ yoginīgaṇamaṇḍitā | nityamāna mahādeva lokānā hitakālakaṃ || dhyāyahaṃ śrīmahākālaṃ bhairavaṃ bhuvaneśvaraṃ janpathe śṛnuyādvāpi śrāvayadvā samāhita || sarvvasiddhimavāpnoti sadā vijayavarddhanaṃ || iti dhyānapuṣpaṃ nama || aiṁ 5 hū mahākāla mahābhairavāya sarvvasatupramarddanāya pādukāṃ || aiṁ 5 pre p.


The Sāṃkhya mandtands that this manifestation of the countless particulars in the sphere of objectivity is the reason why the individual soul, fascinated by them, is bound.


Abhinava lists the locations in the body of the contents of the Śākta deposition (see 15/248-251ab).


* *vimiśatis tu sahasrāṇi sahasram ṣaṣṭatadhikam |* *ahorātrās tu ṣaṣṭyabde śaṅkhyātās tu varānvikalpaanvikalpae


Similarly, (even the very) cause of purification is destroyed by the company of false (people).


** koī rāgamurtta hokara usa viṣaya kā**vettā bana pātā hai aura koī jānatā hai, taba usameṃ anuruka hotā hai.


" This imagery is particularly arresting in late-twentieth-century poster art of Kālī and other Goddesses (fig.


Некоторые из них могут соблюдать определенные правила (vrata), а некоторые нет


[#1484] - **darśanārghya** (दर्शनार्घ्य) — аргхья видения [#1485] - **dautavidhi** (दौतविधि) — правила [касающиеся обряда, совершаемого] с dūtī [#1597] - **dayā** (दया) — сострадание [#1482] - **daśa śivāḥ** (दश शिवाः) — десять Шив [#1487] - **daśarāva** (दशराव) — десятикратный звук [#1486] - **daśasaṃskāra** (दशसंस्कार) — десять ритуалов [#1488] - **daśasthāna** (दशस्थान) — десять мест [#1489] - **daśākṣara** (दशाक्षर) — десятисложный [мантра] [#1490] - **daśāṅgaka** (दशाङ्गक) — v.


japa; TĀ 27.1-50; VBh 145-156; SvT 7 **TAK:** *"Japa — ритмическое повторение мантры для её активации"* **Три вида japa:** | Вид | Описание | Уровень | |-----|----------|---------| | Vācika | Произносимая вслух | Низший | | Upāṃśu | Шёпотом (губы движутся) | Средний | | Mānasa | Мысленная | Высший | **Количества:** - Полная: 1,08,000 - Средняя: 10,800 - Минимальная: 1,080 - Ежедневная: 108 **VBh 155-156:** Ajapā-japa — естественное повторение через дыхание (haṃsa) **Akṣamālā (TĀ 27.30-39):** Использование чёток для подсчёта **Связь:** → #65 (ajapā), → #18 (akṣamālā) --- ## 434.


The Trika philosophy is meant for any human being without restriction of caste, creed, or color.


tanme tanme suvacanavaśāt kītiṃtaṃ yammāsīt tat saṃkṣitaṃ viśadamaskhalla proditaṃ te ca rājan.


** Bringing to a close the (teaching concernndg) the regular (daily) rite, now that the occasion to do so has come to speak of the occasional one (*naimittika*), he announces (*pratijānīte*): *iti nityavidhi: prokto naimittikamathocyate.


श्रीमैरव उवाच
काल्लस्क्ष्णर्पणी देवी सकला |
करविभागगा -


Оно  должно  претерпеть  последствия  своих
собственных  деяний,  которые  порою  столь  сильны,  что  приводят  к   его
перевоплощению с одного уровня существования на другой


/265/
Если он видит солнце без лучей, луну без  отметин,  звезду,  сияющую  черным
светом, проживет шесть месяцев

data/converted_md/СВАЧЧХАНДА_ТАНТРА_наиболее_полный_перевод.md


63) śrīvidyānugrahāvāptaprekṣāleśastrikāgamān | āloḍyālocya tattattvasaṃgrahārthaṃ suvistṛtam || 1 || vijñānabhairave gūḍhapathe padaprabodhinīm | durdhvāntabhavaduḥśvabhravibhraṃśātpālanoditām || 2 || vedasaptarṣivedāntyayugābdamadhupakṣatau | vijñānakaumudīmetāṃ bhaṭṭānando vyakāsayat || 3 || samāpteyaṃ vijñānakaumudī nāma vijñānabhairavaṭīkā | kṛtistatrabhavatkāśmīrikabhaṭṭārakānandakasya || sadvidyānāṃ saṃśraya granthavidvad- vyūhe hrāsaṃ kālavṛttyopayāte | tattatsaddharmoddidhīrṣaikatāna- satprekṣaujaḥśālinā karmavṛttyai || 1 || śrīmatkaśmīrādhirājena mukhyai- rdharmodyuktairmantribhiḥ svairvivecya | pratyaṣṭhāpi jñānavijñānagarbha- granthoddhṛtyai mukhyakāryālayo yaḥ || 2 || p.

data/sources/MUKTABODHA-LIBRARY-IAST/vijJAnabhairava with commentary Kaumadi-M00347-IAST.txt


drāmoptikāra:** atha lhasaṇasaṃpanna siddhisādhanataparam.


SWAMIJI: [With the] rise of excitement, not in the excitement; when
the excitement is [about] to rise, at the point of rising; when krodha is just
[about] to start, [when] the fire of krodha is [about] to rise.


The religious practice of the Siddhānta was dualistic (dvaitācāra) in the sense that it accepted the orthodox (Vedic) distinctions between pure and impure and remanded strictly within the boundaries of the former.


Saying the supreme pure knowledge of God consciousness is destroyed means this supreme pure knowledge of God consciousness subsides, it diminishes.


|| mātaḥ kṣamasvetyuk tvā oṃ durgāyainamaḥ | ityaiśānyāmeka puṣpaṃnikṣepeṇa visarjayet || tatosthāpita kalaśodakena jayamānābhiṣekaḥ | tatomṛdādimūrtisatvesrotasi tatpravāhaṇaṃ kartumutthāpayet || oṃ uttiṣṭha devi !


Посетить специализированные книжные магазины, такие как «Pilgrim Book House» (возле Дургакунд РД.) и «Harmony Bookshop» - оба в районе Годаули — это словно побывать в пещере с сокровищами.


The initiation a teacher imparts who has known within himself that (his) repetition of Mantra, oblation and worship have been accomplished successfully is said to be one that bears an (outer) validating sign of (its) accomplishment (*pratyaya*).


Спрут же ассоциируется с Совершенством, которое обычное существо
воспринять не может, с единством единства и множества, с превосходящим
представления Всесилием, Всемогуществом и все охватывающим сознанием


Великий санскритский грамматист Панини объясняет алфавит также, как  и
мы в нашем Шайвизме


damṣṭrāḥ [k: damṣṭrā; kh: damṣṭro] ekavaktrā bhujaṣṭakāḥ [k kh: -kā]


65) niḥṣyandā nānārthaunmukhyena prasṛtāḥ pravāhā bhinnāḥ pratyayāḥ spandaniḥṣyandāḥ guṇā ādayaḥ prathame pradhānaṃ yeṣāṃ te guṇādayaḥ sukhādyātmakatvena sattvādimayāḥ guṇādayaśca te spandaniḥṣyandā - ahaṃ sukhī duḥkhī mūḍhaḥ - ityādayo jñānabhedāḥ | kiṃrūpāḥ (?) sāmānyaspandasaṃśrayāt labdhātmalābhāḥ sāmānyasya sarvavyāpakasyāntarlīnānantaviśeṣaspandasya parasya śaktisphuritasya saṃśrayāt samyak ananyaśaraṇatayā śrayaṇād bhajanāddhetoḥ labdhātmalābhāḥ labdha āsāditaḥ tena tena bhinnenākāreṇa ātmanaḥ svasvarūpasya lābha udayo yaiste tathāvidhā guṇādispandaniḥṣyandāḥ jñasya parameśvarānugrahoditaheyopādeyapratyayapramātṛbhāvasya sāmānyaspanda eva parameśvaramukhyaśaktitvena p.

data/sources/MUKTABODHA-LIBRARY-IAST/spandakArikA with vivRtti by rAmakaNTha-M00352-IAST.txt


(У риса две оболочки, первая, внешняя, снимается просто; внутренняя желтоватая кажется съедобной частью самого риса, ее можно соскоблить только при помощи шлифующего механизма

data/library/Translations_MD/Абхинавагупта_Парамартхасара_1__1.md


39a) saṃpuṭākhyamaṣṭakoṇacakrasya caturthavarṣacakraṃ tattadyugādikālacakrasya tu triśatottaracaturviṃśatitamavarṣacakraṃ bhavati | yaditvatraivacakre vāhyagatāgrakoṣṭhatoṣṭamaṃ tadīya tiryak paṅktigatamevakoṣṭhamārabhyavāhyakoṣṭhāntaṃ akārādivāmanāsāntasvarāṣṭakaṃ likhitvā | punarnavamaṃkoṣṭhamārabhyapraveśagatyādakṣiṇagaṇḍādivisargāntasvarāṣṭakaṃ likhet | evamevā*(?)radhodhogatavīthīṣvapisvarāṣṭamārabhyavāhyakoṣṭhāntaṃ | ka kā ki kī ityādi | ga gā gi gī ityādikaṃ ha hā hi hī ityādi la lā li lī ityādi kṣa kṣā kṣi kṣī ityādi ca likhitvā punarnavamaṃ koṣṭhamārabhya ṣoḍaśatamakoṣṭhāntaṃ kḷ kḹ ke kai ityādi khḷ khḹ khe khai ityādi gḷ gḹ ge gai ityādi hḷ hḹ he hai ityādi lḷ lḹ le lai ityādi kṣḷ kṣḹ kṣe kṣai ityādi likhitvā karṇikāyāṃnu ā ī iti tryakṣarī vidyāmabhilikhet | tadedamanulomavāhyaparāvṛttākhyamaṣṭakoṇacakrasya pañcamavarṣacakraṃ tattadyugādi cakrasya tu triśatottarapañcaviṃśatitamavarṣacakram | yaditvatraivacakre navamaṃkoṣṭamārabhyasarvābhyantarakoṣṭharūpaṣoḍaśatamatattadvīthītiryakpaṅkti- gatakoṣṭhāntaṃ prathamasvarādikoṣṭhakaṃ likhitvā | punaḥ parāvṛtyāṣṭamaṃkoṣṭhamārabhyavāhyakoṣṭhabhūtaprathamakoṣṭhāntaṃ svarādikoṣṭhadvitīyāṣṭakaṃ likhitvā | evamevādhodhaḥkramaprāptāparavīthīṣu pūrvanavamaṃkoṣṭhamārabhya p.


В какой-то степени поэт находится в общении со своим.


He sets out with the scriptural association between time and the breath, to lead it on to its link with the pulse of consciousness, from that to the Void, and then pure consciousness.


(the confines of *samsāra*) (*anuttirṇa*) can act like one who has (in order to deceive others).


|| iti nāmadaśakasyottaratra kathanāt | parantu prayoge mantraghaṭakatā śrautanāmnamevocitā vidhiśabdasya mantratve [jaiminis 10-4-22] iti dāśamikādhikaraṇanyāyāt || śītoṣṇasukhaduḥkhecchāḥ sattvarajastamoguṇāḥ vaśinyādiśaktayo'ṣṭau || 20 || śītoṣṇe sukhaduḥkhe ceti dvandvadvayam icchaikā sattvāditrayamityaṣṭau vāgdevatāṣṭakarūpāḥ | tantrarāje'pi- śītoṣṇasukhaduḥkhecchāguṇāḥ proktāḥ krameṇa vai | vaśinyādyāḥ śaktayassyuḥ ...........


В Ригведе сказано: «От Рурубхайрава имеет тело белого цвета, украшен орнаментом из рубинов владыки этого огромного мира, от Рудры, никогда ведь не отдаляется (рубин также считается камнем Рурубхайравы в южноиндийских тради- асурская сила!» Рудра также является властелином над всеми зверями, циях), держит в руках акшамалу, то есть четки, слоновье стрекало, свя- одно из его имен – Пашупати, Пашупата (Beast Master) – владыка зверей.


’ 965 Although Jayaratha says that this is Supreme Śiva (Paramaśiva), it may be Ananta in his supreme form when he has ‘become Īśvara’, as Kṣemarāja says in commentary on SvT 10/1161-1162.


С этого самого момента йог переживает появление восьми йогических сил, анима и др


48) akhaṇḍadhāmno'ntaramuṣya vettṛtā jñānatvamakṣāntajuṣāṃ cidarciṣām || iti, bahirmukhatā ca aparipurṇasya utkalikākallolitasya bhavati - iti pūrṇasya ātmano jñānavṛttitā asti ityuktam ñāna ñeyeti jñānan~jeyau ātmasvarūpāveva bhāvayitvā ityarthaḥ, ataśca ātmanaḥ paripūrṇā vṛttirmahārthaḥ pratipanno bhavati, etadeva ubhayalokāviruddhaṃ śubhaṃ maṅgalaṃ nijānāṃ pareṣāṃ ca yadadvayībhāvanaṃ nāma iti darśanārthasatattvam | evaṃ mahārthasvarūpaṃ pāramparyeṇa pīṭhavare guptamasti iti samāsādiha sūcitam || 8 || etadevāha nāthepavanapīṭha ādiṣṭo bahi - andaraparamāthukamauna(??) | avatārebhūtadayāviṣṭo so ye kamasamudāyuvamona || 9 || (p.


of group I (BA) as our main guides in constituting the critical text.


yām vikāram prakurvanti tat sarvam mudrasamjñitam |


194) hṛdaye dhyānaṃ tatphalaṃ ca abjapatramadhaḥpuṣpamūrdhvanālamadhomukham | kadalīpuṣpasaṃkāśaṃ sarvavedamayaṃ śivam || 33 || śatābdaṃ śatapatrāḍhyaṃ viprakīrṇābjakarṇikam | tatrārkacandravahnīnāmuparyupari cintayet || 34 || padmasyodghāṭanaṃ kṛtvā sūryacandrāgnivarcasaḥ | tasya hṛdbījamāhṛtya ātmānaṃ carate dhruvam || 35 || tristhānaṃ ca trimārgaṃ ca tribrahma ca trayākṣaram | trimātramardhamātraṃ vā yastaṃ veda sa vedavit || 36 || tailadhārāmivācchinnaṃ dīrghaghaṇṭāninādavat | avācyaṃ praṇavasyāgraṃ yastaṃ veda sa vedavit || 37 || dhyānādhārahṛdayaṃ vidhāntareṇa varṇayati- abjeti || abjam abjātam ammayaṃ śarīraṃ paritaḥ trātaya iti abjapatraṃ hṛtkamakaṃ, adhaḥpuṣpam adhobhāgakusumitatvāt, ūrdhvanālamadhomukhaṃ lambamānakadalīpuṣpasadṛśaṃ, sarvavedamayaṃ vedahetunādādhāratvāt, ata eva śivam || 33 || śatābdaṃ śatāyuḥ- parimitasthititvāt, śatapatrāḍhyaṃ śatapatrakuśeśayopamatvāt, viprakīrṇābjakarṇikaṃ vikasitapadmakarṇikopamaṃ hṛtkamalaṃ yadasti tasya lambamānasūryacandrāgnivarcasaḥ hṛtpadmasya praṇavenodghāṭanaṃ kṛtvā ūrdhvamukhaṃ vidhāya tatra arkacandravahnīnāṃ maṇḍalaṃ uparyupari cintayet bhāvayet | tasya hṛtpadmasya hṛdbījamakārākhyaṃ p.


The PDFs were put up on the Muktabodha site and are still freely available to all for study.


Ваша *ātma* должна стать *unnata* (*unnata* означает "расширенный")


adṛśa murajhāyā ṭha taduparānta caṇḍāla kī putrī ke (raurava naraka se nikale hue puruṣa ke sadṛśa maiṃ thakā ṭha aura grīṣma ṛtu ke pracura vanāgni ke santāpa se pīḍita maiṃ jala rahita kamala ke sadṛśa murajhāyā ṭha.


35) asmatkulīnaissaṃvṛddho mayā kiṃ dūyase'dhunā | bhagīratho'pi rājarṣiḥ provāca tanayānnijām || putrī vākyaṃ samākarṇya kurukāryamanantaram | tvatpūrva prabhavaiḥ pūrvaṃ khānitaḥ prapitāmahaiḥ || pūrvairācarito dharmo na hantavyonvayodbhavaiḥ | ityuktā svardhunī pitrā kariṣye vacanantava || sahasradhā nadī bhūtvā tadā sāgaramabhyagāt | sa gatvā sāgaraṃ rājā ityupakramya śṛṇvatām || pitarassvargamāyānti nirayasthā anūdakāḥ | gaṅgāvatāramārabhya śrāvayecchrāddhabhojane || pitarastena tṛptāssyuryāvadābhūtasaṃplavam | trīn pathaḥ pāvayantīti tatastripathagā smṛtā || santāraṃ kathayāmāsā sarṣi saṃghassa rāghavaḥ | bhavāmbudhau nimagnānāṃ vīkṣaṇāttārakasvayam || rāmassuranadīṃ nāvā tārayatkā vicitratā | śrutvā pīyūṣamathanaṃ surāsuravinirmitam || auṣadhasvīkṛtiṃ kuryāttasya rogo vinaśyati | dhanvantariṃ garutmantaṃ maṇirājaṃ ca kaustubham || acyutañcāmṛtaṃ caiva smaredauṣadhakarmaṇi | uccaiśravā hariśreṣṭho maṇiratnaṃ ca kaustubham || p.


