It is derived from the root āviṣ of which the relevant meanings are - ‘to go or drive in or towards; to approach, enter or to take possession of’.


Он может коснуться любого, будь он эмбрионом,
       ребенком, подростком или взрослым

data/converted_md/Свами_Лакшманджу_кашмирский_шиваизм.md


В эту современную эпоху, в конце двадцатого века, шиваизм приобрел новую силу и мощь


Sukha, duḥkha, moha, viṣāda [349] Удовольствие (sukha), боль (duḥkha), заблуждение (moha), и депрессия (viṣāda), все это, или возбуждение от сексуальной радости, это внутреннее [возбуждение], это внутренние объекты

data/converted/docx_to_md/ВиджнянаБхайрава_Лакшман_Джу__сборка_переводов_.md


One should not say Śākini' and never utter Sehārī' 25 .


Теперь про заколки для волос, предназначенной для шпилек.


This is followed by a presentation of the Vidyā as the Goddess (4cd-10) and then by a list of what it can do.


Кула версия процесса Крама в
своем 3м Цикле не связана временем и местом


Существуют разные его виды (Ишварапратьябхиджнявимаршини с Бхаскари, II.


Или
они попадают туда потому, что один друг упомянул  об  этом  на  конференции,
посвящённой миру во всём мире или нераспространению ядерного оружия


devД«Е›abdaб№ѓ nirvakti-pradДЃtrati | dДЃdhДЃtumavadhДЃtuб№ѓ cДЃdДЃya nirucyate | devasya dayiteti | puб№ѓyoge б№…Д«б№Јiti bhДЃvaбёҐ | oб№ѓ devyai namaбёҐ | 91.


"⁶⁹ (59 cd-61 ab) Page 112 96 kumārikākhaṇḍaḥ siddhavākyamidaṃ śrutvā tuṣṭāso 220 yogamātaram 221


Anvikalpa eclipse is unvikalpaderstood to take place by the interactionvikalpa of the Moonvikalpa and the Sunvikalpa with Rāhu and Ketu, respectively.


И действительно, это уже

рассматривалось в других местах

data/converted_md/речь_в_тантре_Восстановлен_чистовик.md


*Тантралока 7:71*

Вы должны поддерживать сознавание, которое является самым тонким сознаванием


Забота  о
выживании Дхармы свидетельствует о сострадании  к  существам  и  преданности
Буддадхарме


Шива всегда очень отличался от других арийских божеств.


nidhanasādhanasāndralasadviṣā- nalakarālakarāttamahoragaḥ | niyamanāya manāṅmama saspṛhe bhavati dhāvati dhāma yamaḥ katham || 18 || anvaya-ayi vibho !


YKh (1) 3/292-294ab Each of the Eight Mothers reside in a ‘great place’.


Vidya-This word is derived from the root *vid* - which means both 'to deliberate' and 'to know'.


अज्ञातेच्छपि बुद्धिमतामुद्विष्ट्यूर्वो कथं स्थिरिति ।<br>निष्पयोजना च कथं स्थात् स्थिरिति ।


Поэтому справедливо было сказано, что, объединив с ней свой ум, йог получает опыт великого озера

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


This means you must be capable of absorbing this kind of awareness.


ve kīśa vaṃśa meṃ utpanna hue the (ve kīśa vaṃśa meṃ utpanna hue the)?


‘Thus’, because it cannot be obtained from just one teacher of this kind, ‘in order to make one’s consciousness full (and complete)’, even with great effort, one should take countless teachers.


e., 64 Siddhas (= Bhairavas) and their energies (identified as Yoginīs or Śākinīs) and their leader Maṅgalā, called Vṛndacakra (the Wheel of the Assembly, which Sanderson translates as the Cycle of the Multitude,) or Śākinīcakra.


The Kulakrama should be worshipped after (one has learnt this), never otherwise.


In **sāmbhava visarga**, however, there shines neither difference nor non-difference; even the universe is absent there; moreover, not even the slightest trace of *citta* is perceptible.


Thus, in one circumstance the Light (of manifestation) predominates, and in another, the reflective awareness (of the Light and its manifestations).


ukta brahmavidvariṣṭha brahmavid), brahmavidvara aura brahmavidvarīyān meṃ cauthā hai use yaha avasthā prāpta hotī hai (brahmavidvara aura brahmavidvarīyān meṃ cauthā hai.


( 19 ) *samyagekavāropāyataḥ samvedyam sphuritam yat svabhāvikam samvidrūpaṃ cakāsac ciddhāma, tat svasamvedyasvarūpaṃ ti svaprakāśam nityoditatvenāvyutthānam samādhānam


Благодаря этому, учение Кашмирского Шиваизма выделяется среди дру- гих индийских систем, таких как ведийские шесть даршан,\textsuperscript{10} буддизм, джайнизм, учение натхов, виш- нуитские школы бхакти и южно-индийский ши- ваизм.


1078) śaiva narttanatistotragān kudrohimarddakaḥ | śivajñānabodha saṅgrahe - kriyāmūrttermaheśasya ālayeṣu samāhitaḥ | śanaissammārjanaṃ kuryānmārjjanyāmṛdusūkṣmayā || tallakṣaṇamuktaṃ suprabhede - dvādaśāṅgulamānena mārjjijālena mārjanam | nālikerasya patrāṇāṃ sārātbahu ca saṃyutāt || aratnimātra māyāmantanmūle rajju bandhanam | dvividhā mārjanī proktāhyathamārjana karmmaṇi || śivadharmme - nāhāravaśa jīrṇāyā na bandhyā kṣīṇa vatsalā | rogārttā navasūtā vā tyājyāgomaya saṅgrahe || kha saṃsthaṃ gomayaṃ grāhyaṃ sthāne vā patite śubhe | uparyadhaśca saṃtyajya pratyagrañcatuvarjitam || vastra pūtena toyena yaḥ kuryādupalepanam | paśyanpariharan jantūn cāndrāyaṇaphalaṃ labhet || śivajñāne - ātmārāmodbhavaiḥ puṣpaissamādāya śivasya tu | mālāṃ saṃgrathayitvā tu yo dadyāt parameṣṭhine || p.


Those qualities, taken up from below, are established as the fettered condition.


He states that: *śudhdhāghanubhavo naiva vikalpo nahi mānasa:


Object of knowledge (meya), knowledge (māṇa), and subject (maṭṛ) are superintending, seated on three maṇḍalas, one above the other, from lambikā onward.


Ригведа, Вамадева-Яджур(веда), Агхора-Самаведа, (Тат)пуруша именуется.


He has neither a clear consciousness of ‘T’, nor of ‘this’, and so his consciousness is practically that of the void.


(58)* *Totally immersed in deity,74 he had no concern for anything in the world at all.


385) praśāntakalanārambhaṃ cetyamuktacidāspadam | padaṃ jagāma nīrāgaṃ puṣpagandha ivāmbaram || 73 || praśānteti || praśāntakalanārambhaṃ kalanā bandhahetavaḥ saṃkalpādayaḥ | praśāntaḥ kalanānāmārambho yasmiṃstat | cetyamuktacidāspadaṃ cetyamuktāyāścita āspadaṃ pratiṣṭhārūpaṃ nīrāgaṃ padaṃ rāgādirahitaṃ kaivalyaṃ jagāma puṣpagandho'mbaramiva | puṣpagandho hi mukulabandhānnirgataḥ ambaraṃ vyāpnoti || 73 || 74 || 75 || 76 || 77 || 78 || 79 || 80 || pitaryuparate tasminnaurdhvadaihikakarmaṇi | puṇya eva sthito'vyagraḥ pāvano duḥkhamāyayau || 74 || śokopahatacitto'sau bhramankānanavīthiṣu | nyāyāṃsamanavekṣyaiva pāvano vilalāpa ha || 75 || athaurdhvadaihikaṃ kṛtvā pituḥ paramadhārmikaḥ | āyayau vipine puṇyaḥ pāvanaṃ śokalālasam || 76 || puṇya uvāca || kiṃ putra dṛḍhatāṃ śokaṃ nayasyāndhyaikakāraṇam | pitā tava mahāprājña gataḥ prajñāvatāṃ varaḥ || 77 || svāmeva paramāmātmapadavīṃ mokṣanāmikām | svabhāvamabhisaṃpanne kiṃ pitaryanuśocasi || 78 || mātāpitṛsahasrāṇi samatītāni te suta | putrabāndhavavṛndāni jantorjanmani janmani || 79 || śocanīyā yadi snehānmātāpitṛsutāḥ suta | tadatītā na śocyante kimajasraṃ sahasraśaḥ || 80 || p.

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


Многие кашмирские шиваиты покинули раздираемую войной Кашмирскую Долину и осели в Джамму, Нъю-Дели и повсюду в северной Индии


Возможно, эта свободная воля объясняет отличие личностной природы одного животного от другого животного того же самого вида.


yet | dvādaśāntaṃ padaṃ nītvā śiṣyadehe niyojyatām || āpyāyanāya tanmūrdhni saṃ siñcedaghavāribhiḥ | tataḥ saṃpūjya santārpya visṛjya pitarau guruḥ p.


Бхайрава *bhāva* (состояние Бхайравы) осознают и невежественные люди


19), but the clear meaning here is that the lower lips (adharas) in question belong to the vulva, and that their exudation, their "honey" (madhu), is female sexual discharge.


kramādabhyasyataḥ puṃso dehe svedodgamo 'dhamaḥ / madhyamaḥ kampasaṃyukto bhūmityāgaḥ paro mataḥ


It offers humanity a clear and certain vision in a time of uncertainty.


58) śaṅkhavādyasamāyuktaṃ svastisūktena saṃyutam | indrādi brahmaparyantaṃ pañcarātreṇa vartmanā || 27 || śaṅkhopasthāpanaṃ kuryāt dikṣuvātha vidikṣu ca | vīthīṃ prakalpayedvidvān devāgāraṃ tathaiva ca || 28 || śaṅkhasthāpanakāle tu ratnalohādikān nyaset | devāgāre viśeṣeṇa karṣaṇaṃ samyagācaret || 29 || saptadhā karṣayedbhūmimālavāla prakalpayet | bījāvāpaṃ tataḥ kṛtvā jalasecanamācaret || 30 || phalapākāvasānañca rakṣāṃ kuryātsamantataḥ | phalapākāvasāne tu gavāntṛptiñca kārayet || 31 || caturaśaṃ tataḥ kṛtvā khananaṃ samyagācaret | vasudhāṃ pūrayetpaścāt gaṇḍaśailaiḥ prapūrayet || 32 || sikataiḥ pūrayetpaścāt jalapūraṇamācaret | hastapādairdraḍhīkṛtya mādukopalakaṃ nyaset || 33 || ādhāropari vinyasya prāsādaṃ parikalpayet | upapīṭhopari vāpi kevalaṃ vāpi kārayet || 34 || nagaraṃ drāviḍaṃ vāpi kesaraṃ ca prakārayet | vṛttaṃ vṛttāyataṃ vāpi caturaśrāyatantu vā || 35 || p.


2 Read with the KM parātmānaṁ for parātmā vai and māyā for yāyā 3Read with KM ajñānamalarūpeṇa for ajñānatamarūpeṇa 4 Or ‘if a man sees oneness in the multiplicity of darkness’.


tāvat kālam īśvaraḥ srṣṭim svadine, samhāram svarātrau śuddhavidyātattvāntasya viśvasya karotīty arthaḥ |


The three short vowels (*A I U*) (occupy) twelve fingers’ breadth each (within exhalation), and the other (long ones - *Ā Ī Ū*) (occupy the same space) within (the flow of the) entry (of inhalation).


9 18 That is the supreme Brahman, that is Truth, that the flood, that the unmanifest, that the beyond-touch, that the formless, smell-less and taste-less, that the immortal.


|76-77|
Как невозможно взобраться на гору хромому,  (вира  бхава  не  достижима  для
пашу)


kṛtasvoṃpacārāthyāṃ dhābhimancchaśrātena tu vāsanādvikaro dhyānī vṛṣṭothāṅgrāvasānakam.


Таким фундаментом храма являются правильная мотивация и правильное понимание.


*‘Lassitude ravages the body, and that arises from ignorance, but if it is eliminated by an expansion of consciousness (unmeṣa*), how can (ignorance,) deprived of its cause, continue to exist?’ In this context, ‘lassitude’ (*glāni*) seems to be a sense of aversion.