609) mudreti kathitДЃ devД«................|| iti || iyaб№ѓ kriyДЃЕ›aktiбёҐ tripurasundaryДЃ kriyamДЃб№‡otpattyabhivб№›ddhД« anumodate drДЃvayati ceti sДЃ mudrДЃ | anumodanaб№ѓ nДЃma svabhinnakartб№›kakriyДЃ'nukЕ«lyaб№ѓ | drДЃvaб№‡aб№ѓ nДЃma ghanasya saб№…kucitasya praЕ›ithilДЃvayavatДЃ'pДЃdanДЃtmakaбёҐ prasaraбёҐ | Д«dб№›Е›akriyДЃЕ›aktireva svavб№›ttimudrДЃtvasДЃmДЃnДЃdhikaraб№‡yena Д«kб№Јaб№‡ДЃdermelanena trikДЃlamayД« trikhaб№‡бёЌДЃ bhavati | iti paramarahasyДЃrthaбёҐ || iti || 2 saб№Д«kaЕ›ДЃradДЃtilake'pi - 23 paб№ale 842 patre б№Д«kДЃyДЃm mudrДЃЕ›abdДЃrthaбёҐ mudrДЃkaraб№‡aphalaб№ѓ ca yathДЃ - ДЃvДЃhanyДЃdikДЃ mudrДЃбёҐ pravakб№ЈyДЃmi yathДЃkramam | yДЃbhirviracitДЃbhistu modante sarvadevatДЃбёҐ || 106 || atra б№Д«kДЃ mudrДЃбёҐ ДЃha ДЃvДЃhanД«ti | rДЃ dДЃne mudaб№ѓ rДЃti dadДЃti iti mudrДЃ- iti nirvacanaб№ѓ | idamevamodante sarvadevatДЃбёҐ - ityanena sЕ«citam | ata eva taddarЕ›anena devatДЃ harб№ЈetpattiбёҐ | svДЃб№…gulyo hi paГ±cabhЕ«tДЃtmikДЃ'б№…guб№Јб№hДЃdyДЃбёҐ ДЃkДЃЕ›avДЃyvagnisalilabhЕ«rЕ«pДЃбёҐ | tДЃsДЃб№ѓ mithaбёҐ saб№ѓyogarЕ«pasaб№…ketДЃt ko'pi devatДЃpraguб№‡Д«bhДЃvapЕ«rvako modaбёҐ sДЃnnidhyakaro bhavati | taduktam- pб№›thivyДЃdД«ni bhЕ«tДЃni kaniб№Јб№hДЃdyДЃбёҐ kramДЃn matДЃбёҐ | teб№ЈДЃmanyonyasambhedaprakДЃraistatprapaГ±catДЃ || arcane japakДЃle tu dhyДЃne kДЃmye ca karmaб№‡i | tattanmudrДЃбёҐ prayoktavyДЃ devatДЃsannidhДЃpikДЃбёҐ || iti || 3 anyatrДЃpi - mudaб№ѓ rДЃtД«ti mudrДЃ syДЃdyenaikДЃ muб№Јб№ireva tu | svalpabhedДЃt kopaharб№Јau prДЃб№‡inДЃб№ѓ janayatyataбёҐ || tenaiva sarvadevДЃnДЃб№ѓ mudrДЃ harб№ЈapradДЃ matДЃ | pЕ«jДЃkДЃle darЕ›anД«yДЃ mudrДЃstДЃбёҐ sarvadДЃ Е›ive !


Бхавана – это сила духовного внимания, тотальное посвящение ума одной центральной мысли, ностальгия души, духовный толчок к источнику своего бытия

data/library/Translations_MD/Виджнянабхайрава__Джайдева_Сингх.md


” So madhya-vikāsa means the development of the met-empirical or universal consciousness.


’ 20 Commentary on 4/175: 1) The process commences with the external differentiated manifestation of the Light of inner, undifferentiated consciousness that ‘casts forth’ the universe as if projecting out of itself without dividing it up, because it is all nothing but the shining of the Light of consciousness.


²³⁶ Similar sculptural configurations are found on miniature tenthto eleventh-century c.


Rather, its focus will be on that element of tantra that, as I will argue, has given it its specificity over and against other South Asian religious traditions.


garajane ke bāda meghagarjana ke bāda vajranirghoṣa ke samanā śabdataḥ (taduparānta rākṣasa-kularūpī mahāvana kī maṃjarīrūpa vāha rākṣasī andhakārameṃ meghaghaṭā ke samanā khūba jora se garajī.


Finally, the same emission culminates in penetration into Śiva conscientiousness at the supreme level.


As Ksemaraaja puts it in his commentary on the 1st verse of the 3rd Nisyanda in Spandakarika: tsya rupmaktva sthānaṃ pūrṇa: punaḥ dvigocitvikṣiti brahma-bālana: saṃsaret tatspaṣṭabhogopāyatāni krīśārthyāṃvidyatā gṛhum̐ pāti.


mahāpīṭhe maṇimaye siṃhāṣṭakayute śubhe Chunk 152 (from sasvacchandatantra.


Что же до священного предания21, имеющего многие формы, — предания, чьи цели то видны отчетливо, то не видны вовсе, | То именно знатоки.


plantation selling pralaya the insensible manifestations viz., tativas, which that versa verse stages.


The Rudra called **Vidyādhara** (Knowledge Holder) is in the northeast.


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


И потом по три рта соеди-
нились вместе и создали одну Тантру для каждой комбинации трех ртов


One who utters (the appropriate) Mantras should perform the ablation with Air when entering into and coming out (of a place) where there is a pleasant breeze, which is not too strong and containsss the dust of (dry) cow dung.


The SamP explains that: The Kulakrama is (a Kaula ritual) which includes the offering of lamps and the like.


The act of arousing ( kṣobhanañ ) is that which causes the consciousness of other perceivers who are silent ( tūṣṇīmbhūta ) (in the sense that their attention is not directed outside themselves) to be forcefully ( haṭhat ) (drawn away and) fall from the detached (transcendental) aspect ( audāsīyāmśa ) of consciousness by its (inherent) power.


In the case of the **Yogi** experiencing the delight of the fourth state at the initial and final stages of waking, etc.


sonmeṣaḥ (sameśa) satatodyuktāḥ (satodyuktāḥ) sa meśākhyāh prakīrtitāḥ


When you perceive this object and this act is over and perceiving of this paper has not begun; that is madhyama [the centre]; that is the ‘in between’.


(The horizontal portion of the) Yoni is associated with (the letters) from Ma to KṢa.


Their pacification connotes identification with the Bhairava-ocean in which there is no wave of difference or division.


Located in the End of the Twelve beyond the Cavity of Brahmā, it is the base of Suṣumnā, which does not originate in the body but outside and beyond it.


4 Even so, if we are to understand their relationship we must provisionally distinguish between them in the realms of manifestation.


309 Here the term *kalā* is derived from the verb *kal* in the sense of *kṣip*, to throw.


| ityādi .........................vyavahāro'nubhūyate | ityantaṃ ślokacaturdaśakam | tatra ekena āśrayasya svarūpamātreṇa abhidhānam | tato'pi dvayena sati ekatra āśraye vyavahāra upapadyate, na asati,- iti krameṇa anvayavyatirekopapādanam | vyavahāraśca pramātṛniṣṭho'pi bhavan bhāvarūpatāviśrāntiḥ kāryakāraṇabhāvātmā ślokena uktaḥ, pramātṛviśrāntiparamārtha eva tu yaḥ smaraṇalakṣaṇaḥ, so'pi ekena; sarvavyavahārānuyāyī tu satyāsatyapravibhāgalakṣaṇo vyavahāraḥ ślokāṣṭakena; ekena piṇḍārthasya nigamanamiti | atha pratisūtramartho nirūpyate | yaduktaṃ- sarvasya (page 339) jīvato jñānakriye siddhe iti, tat katham, jñānakriyayorāśrayo hi vaiśeṣikadarśane dūṣita eva tato bhinneṣu dharmeṣu..................


[PAGE_BREAK]

[PAGE_BREAK]

अमृतेति समाल्याता जगदाप्ययनोधता ।


kautinām goptkṣeṭra-kutā tadā śrīgoptkṣeṭraliśeve |


И посредством расцвета (раскрытия, распускания) пранашакти в сушумне (срединном канале праны внутри позвоночника) пробуждается кундалини и переживается объединение индивидуального сознания со вселенским сознанием


||2||

Пусть чистый [садхака] днем произнесет 100 000  раз  Видью  над  пожирателем
жертвы


4
This is narrated in
Spanda
in this verse:
Because these words are digested along with the mind of the aspirant, they are said to be, along with the divinity of the yogi, one with divine God consciousness.


Smarānandena yujyate, [the yogī] is united in smarānanda (smarānanda means the saṁghaṭṭa^233 of Śiva and Śakti) and attains the state of supreme ānanda.


siddhānā 399 poḍaśaḥ putrā 401 saṃjātā mitrayoniṣu 403 prathamā jyeṣṭha-olī 405 ca kramabhede 407 samāsataḥ.


(67)

ḹṃ eṃ aiṃ [предстающей] в четырехстах тысячах [коти проявлений], Чандры, а далее, как и прежде


In Goudriaan and Schoterman this phenomenon is treated as a cumulation of various scribal errors under different subsections in the chapter on "pseudo-Sandhi": inaccuracy in the writing of word-endings (pp.


(260cd-261ab) *'Therefore'*, for the aforesaid reason, those who mandtand that the senses are a product of the ego say that, because the feet, for example, (in themselves are not the organ of locomotion called ‘the feet’), just (one of its) supports (*adhiṣṭhāna*), (all) the organs of action pervade the entire body, as does the sense of touch.


I have therefore taken the liberty of making use of this important material myself.


405) anarcayitvā yo vāstuṃ kuryāt karmāṇi mānavaḥ | vighnaṃ tasyā'caredvāstuḥ parivāragaṇaiḥ saha || 43 || kapilāsyaḥ piṅgakeśo bhīṣaṇo raktalocanaḥ | koṭarākṣo lambakarṇo dīrghajaṅgho mahodaraḥ || 44 || aśvatuṇḍaḥ kākakaṇṭho vajrabāhurvratāntakaḥ | ete parikarā vāstoḥ pūjanīyāḥ prayatnataḥ || 45 || maṇḍalaṃ śṛṇu vakṣyāmi yatra vāstuṃ prapūjayet || 46 || vedyāṃ vā samadeśe vā śastādbhirupalepite | vāyvīśakoṇayormadhye hastamātrapramāṇataḥ || 47 || sūtrapātakrameṇaiva rekhāmekāṃ prakalpayet | īśānādagniparyantamaparāṃ racayettathā || 48 || āgneyānnairṛtaṃ yāvat nairṛtādvāyavāvadhi | dattvā rekhe catuṣkoṇamekaṃ maṇḍalamālikhet || 49 || _______________________________________ samāsādya samprāpya || 40 - 43 || atha vāstudaityasya parivārānāha kapilāsya ityādinā sārdhena | parikarāḥ parivārāḥ || 44 - 46 || vāstuprapūjanārthaṃ maṇḍalamevāha vedyāṃ vetyādibhiḥ | vedyāṃ vā śastādbhiḥ praśastairjalairupalepite samadeśe vā vāyvīśakoṇayormadhye sūtrapātakrameṇaiva hastamātrapramāṇata ekāṃ rekhāṃ prakalpayet racayet | tathā tenaiva tenaiva prakāreṇa īśānādīśānakoṇamārabhyā'gnikoṇaparyantam aparām anyāṃ rekhāṃ racayet | tathaivā'gneyādagnikoṇamārabhya nairṛtaṃ yāvat nairṛtakoṇāvadhi nair-ṛtamapi koṇamārabhya vāyavāvadhi vāyukoṇaparyantaṃ kramato dve rekhe dattvā evaṃ vidhānena ekaṃ catuṣkoṇaṃ maṇḍalamālikhet || 47 - 49 || _______________________________________ p.


It is the seal of supreme Bhairava, which is outer perception with attention directed inwardly.


Хотя раджа-дхарма является неотъемлемой частью самой дхармастры (например, Ману содержит важные разделы о ней), ее стали рассматривать в независимых трактатах^31^, самым известным из которых является «Артхастра» Каутильи


Этот анализ не основывается на авторитете Писаний (*āgama*), к которым Утпаладева, конечно, обращается, но только в качестве подтверждения того, что рациональное исследование уже продемонстрировало (см.


That is said there: *‘All this (sarva) at the end of withdrawal is nothing at all (asarva), perpetually setting (into consciousness), it is consumed inwardly by the line (of energy) of the (powerful) look of (Kuṇḍalinī,) the Crooked One.


iti mairvastotasi vidyāpīṭhe śiraśredde śrījñayaddhyāmale mahātanme caturviṃśatisāhasya prathamapaṭṭake śrīkālasaṃkṛṣaṇyāṃ kodhamairvastunm agnārciśāti paṭalaḥ.


khva, khva: khva, khva: bhedāni; YKh (1) kṛt: paddtriṃśa; gu: paddtriṃśa-; ghu: paddtriśabhedāni.


/299-300/ Одна, две, три, четыре и пятьтак определяется количество уддхаты при сдерживании праны, (которая) придя в голову возвращается.


*Nitye nirāśraye śūnye vyāpake kalanojjhite bāhyākāśe*


10 One should worship the rudra of the current month in the East^15^.


Jagadānanda - турья-турья - турьятита

Установление krama mudrā называется Jagadānanda, что означает «вселенское блаженство»

data/converted/docx_to_md/ВиджнянаБхайрава_Лакшман_Джу__сборка_переводов_.md


gh, cū, ch, za: jīvantavatsā; all other MSs: jīvante vatsā 559.


siddhā dvārāgragāḥ pūjyā ye cānye gurusantatiḥ (> -teḥ)


41cd: bhavate yogayuktasya yoginaḥ suparisphuṭam 15.


ukkīlanaṃ vada 10 tasyāḥ 11 yena sā pūrṇimā bhavet.


Invikalpa the course (**madhye**) of onvikalpae externvikalpaal nvikalpaight and day, that convikalpasists of sixty *ghaṭikās* (of twenvikalpaty-four minutes each) 61, the Supreme Goddess’s power of actionvikalpa in the form of the vital breath, characterized (and observed) as nvikalpande hunvikalpadred breathing cycles (*prāṇacāra*), is a **gati**.


91 } ] } **Siva Sutram** **134 The second *sutra* says that limited knowledge is the cause of bondage.


В Тантралоке вы также обнаружите, что эта [практика] является шактопайей

data/library/Translations_MD/ВиджнянаБхайрава_Лакшман_Джу__сборка_переводов_.md


101: *asya* *varṇacatuṣṭayasya prakṣobhakatvābhāvāt svātmamātraviśrāntyā paracamatkāramayatvam*

data/converted_md/речь_в_тантре_Восстановлен_чистовик.md


Although they are dominantly Śākta, both logically and historically, they are in an intermediate position between these two types.


19 (9) Here (according to us), consciousness (*samvid*) is the form of one’s own (authentic) self (*svātmarūpā*) because there is nothing separate from it on which it depends.


950-1000); the three have been labeled respectively as "the founder, the systematizer, and the expounder" of Pratyabhijña 1.


Не нужно далеко уходить в прошлое, чтобы найти главный источник кажущейся вневременной системы шести плюс одной чакры; это издание и перевод поздней работы Артура Авалона \"Сатчакранирупана\" как основного элемента его основополагающего исследования \"Сила змеи\"


YH — Śrīvidyā (смежная) --- ## КРИТЕРИИ ВАЛИДАЦИИ 1.


141) sarvatra pīṭhacakrasamayeśvarībhyāṃ saha catvāri catvāri pratyahaṃ pūjāsthānāni bhavanti - iti yugmasya samayo'yam, itthaṃ ca catuścakreśvarī pūjitā bhavati | athavā ekasminneva divase āsāditasāmayika - - - - - - - - sāmagryāṃ trayodaśātmakena samudayena pūjātilakoktavat pāraṇīyaḥ, iti pūrṇo'yaṃ vidhiḥ || 4 || 5 || bhāsūnyupūnyu anubhāvo eka ghanonaya niṣṭhita dhā-u | sarahasa mahāthu eṣu ubbhāvo ce * * * * [sujanā] u janā-u || 6 || he sujanā janāḥ bhavatāmatinayāviṣṭānāṃ mahāmnāyākhyaṃ rahasyasthānamādhibhautikenādhidaivikenādhyātmikena sarvātmikena ca balena - iti caturbhirbalairūpodbalitaṃ cetasi bhāsatām, tacca kīdṛśam?