His contention, however, is essentially unverifiable; to verify it, we would have to know an object without perceiving it.


Кашмирская философия является пантеистической и одновременно абсолютистской

data/library/Translations_MD/Абхинавагупта_Парамартхасара_1__1.md


Самый известный из них — тот, согласно которому пять тантрических потоков (*pañcasrotas*) возникают из пяти ликов: *Gāruḍatantras* из Татпуруши (*Tatpuruṣa*) на Востоке, *Bhūtatantras* из Садьоджаты (*Sadyojāta*) на Западе, *Bhairavatantras* из Агхоры (*Aghora*) на Юге, *Vāmatantras* из Вамадевы (*Vāmadeva*) на Севере, и Тантры Сиддханты (*Siddhānta*) из обращенного вверх лика Ишаны (*Īśāna*).


Его милостью; но факт остается фактом, что личность свободна.


अनार्थवादे साहा-दुपदेशाभावमाश्राक्ष्माध्यवादोऽस्मिति।


The functions of the two Moons in the centre - one Full and the other New - compliment each other.


Сила делания всего *(сарва-картритвам)* превращается в силу делания чего-то


307) yonilakṣaṇam hoturagre yonirāsāmuparyaśvatthapatravat | muṣṭyaratrekahastānāṃ kuṇḍānāṃ yonirīritā | ṣaṭcaturdvyaṅgulāyāmavistāronnatiśalinī || 31 || nālalakṣaṇam tanmānañca yonyāḥ paścimato nālaṃ vistāraṃ caturaṅgulam | tridvyekāṅgulamānena kramānmūlāgramiṣyate || 32 || nālamekhalayormadhye paridhisthāpanāya ca | sthalādārabhya nālaṃ syāt yonyā madhye sarandhrakam || 33 || nārpayet kuṇḍakoṇeṣu yoniṃ tāṃ tantravittamaḥ | muṣṭyaratnyekahastānāṃ kuṇḍānāṃ yonirīritā || 34 || ekaikāṅgulato yoniṃ kuṇḍeṣvanyeṣu vardhayet | yavadvayakrameṇaiva yonyagramapi vardhayet || 35 || p.


Обобщение

Здесь Абхинавагупта постарался продемонстрировать,

что когда Бхайрава в первом лице обращается к Дэви, кото-

рая находится во втором лице, необходимо понимать, что

Дэви не отличается от Бхайравы


By uttering (her Vidyā, she) destroys (dhvanti)2 mountains.


Each hour is three *aṅgula* of the orbit in the breath (3 x 12 = 36) Day and Night are traditionally divided into units of three hours known as *praharas* (called a watch in English).


Они наполняют свои собственные тела, машину, которую они ведут во  сне,
дорогу , по которой  едут  во  сне,  и  место,  куда  они  следуют  во  сне


The Shark with fisherman lodged in its huge belly took him to that secluded island where the fisherman overheard all that was uttered by Śiva to Pārvatī in the form of words like thunderbolt and therefore capable of cutting as under the wordly Snares.


21a) spṛse hṛtakarasthena dūrastho mocayed grahaṃ || lūtā garddabha visphoṭāṃ vṛścikādyāśca vedanā | apamārjju anenaiva sukhīhyā(?) bhaviṣyati || kṣasāntaṃ vahnimārūḍhaṃ a aḥ (?) trisvārānvitama | anilāgnipurābhasthaḥ yugāntāgnisamaprabhaṃ || pādau hṛdi śire nyastaṃ bhṛśaṃ stobhati āturam | gṛhaiścāturthakairnāgai sākinībhi pīḍitaṃ || staṃbhaye nātra saṃdeho abrahmaṇyaraḍantiyet | puraṃ caiva gṛhaṃ vātha grahairugraiśca dūṣitaṃ || jvālāmālāvṛtaṃ dhyātvā prayogenānena dīpitaṃ | taṃ dṛṣṭvā naśyate bhīto graho vā yadi pannagaḥ || e a rephavihīnaṃ tu adye dve viṃdubhūṣite | punareva viśeṣeṇa tṛtīyaṃ tadavasthitaṃ || p.


Из этих примеров из не-Сиддхантика-традиций мы можем видеть, что действуют те же процессы, что и в тантрических традициях Шайва-Сиддханта и Пранчаратра


His senses open up fully in an instant as the power hidden within conscientiousness expands out from it.


Учитель помещается там на золотое сиденье «или другое» (*haimādikāsanam*), покоящееся на *maṇḍala*, украшенном *svastika*, и ему должны поклоняться с мантрами и подношениями различных видов его учеником, который должен будет поглотить остатки пищи, предложенной таким образом его учителю.


The ‘unparalleled’, that is, incomparable ‘joy’ that can (only be) understood by one’s own (personal) experience (produces) the ‘oneness’ of the Yogi who is of that nature.


10 evaṃ kṛte brahmarūpaḥ śivarūpaḥ svayaṃ hariḥ / yogasiddhir bhavet tasya cāṣṭasiddhir bhaviṣyati


This is because it is impossible that the radiant pulse of a means (to realisation could exist if it were to be anything) apart from that.


When an entity is perceived, it is an object of perception (*vedya*) and possesses the property of ‘objectivity’, it is also perceptible.


This is to be done in continuity after you realize it, not before.


Both the preceptor and the disciple are said to have been great Yogins and were known as paramahamsas.


Итак, *jñānī jñāne vibhāvyate, ātmā* вы найдете покоящейся в знании, а знание вы найдете покоящимся в *ātmā* -- и наоборот


The person who receives knowledge deceitfully should be looked at with indifference after this is known to be so.


pravakṣyāmi kumārītarpaṇādikam | yāsāṃ tarpaṇamātreṇa kulasiddhirbhavet dhruvam | kulavālāṃ mūlapadmasthitāṃ kāmavihāriṇīm | śatadhā mūlamantreṇa tarpayāmi tava priye || 11 || mūlādhāramahātejaśchaṭāmaṇḍala-maṇḍitām | sandhyādevīṃ tarpayāmi kāmavījena me śubhe || 2 || p.


The hero, the Lord ( nātha ) Navātman, has revealed the meaning of the scripture ( samhitā ) called Caturvimśasahasra ((the Scripture of) Twenty-four Thousand (verses)) which, possessing great meaning, is a (veritable) treasure chest of knowledge.


| (1|5|10) ityādisūtraiḥ | idaṃ hi teṣāṃ tātparyaṃ- prabhuḥ sṛṣṭikāle vyavahārakāle ca dehādīn pramātrīkurvanneva antarbhāntamartharāśiṃ bahirbhāsayati,- ityeṣa niyamo niyoga iti vidhirūpe niyoge yatra liṅ | vṛttāvapiśabdaṃ vyākhyātuṃ ādisarga iti | icchayā iti deśādyāveśe bahirābhāsane ca heturiti nirūpayituṃ māyāśaktyā iti kartṛśaktyā iti ca | krameṇa iti pūrvataḥ pramātṛvargāt viśleṣaṇamapareṇa saṃśleṣaṇamiti kṛtyapañcakāveśaḥ sūcitaḥ | (page 317) maheśvaro bhāsayati iti anavasthāparihāraḥ | evaṃ tridhā sūtrārthamavatārayati ittham ityādinā | eva ityanavasthāśaṅkāśamanam | na kevalam ityādinā sṛṣṭyādyavicchedaśaktatvaṃ pūrvaprastutamiti prāktanārthanigamanakāritvamavatāritam | svam iti śuddhaśrīśivabhūmau, avayavātmakaṃ śrīsadāśivādidaśāyāṃ rūpamasya iti dvandvagarbho bahuvrīhiḥ | indriyamatiṣu viśeṣarūpaṃ sphuṭaṃ [sphuṭayat ga.


As is said elsewhere by (Abhinava) himself: ‘The entire universe shines inwardly here within the Self just as variously arranged (reflections) ( vicitraracanā ) do within a mirror.


There are a few exceptions, but to a very large extent the Kashmiri Śaiva texts that have survived have been recovered.


13) nārāyaṇopaniṣatsamānārthakaṃ atharvopaniṣadvākyaṃ ca pūrvavāde udāhṛtaṃ draṣṭavyam | kiñcayaḥ sarvāllokān saṃbhakṣuḥ saṃbhakṣyati ajasraṃ sṛjati visṛjati vā sayati tasmāducyate maheśvara iti | prayogaśca | viṣṇurjagadādi kāraṇabhinnaḥ īśvarabhinnatvāt | brahmādivat | na cā bhāsa samānayogakṣematvaṃ pūrvokta śrutyādi virodhāt | tasmājjagajjanmādi kāraṇatvasya brahma lakṣaṇasya parameśvare pariniṣṭhitatvāt sadāśivasya parabrahmatvamapratyūham || nanu māstu rudrasya viṣṇorutpattiḥ | brahmaṇaḥ sakāśāt utpattiḥ syāt | tathā ca bhāgavate viṣṇupurāṇe - prādurāsītprabhoraṅke kumāro nīlalohitaḥ | ruroda susvaraṃ sotha prādravaddvija sattama || kiṃ rodivītitaṃ brahmarudantaṃ pratyuvāca vai nāma dehātītaṃ sotha pratyuvāca prajāpatim || rudrastvaṃ deva nāmnāsi mārodī dhairyamāvaha | tatonyāni dadau tasmai saptanāmāni sa prabhuḥ || sthānāni caiṣāmaṣṭānā patnīṃ putrāṃśca vai prabuḥ | bhavaṃ śarvaṃ tatheśānaṃ tathā paśupatiṃ dvija || bhīmamugraṃ mahādevamuvāca sa pitāmahaḥ | cakre nāmānyathaitāni sthānānyeṣāṃ cakāra saḥ || p.


The Lord — Nātha — of the goddess, here called Mudrā, resides there in his undifferentiated (nikala) aspect.

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


तथाम्ब्यद्धवादोतिक: , शिवतत्त्वे न<br>कस्यचित्कुर्पेः: नापि कस्यचित्कुर्पेः इति कथनाथम्।


92 dehapāte punaḥ prepsedyadi tattveṣu kutracit / bhogān samastavyastatvabhedairante paraṃ padam


/1258-1259/
Шакти, которая  именуется  Самана,  считается  его  причиной

data/converted_md/СВАЧЧХАНДА_ТАНТРА_наиболее_полный_перевод.md


|| ityanena tejomayaṃ japaphalaṃ devyā vāmahaste samarpya kavacasahasranāmastotrādi paṭhitvā sāṣṭāṅgaṃ praṇipatya pradakṣiṇīkṛtya sāmayikaiḥ saha pātravandanaṃ vidhāya- nandantu sādhakāḥ sarve vinaśyantu vidūṣakāḥ | avasthā śāmbhavī me'stu prasanno'stu guruḥ sadā || ityādi śāntistotraṃ paṭhitvā īśāne maṇḍalaṃ kṛtvā oṃ nirmālyavāsinyai nama ityanena īśāne nirmālyādikaṃ nikṣipya jalamādāya oṃ aiṃ hrīṃ śrīṃ itaḥ prāṇabuddhidehadharmādhikārato jāgratsvapnasuṣuptyavasthāsu manasā vācā karmaṇā hastābhyāṃ padbhyāṃ udareṇaśiśnā yatsmṛtaṃ yaduktaṃ yatkṛtaṃ tat sarvaṃ māmakīnaṃ sakalaṃ śrībhuvaneśvaryyāścaraṇakamale samarpaṇamastu svāhā ityanenāgrabhāge jalaṃ nikṣipya oṃ tatsad brahma iti smṛtvā yathāsukhaṃ viharet || iti śrīrudrayāmale tantre daśavidyārahasye śrībhuvaneśvaryā nityapūjanapaddhatiḥ sampūrṇā || saṃvat 1943 mitī śrāvaṇa sudi 9 ravivāsare śrīrastu || kalyāṇamastu || atha kavacam śrīgaṇeśāya namaḥ oṃ asya śrībhuvaneśvarīmaṃtrasya śaktir-ṛṣirgāyatrī chandaḥ bhuvaneśvarī devatā haṃ bījaṃ īṃ śaktiḥ raṃ kīlakaṃ mamābhīṣṭasiddhyarthe jape viniyogaḥ | śakti-ṛṣaye namaḥ śirasi gāyatrīchandase namo mukhe śrībhuvaneśvarīdevatāyai namo hṛdi haṃ bījāya namo guhye īṃ śaktaye namaḥ pādayoḥ raṃ kīlakāya namaḥ sarvāṅge | oṃ hrāṃ aṃguṣṭhābhyāṃ namaḥ hrīṃ tarjanībhyāṃ namaḥ hrūṃ madhyamābhyāṃ namaḥ hraiṃ anāmikābhyāṃ namaḥ hrauṃ kaniṣṭhikābhyāṃ namaḥ hraḥ karatalakarapṛṣṭhābhyāṃ namaḥ | hrāṃ hṛdayāya namaḥ hrīṃ śirase svāhā hrūṃ śikhāyai vaṣat hraiṃ kavacāya huṃ hrauṃ netratrayāya vauṣaṭ hraḥ astrāya phaṭ ityādi nyāsaṃ kṛtvā dhyāyet - oṃ udyadinadyutimindukirīṭāṃ tuṅgakucāṃ nayanatrayayuktām | smeramukhīṃ varadāṅkuśapāśābhītikarāṃ prabhaje bhuvaneśīm || devyuvāca- bhuvaneśyāśca deveśa yā yā vidyāḥ prakāśitāḥ | śrutāścādhigatāḥ sarvāḥ śrotumicchāmi sāmpratam || 1 || trailokyamaṅgalaṃ nāma kavacaṃ yat puroditam [kh: purā kṛtam] | kathayasva mahādeva!