Творение-это спонтанное излияние бхакти (ананды) Шивы в форме самопроизведения как мира кажущихся явлений; и таковое оно предназначено для наслаждения.


936) saṃpūjayet tato liṃgaṃ dhūpadīpākṣatādibhiḥ | gāyantyo maṃgalaṃ nāryo jīvaputrāssabhrātṛkāḥ || 296 || savye ca vyomahastena sūtreṇādya kuśena vā | spṛṣṭvā ca rocanāṃ datvā kāryanirmartsanādikam || 297 || dhānyaiśca lavaṇaiścāpi śuddhaikaśśarkarādibhiḥ | santoṣayecca kartā tu vividhaiḥ svarṇadānakaiḥ || 298 || deśiko mūrtipaissārdhaṃ praṇavena hṛdāthavā | mṛtsnāgomayagomūtra bhasmabhissalilāntaram || 299 || pañcagavyena saṃsnāpya pañcāmṛta purassaram | kāṣāyavāriṇā caiva nirmasti tadanantaram || 300 || p.


In the form of the Moon, she is the energy which is the (pure) consciousness of the Person.


Подобно тому, как в плазме павлиньего яйца существует единая однородная жидкость без каких-либо различий, так и для реализации универсального Сознания, дифференциация между субъектом и объектом исчезает

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


ataḥ sā kuṇḍalī devī mukhenācchādya saṃsthitā ToT8.


“The Sixty-four Yoginis and Bhūta Worship as Mentioned by Śaṅkara in His Commentary on the Bhagavadgītā.


ṣaḍvidhaśaktisaṃyuta: 417 śiva: 418 śakti: 420 parāparau.


Название для восьми свойств *buddhi*, принятое из онтологии Санкхьи: *dharma*, *jñāna (1)*, *vairāgya*, *aiśvarya (3)*, и их противоположности: *adharma*, *ajñāna*, *avairāgya* (не путать с *rāga*) и *anaiśvarya* (Ni GuS 7.172-174 [fol.


If, for the time being, you declare that things are not filled with God consciousness, even then they are dependent on the supreme state of God consciousness.


Emitted externally it is experienced as separated from it.


tathā ca śrutiḥ abhayamakṣaramamitamanaṇvasthūlamavikāraṃ kevalaṃ cinmātramayaṃ brahma iti | evaṃprakāreṇa stute iti | nigamaya mamāpi stutimimāṃ nigamaya nigamīkuru | tatkarotītyarthe ṇic | vedamiva sarvasaṃpratipannāṃ kuru | yathā vālmīkivyāsādīnāṃ vācaḥ smṛtipurāṇeti hāsādayaḥ nigamavat sarvasaṃpratipannāstvayā kṛtāḥ tathā mamāpīyaṃ stutiḥ nigamīkriyatāmityarthaḥ | tathā ca kaurme bhagavatyā vacanaṃ himavantaṃ prati p.


213) na cāvidyāṃ vinā niravayavasya brahmaṇo jagatpariṇāmānupapattiriti vācyam | kṛtsna prasaktirniravayavatva śabdakopovetyādinā sūtreṇaivāśaṃkya parihṛtatvāt | tathāpi pariṇāmo nāma padārthānāṃ pūrvarūpa parityāgena rūpāntarāpattiḥ | tatra kiṃ brahma sarvātmanā pariṇamate utāvayavatvena pariṇamate | avayavāntareṇāva tiṣṭhata iti vaktavyam | tatrādye prapañcakāle brahma na syāt | svarūpa parityāgena kṛtsnasya kāryarūpāpannatvāt | antyeniravayavatva śrutivyākopa ityāśaṃkya śrutestu śabdamūlatvādityanena parihṛtaṃ bhavet | evamanumāna gamye'rthe evaṃ vidhatarkasya śrutyaikasamadhigamye śrutyaivārtha tatvaṃ vyavasthāpanīyam | na tarkeṇa prayojanamasti | yathoktam acintyāḥ khalu ye bhāvā na tāṃ starkeṇa yojayediti | śrutiśca niravayavaṃ brahma pariṇamate ghanasvarūpaṃ jahātītyāha | tathā hi tejobannānāṃ sṛṣṭimuktvānantaraṃmeva māmnāyate seyaṃ devataikṣata | hantāhamimāstisro devatā anena jīvenātmanānu praviśya nāmarūpe vyākaravāṇīti tejobanna lakṣaṇa pariṇāma vyatirekeṇa īkṣituḥ parameśvarasya pṛthagavasthānābhidhānāt | lokepi na pūrvarūpaparityāgena rūpāntarāpattiḥ pariṇāmaḥ | upādānanāśe nirāśrayasya pariṇāmasyā saṃbhavāt | kintu sthita eva upādāne tadabhinna vyavahāra yogya kāryotpattireva pariṇāmaḥ | śarādau gatyādirivetyuktam | ātmani caivaṃ vicitrāścahīti | yathā jīvātmani jīvasvarūpānupamardenaiva kāryāntarotpattiścitrā buddhīcchādayaḥ pariṇāma viśeṣā utpadyante | p.


^18^ Абхинава объясняет: \"Ануттара\" - это то, что не имеет ничего (*an*) высшего (*uttara*) (за пределами этого), и из чего нет ничего высшего


(2) A distance of 12 fingers from the *bāhya dvādaśānta* to the centre (*hrdaya*) of the body is known as *āntara dvādaśānta*.


śaṃsataḥ (tvām stuvataḥ) me tām karuṇām (dīnām vāṇīm) karṇe kuruṣva | paśyantamandhamabhimāninamastamānaṃ- vistīrṇakarṇamapi yā badhiraṃ karoti | sā''rttirna nartayati kiṃ kunṛṇāmiva śrīḥ tasmātkṣamasva bhagavannatilaṅghanāni || 60 || anvaya-yā (ārtiḥ) paśyantam andham karoti abhimāninam astamānam karoti vistīrṇakarṇam api badhiram karoti sā ārtiḥ (dīnaṃ janam) kunṛṇām śrīḥ iva kim na nartayati ?


"One moment you are inside experiencing the bliss of the rise of cit kuṇḍalinī and then the next moment you breathe out and your eyes are open and you are experiencing the world filled with ecstasy.


pДЃhi mДЃб№ѓ mohamagnaб№ѓ bhavДЃbdhau || 4 || na jДЃnanti ye mДЃnavДЃste vadanti prabhuб№ѓ mДЃб№ѓ tavДЃdyaб№ѓ caritraб№ѓ pavitram | yajantД«ha ye yДЃjakДЃбёҐ svargakДЃmДЃ na te te prabhДЃvaб№ѓ vidantyeva kДЃmam || 5 || tvayДЃ nirmito'haб№ѓ vidhitve vihДЃraб№ѓ vikartuб№ѓ caturdhДЃ vidhДЃyДЃdisargam | ahaб№ѓ vedmi ko'nyo vivedДЃdimДЃye !


"

КОММЕНТАРИЙ

ТЕКСТ
…
ПЕРЕВОД

Состояния буддхи и ахамкары, которые полны удовольствия, боли и омрачения,
а также появления различий, относящихся
к вышеупомянутым состояниям, - это то, что составляет знание (джняну)
эмпирического "я" (ану)

data/converted_md/Shiva sutras komm Ksemaraja 2-8 - 3-4.md


(A question arises at this point): is this reality ( ) such because of the proximity of the agent of manifestation ( vyañjaka ) (that is, the vowels) and that which is to be made manifest ( vyañgya ) (namely, the consonants) and not otherwise?


Naravāhanadatta, the protagonist prince of the KSS, is a partial incarnation of Kāma: 9.


На самом деле во многих эзотерических дисциплинах, которые преподаются для достижения д

уховного освобождения, это, вероятно, препятствие - не с психологической точки зрения, угрожающее комплексам и расстройствам (мне все равно на них), но на пути к глубочайшей интуиции

data/converted_md/Поцелуй_йогини_третья_глава_полностью.md


The Sanskrit word <i>dana</i> found in the sutra has many meanings.


О, возлюбленный сын наш, те наши дети, как бездна хаоса и узор методов, подобных волшебному огненному урагану, быстро избавляются от ограничений и страданий сансары.


We know of no citations from the other texts listed, except the Vīrāvalī, that Abhinava and Jayaratha quotes several times.


omiti brahmeti vyaṣṭisamaṣṭibhāvagata-praṇavāvayavākārasthūlāṃśādiprakāreṇa saha tadvyaṣṭyādyadhyakṣa##- brahmapraṇavārthaṃ brahmeti viddhīti śeṣaḥ | tatra kā vyaṣṭiḥ?


342 Śiva’s Trident is the core of the Trika, to which Abhinava repeatedly refers throughout his (see above, note 1,220).


В шактопа́йе кто-либо может сосредоточить некоторую идею, или усваивать некоторую истину, обдумывая её снова и снова27.


The following passage from the KuKauM implicitly confirms that Kāmarūpa is located in the Cavity of Brahmā and associates it, as does the verse we are examining, with Yonimudrā, also called the Secret Gesture ( guhyamudrā ).


Kaw followingowinvibrationgows Chatterjee's classificationvibration verbatim.


30a) maṃtrāṇāṃ dakṣiṇakālikā ṛṣirvirāṭchandaḥ sarvavyāpi niraṃjana śrīmahākālabhairavo devatā hūṃ bījaṃ hrīṁ śaktiḥ svāhā kīlakaṃ dharmārtha kāmamokṣa caturvargasiddhaye viniyogaḥ | śirasi śrīmaddakṣiṇakālikā ṛṣaye namaḥ | mukhe virāṭchaṃdase namaḥ | hṛdi sarvavyāpi niraṃjana śrīmanmahākālabhairavadevatāyai namaḥ | guhye hūṃ bījāya namaḥ | pādayoḥ hrīṃ śaktaye namaḥ | sarvāṃge svāhā kīlakāya namaḥ | pūrvavadviniyogaḥ | tataḥ karāṃganyāsau yathā | gaṃdhapuṣpe aiṃ hrīṃ śrīṃ brahmānaṃdanāthādisiddhaughagurubhyo namaḥ | iti vāradvayaṃ saṃpūjya pratyekaṃ pūjayet | ete gaṃdhapuṣpe aiṃ hrīṃ śrīṃ brahmānaṃdanātha śrīpā0 pū0 evaṃ pūrṇādevānaṃdanātha śrīpā0 pū0 calaccittānaṃdanātha śrīpā0 pū0 calācalānaṃdanātha śrīpā0 pū0 kumārānaṃdanātha śrīpā0 pū0 krodhanānaṃdanātha śrīpā0 pū0 varadānaṃdanātha śrīpā0 pū0 smaradīpanānaṃdanātha śrīpā0 pū0 māyāṃbā śrīpā0 pū0 māyāvatyambā p.


* As many as are the accomplishments (siddhi) (promised) in the Tantra, all of them are generated by this (Vidyā).


चतुर्थ [ ] शाक्तभाष्यांश् १९५

शरीरं स्वात्मनासंहितराजस्था-
नीयस्वाम्यथ भवितुमहित।

तचेद् शरीरार्थ्यं पुरमेका-
दश्चाद्रमेकादश द्वारप्यस सम
शीर्षप्यानि नाम्या सहालौष्टिभि श्रीणि
शिरस्येकं तैरेकादशद्वारं पुरम्।

क्षयाजस जन्मादिनिकिच्छा-
रहितस्थामनो राजस्थानीयस
पुरधर्मविलक्षणम्।


467 catuṣpātsaṃhitābhijñastantrāṣṭādaśatatparaḥ / daśatantrātimārgajña ācāryaḥ sa vidhīyate


6a) draṣṭavyaṃ | vividiṣāvākyasaṃnyāsavidhyoravirodhaṃ sadṛṣṭāṃtaṃ sapramāṇaṃ ca darśayati | na prāgiti | vacane kāraṇapadadvayaṃ kartavyārthakaṃ śamaḥ saṃnyāsaḥ cittaśuddhivividiṣādirūpapratyakprāvaṇyetye tadgītāvacanagatayogapadavyākhyānamitibodhyaṃ || uktaṃ hi naiṣkarmasiddhau | pratyak pravaṇatāṃ buddheḥ karmāṇyāpādyathuddhitaḥ kṛtārthānyastamāyāṃti prāvṛḍaṃte ghanā iveti | karmaṇāṃ vidyārthatvapakṣepi vividiṣāparyaṃtameva karmānuṣṭhāne vividiṣārthatvapakṣātko bheda iti cet | ayaṃ bhedaḥ karmmaṇāṃ vidyārthatvapakṣe dvārabhūtavividiṣā siddhyanaṃtaramuparatāvapi phalaparyaṃtāni viśiṣṭagurulābhātnirvighnaśravaṇamanananididhyāsanasādhanāni nivṛti pramukhāni saṃpādyavidyotpādakatvaniyamosti vividiṣārthatva pakṣe tu śravaṇādipravṛtijananasamarthotkaṭechā saṃpādanamātreṇa kṛtārthateti nāvaśyaṃ vidyotpādakatvaniyamaḥ yasyaiteṣṭācatvāriṃśatsaṃskārā iti smṛti mūle karmaṇāmātmajñānayogyatāpādakamalāpakarṣaṇaguṇādhāna p.


Султан послал вперед 6000 лучников, которым противостояли 30 000 гакхаров, сражавшихся с непокрытыми головами и босиком.


In the *Vaikhari* stage, the object is completely separated from the word.


usane āpatti se bacānevāle tathā deva se prāpta śararūpī śoṣaṇāstra kā dhanuṣa meṃ) --- PAGE 0393 --- sandhāna kiyā 69 (sandhāna kiyā.69),70 sūrya ke udaya se rātri kī nāī śoṣaṇāratra se jalamayī mayā śānta ho gayī jo māra cuke the ve (70.


Самореализация, о чём мы уже говорили, по определению-это состояние универсальной любви.


(However,) in this way, there would not be any perception (*pratiti*) at all, for it would be divided into the manifestation of (many) varied parts.


In this verse we are told that it is 'neuter' as is the Absolute.


ako upadeśa dekara unameṃ saṃskāra sīce ina upadeśoṃ kā varṇanā dūsare prakaraṇa (vaise unako upadeśa dekara unameṃ saṃskāra sīce.


116a) śaktimantre mahādeva viśeṣāt sarvasiddhidaṃ | ādyabhāvo mahādeva śreyāt sarvasamṛddhidaḥ || dvitīyomadhyamañcaiva tṛtīyaḥ sarvaninditaḥ | bahujāyāt tathā homān kāyakleśādi vistaraiḥ || na bhāvena vimāne ca taṃtra maṃtrā phalapradā | kimvīrasādhanaillakṣaiḥ kimvā kṛṣṭikulākulaiḥ || kiṃ pīṭha pūjane naiva kiṃ kanyābhojanādibhiḥ | suyoṣit prītidānena pareṣāñca tathaiva ca || kiṃ jitendriya bhāvena kiṃ kulācāra karmaṇā | yadi bhāva viśuddhātmā na syāt kula parāyaṇaḥ || p.


’658 Agand: ‘Having moved three times around outside the pit with the syllable OM (*dhrūva*).


How is it known that there is insentience in that state?


This time is observable by the absence of pleasure, pand and the like (that are the usual consequences of Karma, and so is proved to exist by our own experience).


The essence of will is without producing it, when will is not produced.


The remedies all pertanding to spiritual discipline such as control of breath, forcing Kundalini to rise up, have been laid down.


Такая форма идеализма обычно рассматривает --- NEW PAGE [--

КАШМИРСКИЙ ШИВАИЗМ

НАСЛАЖДЕНИЕ И ОСВОБОЖДЕНИЕ

--- NEW PAGE ---

УДК


Accordingly, he says: *śrībrahmāmaleśyuktaṃ pārtraṃ gomukhamuttamam.


34b) divyakanyāyatitvaṃ ca samānottamatāmapi | pūjyatāṃ nṛpa sānnidhye daivatairapi pūjyatāṃ || 117 || avāpya vatsare tasmin divyānbhogāśca durlabhān | vrajatyaṃte paraṃdhāma kulasāhasra saṃyutaḥ || 118 || dāsabhūtānṛpālāḥsyuryoṣito dāsya eva hi | ca setati vyāpinī lakṣmīrgajāścarathasaṃkulā || 119 || muktāratnaudya saṃpūrṇā svarṇaraupya samākulā | avalā jāyate tasya maṃdire nātra saṃśayaḥ || 120 || ṛṣitva mamaratvaṃ vā gaṃdharvavatvamathāpi vā | siddhatvaṃ vātha devatvaṃ labhatesmin kalevera || 121 || puraścaraṇa karmedamuktaṃte girikanyako | viśeṣahemi dravyāṇi pravakṣyāmi tataḥ paraṃ || 122 || iti śrīmadanuttarabrahmatatvarahasye dāśarathīye taṃtre vedasārārthasaṃgrahe uttarabhāge saubhāgyavidyodaye trayodaśodhyāyaḥ || p.


iha yatkiñcittantrāpunaryaṣṭakamukhanīlādikaṃ citaprakāśasyāvarakaṃ sambhāṣyate tadyadi na prakāśate na kiñcit (āyam bhāvaḥ.