345) etaiḥ pañjaritaṃ dhyāyedyantrarājamanuttamam || 36-12 || parito mūrtimatsaṃhārāstradhyānam paritastānyapi dhyāyenmūrtimanti mahānti ca | saṃhārāstrāṇi sarvāṇi sāñjalīnyadbhutāni ca || 36-13 || akutobhayaśālīni śaktimanti samantataḥ | tato mūrtimatpravartakāstradhyānam tataḥ pravartakānyevaṃ dhyāyītāstrāṇi nārada || 36-14 || mūrtānyattumivāśeṣabhuvanānyujjvalāni ca | tato nārasiṃhadhyānam evaṃ cakrakrameṇaitadabhidhyāyopari smaret || 36-15 || dadhānaṃ nārasiṃhasya vapurnārāyaṇaṃ param | mūlakośaṃ paraṃ devamadhobhāge'tha cintayet || 36-16 || yantraṃ cakrākṛti śrīmad dīptanemisamanvitam | nemerasya caturdikṣu mahājvālāṃ vicintayet || 36-17 || cakrakaumodakīśārṅgakhaḍgahastān smaret kramāt | evamekamukhaṃ dhyāyedyantrasyāsya mahādyuteḥ || 36-18 || aparāṅgadhyānam aparāṅgaṃ mahāmantraiḥ sarvataḥ samalaṃkṛtam | p.

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


41) śaśītyuditamaṣṭāṃgaṃ ṣoḍaśāṃga mathocyate | phāle kaṇṭhāṃ sayobārhvoḥ kūrpara dvitaye tathā || maṇibaṃdha dvaye vakṣyaḥ kukṣinābhiṣu pārśvayoḥ | pṛṣṭe ca devatā śaṃbhuḥ īśo rudraprajāpatiḥ || viṣṇurvāmādi navakaṃ aśvinau ṣoḍaśa kramāt | dvātriṃśat saṃdhideveśā tripuṇṭrakramamucyate | śirophālagalarkṣeṣu nāsāmukha śirādiṣu || aṃsayorbhuja yugmemapi kūrpara dvitaye tathā | maṇibaṃdhadvaye vakṣo nābhimeḍragudeṣu ca || praṣṭhorujānu jaṃghāṃghripādeṣveteṣu devatā | mūrti vidyeśa dikpālā vasaṣṭaka catuṣṭayam || dvātriṃśat sthānakaṃ proktaṃ tritatveśaṃ tripuṇṭrakam | yathā saṃbhavataḥ kuryāt deśakālādyapekṣayā || iti | kriyākāṇḍa kramāvalyām p.


samarasamarajobhiḥ svāntamantarvahadbhi- rhitavihitaviyogaṃ mohamāhantukāmaiḥ | bhava-vibhavavimuktairyogibhiryo'bhyupeta- stamahatamahanīyaślāghamīśaṃ prapadye || 20 || anvaya-yaḥ (prabhuḥ) antaḥ samarasam svāntam vahadbhiḥ arajobhiḥ hitavihitaviyogam moham āhantukāmaiḥ bhavavibhavavimuktaiḥ yogibhiḥ abhyupetaḥ tam ahatamahanīyaślāgham īśam (aham) prapadye | akalitamahimānaṃ dhvastamithyābhimānaṃ dadadamṛtasamānaṃ bodhamābhāsamānam | prakaṭitalaghimānaṃ durvahaṃ vardhamānaṃ bhavabhavamavabhānaṃ bhinddhi me bādhamānam || 21 || anvaya-ayi vibho !


474 # The Four Kālīs Who Consume the Sphere of Objectivity 1) Śrṣṭiвысшей высшей.


Mala: This literally means dross, taint or impurity.


198 CHAPTER TWENTY-EIGHT Ṭā: JṢṬSTASTF JāATTHTTGTITT I/532 II pūrvaṁ hi yāgāṅgatayā proktaṁ tat tuṣṭaye tv idam || 431 II tajjuṣṭam ātha tasyājñā prāpyāśnīyāt svayaṁ śiśuhḥ | tataḥ prapūjayec cakraṁ yathāvibhavasambhavam || 432 || (The worship of the teacher) that was taught before⁴ was as an ancillary to the sacrifice.


Ну, разве что, тем самым они проявят
осторожность, подстрахуются от возможных ошибочных мыслей и поступков


It is the auspicious abode of all mantras and, pervading the goddesses of Kula, it is (the visible embodiment of) the authority of (all) reciters of mantra.


Искажать при чтении священные писания, коверкать слова, читая без правил


Thus, it is ‘unsullied’, because it is not sullied by the dirt which is the reflective awareness of objectivity (*idantā*), which is its opposite.