33) aparāmāha upaviśyāsane samyagbāhū kṛtvāvakuñcitau [kṛtvārthakuñcitāviti pāṭhaḥ] | kakṣavyomni nirākurvañchamamāyāti tallayāt || 79 || āsane upaviśya bāhū kakṣavyomni saṃkucitau kṛtvā tallayena śamamāyāti || 79 || aparāmāha sthūlarūpasya bhāvasya stabdhāṃ dṛṣṭiṃ nipātya ca | acireṇa nirādhāraṃ manaḥ kṛtvā śivaṃ vrajet || 80 || vinonmeṣanimeṣābhyām ata eva stabdhāṃ dṛṣṭimavaṣṭabhya mano nirādhāraṃ kṛtvā kiṃcidapyacintayan śivaṃ - paramātmaikyatāṃ vrajediti bhāvaḥ || 80 || aparāmāha madhyajihve sphāritāsye madhye nikṣipya cetanām | hoccāraṃ manasā kurvaṃstataḥ śānte pralīyate || 81 || madhya antarāla eva jihvā yasya īdṛśe vistārite cāsye sati tanmadhye buddhiṃ nikṣipya manasaiva ha ityuccāraṃ kurvan śāntātmā prakāśata ityarthaḥ || 81 || p.


YKh (1): bhūmikārthena nidarśitaṃ + tamahaṃ te pravakṣāmi śruguṣvekāgra (i: -plaikāgra) sundara 4.


Стихи 5-6
      Парапарайах сакалам апарайашча ва пунах /
      Парайа йади тадват сйат паратвам тад вирудхйатэ // 5
      Нахи варнавибхэдэна дэхабхэдэна ва бхавэт /
      Паратвам, нишкалатвэна, сакалатвэ на тад бхавэт // 6
      Прасадам куру мэ натха нихшэшам чхиндхи самшайам //

                                   Перевод
      (Дэви задает дополнительный вопрос)
      Является  ли  природа   парапара   шакти   (трансцендентно-имманентной
Энергии) и апара шакти  (имманентной  Энергии)  сакала,  т


340) skДЃnde || yasyorddhvapuб№‡бёЌraб№ѓ dб№›Е›yeta lalДЃб№e na narasya hi | taddarЕ›anaб№ѓ na karttavyaб№ѓ dб№›б№Јб№vДЃ sЕ«ryyaб№ѓ nirД«kб№Јayet || ityЕ«rddhvapuб№‡бёЌrДЃkaraб№‡e doб№ЈaбёҐ || uttarakhaб№‡бёЌe || Е«rddhvapuб№‡бёЌraб№ѓ dharedvipro mб№›dДЃ Е›ubhreб№‡a vaidikaбёҐ | na tiryyagdhДЃrayedvidvДЃnДЃpadyapi kadДЃcana | bhagavadbhaktivilДЃsadhб№›tam || Е«rddhvapuб№‡бёЌre tripuб№‡бёЌraб№ѓ yaбёҐ kurute sa narДЃdhamaбёҐ | bhuб№…ktvДЃ viб№Јб№‡ugб№›haб№ѓ puб№‡yaб№ѓ sa yДЃti narakaб№ѓ dhruvam || skandapurДЃб№‡e || tiryyak puб№‡бёЌraб№ѓ na kurvД«ta samprДЃpte maraб№‡e'pi ca | naivДЃnyanДЃma ca brЕ«yДЃt pumДЃnnДЃrДЃyaб№‡ДЃdб№›te || ityЕ«rddhvapuб№‡бёЌre tripuб№‡бёЌrakaraб№‡aniб№ЈedhaбёҐ || Е›ДЃktДЃnandataraб№…giб№‡Д«dhб№›tam || Е«rddhvapuб№‡бёЌraб№ѓ tripuб№‡бёЌraб№ѓ vДЃ kб№›tvДЃ sandhyДЃб№ѓ samДЃcaret | tadeva vyavasthДЃpitam skandapurДЃб№‡e || vaiб№Јб№‡avДЃnДЃб№ѓ brДЃhmaб№‡ДЃnДЃmЕ«rddhvapuб№‡бёЌraб№ѓ vidhД«yate | anyeб№ЈДЃntu tripuб№‡бёЌraб№ѓ syДЃditi brahmavido viduбёҐ || padmapurДЃб№‡e || tripuб№‡бёЌraб№ѓ yasya viprasya Е«rddhvapuб№‡бёЌre na dб№›Е›yate | taб№ѓ dб№›б№Јб№vДЃpyathavДЃ spб№›б№Јб№vДЃ sacelaбёҐ snДЃnamДЃcaret || Е«rddhvapuб№‡бёЌre na kurvД«ta vaiб№Јб№‡avДЃnДЃб№ѓ tripuб№‡бёЌrakam | kб№›tatripuб№‡бёЌramartyasya kriyДЃ na prД«taye hareбёҐ || athorddhvapuб№‡бёЌranirmДЃб№‡avidhiбёҐ brahmДЃб№‡бёЌapurДЃб№‡e || vД«kб№Јya deЕ›e jala vДЃpi yo vidadhyДЃt prayatnantaбёҐ | Е«rddhvapuб№‡бёЌraб№ѓ mahДЃbhДЃga !


Thirdly, the location of the place where these Tantras were revealed.


26ab: etat sarvaṃ parijñeyaṃ yoginā hitam icchatā 4.


Неподписанный рассказ начинается под названием "Воспоминание: Джудха Шамшер и колдуньи"


замечает,что «желание (Парамешвары) – это основа священных мест» и что это
желание абсолютно соответствует Камарупе


169a) kumāraṃ devasenāṃ ca padmevsudale yajet | iṃdrādīnaṣṭadikālāṃścaturasrāṣṭadiśvapi || 76 || itthamabhyarcya satataṃ bhargavaṃ jagatīpati | vijayī satataṃ bhūtvā ramate brahmāṇathade || 77 || dadhivāmanavidyāyābhārgavasya manorapi | kiṃ citsādhanamuktaṃte śrīrāmasyāthavakṣyate || 78 || iti śrīmadanuttarabrahmatatvarahasyedāsarathīye taṃtre vedārthasaṃgrahe catuḥpaṃcāśodhyāyaḥ || p.


tadāha - sarveti | kartavyataiva mahāduḥkhahetuḥ | vyavahāre śrāntidarśanāt tadabhāvādeva sukham | suṣuptau sukhadarśanāditi bhāvaḥ | etāṃ daśāṃ karmatyāgādabhayadaśāṃ saṃvartaḥ prāptaḥ || 27 || p.


Prakāśa: Lit., Light, the principle of Self-revelation; consciousness; the principle by which every thing is known.


Подобным
 же  образом  великолепно  твое  другое  состояние,  где   мир   появляется
не  так,  как  он  появляется  здесь  и  сейчас


svāminnisargamalinaḥ kuṭilaścalo'ha- metādṛgeva ca ripurmama mṛtyupāśaḥ | bhrūpallavastava tathāvidha eva tasya śāntyai viṣe hi viṣame viṣameva pathyam || 107 || anvaya-he svāmin !


Thus, the second letter (Ā), which is the power of bliss, arises from the (dynamic) union (*samghaṭṭa*) of A (Anuttara) and A (Anuttarā̱) (the Absolute and its power), which are the Light (of conscientiousness) (*prakāśa*) and (its) reflective awareness (*vimarśa*).


Шиваитская форма этой мантры обычно *oṃ kavacāya hūṃ* (или иногда *oṃ kavacāya svāhā*).


Woodroffe (1997: 205-206, 209) explains that: Sthiratā or fortitude is acquired by the practice of Mudrās.

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


Оно дает ему власть над другими инициированными и наделяет его силой действовать как Шива для выполнения трех выдающихся функций, которые будут его: преподавание Писаний (Тантр, Агам), дарование *dīkṣā* и практика *pratiṣṭhā*: см.


kaṃ || tatrārūḍhastu madano rathavāha svayaṃ manaḥ | puṣpacāpaśaravyagrā pratyālīḍhāsana * *?


The two preceded by Mahendra are both the cheeks of the face ( L̥ L̥ ).


For other examples of this deviant sandhi, see above, note to 5/47b.


(1)

Владыка сказал:

Слушай, о Богиня, я возвещу то, о чем меня ты вопрошаешь

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


This is like the state of unhappiness resting in happiness, which begins to shine clearly only after gradual reduction of vikalpas.


Он не может быть описан, например, с точки зрения Парама Шивы,  потому  что,
строго говоря, Он [Парама Шива] не сознает того, что этот  акт  выполняется,
поскольку в действительности этот акт  выполняется  в  одно  мгновение


42b) kesaravṛttaṃ dalāntargatabrahmasūtrāṃśāṃścamārjayitvā | tribhirvṛttairitthaṃ prakāreṇa ṣoḍaśadalakamalākhyaṃ dvitīyaṃ śrīcakraghaṭakacakraṃ niṣpādya | tataścacihnaṣaṭkamaṃśaṣaṭkamānena tasminneva pārśvevidhāya parapārśvepi cihnaṣaṭkaṃ pratyekamaṃśaṣaṭkamānena nirmāya | saṃbhūyavṛtte ṣoḍaśa cihnāni saṃpādya | tattadabhyantaragatadvidvicihnamārabhya ekaikavāhyacihnāṃ ṣoḍaśadalamūlavṛttaṃ parityajya | tadabhyantaragataṃ vṛttāntaramevāṣṭadalakamalāgravṛttaṃ parikalpyādataḥ ṣaḍviṃśāṃśamānetto bhrāmaṇena kesaravṛttaṃ vidhāya | tasyāpyantaścturviṃśāṃśamāneto bhrāmaṇena dalamūlavṛttaṃ vidhāya | tatrāgravṛttaṃ brahmasūtraṃsaṃpātasthānāntarālabhūtabhāgadvaye tadbhāgamānārddhasyāddhamānenavidikcatuṣṭhaye cihnacatuṣkaṃvidhāya brahmasūtrayoḥ saṃpātasthānadvayecihnadvayaṃvidhāya | tatsaṃpātasthānapārśvabhūtadakṣiṇottaradiśoścacihnadvayamitisaṃbhūyāṣṭa- cihnāni aṣṭadalāgraṃbhūtāni | agravṛttevidāya mūlavṛtte svāgrabhūtabrahmasūtravṛttarekhāsaṃpātasthātapārśvayoḥ sarvamasamāntena ekaikaṃ cihnaṃvidhāya saṃbhūyāṣṭacihnāni saṃpādya | abhyantaravṛttagatapārśvadvayagatābhyava*(?)tacihnadvayamārabhyavāhyacihnāntaṃ saṃbhūyaṣoḍaśasūtrapātenāṣṭhadalānividhāya | pratidalaṃ yugmayugmakrameṇapārśvadvayarekhātoṃśadvayāṃśadvayābhyantare mūlavṛttaṃ saṃsṛṣṭāni p.


tato mudrāpradarśana, japa:, taniṣṭavedanam bodhyaikātmyena visarjanam mukhyaṃ naivaṃ svaccham aśnīyāt, sarva va jale kṣipet, jalajā hi prāṇinaḥ pūrvadīkṣitāḥ: carmabhojanadrāraṇa, iti āgamavida:.


rīrāmacandrajī (he śrīrāmacandrajī), saṃkalpa rūpījāloṃ kī racanā hī sampūrṇa jagat hai saṃkalpa ko hī āpa rāga ādi cittavṛttiyām̐ aura samasta viṣaya jāniye āpa ekamātra saṃkalpakā pūrṇarūpa se parityāga kara nirvikalpa ātmajñāna kā jo ki saṃkalpa ke parityāgakā ekamātra hetu hai (saṃkalpa rūpījāloṃ kī racanā hī sampūrṇa jagat hai.


** meha niścaya puruṣaka kahatā hum̐ ki, yaha sava utka dharma prakṛti dvārā hī karāye jāte haiṃ.


In this perspective, the Kadamba bud is the Full Moon.3 The Moon is ‘full’ because it is replete with all the inner energies of consciousness and also because it is formed from the most complete and perfect union of Śiva and Śakti and, with them, all the polarities.


245b) śarīre garbhavāsānte kaumāre yauvane tathā | kṣāya?kṣayivināśāntaṃ taśca naivopalabhyate || 7 || pṛthak māṃsaṃ pṛthag rūpaṃ lomādīnāṃ pṛthak sthitiḥ | pṛthak sarvaṃ yathā dṛṣṭaṃ kvaśarīre mana sthitam || 8 || evameva vicāryokte jātistatraiva paṭhyate | na ca sā vastuto yuktyā kasya cedvā vabhāsate || 9 || nāma pitrā kṛtaṃ mithyā kriyā na niyatā yataḥ | guṇī yadi bhavet kaścid bhavanti vahavo guṇāḥ || 10 || itthaṃ mithyā vikalporthaṃ vāmanā bhirabhi plutam | cañcalaṃ manaso rūpaṃ niścityai tannibodhayet || 11 || pūrvairnibodhaḥ kathito vairāgyā bhyāsa yogataḥ | ayatnena nirodhoyamasmābhirupadiśyate || 12 || p.


Prakṛti is the generic form of an object of enjoyment, while the guṇa principle is that which abides in the state of agitation.


8b) ro ṇa u 3 ṣyamūci || vāravṛvusośu || simā ādinapeyadina || vījā ādinadasreṣu vasumītrakere truṣu | mraghāmūlamṛge vrahmā puṣpapauṣṇottarātriṣu || aśvidha anuhacisvāmamūmṛ roṣya re u 3 || pusāhore dina || culikarmaviśākheṣu kṛrtikā cottarātrayaṃ 1 rohiṇī ca tathā puṣpe śaśijebhauma bhāskarau || vikṛ u 3 roṣya || vāravu aṃ ā || cūlikāhyā || bhaiṣajyabhakṣaṇe prāhustrayo hastā haritrayaḥ | aditidvayaye pauṣṇā mṛgamūlānu rādhayoḥ || ravīndu guruśukrajñadinelagne śubhegrahe | bhaiṣajyabhaktaṇe prāhurnatu mandāravāre || havisvāśradhaśapuṣpare aśvimṛmu anu || vāraṇā sovṛśuvu || vāsanadvyāya vāsaranake || gadamuktaṃ vraṇairmuktaṃ snātavyaṃ śakrarevati | yama puṣpa kare candre vyāpitā teṣu viṣṭiṣu || p.


’ 118 We have seen that one reason a crystal is more translucent (i.


** 4B** Even so, (although he exerts himself,) they are liable to sudden destruction (at any time), and this is great suffering (*mahākaṣṭha*).


121) tantrīśabdātmanā vipra tato bhāsātmanā tu vai | hlādātmanā ca tadanu ānandavibhavātmanā || 181 || tasmātsarvapadātītaḥ sarvatra vibhavātmanā | saccidghanorminirmuktaśāntabodhāntarātmanā || 182 || evaṃ ṣaḍūrminirmuktaṃ vikalpātītagocaram | avagāhya krameṇātha punaretya padātpadam || 183 || dhyātvā mantraṃ sahastrāṃśuṃ sahasrakarajāmṛtam | recakena vinikṣipya devadevasya mūrdhani || 184 || tato'chinnaṃ kare kṛtvā dhūpapātraṃ tu dakṣiṇe | [dhūpapātravidhiḥ] padmacakrāṅkitaṃ divyamādhāraṃ kañjarūpiṇam || 185 || ekanālaṃ ca kartavyaṃ (kurvīta ?) śeṣaṃ saptaphaṇaṃ vibhum | baddhāñjalipuṭaṃ nityaṃ dhyāyantaṃ kāraṇaṃ param || 186 || cakralāṅgalahastaṃ ca padmāsanagataṃ vibhum | kartavyaṃ (kurvīta ?) dhūpagharttāraṃ kiṅkiṇījālaśobhitam || 187 || cakraṃ taccakrahṛdayaṃ padmaṃ hṛtkoṭaraṃ viduḥ | cakre yā yā (ye ye ?) arākhyā (ssyu ?)stā nāḍyo vai dvādaśa smṛtāḥ || 188 || kiṅkiṇyo yāḥ smṛtā vipra jñeyāstāḥ sūkṣmanāḍayaḥ | yāsāṃ vai madhyamā śaktirbhujaṅgakuṭilopamā || 189 || dhūmadhūsaravarṇābhā aṇḍaṃ bhitvā vinirgatā | kālāgnihṛdayotthā sā satyānte tu layaṃ gatā || 190 || tayā saṃbodhito hyātmā mantramūrtidharaḥ prabhuḥ | sannidhau bhavati, kṣipramavyucchinnaṃ dahettathā || 191 || [dhūpapātramantravidhānam] mantreṇānena viprarṣe tanmantramavadhāraya | oṅkāraṃ pūrvamuddhṛtya paramātmā tataḥ punaḥ || 192 || vyomānandena saṃyuktamanantāya padaṃ tataḥ | kālāgnirūpāya padaṃ jagaddhūmapadaṃ tathā || 193 || sugandhine padaṃ kuryātsarvagandhavahāya ca | p.


55 agrataḥ sūtrayitvā tu maṇḍalaṃ sarvakāmadam / mahāśūlasamopetaṃ padmacakrādibhūṣitam


yasya bhaktiḥ suniścalā | tasya tuṣṭā bhavet kālī kiṃ na sidhyati bhūtale | p.


199a) nДЃrДЃyanДЃdhi deveЕ›aб№ѓ budharЕ«paб№ѓ namДЃmyahaб№ѓ || 3 || techopla 2 || dumbaritvДЃ 1 || oб№ѓ kб№ЈrДЃб№Ѓ kб№ЈrД«б№Ѓ kб№ЈrЕ«б№Ѓ saбёҐ bб№›haspate svДЃhДЃ || 3 || vДЃcaspati mahДЃdД«pti pД«tДЃmbara vibhЕ«б№Јitaб№ѓ | surДЃdinДЃ gurutvaГ±ca tasmai cДЃgirase namaбёҐ || cholДЃpla 2 || vaб№ѓra”ngatasitvДЃ 1 || oб№ѓ drДЃб№Ѓ drД«б№Ѓ drЕ«б№Ѓ saбёҐ Е›ukrДЃya svДЃhДЃ || 3 || Е›ukraб№ѓ daityaguruб№ѓ deva Е›ubhrarЕ«pa mahДЃkaviб№ѓ | Е›ukrДЃdhidevatДЃyasthaб№ѓ namДЃmi bhб№›gunandanaб№ѓ || mДЃЕ›apla 2 || sanД«kaб№‡б№hasitvДЃ 1 || oб№ѓ Е›rДЃб№Ѓ Е›rД«б№Ѓ Е›rЕ«б№Ѓ saбёҐ Е›anaiЕ›carДЃya svДЃhДЃ || 3 || divДЃkalasutaбёҐ Е›rД«mДЃn chДЃyДЃhб№›dayanandanaб№ѓбёҐ nД«lДЃГ±ja ca yo dД«pta yasthaб№ѓ naumi niЕ›caraб№ѓ || mvatapla 2 || durvvДЃtvДЃ 1 || oб№ѓ bhrДЃб№Ѓ bhrД«б№Ѓ bhrЕ«б№Ѓ rДЃhave svДЃhДЃ || 3 || kДЃlДЃdhipa mahДЃkrodhaб№ѓ siб№ѓhikДЃtanusambhavaб№ѓ p.


В результате подобного понимания, все привязанности, удовольствия, и страдания заканчиваются, и вы постигаете свою собственную сущностную природу


615) militvaiṣa gaṇaḥ kṣipraṃ smṛtiṃ samanukalpayan | mano bhavati śuddhātma bījaṃ saṃkalpaśākhinaḥ || 39 || militveti || eṣa gaṇaḥ pūrvokto'haṃkārādisamūhaḥ śabdaśaktyādyanugataḥ smṛtiṃ smaraṇaśaktiṃ samanukalpayan saṃkalpaśākhino bījabhūtaṃ śuddhātma svacchaṃ mano bhavati | śūnyātmeti pāṭhe māyākalpitākāramityarthaḥ || 39 || ātivāhikadehoktibhājanaṃ tadvidurbudhāḥ | parāmarśaikarūpiṇyo hyanantāstasya śaktayaḥ | vyomādirūpatāmetya jagannānā vibhāti tat || 140 || ātivāhiketi sārdhena tadeva manaḥ ātivāhikadehoktibhājanaṃ ātivāhikadeha ityukterapi viṣayaṃ viduḥ | mana eva ātivāhikadeha ityarthaḥ | tadeva manaḥ sṛṣṭiprakaraṇoktaprakāreṇa vyomādirūpatāmetya nānārūpaṃ sajjagattayā vibhāti || 140 || śūnya eva hi vetāla ivetthaṃ cittavāsanā | uditeyaṃ jagannāmnī tacchāntau śāntirakṣatā || 41 || śūnya iti || yathāhi vetālaḥ kalpitatvāt śūnya eva na paramārthaḥ itthamanenaiva prakāreṇa cittavāsanaiva jagannāmnī jagadrūpā uditā atastasyāścittavāsanāyāḥ śāntau satyāṃ akṣatā jagataḥ śāntiḥ | kaivalyamityarthaḥ || 41 || ahantāyāṃ jagati ca mṛgatṛṣṇājale ca yaḥ | sāsthastaṃ digghatanaraṃ nopadeśyastvasāviha || 42 || ahantāyāmiti || yo naraḥ ahantādiṣu sāsthaḥ paramārthabuddhiyuktaḥ taṃ hatanaraṃ || 33 || p.

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


(When applied) with all effort, it is the Kula form ( kulabhedā ) which is very hard to acquire.


(131cd-136ab) tadanujñām tato labdhvā datvā tāmbūlam uttamam


В этой дхаране есть четыре шага:
    1)Жизненные ценности  практикующего  должны  полностью  измениться


**

-   **Эта ссылка представляет Anākhyā как всепроникающее присутствие,**

-   **превосходящее трансцендентное Трансментальное,**

-   **поддерживая, таким образом, перевод выше: «за пределами Трансментального (unmanātīta) находится высший принцип,**

-   **который сияет (как) Неописуемое (anākhyā)»


daśanaiḥ candrajyotsnābhaiḥ surūpā cāruhāsiñi idr̄ṣam yasya rūpaṁ ca sā jñeyā tridaśādhipa


В этом случае
это разделено на три части, в которых Адепт предлагает одну часть sakti, в
то время как сам он пьет другие две части, смешанные с вином


390 These two verses are quoted by Jayaratha as a pair in the same order above ad 3/147cd-148 (147 148ab).


Что является ямой для жертвоприношения, что
   есть огонь и тпливо или что есть гхи


80 viśrāntaścinmaye kiṃ kiṃ na vetti kurute na vā / ata eva hi vāksiddhau varṇānāṃ samupāsyatā


Таким образом, складывается общая картина бхуташуддхи как общего ритуального субстрата, который отождествляется с конкретной космологией шайва


That alone manifests there, not touch or the other (sensations), because (the reflection) of touch and the rest can only arise in (their corresponding) supports ( ādhāra ), such as (touch in) the Root (centre in the genitals), which is the locus of bliss, and so that is projected (into it) ( pratisamkṛmati ).


СВАМИДЖИ: Не должно возникать мысли, что «оно все еще существует»


Here are the roots of the worship of the 13 Kālīs (reduced by Abhinavagupta to twelve) (see below 4/148ff.


*oḍiyāna*.; 1287;301;uḍḍiyāna;उड्डियान;nn.pr.nt.;;v.


Когда  оно
приходит к экстремальной силе кружения, тогда вы можете и должны  остановить
его немедленно


Ногтями большого и безымянного пальца извлечь вверх

Стекающую при волнении своего сосуда [каплю вина], как предписано, о Владычица кулы, (95)

Единожды пусть проводит возлияние, и повторив мула-[мантру] и [мантру] сандалий,

Пусть установит внутреннюю шакти – так пусть проводит возлияние [пребывающем] в теле божествам


The union of Śiva and Śakti is indeed experienced in that way as well.


(54)

Затем, в первый день светлой половины месяца вайшакха[^111], о Госпожа,

В Брахма-мухурту[^112] встав, пусть совершит омовение и сандхья-\[вандану\]


One should keep (and protect) with effort, her menses (*puṣpa*) that (has arisen) spontaneously and oozed out (of her yoni) at the proper time, as it is.


The subject is the expanse of conscientiousness that lights up as all that manifests within it and is known to it.


However, we have no proof that he is doing this here.


Таков смысл) В первом (круге) следует устроить основание, во втором-тычинки, в третьемсоединение лепестков, в четвертом-концы лепестков.


36a) vāmapādam tad vad eva gudayantraniveśitam [kh, g: -tām] | ūrdhvavaktro viśālākṣo hāsyavaktro [kh: -vakreṇa] naded [k: nahed; kh: pad; g: ṇahed] bhṛṣam


and, in this body, you must find out that the grossest element existing in your body has to touch its original state of its manifestation, wherefrom it has manifested.


daitpraślānanaṃ snānaṃ sugandyasalile: saha candracandanakarturīkālāgurmircyate.


46) keśakajjaladhāriṇyo duḥsparśā locanapriyāḥ | duṣkṛtāgniśikhā nāryo dahanti tṛṇavannarān || 94 || keśeti || keśakajjaladhāriṇyaḥ keśā eva kajjalāni maṣyaḥ tāni dhārayantīti tathā duḥkhadatvāt | duḥsparśāḥ | duṣkṛtāgniśikhāḥ duṣkṛtāni pāpānyevāgnayasteṣāṃ śikhā jvālāḥ || 94 || jvalatāmatidūre'pi sarasā api nīrasāḥ | striyo hi narakāgnīnāmindhanaṃ cāru dāruṇam || 95 || jvalatāmiti || striyo'tijvalatāṃ narakāgnīnāṃ cāru dāruṇamindhanaṃ bhavatīti saṃbandhaḥ | cāruśabdenādbhutatvamatra vivakṣitam | dāruṇaṃ bhayaṅkaram | strīṇāṃ cārvindhanībhāvaṃ sādhayituṃ viśeṣaṇam | sarasā api nīrasā iti || rasaḥ sāraḥ | bhrāntadṛṣṭyā sarasā api taditarayā nīrasā niḥsārā ityarthaḥ | rasaśabdena dravo'pyucyate | indhanaṃ hi loke sarasaṃ nīrasaṃ vā bhavati nobhayātmakam | striyastu yataḥ sarasā api nīrasāḥ ataścārvindhanaṃ bhavati | yato dūre sthitā api narakalakṣaṇāgnīnuddīpayanti ato'pi cārvindhanaṃ dāruṇendhanaṃ ca bhavati || 95 || kāmanāmnā kirātena vikīrṇā mugdhacetasām | nāryo naravihaṅgānāmaṅgabandhanavāgurāḥ || 96 || kāmanāmneti || nāryo mugdhacetasāṃ mūḍhacittānāṃ naravihaṅgānāṃ narapakṣiṇāṃ kāmanāmnā kirātena vikīrṇā vikṣiptā aṅgabandhanavāgurā avayavabandhanajālāni bhavanti | aṅgeti saṃbodhanaṃ vā | mṛgabandhanavācakena vāgurāśabdeneha jālāni lakṣyante || 96 || p.

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


Thus, he experiences the inner state of rest within that consciousness.


Ашайа: склад ума; антах-карана, или  психический  аппарат;  умственные
отложения, лежащие в посознании


329) kaniб№Јб№hatva nibandhanДЃб№ѓ muktyarthantДЃvadanugraha tannДЃmnДЃ saha tat sadб№›Е›aguб№‡ikб№›tyДЃ niyukti saб№ѓbandhayati tat padepi paramuktiб№ѓ gatДЃdhikДЃrasthДЃnaб№ѓ gatapurДЃdhikДЃra sthДЃnepi anyaб№ѓ paramuktigataб№ѓ prati vyavahitaб№ѓ tadadhikДЃrasthДЃnДЃ gatasya sДЃkб№ЈДЃt kaniб№Јб№hamanugб№›hya niyunakti | tatpadepi tathetyevamutkarб№Јakrameб№‡a pragamya praб№‡avДЃdД«nДЃб№ѓ madhye anantДЃdД«nДЃб№ѓ madhye mantraбёҐ tadanyeб№ЈДЃб№ѓ madhye vДЃ antya kaniб№Јб№hapade ДЃgamopadeЕ›asya patikб№›tyДЃdhikДЃrasya mДЃyДЃcakrasyДЃvicchedДЃ yДЃб№‡vantarantadД«Е›asmaguб№‡ДЃbhidhДЃnaб№ѓ kб№›tvДЃ niyunakti | Е›ikhaб№‡бёЌyДЃderyadi vairДЃgyamaб№‡vantaramiti nahi kaniб№Јб№akramayojanДЃ | vidyДЃstvanugraha (p.


hayā), pahale tuṣāra kī ṭhaṇḍa se ṭiṭhurī huī (pahale tuṣāra kī ṭhaṇḍa se ṭiṭhurī huī), bāda meṃ āgā kī jhapaṭoṃ se jhūlasī huī striyām̐ hāthiyoṃ ke śarīroṃ meṃ līna ho gaīṃ (bāda meṃ āgā kī jhapaṭoṃ se jhūlasī huī striyām̐ hāthiyoṃ ke śarīroṃ meṃ līna ho gaīṃ), jaise ki jinhoṃne jñānāgni se sthūla ādi deha jalā ḍāle haiṃ aura trividhasantāpa dūra karane ke kāraṇa hima se bhī śītala haiṃ aisī vijñānasūktiyām̐ mahān puruṣoṃ ke māna meṃ līna hotī haiṃ 30 hayā hayā (jaise ki jinhoṃne jñānāgni se sthūla ādi deha jalā ḍāle haiṃ aura trividhasantāpa dūra karane ke kāraṇa hima se bhī śītala haiṃ aisī vijñānasūktiyām̐ mahān puruṣoṃ ke māna meṃ līna hotī haiṃ.30.


* ‘The planvikalpaets beginnvikalpandg with Mars move in the same way, in accord with their distributionvikalpa (pravibhāgaśaḥ).


Описывая содержание Нижнего Течения, BY отмечает, что здесь учит Бхайрава

data/converted_md/КАНОН ШАИВСКИХ АГАМ И КУБДЖИКА.md


25a) mlāṃ mlīṃ mlūṃ mlaiṃ mlauṃ mlaḥ || iti karaṃganyāsau kṛtvā dhyāyet || malāpa karṣaṇīṃ dhyāyedrādravastāṃ bhayānakāṃ || toya māṇḍamādravastāṃ dadhantīṃ śyāmalāṃ smaret || evaṃ dhyātvā mānasaupacāraiḥ saṃpūjya || mlaumalāparṣaṇimlaḥ svāhā || iti mūlaṃ daśadhā japtvājapaṃ samarpa || toyetrikoṇavṛtta caturasraṃ vilikhya || madhya phreṃ vilikhya || snāna vidyayā daśadhābhimaṃtrya yonimudrayā tridhā dhenumudrayā tridhākara samudrayā tridhā ātmāna mabhiṣiṃcayet || p.


Now, (as for the second alternative,) ignorance is associated with Karmas from the time of their arising up to the conclusion of (their) consequences, and (so) they must necessarily be associated with (ignorance) all the time.


in this way’, that is, in the manner which will be explanded, one should fashion ‘in the middle (of it)’ a trident.


Четвертый важный момент заключается в том, что чайтанья не может быть доказан никакими логическими средствами, ибо все средства доказательства обязаны ему своим существованием, и поэтому не могут доказать свой собственный источник


The point Abhinava is making is that the Tantras of a particular group - *pīṭha* - do not deal exclusively with the matter to which they are said to be concerned.


In this way the performer of the sacrifice reproduces the Moon that becomes visible in the western sky (ŚB 1/6/4/15).


79) śrīḥ ataḥ paraṃ pravakṣyāmi mahālakṣmyā vidhiṃ śṛṇu | ālaye tu giriśasya vāyuvāruṇamadhyame || 1 || sthāpanaṃ tu mahālakṣmyāḥ kartavyaṃ deśikottamaiḥ | nirmāya śilpivaryeṇa lakṣmīṃ padmāsanasthitām || 2 || hastadvayagṛhītābja śobhitāṃ hemavarṇinīm | hastiśuṇḍāgrakumbhābhyāṃ sicyamānaśirobhārām || 3 || parivṛtapadadvandvāṃ padmapatranibhekṣaṇām | pārśvayorapi kanyābhyāṃ cāmarābhyāṃ viśeṣataḥ || 4 || bījyamānāṃ mahālakṣmīṃ viśālāṃ viṣṇuvallabhām | śubhe muhūrte sudine aṅkuraṃ kārayedbudhaḥ || 5 || p.


Called Eka vīrā below (57/72cd-73ab) and Vinaya or Vijaya elsewhere (2/20-26), she is said to be in the Cavity of the Root.


’ (MP (2 Tri) 9/52cd-55) In other words, time and its passing cannot affect anything, because no thing is anything in itself.


His state of God consciousness is fully established and totally complete and his mind is never diverted toward worldly pleasures.


brāhmaṇā kṣatrabhūcchvadrā 234 anye vā antyajātaya: 235


103b) tattadvarṇabhedaniyamita deśakālādi samastaguptaprakaṭasiddhayogini cakrāntāṣṭatriṃśatpīṭhadevatāḥ sampūjya yantrasvātmanormadhye gorocanā karpūrakuṅkumāgurukastūrīvāsitajalapūrṇaṃ sādhāraṃ suvarṇādyanyatamaghaṭita sāmānyārghyapātraṃ tadādhārapātrajalāni krameṇa kulasundarī vījatrayeṇa vahnisūryasomātmakāni tadgatarocanādipañcakaṃ pṛthivyādi pañcabhūtātmakamiti ca vibhāvya | tajjalaprastutanityāpūjācakrayoraikyaṃ vibhāvya | prastuta nityā svarūpatvena dhyātajala.