богиней на время обряда («богина на временной основе») или выступает постоянным воплощением (формой) богини?


Наоборот, этот йог вошел в состояние поглощения, которое называется бесовским (пишачавеша)


Шивы, рассматриваемое как его свободное и деятельное творение.


Thus, because this goddess also devours (kavalana) death in the form of withdrawal (saṅhāra), she is called Mṛtyukālī.” ⁵³⁰ In this phase, the means of knowledge by which the nature of eternal, immortal consciousness is known to itself as such becomes stable by resting firmly within itself as the true, imperishable ‘knowerʼ.


8b) hrīṁ śrīṁ khphreṁ śvāṁ saḥ saḥ saḥ parādevi amṛtaṃ vama 2 svāhā || dravyaśodhanaṃ || triyāñjali || oṃ hrīṁ hūṁ hāṁ phreṁ kṣoṁ kroṁ namaḥ || 3 || khphreṁ hṛdayāya namaḥ || khphreṁ śirase svāhā || oṃ khphreṁ śikhāyai vaṣaṭ || khphreṁ kavacāya hūṃ || khphreṁ netratrayāya vauṣaṭ || khphreṁ astrāya phaṭ || āvāhana sthāpa candanākṣatapuṣpaṃ namaḥ || yonimudrā darśayet || kacchapamudrāyā || bhūtaśuddhiḥ || aiṁ hrīṁ śrīṁ hsphreṁ hsauṁ hsauṁ hsphreṁ śrīṁ hrīṁ aiṁ || ātmapūjā || khphreṁ ātmane candanaṃ pādukāṃ || khphreṁ akṣataṃ pādukāṃ || khphreṁ vīrabhasma pādukāṃ || khphreṁ sarvajanamohanī pādukāṃ || khphreṁ oṃ hrīṁ hūṁ hāṁ phreṁ kṣoṁ kroṁ namaḥ ātmane puṣpaṃ pādukāṃ || khphreṁ sakalaśatrupramathani astrāya phaṭ || anena mantreṇa ātmaśirasi siṃcayet || 3 || mālinīṃ paṭhet || oṃ namaḥścaṇḍikāyai || śrībhairava uvāca || aiṁ 5 jayatvaṃ mālini devi nirmale malanāśinī | p.


YKh (1) (32/56-57ab) reads this sentence and inserts: The supreme mantra is (thus) consecrated ( siñcyate ) by the sport of Mahendra, Harendra and Khagendra .


6-8 (.6-8.) sabhī jagaha aiśa hī niyama hotā, yadī jagata kevala satya svabhāva hotā aura sabhī jagaha aniyama hī hotā, yadī jagata asatya (māyāmātra svabhāva) hotā kiṃtu jagata kī satya aura asatya se sammilita mayā prākṛta hai, isalie niyama bhī satya aura asatya svabhāva hokara bhogakartā ke adṛṣṭa ke anurūpa cit-vivarta kī vyavasthā se rahate haiṃ, aiśa samādhāna karane kī icchāvālī devījī usake lie śuddha cit ke vivarta kā krama kahatī hai.


Undue attachment to an accumulation of
siddhis
detracts from the ultimate goal of the
siddhis
, liberation itself.


632 Jayaratha is sandhi, as before, struggling to defend the view that Abhinavagupta has been faithful to his Krama tradition, by mandtanding that there are twelve Kālis, not thirteen.


По отношению к освобождению данный путь представляет собой путь напряженной и совершенной энергии с главенством познания, которое приводит к просветлению (*бодха*)

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


Шайва и вайшнава без труда дают себе поблажки, так как они смотрят на мир как на игру (līlu) Господа [Господин, который рассматривается как источник игры (līlu) в мире


Это – стратегия и тактика гармонии, красоты, полноты, прочности, силы и
свободы


he bhadre), unameṃ se jisa jagat meṃ yaha padma rājā śavarūpa meṃ sthita hai (unameṃ se jisa jagat meṃ yaha padma rājā śavarūpa meṃ sthita hai), vahām̐ tumhārī sauta yaha līlā usake pahale hī calī gaī hai 21 yaha līlā jyoṃ hī tumhāre sāmane mūrchā ko prāpta huī (vahām̐ tumhārī sauta yaha līlā usake pahale hī calī gaī hai.21.


112b) tadā nandamayo yogī sarvajñassarvadarśanaḥ | saṃpūjyassarvalokeṣva vyāhatājñaśca sarvadā || avyāhata gatiḥ prājño vyāhatānanda saṃbhṛtaḥ | sarvaiśvarya guṇopetassarvasiddhi samanvitaḥ || abandhyassarvabhūtānāṃ yogīndro doṣa varjitaḥ | tasmāt sarvamayo yogī sarvabhūtamayo hi saḥ || saṃtuṣṭastārayellokān kruddhassarva vināśakaḥ | jñātasiddhiryadāyogī tadā naiva bhayaṃkaraḥ || evaṃ varṣasahasrāṇi lakṣāṇi ca śatāni ca | parvatāgre guhāvāsaḥ sā nandassiddhayogina || iti īśvaraprokte || tatobhyāsakrameṇaiva ghaṭādi tritayaṃ bhavet | yena syāt sakalāsiddhiryoginaḥ prepsitā dhruvam || vāksiddhiḥ kāmacāritvaṃ dūradṛṣṭistathaiva ca | dūraśrutiḥ sūkṣmadṛṣṭiḥ paradehe praveśanam || viṇmūtra lepane svarṇamadṛśyakaraṇaṃ tathā | bhavantyetāni mahatāṃ khecaratvaṃ ca yoginām || yadā bhaved ghaṭāvasthā pavanābhyāsināṃ parā | tadā saṃsāra cakresmiṁstannāsti yanna sādhayet || dṛḍhāsano bhaved yogī jñāna deva samastathā | āsane sudṛḍhī bhūte vāyurmadhye viśatyasau || kiñcid vāyu praveśena yogino jñānasaṃbhavaḥ | saṃjāte vāyu saṃbhāre yogī deva samo bhavet || doṣaduḥkhakṣudhānidrājarāmṛtyuvivarjitaḥ | sṛṣṭi saṃhārakartāsau yogīśvara samo bhavet || p.


utthāpakatve vā vāyureva buddhimānastu.................