Thus, everywhere, even in the consciousness of jar (external), or pleasure (internal) etc., it is the I-consciousness whose whole treasure consists in calm repose within itself.


Even an iota of the ignorance of the nature of the integral *anuttara* amounts to a contrary state of the mind.


The order of this sequence coincides with the usual order of presentation of the sacred seats in the abbreviated form - O - JĀ - PŪ - KĀ (see e.


Bagchi to identify Matsyendradranātha with Tibetan Siddha Lui pa (pp.


690) tāṃ yadā pūrakābhyāsādāpūrya sthīyate samam | tadaiti mairavaṃ sthairyaṃ kāyasya pīnatāṃ tathā || 9 || tāmiti || yadā pūrakābhyāsāt pūrakābhyāsavaśāddhetoḥ tāṃ kuṇḍalinīmāpūrya samaṃ nirvikāraṃ sthīyate tadā mairavaṃ merusaṃbandhi sthairyaṃ sthiratvaṃ kāyasya pīnatāṃ sthaulyaṃ caiti prāpnoti | tādṛk pūrakābhyāse kāyo meruriva sthitaḥ sthūlaśca bhavatītyarthaḥ || 9 || yadā pūrakapūrṇāntarāyataprāṇamārutam | nīyate saṃvidevordhvaṃ soḍhuṃ gharmaśramaklamam || 110 || yadeti ślokatrayaṃ vākyam || yadā tu sā kuṇḍalinī pūrakapūrṇāntarāyataprāṇamārutaṃ pūrakaiḥ pūrṇaḥ antarāyato dīrghaśca prāṇamāruto yasminkarmaṇi tadyathā bhavati tathā saṃvidā ūrdhvaṃ gatibhāvanayā ūrdhvamuparitanākāśadeśaṃ nīyate gharmaśramaklamaṃ soḍhumiva | tathāhi kenacidgharma śrāntena kutracicchāyāyāṃ śramāpanodanāya śītākhyaṃ kumbhakamabhyasyatā pūrakapūrṇāntarāyataprāṇaṃ yathā tathā kuṇḍalinyūrdhvaṃ nīyate tadvadityarthaḥ || 110 || sarpīva tvaritaivordhvaṃ yāti daṇḍopamāṃ gatā | nāḍīḥ sarvāḥ samādāya dehabaddhā latopamāḥ || 11 || tadā sā kuṇḍalinī sarpīva bhujaṅgamīva daṇḍopamāṃ gatā satī dehabaddhāḥ sarvā nāḍīrlatā iva samādāya tvaritā ivordhvaṃ yāti || 11 || tadā samastamevedamutplāvayati dehakam | nīrandhrapavanāpūrṇā bhastrevāmbugatā naram || 12 || tadā cedaṃ dehakaṃ samastamevotplāvayati udgamayati | nīrandhrapavanāpūrṇā nīrandhraṃ yathā tathā pavanenāpūrṇā bhastrā carmaprasevikā ambugatāsatī naraṃ yathotplāvayati tadvadityarthaḥ || 12 || p.


\
\
(Бха - духовное свечение чистого сознания, это основная форма Абсолюта

data/converted_md/Абхинавагупта_Парамартхасара1.md


mokṣa; TĀ 1-2; Siddhānta (DEFINES) **Источник:** TAK s.v.


veśyā śuṇiḍani 22 kaivatī 23 khaḍḍikī kaścukī 24 tathā.


||54-55||

Пусть мудрый окурит хорошей дхупой с мантрой «Агхора»


Эту практику легко сопоставить с предписаниями тантрических текстов о размещении подношений восьми сторонам


Об этой практике Таватиру Шанталинта Рамасвами из Коимбатора сказал недавно: \"Поклонение вирашайвов --- лучшая форма поклонения, поскольку Шивалингам носится на нашем теле и объединяет душу с Вездесущим


Бхавана должен практиковать растворение различных частей таттв в теле
(грубых, тонких и причинных)


Когда nāda, пребывающая в середине śaktiḥ движется вверх, вплоть до śaktiḥ, (это именуется) уравновешиванием śaktiḥ.


Let us turn now to the text of the Ambāsamhitā: APPENDIX II That is the Liṅga, the City and Meru.


above, line 7 where the goddess is said to enfatuate Śrīkaṇṭha.


в течение двухсот лет находившихся под влиянием буддизма Махаяны и Упанишад, в Кашмир пришло мистическое учение, вызывавшее к сердцу, нежели к уму, и говорившее на языке народа.


(There, the Light of consciousness,) characterized as the attainment of the formless state of both (tranquil and emergent consciousness with which they are identified), devoid of division into measures (*mātrā*)355, illuminates the (one) beautifully lucid reality.


He has three eyes, ten arms, he is fierce, holds a lotus and has three eyes.


36) śrīkaṇṭho narakādistu brahmī pu.yodarākṛtiḥ | iti | koṇaṃ ukāraḥ | ūkārasya dīrgha koṇatvā dukārasya hrasva koṇatayā koṇa śabdasya vācyatvaṃ nikhaṇḍuḥ | ātmā makāraḥ | tataḥ anantaraṃ | laṃbanā binduḥ | arddhābjaṃ khaṇḍacandraḥ | rodhinī rodhi | daṇḍo nādaḥ daṇḍāntaḥ nādāntaḥ śakti vāmapārśva binduyukta sīrākṛtiḥ | tadupari śakterūrdhvaṃ sasamanāsonmanā anyāvyāpikā samanāsahitā vyāpikā śaktiḥ | vyāpikā samanā conmanā ca ityarthaḥ | itthamaṃkārāṃśe dvādaśa kalā prāsāde śivo vācya ityānuṣaṃgaḥ | tathoktam- akāraśca ukāraśca makāro bindureva ca | arddhacandro nirodhī ca nādo nādānta eva ca || śaktiśca vyāpinī caiva samanā conmanā tathā | samanāntaṃ pāśajālaṃ unmatyante paraśśivaḥ || atha ṣoḍaśakalā prāsādaḥ || vyāpikānte vyāpikāyāḥ ante akārākṣaramārabhya vyāpikā śaktyanta dvādaśa kalā pūrvavat grahaṇaṃ tadupari ghanāviyat vyoma saṃjñā ananta saṃjñā anāthā anāśratā etaccatuṣṭaya grahaṇaṃ madhye prāgiva tadupari pūrvavat | p.


Concluding this (teaching), he introduces another one: # The Divisions of the Paths # The Division into Three Principles *pañcatatvavidhi: proktaścittamabhunocyate


Они выставлены на привилегированном месте, откуда обращаются к визитерам.


), сам по себе основанный на Камикагаме и Ачинтьявишвасадхакье, которые, как отмечает Бруннер-Лачау, следуют за Сомашамбху местами, строка в строку^36^


622 (Then sandhi) she (assumes) the nature (of the nine) individual classes of letters 623 by the application, as before, 624 of a nine-fold act of reflective awareness.


(1) Gross time (*sthūlakāla*) that canvikalpa be divided into seconvikalpads, minutes, etc.


Например, тигр, «видимый» во сне, неределен в том смысле, что во сне он не является реальной вещью, сделанной из плоти и крови.


objective experience) is *Māyā*, the eater (who experiences it) is Śiva, and I too am he.


The clockwise movement is downwards into the body and immanence.


2 D) Kākinī Next comes the Pervasive One ( vyāpinī ) (who) inwardly (pervades) the body as the lordship of the divine body and as the lord of the entire aggregate of mantras.


30) yena yena hi bhāvena yujyate yantravāhakaḥ | tena tanmayatāṃ yāti viśvarūpo maṇiryathā || 4 || etatsarvaṃ liṅgaveṣadevādisvarūpaṃ vaiśeṣikamate'pyavasātavyaṃ yato naiyāyikavaiśeṣikāṇāṃ hi mithaḥ pramāṇatattvānāṃ saṅkhyābhede satyapyanyonyaṃ tattvānāmantarbhāvane'lpīyāneva bhedo jāyate | tenaiteṣāṃ prāyo matatulyatā | ubhaye'pyete tapasvino'bhidhīyante | te ca śaivādibhedena caturdhā bhavanti | taduktam | ādhārabhasmakaupīnajaṭāyajñopavītinaḥ | svasvācārādibhedena caturdhā syustapasvinaḥ || 1 || śaivāḥ pāśupatāścaiva mahāvratadharāstathā | turyāḥ kālamukhā mukhyā bhedā ete tapasvinām || 2 || teṣāmantarbhedā bharaṭabhaktalaiṅgikatāpasādayo bhavanti | bharaṭādīnāṃ vratagrahaṇe brāhmaṇādivarṇaniyamo nāsti | yasya tu śive bhaktiḥ sa vratī bharaṭādirbhavet | paraṃ śāstreṣu naiyāyikāḥ sadā śivabhaktatvācchaivā ityucyante vaiśiṣikāstu pāśupatā iti | tena naiyāyikaśāsanaṃ śaivamākhyāyate vaiśeṣikadarśanaṃ ca pāśupatamiti | idaṃ mayā yathāśrutaṃ yathādṛṣṭaṃ cātrābhidadhe | tattadviśeṣastu tadgranthebhyo vijñeyaḥ || eṣāṃ tarkagranthā nyāyasūtra bhāṣyanyāyavārtikatātparyaṭīkātātparyapariśuddhinyāyālaṅkāravṛttayaḥ krameṇākṣapādavātsyāyanodyotakaravācaspatiśrīudayanaśrīkaṇṭhābhayatilakopādh yāyaviracitāḥ 54000 | bhāsarvajñapraṇīte nyāyasāre'ṣṭādaśa ṭīkāḥ | tāsu mukhyā ṭīkā nyāyabhūṣaṇākhyā | nyāyakalikā jayantaracitā nyāyakusumāñjalitarkaśca | īī (From sarvadarśanasaṅgraha) atha nakulīśapāśupatadarśanam | tadetadvaiṣṇavamataṃ dāsatvādipadavedanīyaṃ paratantraduḥkāvahatvānna duḥkhāntādīpsitāspadamityarocayamānāḥ pāramaiśvaryaṃ kāmayamānāḥ parābhimatā muktā na bhavanti paratantratvāt pāramaiśvaryarahitatvādasmadādivat muktātmānaśca parameśvaraguṇasambandhinaḥ puruṣatve sati samastaduḥkhabījavidhuratvātparameśvaravadityādyanumānaṃ pramāṇaṃ pratipadyamānāḥ kecana māheśvarāḥ paramapuruṣārthasādhanapañcārthaprapañcanaparaṃ pāśupataśāstramāśrayante | p.


O god, inwardly present, she is well established externally.^100^ Constantly active, both on the seat and in the bed, (the energy) runs, rolls, blocks, contracts and expands.^101^ (116cd-118ab)

[PAGE_BREAK]

[PAGE_BREAK]

156 कुमारिकाखण्डः

मूषलत्वे स्थितो नादो रेखाकरोध्यंगः प्रियं


7) darśayitvā ma * * * * * * * * * * ret | kṛtvā tālatrayaṃ vighnānutsāryā choṭikāsinā || tarjanyāstramayaṃ sālaṃ kuryād ghānaṃ ca varmaṇā | bāhyavaddhṛdaye de * * * * * * * * * || juhuyānnābhikuṇḍe'gniṃ vāyayā bindusṛṣṭayā | bhrūmadhye ca śivaṃ dhyāyet sphuradbindusamāsitam || saṃprakṣālya viśeṣārghyapātramastreṇa pūrayet | sruveṇa * * * * * * * * * * * mbhasā || mantraiḥ saṃpūjya sāṣṭāṅgamabhimantrāstrarakṣitam | avakuṇṭhya mūlamantreṇa dhenumudrāṃ pradarśayet || tajjalaiḥ svaśiraḥ prokṣya dravyāṇyastre * * * * | * * * mantrya saṃrakṣya veṣṭayitvā prarocayet || mūlenātmānamabhyarcya maunaṃ kṛtvā yathepsitam | mantrānuccārayeddhīmān śivāntanmantraśuddhaye || * * * * * * * * gāyatryābhyarcya cārcayet | sāmānyārghyeṇa sadyādi prakṣiped brahmapañcakaiḥ || nirmālyamapanīyātha caṇḍeśā yadi śīśituḥ | hṛdā nyasyāstra * * * * * * * * pīṭhake || p.


Males fed the yoginī the vital bodily constituents they craved, in exchange for which yoginī bestowed, including flight.


Зачастую «тантрические практики» (где что-то и может иметь отношение к настоящей Тантре, а может являться совершенным нововведом) смешиваются с каббалой, даосизмом, «древнегреческими мистериями», суфийскими плясками и традициями североамериканских индиец.


Accordingly we find a good number of Kaula works, that incoprorate it in their names.


Что или кого именно представляет Keśin, трудно предположить с тем небольшим
количеством доказательств, которые у нас есть, но, как отмечает Флад,
«описание Кешина напоминает более поздних аскетов, которые испытывают
необычайные внутренние переживания»

data/converted_md/Авеша_и_одержимость_божествами_в_тантрических_трад.md


214) pañcamaḥ sargaḥ vasiṣṭha uvāca || mano hi jagatāṃ kartṛ mano hi puruṣaḥ paraḥ | manaḥkṛtaṃ kṛtaṃ loke na śarīrakṛtaṃ kṛtam || 1 || atītenākhyānena tātparyataḥ pratipāditamarthaṃ darśayati - mano hītyādiślokadvayena | manaḥkṛtaṃ manasā kṛtaṃ samyakkṛtaṃ manye | manaḥkṛtameva sārthakaṃ jāne ityarthaḥ || 1 || 2 || p.


He becomes capable, fit, to know the rise of the oneness of Self.


33a) caturdala ṣaṭdalāṣṭadaladvādaśadalaṣoḍaśadalacaturviṃśadaladvātriṃśadala catuḥṣaṣṭidalarūpaṃ dvāropadvārasaṃyuktaṃ mahāparvamaṃḍalaṃ samullikhya | pūjā yathokta krameṇa kartavyā | ityāṣṭau upacāreṇa teṣāṃ sthāna vibhāgataḥ | dakṣiṇe kārayed dūtī kusumāni tathā vahūn || eṣato kārayecchrīmān dhūpamanyaddiṃsāṣṭake | devāṃgaṃ kārayet pūrve naivedyaṃ vāyumaṃḍale || arghaṃ kuryād dakṣiṇe tu uttare tu jalaṃ tathā | saṃskṛtāmṛtavījena maṃtragarbhena dhārayet || ityaṣṭa pātra nirmuktaṃ kṛtvā vāhye valikramaṃ | caturtha saṃpravakṣyāmi yathā śāstra vidhānavit || vaṭukasya yoginīnāṃ kṣetrapālāya śrīkaravīra smaśānādhi asya dikṣu | tato vidikṣu pīṭhavali yogeśvarī vali śrīṣaṭ devī vali | vāyavya nai-ṛtyāgneya īśānāṃtaṃ evaṃ valikarma saṃpādya tataḥ ācamanaṃ kuryāt | tato mānasamaṃtayāgaṃ vidhāya tatonyāsa kramaṃ kuryāt | p.


aṇimādigataṁ cāpi bandhakaṁ jaḍam indriyam |* The principle of the intellect ( buddhitattva**) has three qualities, best, inferior and middling (corresponding to *sattva*, *tamas*, and *rajas*).


This is authentic breath control, which liberates the fettered soul.


guru vāsasaḥ | tadyā vaśyaṃ prakarttavyamatha vā gurubhāṣitaṃ || prāyaścittaṃ prakarttavyamanyathā yatanaṃ bhavet | puruṣā ghora vāmājājātīśā brāhmaṇādiṣu || antyajānāntu sarveṣāmīśānaḥ prabhuriṣyate | iti vāmadevīyaktiyāmaṃ pade prāyaścittapaṭalaṃ || 31 || athādyena yadrathādhirapiṃgalāsane prāyaścittaṃ likhyate | vāme vāmāsuvartī ca deva dakṣiṇāgocarī | sāmānyaṃ vāma dakṣe vā prāyaścittaṃ tu likhyate || dviguṇaśca japaḥ kāryaḥ sandhyālope ca mantriṇā | pramādāt kathitaṃ bhadre kāmataśca caturguṇaḥ || rasāśaktikavicchede kartavyaṃ tu caturguṇam | * *?


nature as all things in the undivided, pervasive, eternity (of consciousness).


Monist in outlook, the original Tantras of these groups were, as were the Bhairava and Vāmatantras, strongly Śākta in tone.


224) they are called ‘letters of nectar’ (*amṛtavaraṇa*) (see also ibid.


The second (energy) is (on the This has already been established before and so there is no need to do so sandhi here.


” This mirror, or more accurately, this supreme-nonsupreme energy, says Abhinavagupta, 260 is constituted by the garland of phonemes from ka to kṣa (kādikṣāntavarnamālāśarira).


Что касается всепроникающего дыхания (*вьяна*), оно не обладает ни последовательностью, ни специфическим движением, потому что наполняет все; тем не менее время происходит из него в форме безгранично тонкого порыва (*уччхалата*)

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


57a) idaб№ѓ maruto gaб№‡ДЃnДЃmadhipataye || oб№ѓ pitarapitДЃmaha prapitДЃmaha parebhyaЕ›ca tretДЃmahДЃprДЃti idagДЃvatvasmidbrahmaб№‡yasminakб№Јatre syДЃmДЃsikб№ЈasyДЃб№ѓ purodhДЃyДЃmasmin karmmaб№‡yasyДЃб№ѓ deva hutyДЃ guб№Ѓ svДЃhДЃ || idaб№ѓ pitб№›bhyaбёҐ || pitДЃmahebhyaбёҐ parevarebhyaбёҐ stebhyaбёҐ prapitДЃmahebhya || tyДЃgavaб№ѓЕ›a || arghapДЃtrodakena upasparЕ›anaб№ѓ || oб№ѓ agniraitu prathamo devatДЃnДЃб№ѓ sosyai prajДЃmuб№ѓcatumб№›tyupДЃб№‡ДЃбёҐ | tadaya gЕ«б№Ѓ rДЃjДЃ varuб№‡onumanyatДЃб№ѓ yathe ya gЕ«б№Ѓ strД«pautramaghaб№ѓnarodДЃt svДЃhДЃ || idamagnaye || oб№ѓ imДЃmagnistrДЃyatДЃб№ѓ gДЃrhapatyaбёҐ prajДЃmasyainaya tu dД«rghДЃyuбёҐ | aЕ›Е«nyopasthДЃ jД«vitДЃmastu mДЃtДЃpautramДЃnaб№ѓdamabhiviyudhyatДЃmiya gЕ«б№Ѓ svДЃhДЃ || idamagnaye || oб№ѓ svastino agne divДЃ pб№›thivyДЃ viЕ›vДЃnidhehya yathДЃ yajatra | yadasyДЃб№ѓ mahi divi jДЃtaб№ѓ praб№‡astaб№ѓ tadasmДЃsu draviб№‡aб№ѓ ca dhehi citraб№ѓ gЕ«б№Ѓ svДЃhДЃ || idamagnaye || p.


* That is, is there any place at all that is not the same as a sacred</p>


118) taduktam - vidyāvidyādhipatayaḥ paśupūrvaḥ sadāśiva iti | tattvameṣāmasūtāṅga purabhogādiśobhanam | sadāśivamadhiṣṭhāt nāmnā te'pi sadāśiva iti ca saṃskārya sadāśivasadbhāva uktaḥ | caturviṃśatirākhyātā mantrāṇāmīśvarāḥ *** || āṇavāḥ śāmbhavāḥ śāktāstathānyā mantrakoṭayaḥ | aṇḍasya dhārakā hyevaṃ vīrabhadrapurassarā iti vacanāt bhuvaneśvaroparāgeṇa parameśvarasya tacchakteśca taduparāgaḥ śrūyate | evaṃ sadāśivabhuvanaprāptikāmānāṃ saṃskārya sadāśivoparāgeṇa parameśvarārcanaṃ yuktaṃ tasmāt pañcānanaṃ prakartavyamityādivacanaśarīre niṣkalaliṅgaviṣayādeśābhāvāt prakartavyamiti ghaṭanaśruteśca pratimālakṣaṇaviṣayatayaiva vaktuṃ yuktaṃ kaiścit | yasyāṃ diśi bhaveddvāraṃ tāṃ prācīṃ parikalpayet | ityasyādibhirvacanaiḥ paścimadvāraviyatayā sthāpitaliṅgasya pūrvābhimukhatvamanyaiśca hṛdayasyopari tatpuruṣasya eva vyavasthitiriti tadubhayamapi p.


30) kāminīnāṃ sahasreṇa parivāritamīśvaram | madirāpānasañjāta - mandamandavilocana || 7/5 || dūrādeva vilokyainaṃ vaśiṣṭho buddharūpiṇam | vismayena samāviṣṭaḥ smaran saṃsāratāriṇīm || 7/6 || kimidaṃ kriyate karmaṃ viṣṇunā buddharūpiṇā | vedavādaviruddhoyamācāro'sammato mama || 7/7 || iti cintayata stasya vaśiṣṭhasya mahātmanaḥ | ākāśavāṇī prāhāśu maivaṃ cintaya suvrata !


kiṃ vā-nirabhravṛṣṭiḥ (asti [atra saṃśayālaṅkāraḥ] ?) | akṣayasukhopabhuktiḥ paramaśivāvāptaye navā yuktiḥ | yadi vā jīvanmuktiḥ śravaṇāmṛtavarṣiṇī nutiḥ śambhoḥ || 8 || anvaya-śravaṇāmṛtavarṣiṇī śambhoḥ nutiḥ (kim) akṣayasukhopabhuktiḥ (asti) ?


66) prasaktaḥ iti tathāvidhasya prāyeṇa ayogitvapratipādanārthamāha karmendriyāṇi saṃyamya ya āste manasā smaran | indriyārthānvimūḍhātmā mithyācāraḥ sa ucyate || 6 || uktayā upapattyā mānasasya karmaṇaḥ uparamābhāvāt yo yogī manasā antaḥkaraṇena indriyārthān śabdādīn smaran cintayan āste naiṣkarmyabuddhimālambya avatiṣṭhate sa mithyācāra ucyate tādṛśaṃ yogācaraṇaṃ phalavisaṃvādāt vṛthaivetyarthaḥ | yataḥ karmendriyāṇi karmendriyaśabdena iha bahiṣkaraṇāni śrotrādīni vāgādīni ca gṛhyante, tena śabdādigrahaṇavyāpārādhikṛtāni śrotrādīni akṣāṇi niyamya prayatnaviśeṣeṇa svavyāpārāt pratiṣidhya asau kaṃcit kālaṃ tathā āste, natu tāvatā sarvātmanā sarvakleśocchedalakṣaṇakaivalyaphalaprāptiḥ | yatastathāvidhāyāṃ samādhyavasthāyāṃ yadi paraṃ kleśāḥ prasuptā bhaveyuḥ, tathāpi teṣāṃ vyutthāne punaḥ prabodhādanucchedo gamyate || 6 || yasmiṃstu samādhau dagdhabījakalpatāmāpādyamānāste kleśāḥ sati api ālambane prarohasāmarthyaṃ na bhajante, tadadhikṛtasya iha vivakṣitasya yoginaḥ pūrvasmāt viśeṣaṃ rāgadveṣavimuktaistu viṣayānindriyaiścaran | (2/66) ityādinā pūrvoktamapi smārayan punarāha yastvindriyāṇi manasā niyamyārabhate'rjuna | karmendriyaiḥ karmayogamasaktaḥ sa viśiṣyate || 7 || tuśabdo vyatireke | sa punaḥ asaktaḥ saṃgarahito yogī pūrvasmāt yogino viśiṣyate prakarṣatvena vyatiricyate | ko'sau | yo manasā yathāpratipāditalakṣaṇasatyātmalabdhapratiṣṭhatvāt sarvasāmyadaśādhirūḍheṇa p.


1381) saṃgṛhya śivagāyatryā viśedīśānagocare || āsanañcāstravarddhanyā kalpayetkalpavittamaḥ | vidhātasmin jvaladastrabhūtādvikirān huṃ phaḍantāstreṇāntarikṣavighna praśamanārthaṃ vikīrya pradakṣiṇakrameṇa bhūtagatavighna nivāraṇārthaṃ hastagate darbheṇollikhya tatsaṃhṛtya varddhanyāsanāya aiśānyāṃ saṃsthāpya paścime varuṇasyottarakuṃbhe - padmāsanāsīnā padmābhaṃ padmahastanī | hemaratnojvalanbakrakuṇḍalaṃ karṇabhūṣaṇam || śobhanāṃbarasaṃnābha śoṇī ca viputā matā | mekhalā kaṭisūtrāṃgī lakṣmī lakṣmī vivarddhanī || iti dhyātvā oṃ hāṃ mahālakṣmyai namaḥ | padyādinā saṃpūjya | aiśānyāntilādi saptadhānyasthe vastre śoṇitāṃ bhasā pūrite cūtāśvattha palvalaṃ vā nālikeramātulaṃga phalaṃ vā kūrcādyalaṃ mukhe cāmīkara niṣkapramāna ratnauṣadhi lohādigarbhite paścimānane mūrtibhūte kuṃbhe | vṛṣāsame | pūjya anantadharma jñānavairāgyaiśvarya padmabhūta calāsanakalpya tasmin mūrtiṃ saṃpūjya - caturbhujaṃ triṇetrañca kṛṣṇapiṃgordhva keśakaḥ | akṣapāśadahrandevaṃ jñānakhaṭgagatānvitam || dhyātvā pāśupataṃ devaṃ sāṃgaṃ saṃpūjayedbudhaḥ | p.


В этом отрывке описываются движения *kuṇḍalinī,* которые приводят к письменной форме буквы *a*; см


388) madyabhāṇḍaṃ samālokya matsyaṃ māṃsaṃ varastriyam || 98 || dṛṣṭvā ca bhairavīṃ devīṃ praṇamyavimṛśenmanum | ghoravighnavināśāya kulācārasamṛddhaye || 99 || namāmi varade devi muṇḍamālāvibhūṣite | raktadhārāsamākīrṇavadane tvāṃ namāmyaham || 100 || sarvavighnahare devi namaste haravallabhe | eteṣāṃ darśane caiva yadi naivaṃ prakurvate || 101 || śaktimantraṃ puraskṛtya teṣāṃ siddhirna jāyate | eteṣāṃ māraṇoccāṭahiṃsanaṃ vā bhayādibhiḥ || 102 || kriyate yadi pāpātmā devībhaktaḥ kathaṃ bhavet | pradhānāṃśasamudbhūtā ete kulajanāḥ priye || 103 || ḍākinyaśca tathā sarvā devyaṃśā yoṣito yataḥ | labdhasiddhisamāyogāt ḍākinīhiṃsanaṃ yadi || 104 || athavā mānavānāñca madbhaktānāṃ viśeṣataḥ | baṭukānāṃ bhairavāṇāṃ tasya siddhirna jāyate || 105 || kāmukīṃ prativīrasādhakakartavyam grāme vā nagare vāpi haṭṭe vā catvare'pi ca | yaṃ dṛṣṭvā yuvatī nārī kalākuśalasaṃyutā || 106 || bhāvaikabhinnahṛdayā vakraṃ dṛṣṭyā'valokate | utkṣipya bhujamūlasya vāsasaṃ kṣipyate yadi || 107 || celāñcalaparīvartadarśitā jaghanāñcalā | kaṇḍūyabhāvavyājena śithilīkṛtavāsasā || 108 || darśitastanaparyantabhūbhāgā punarāvṛtā | skhalat pādayugāt pādaṃ patitā punarutthitā || 109 || sakhībhirvyājamāsādya karṇākarṇī manoharam | ityādibhāvabhāvitāṃ dṛṣṭvā sādhakasattamaḥ || 110 || tasyā nijamanohāri saviśeṣaṃ nidhāya ca | tatra sthitvā punaḥ kṣobhaṃ kuryāt kāma vāparaḥ || 111 || vṛddhāṃ vā yuvatīṃ vāpi bālāṃ vā sundarīṃ tathā | vidagdhāṃ vā mahābhraṣṭāṃ kutsitāṃ vāpi hīnajām || 112 || bhāvaikabhinnahṛdayāṃ jñātvā vīravarottamaḥ | sambhogena vinopekṣāṃ na kuryācca kadācana || 113 || ālasyena bhayenāpi aśaktyā vā yadi tyajet | kruddhā bhagavatī tasya śāpaṃ dadyāt sudāruṇam || 114 || mṛte ca narakaṃ gatvā nānākleśayuto bhavet | niṣkṛtirnāsti tasyaiva yāvadācandratārakam || 115 || p.


kāryakāraṇayostatve nādrāhlye proditaṃ kramāt bhairavādhśirijñavālādagdhamāyendhanā narā:.


(22-24) The processes of emanation, withdrawal and persistence, gathered together by Hari, Viṣṇu and Brahmā, shine forth here a hundred or a thousand million times as the eternal Self.


pañcaralena saṃsiddhi: 380 nirvīṇaṃ prāpyate padam.


(57) Another KAHA is on the pair of arms and the syllable GLŪM is in the circle of the Yoni.


This is further illustrated by Jayaratha with a couple of examples: when a town is reflected in a mirror, it should also become manifold since there is the perception of many things-as for instance, in the case of a butterfly, where there are different understandings of the variegated cognition of 'butterfly' with no loss of unity of cognition.


Звезды и, скитаясь лабиринтами существования, пью блаженство нектара любви, чистой, цена которой есть смерть!


Теперь, по воле Шивы, я приступаю к выполнению  этого обряда»

data/converted_md/СВАЧЧХАНДА_ТАНТРА_наиболее_полный_перевод.md


(You are) Kuṇḍalī who, flying upwards swiftly like a bolt of lightning, burns up the abodes of Fire, Sun and Moon.


Māyāśakti as the Night (Niśā) is equivalent to unmanifest, fundamental Nature (*avyaktapradhānaprakṛti*) of the Sāṃkhya, that containsss all the principles below, that are to be made manifest in a potential form.


Он цитирует строки из "Тимна вместилища реальности" (tattvagarbhaśattra), где говорится, что śiva – это имя.


| tadā vākyaṃ mayā proktaṃ anyathā cenna cācaret | yātrākāle yonitattvamāghrāya yadi gacchati | kuntalaṃ śirasā dhṛtvā tasya śatrurvinaśyati | sabhāyāṃ vijayī bhūyādrājakārye tathaiva ca | satyametanmahābhāge !


‘In (some) other place’ means in the middle of (some) places, such as heaven.


* *yah sarvatanmayibhāve hlādo na tv ekakasya saḥ |* Thus, in a gathering of many people (for a performance) of song, dance and the like, the enjoyment (they experience is collective) when they Note that reflection in this way, of consciousness within consciousness, is a cardinal characteristic of Śambhavopāya.


**

**viśvapratiṣṭhāsthānatvāccitprakāśo hṛdayaṃ tatra cittasaṅghaṭṭāccalataścalatastadekāgrabhāvatāddṛśyasya nīladehaprāṇabuddhyātmanaḥ svāpasya caitadabhāvarūpasya śūnyasya darśanaṃ tyaktagrāhyagrāhakavibhedena yathāvastu svāṅgakalpatayā prakāśanaṃ bhavati\| citprakāśatāmabhiniviśamānaṃ hi cittaṃ tadācchuritameva viśvaṃ paśyati\| taduktaṃ śrīvijñānabhairave**

**hṛdyākāśe nilīnākṣaḥ padmasampuṭamadhyagaḥ\|**

**ananyacetāḥ subhage paraṃ saubhāgyamāpnuyāt\|\|**

**iti\| paraṃ hyatra saubhāgyaṃ viśveśvaratāpattiḥ\| tattvavṛttisamāpannaṃ mahāyoginamuddiśya śrīmatsvacchande'pi**

**sa ca sarveṣu bhūteṣu bhāvatattvendriyeṣu ca\|**

**sthāvaraṃ jaṅgamaṃ caiva cetanācetanasthitam\|\|**

**ādhvānaṃ vyāpya sarvaṃ tu sāmarasyena saṃsthitaḥ\|**

**iti\| spande tu**

**tathā svātmanyadhiṣṭhānātsarvatraivaṃ bhaviṣyati\|\|**

**ityanenaivaitatsaṅgṛhītam\|\|15\|\|**

ПЕРЕВОД

Хридая (в данном контексте) означает свет сознания поскольку он является основой всего мироздания


This all-pervasive [reality] is not Mantra, not that which is expressed by Mantra, nor he who utters it.


6 **Now whatever enters the inner psychic apparatus or the outer senses of all beings, that abides as sentient life-energy (*cetanārūpēṇa prāṇātmānā*) in the middle channel i.


pradhānāḥ 274 saptaviṃśaśca 275 bhedāni 276 samudāhatā: 277 .


^35 саттві бхедапахме натха танасам на махакавастам/ салмудро хи тарангам квачанасадруду на тарангат


Each of these letters connotes certand important ideas.


The list is more closely related to the Yajurvedic version than to that of the Atharvaveda.


CHAPTER SIX
 111
 Bhairava worships the Goddess in the Shade of the Bilva Tree

 The goddess said to (reside) in the (sacred seat of the) syllable OM is the beloved called Khageśī.


Nāda means—first you have to begin traveling, begin the journey, from nāda–nāda means ‘a’, ‘u’, and ‘ma’ (a- kāraśca, u-kāraśca, ma-kāraḥ).


187) idaṃ yantraṃ hāṭakapaṭṭe likhitvā pañcaviṃśatyahānyabhyarcya ślokamimaṃ prativāsaraṃ sahasramāvartayet | phalaṃ iṣṭārthasiddhiḥ | naivedyaṃ-mudgānnaṃ nārikelaphalaṃ kadalīphalaṃ ca | p.