(So, just as) the last part thus bears its own nature, it (also) containsss within itself the other infinite number of parts, that step by step precede it and are embraced by them in a manner which is not separate from that, its own nature.


All mantras are letters by nature and all letters are Śiva.


56 na dārairna dhanairbhāgaiḥ parivārairna vāhanaiḥ


The phonemes from kṣa to ṣa associated with these tattvas, together with the five мантраs corresponding to these two kalās-sadyojāta, hrīdaya, vāmādeva, śiras, and śikhā-are also purified through the same process, owing to the principle that each form of energy abides in all the others, and that beneath all of them lies the supreme energy, so that, as we said above, any of the six adhvans may lead one to liberation and entails at the same time the purification of the others.


However, Abhinava uses the term ‘sāsana’ in a general sense.


According to the KāKuKr the goddess is simply called Mantreśvarī.

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


It reads: parabodhāmrtāsvādaparamānandapūrṇitām | madirāsava sanmāṁsa [kh: sanmāsa] pariṭrptasvarāpiṇīm || 62 || 292 CHAPTER TWENTY-NINE relish of nothing but Bhairava’s unique aesthetic rapture (camatkāra).²√ She is the infatuating Dūti, the Tantric consort (mudrā)³⁶ in this universe of moving and unmoving things.’²⁹ ²N This passage is drawn from the 56*.


336) kiñcit padaṃ vyākhyāyate | tatra prajanaḥ prajananakriyākartā, tasya jātāvekavacanam, tena prajanayitṝṇāṃ madhye prajananakriyāyāṃ mukhyahetutvāt kandarpaḥ kāmo'ham | sati hi tasminnanyeṣāṃ prajanakatvaprasiddhiḥ | yādaḥśabdena abdevatā āhuḥ, tāsāṃ madhye varuṇaḥ pradhānam | tathā yamaḥ vaivasvato devatāviśeṣo yatastato yoneryatra tatra yonyantare sarvakṣetrajñān niyacchati | tasya saṃyamatāṃ niyamakriyāsamarthānāṃ sarveṣāṃ madhye prādhānyam | saṃyamatāmiti cchāndaso yacchādeśābhāvaḥ | kecit nipuṇāḥ saṃyacchatāmiti paṭhanti kālaḥ kalayatām ityatra | iha tāvat sarvātmanā niravacchinnamahimno nityasya ekasya īśvarākhyasya tattvasya paramārthasattvāt kālo nāma tadvyatiriktaḥ padārtho na kaścit bhavitumarhati, kintu tanmāyāvabhāsitajaḍājaḍabhāvātmake jagati ajaḍaḥ kṣetrajñalakṣaṇo yo bhāvastasya parasparabhinnārthapramātṛtāyāṃ satyāmanityavastuviṣayatvena kalanāmātranimittakaḥ kālaḥ samunmiṣati | anityā hi bhāvā utpattisthitinirodhadharmāṇo bhūtavartamānabhaviṣyaddaśāyogitvāt kalanīyatāṃ tena tena rūpeṇa avacchedyatāṃ pratipadyante, teṣāṃ ca māyīyā eva pramātāraḥ kalayitāraḥ | tataḥ kalanakriyaiva kālaḥ | tataḥ kalanīyavyavahāramukhyasādhanabhūtakalanakriyāyāmeva asya kālasya kalayitṝṇāṃ madhye mukhyatvamiti kriyātvena parikalpitasya kālasya iha pratipāditaṃ svarūpam | dravyatvena api tasya kaivalyakalpanā vyavasthāpyate | tāmagre vakṣyati | akṣarāṇāṃ padāvayavabhūtānāṃ mātṛkāvarṇānāṃ sarvaprāṇabhūtatvādakārasya prādhānyam | sa hi jīva iva śarīrāṇāṃ teṣāṃ varṇānāṃ vyāpakatvena eko vyavasthitaḥ | tasya hi anāsāditadīrghakakārādirūpavikāratve sati yat p.


ācāryatvaṃ samāsena caturaśramanirṇayam 6 sarvaṃ kathaya deveśi yadi tuṣṭāsi vakrike.


Who sits on the great Kubjeśvara’s lap, honour, honour.


111 A man in doubt about his true nature, and the path to followingowingow by which he may come to realise it, is constantly overcome by difficulties.


The meanndg is that it manifests (collectively) as sixty-four.


11b) ghorarūpaṃ mahādevaṃ namaste kṣetrapālakaṃ || dhyānapuṣpaṃ namaḥ || aiṁ 5 thhmrauṁ prastaradvīpadambhakī devī mahādhvāṃkṣa kṣetrapālāya pādukāṃ || baliḥ || aiṁ 5 ihaivasthānādhipataye yathānāmne avatara 2 maṇḍalamadhye avatara 2 caturbhuja trinetrakādya khaṭvā"ngapheṭaka śūlapāṇaye mahākapālamālābharaṇāya vidyutkoṭisamaprabha ehyehi bhagavan bhairavarūpeṇa yathopapannāṃ baliṃ gṛhna 2 mama vighnān chādaya 2 hrāṁ hrīṁ hrūṁ phaṭ svāhā || oṃ hrīṁ kṣāṁ kṣīṁ kṣuṁ kṣaiṁ kṣauṁ kṣaḥ sthānakṣetrapāla dhūpadīpa sahitaṃ baliṃ gṛhna 2 svāhā || yosmin kṣatranivāsi ca kṣetrapālaḥ sa kiṃ karaḥ | prītoyaṃ balidānena sarvarakṣāṃ karotu me || thvate kṣetrayā || aiṁ 5 siṃhāsanāya pādukāṃ || dhyāna || taptakāñcana varṇabhā kāmarūpī suyauvanī | mattārūpi ca kaṃkāla sarvābharaṇabhūṣitā || p.


Above that is: *‘The undifferentiated (niṣkala) principle of the Self and Śakti, who is the Transmental.


пер.) как двенадцать видов # Page 335 Каширский Шиваизм Кали.