Что  для  преданного  не  служит  орудием  для   достижения   тождества
с  тобой


“³³ The word ‘amṛta’ – ‘nectar’ – literally means ‘not deadʼ, that is, undying and eternal.


’ (129cd-131ab) (128cd-130ab) ‘Consciousness’ (*citi*) is cognitive consciousness (*samvitti*), and ‘placement’ (*niveśana*) is (the pervasive) deployment (of consciousness).


(vi0 bhū0 55) *iti* sampradāyitheyā bamannāsaktatubhyasmāraṇīyacittaśivaparamārmukhena2 nityaṃ praṇayamantikāmato bhagavatprāṇyāparasya yogindrāścūddha sphuṭataramantvā- dittattvatayā madhyestīpunnadhāmani iṣṭyo dhātā svaneśyabhrauṭṭalevāgaśakṣata- śirambhavasambāhīdvinyāpi samāveśobhyāstarmukhyaṃ jijñāsita-nayyatrivyaṃ prakaṭīkṛti, nāsya yogiganaḥ svanamukhyatvobhyomaho bhavattvyathaḥ.


это то, что вмещает в себя осуществляющую (резуль-

тирующую) силу (kalanA), поскольку ей присуща вселенская

созидательная сила (kula-Sakti)


For those who are elevated, this same poison is actually ecstasy (amṛta)." Self Realization in Kashmir Shaivism, 5.102, footnotes 13, 14.


Следует тщательно прочитать примечания к этим стихам

data/converted_md/Виджнянабхайрава_Джайдева_Сингх.md


Descending through the series of energies of the letters in reverse, the end merges into the source from which it begins - Bhairava, the Fire of the Self that burns in the Lotus of the Point in the centre.


55): “When you are walking or talking or doing some household work or doing any other trivial act, just concentrate on dvādaśānta [the End of the Twelve finger space at the top of the head].


Thus becoming a victim to the groups of goddesses such as Brāhmī, etc.


Реальности начинается не с третьего лица, как если бы śiva или Brahman были «сюда», а с первого лица, с.


*mūlamantra* со *SVĀHĀ* должна быть прочитана, или, согласно AP, *OM SRĀṂ HRĪṂ SAḤ | SŪRYĀYA NAMAḤ*.


Одна и та же истина может быть выражена по-разному и иногда явно противоречивыми путями, чтобы соответствовать умственным способностям различных людей


432) oṃ madhu namaḥ | oṃ bhasma namaḥ | omanādi namaḥ | onnānā namaḥ | ondhudhūdhudhū namaḥ | oṃ bhūrnamaḥ | āgneyāvaraṇaṃ hyetat yogādyānāmudāhṛtam | oṃ bhuvarnamaḥ | oṃ svarnamaḥ | omanidhana namaḥ | onnidhanodbhava namaḥ | oṃ śiva namaḥ | oṃ sarva namaḥ | oṃ paramātmannamaḥ | oṃ maheśvara namaḥ | ṣaṣṭhaṃ vai lokapālānāmāvṛtaṃ parikīrtitam || 177 1/2 || oṃ mahādeva namaḥ | oṃ sadbhāveśvara namaḥ | oṃ mahāteja namaḥ | oṃ yogādhipate namaḥ | oṃ muñca muñca muñca namaḥ | oṃ prathama prathama namaḥ | oṃ śarva śarva namaḥ | oṃ bhava bhava namaḥ | p.


) are as drives^5^ and whose life consists in strenuous endeavour.


It is the efficient power-in the nature of the heart-of all the мантраs.


701 Just the sense of duality and separation is destroyed, not the essential nature of things in themselves, which is the one pure consciousness.


(39) Pure and free from stain from the beginningless (past) ( anādivimalā ), (the deity) is called the letter E.


But the third eye is itself an emblem of the female vulva on the forehead of the male śiva.^33^ Furthermore, as noted in the previous chapter, the term ājñā itself has the technical meaning of "fluid gnosis" in the Kubjikā traditions.^34^ Elsewhere, the KJñN states that "the secret channel of access to the siddhis consists of the Five Streams."^35^ This term, the Five Streams or Five Currents (pañcasrotaṣ), is in fact the earliest term that one encounters in the Śaivāgamas for the lines of transmission of that tradition's teachings.^36^ In these sources the five streams or currents are said to flow from the five mouths of the god śiva.^37^ Later, kaula traditions would posit a sixth mouth, called the "nether mouth" or "mouth of the Yoginī," the source of its teachings and clan lineages, from which a sixth current streamed.^38^ This is called the picuvaṭkra ("cotton mouth"), whence the name by which the Brahmayāmaḷa calls itself in its colophons: picumata, the "Doctrine of the Nether Cotton mouth."^39^ We have already postulated that the mouth—and particularly the nether mouth—of the Tantric Yoginī was not her oral cavity, but rather her vulva.


* 2Thus (everything) has been said concerning the regular (obligatory) ritual procedure (*nityavidhi*).


Это толкование основано на корне "кумара" (из унади класса, Курнараяти), означающего "играть"


Правильно фиксируя своё сознание на нужном образе, мы способны привести его (сознание) в нужное состояние и через это влиять на потоки энергии и даже на наше физическое тело.


160) deśakālādiṣu viśeṣaḥ viplave deśakālābhyāṃ videśagamanādiṣu | candrasūryoparāge ca hemnā vā'mena vā punaḥ || kāryamārādhanaṃ pratyābdikamāsikavarjitam || 34 || iti śrīcandrajñānāgame uttarabhāge'nantarudrabṛhaspatisaṃvāde śivaśāsane caryāpāde prakīrṇakavidhikathanaṃ nāma pañcamaḥ paṭalaḥ || 5 || ṣaṣṭhaḥ paṭalaḥ bṛhaspatiruvāca anantarudra sarvajña sarvāgamaviśārada | āśaucaśuddhiṃ vada me kṛpayā karuṇākara || 1 || anantarudra uvāca dvividhamāśaucaṃ punaścaturdhāṃ āśaucaśuddhiṃ vakṣyāmi śṛṇuṣvāvahito mune | janijaṃ mṛtijaṃ ceti proktamāśaucakaṃ dvidhā || tadalpamadhikaṃ pūrṇamapūrṇaṃ ca caturvidham || 2 || kālato'lpādhikaṃ jñeyamapūrṇaṃ tu trirātrakam | pūrṇaṃ daśāhaṃ vijñeyaṃ suralokābhivandita || 3 || āśauce divasavyavasthā mātustrirātraṃ srāve syāt tajjñātīnāṃ na vidyate | māsasaṃkhyaṃ hi mātuḥ syāt pāte taṃ tridinaṃ pituḥ || 4 || p.


yadukm- ‘eko māhāstravato yena dṛṣṭa: saṃvibhāvastravattetana dṛṣṭā: |’ iti |


** kīḍṛk ka [g: -kva] kuladravyāṇi kulapānām ca kīḍṛṣam |


mohavaranasiddhih 145
These powers are brought into existence when a yogi's consciousness is covered by the energy of illusion (maya).

3.7.


That (experience) is said to be the ‘the supreme (**para**) form of the descent of the power (of grace)’, because it is ‘free of (all) limitation’.


TRANSLATION
Now the author describes the means with hint for the recognition of that principle which has been logically demonstrated.


1 Камакам-тантра 1.10–11; Девихагхавата-пурана VII.37.13; XII.12.51–52; Шактисанга-ма-тантра II.16.93–94; Маханирвана 2003: 190; Фергитай 2002(6): 489.


Or 1f images were made, they were kept secret, out of the public domain, as were their maṇḍalas and rites.


Шайвизме отличается от майи śaiva Сидханта, южной дуалистической школы.


’ 53 Surely then, according to this teaching, which will be imparted (further ahead), it makes sense that (the Path) should be established in consciousness, not in the breath, which is insentient.


Representing the powers of will, knowledge and action, their phonemic development mirrors that of the energies they symbolize within the consciousness of the individual soul.


And why he has created this supreme energy in his own nature?

Abhinavagupta's Bodhapanchadashika - Swami Lakshman Joo (Rescued OCR)


158) ghakārastvatha gharmāṃśustejasvī dīptimāṃstathā || 17-13 || ṅakāra ekadaṃṣṭrākhyo bhūtātmā bhūtabhāvanaḥ | cadrāṃśuścañcalaścakrī cakāraḥ parikīrtyate || 17-14 || chandaḥpatiśchaladhvaṃsī chakāra chanda eva ca | ajito janmahantā ca jakāraḥ śāśvataḥ smṛtaḥ || 17-15 || jhakāro jhaṣasaṃjñastu sāmagaḥ sāmapāṭhakaḥ | ñakāra uttamākhyaśca īśvarastattvadhārakaḥ || 17-16 || viśvāpyāyakaraścandrī ṭa āhlāda udīritaḥ | dhārādharo nemisaṃjñaṣṭhakāraḥ kaustubho mataḥ || 17-17 || mausalo daṇḍadhāraśca ḍakāro'khaṇḍavikramaḥ | ḍhakāro viśvarūpaśca dṛḍhakarmā pratardanaḥ || 17-18 || ṇakāro'bhayadaḥ śāstā vaikuṇṭhaḥ parikīrtitaḥ | takārastālalakṣmā ca vairājaḥ sragdharastathā || 17-19 || dhanvī bhuvanapālaśca thakāraḥ sarvadhārakaḥ | dattāvakāśo damano dakāraḥ śāntidaḥ smṛtaḥ || 17-20 || dhakāraḥ śārṅgadhṛgdhāmā mādhavaśca prakīrtitaḥ | naro nārāyaṇaḥ panthā nakāraḥ samudāhṛtaḥ || 17-21 || pakāraḥ padmanābhaśca pavitraḥ paścimānanaḥ | p.

data/sources/MUKTABODHA-LIBRARY-IAST/ahirbudhnya saMhita Volume 1-M00002a-IAST.txt


There is no question that this is how it appears, that is, manifests.


37) [3.26] prakāśam oṃ hrīṃ vajrayoginyai svāhā || asyā mūlaṃ samuccārya yaḥ saṃgrāmaṃ praviśyati | sa nirjitya ripūn sarvān kalyāṇī gṛham āviśet || 18 || asyā bījadvayaṃ devi japate hṛdi mānavaḥ | dvādaśa divasāṃstāvat siddhirbhavati vāñchitā || 19 || asyā bījāvapadiśya hyekānte prajapennaraḥ | ṛtu snātāyā bhāryāyā maithunaṃ kurute naraḥ || 20 || śukreṇa saha deveśi saptabhirauṣadherlikhet | likhitvā saṃbhavedrājā asyā yantraṃ samantrakam | likhitvā dhārayen mūrdhni trailokya vijayī bhavet || 21 || asyāḥ ṭcaiva cārvaṅgī cārutocchūna-bījakam ni tu || 50 || aoddharauvaneśaryai arāṇi ca || 46 || || || saṃbhoga kāle tu mantraṃ japet sureśvari | kāntāyā maithunaṃ kuryāt bahuputrayuto bhavet || 22 || asyā yantraṃ samantraṃ ca bāhau yo dhārayennaraḥ | yāvajjanma bhavet tasya tāvacchatrurna jīvati || 23 || asyā yantraṃ samantraṃ ca hṛdi yo dhārayennaraḥ | yāvajjanma bhavet tasya tāvallakṣmīrbhaviṣyati || 24 || asyā yantraṃ samantraṃ ca kukṣau yo dhārayennaraḥ | anuvāde sa śatrūṇāṃ vākyajñaḥ sahasā bhavet || 25 || tasyāstripurasundaryā mukhāmbhojān mayā śrutam | phalam etan mahāścarya kārakaṃ munipuṃgavāḥ || 26 || p.


vastutaḥ na to yaha bhūtala sat hai (kintu tuma hī nirmala mahāmaṇi ke samanā aura bhāskara sūrya ādi ke samanā apāñe svarūpa meṃ apāñe se nityasarvātmabhāva se pradīpta hote ho.


97 śrīmaheśvaranāthena yo hṛtsthena mamoditaḥ / śrībrahmayāmale coktaṃ śrīmān rāvo daśātmakaḥ


379) etacca kathitaṃ sāraṃ (prakārāntaram) parañca kathayāmyatha || 82 || tāramāyāramākāmavāgbhavairvāgbhavaṃ bhavet | tadeva viparītantu kāmarājaṃ tato japet || 83 || satāraṃ vāgbhavaṃ kāmaramāmāyāsamanvitam | caitanyaṃ kathitaṃ sāraṃ (prakārāntaram) parañca kathayāmyatha || 84 || vāṅmāyā kamalābījaṃ vāgbhavasyādi yojayet | vedādyaṃ lakṣmīvāgbīje manmathaṃ tadanantaram || 85 || māyābījaṃ tato dattvā vāgbhavākhyaṃsamuddharet | ādyante tāramāyāntu madhye śrībījasaṃyutam || 86 || tārasyānte vāgbhavantu kāmabījaṃ tathā sthitam | evametat samuccārya kāmarājaṃ samuccaret || 87 || _________________________________________________________________ 82-84 | prakārāntaramāha-parañcetyādinā | tatravāgbhavakūṭāt pūrvaṃ bījayogamāha-tāretyādinā | tāraḥpraṇavaḥ, māyā hrīṃ, ramā śrīṃ, kāmaḥ klīṃ, vāgbhavaḥ ai/, etaiḥ pūrvaṃ yojitaiḥ vāgbhavakūṭaṃ dīpanīyuktaṃ bhavedityarthaḥ | evañca oṃ hrīṃ śrīṃ klīṃ ai/ ityuccārya vāgbhavakūṭaṃ japedityarthaḥ | atha kāmarājakūṭe bījayogamāha-tadevetyādinā | prāguktabījapañcakameva viparītaṃ vilomena saṃsthāpitamuccārya kāmarājakūṭaṃ japedityarthaḥ | evañca ai/ klīṃ śrīṃ hrīṃ oṃ ityuccārya kāmarājakūṭaṃ japediti phalitārthaḥ | śaktikūṭe bījayogamāha-satāramityādinā | satāraṃ vāgbhavaṃ tāro vāgbhavañca tataḥ kāmaramāmāyāsamanvitaṃ śaktikūṭamityarthādāhṛtasya viśeṣaṇam | evañca oṃ ai/ klīṃ śrīṃ hrīmityanantaraṃ śaktikūṭaṃ japediti phalitam | 84-89 | prakārāntaramāha-parañcetyādinā | tatrāyaṃ kramaḥ - vāgbhavasyādi (p.

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


Those who have repeated the Vidyā sing hymns of praise and (fore) tell the auspicious and inauspicious.


Индивидуальное существо создается, индивидуальное существо прославляется этими пятью элементами (\"пять\" означает пять покровов); слава индивидуальности, а не слава Шивы; прославленный своими


adhiṣṭhāna cetana kī sattā hī bhūta), vartamāna tathā bhaviṣya ke prapaṃco meṃ vyāpta huī isa taraha adhiṣṭhānasattā se bhinna bhāṣita hotī hai (vartamāna tathā bhaviṣya ke prapaṃco meṃ vyāpta huī isa taraha adhiṣṭhānasattā se bhinna bhāṣita hotī hai), jisa taraha jala meṃ taraṃga tathā bīja meṃ vṛkṣa usase bhinna bhāsate haiṃ 30 adhiṣṭhānasattā se bhinna jo padārthoṃ kī sattā hai usakī satyatā aura asatyatā na sat hai (jisa taraha jala meṃ taraṃga tathā bīja meṃ vṛkṣa usase bhinna bhāsate haiṃ.30.


837) śrīphalādyaghṛtaṃ miśraṃ dhūpāllakṣmīpatirbhavet | vitsahasraguṇādhikyaṃ dhūpayedgandhasaṃyutaḥ || 26 || ayutaṃ gudgulaṃ proktaṃ tatsāhasraṃ ghṛtānvitam | dviguṇaṃ mahiṣākṣābhaṃ śivatulyaphalapradam || 27 || kṛṣṇāgarūdbhavo dhūpaḥ sarvapāpavināśanaḥ | sugandhi candanālepaṃ sakṛtkṛtvā tu liṃgakam || 28 || varṣakoṭiyutaṃ divyaṃ rudraloke mahīyate | candanāgarutaḥ śreṣṭhaṃ tataḥ śreṣṭhaṃ kamuṣṇakam || 29 || tato'dhikaṃ kuṃkumaṃ syādanyonyaṃ cāṣṭamādhikam | anyāścaturguṇaṃ śreṣṭhaṃ dhūpaṃ gulgulumiśritam || 30 || p.


usane dīna hokara aura ām̐khoṃ meṃ ām̐sū bharakara mujhase kahā) : pitājī mujhe jaldī khāne ke lie māṃsa aura pīne ke lie rudhira dījiye bāra-bāra aiśa kahatā huā vāha nanhā-sā baccā prāṇāntika avasthā ko prāpta huā aura māre bhūkha ke bāra-bāra rone lagā 8-13 (pitājī mujhe jaldī khāne ke lie māṃsa aura pīne ke lie rudhira dījiye.


Кто почитает  мантру  начиная  с
Ананды, о Деви, для того  явится, о Владычица богов,  блаженство   вместе  с
мантрой