* Когда вы концентрируетесь на этом *урдхва-марга* с непрерывным осознаванием, вдох (известный как *чандра,* луна) и выдох (известный как *сурья,* солнце) спонтанно входят в путь центрального канала (*сушумны*) и устремляются вниз к *муладхара чакре


], издающими звуки «победа» //44//
Почитаемую всей линией Сиддхов, Высшую Почитаемую - так почтив ту Калику
следует почтить Владыку Кулы

data/converted_md/Кула Чудамани тантра.md


He who keeps their company by mistake becomes of their nature and falls into the Great Ocean.


It would seem therefore that G' reflects the outcome of a second perusal of the same manuscript material which was utilized by the scribe in first instance.


Далее  от  Сомананданатхи  эта  инициация  была  от   Учителя   к   ученику


But there, the reading of this and the followingowingowing two lines (i.


• Several **dhāraṇās** utilize the awakening of *prāṇa-śakti* in the *susumnā* for the realization of spiritual perfection.


Pratyabhijña has formulated its theory both with reference to knowledge and activity.


Это означает, что в силу развёртывания (prasAra-

vaSAt) он стал великим (bRhatbhUtAm, что является этимологи-

ческим значением брахмы), т


gītādiviṣayāsvādasamasaukhyai katātmanaḥ /
yoginastamayatvena
manorūchestadātmata // 73 //


Текстуальное происхождение термина «тантра» уходит корнями в шраута-сутры, корпус ритуальных руководств для ведических специалистов, созданный до V века до н

data/converted_md/Дэвид_Гордон_Уайт_Поцелуй_йогини_Тантрический_секс.md


Уайту говорить, что йогини представляют собой гибрид женщины и существ, принадлежащих к животному и растительному миру [White 2006: 8].


Термин «особенный предмет» может
   относится к трем М  как используемое настоящим Кула практиком, так и как
   девальвированное теми, кто действует под силой заблуждения


Боги были
 удручены, так как без этой йагьи было невозможно создать и  обустроить  наш
 мир


Брахма: Высшая реальность (существование-сознание-блаженство)

data/converted_md/Виджнянабхайрава_Джайдева_Сингх.md


anantarādhyāyaviṣayabhūtabhūtiśaktivarṇanamavatārayati - nimīliteti | bhūtiśaktirūpe kriyāśaktiḥ nimīlitāsta ityarthaḥ | spaṣṭeti | aiśvaryaṃ vispaṣṭaṃ bhavatītyarthaḥ | tanuḥ ṣāḍguṇyarūpā me bhūtiḥ sā tārikāhvayā | tasyāḥ sthūlādirūpāṇi yathāvanme niśāmaya | ucyamānāni deveśa sāvadhānena cetasā || 82 || iti śrīpāñcarātrasāre [ā: śrīpañcarātra; B: śrīpāñcarātre] lakṣmītantre sudarśanaprakāśo nāmaikatriṃśo'dhyāyaḥ || 31 || p.


| sevite ca kuladravye kulatattvārthadarśinaḥ | jāyate bhairavāveśaḥ sarvatra samadarśinaḥ | tamaḥparivṛtaṃ veśma yathā dīpena dṛśyate | tathā māyāvṛto hyātmā dravyapānena dṛśyate | mantrapūtaṃ kuladravyaṃ gurudevārpitaṃ priye !


e., subalrern) categories through which to interpret the history of Indian culture.


prakāśa, vimarśa; TĀ 1; ĪPK | 2 | [{'term': 'Prakāśa', 'cyrillic': 'Пракаша', 'type': 'CONCEPT'}, {'term': 'Vimarśa', 'cyrillic': 'Вимарша', 'type': 'CONCEPT'}] | | 25 | 4 ВИДА САМАВЕША | TRANSITIONS_TO | TĀ 1-5; MVT 2; Tāntrikābhidhānakoś s.v.


Sanderson (1986: 196) presents the followingowingowing arrangement: 1** *Parā* *Bhairavasadbhāva* 3, 8 Parāparā *Ratiśekharabhairava* (*kuleśvarīsthānam*) the Trika’s Absolute expands to reveal the Krama within it undisguised.


He says in his commentary that he was born in a place called Nārāyaṇa in Kashmir and that his father’s name was Trivikrama.


The parts of mantra, its energies and the states and levels of realisation to which they lead and correspond are differentiated by the energy of Hamsa, the foundation and source of the breath’s vital force.


She has arisen there such that She is differentiated into the state of the energies of the phonemes (*mātrbhāva*).


nāmāha puṣpāvinodāyā puṣpāpudgaṃ pāyā te nāmāha nāmo bhaktinivāsaṃ pāyā baхакtā-duḥkhanivāriṇe В любви кто и вере всегда пребывает, цветами довольный, тебе да поклон.


The word ‘kaulam’ literally means ‘pertaining to Kula’, which Jayaratha understands to mean ‘Kaula knowledge’ (kaulajīāna).


tatvopahāra kurvanti nābhinandati tatvaiva ātmā pratyayakārakā | dhyāyate yastu yuktātmā dvādasādvā na tandritam || aṇimādyādi saṃyukta sarvajñatvo prajāyate | tṛvaktraṃ pañcabhiḥ vipraiḥ ṣaṭsaptāṣṭabhiḥ *?ntriye || daśadvāśabhirvarṣaiḥ viṭmūtradreṣudāpatmuparīkṣita dātavyaṃ naranāstika nindake | māyāni na tathā kuruḥ na deyaṃ yasya kasyacit | yathā ayukti mantrī siṣyaṃ?


| lokasyānugrahaṃ bhadra karoti vidhi saṃsthitaḥ || anyathā bodhanaṃ tāṃta na bodhāya pravartate | na yā vināgni janmeśa tasmāt sā paramā smṛtā || mahendre malaye sahye śuktimānṛkṣaparvate | pāriyātre ca vindhye ca himavatte mahāgirau || śrīśaile arbude caiva khaṭikā śobhanāsmṛtā | anye ye girayaḥ puṇyāḥ pradeśā śubhalakṣaṇāḥ || tasmātsānu gṛhītavyā khaṭikā sārvakāmadā | suviśuddhāsiddhāsitā snigdhānirmalā doṣa varjitāḥ || gṛhītavyā prayatnena śubhe nakṣatravāsare | athavā puṣpayogena sopavāse na dhīmatā || surakṣīkṛta kāyena bali dhūpārccanādibhiḥ | kartavyā vidhivatpūjā vighnamātṛgaṇādiṣu || śivasya ca mahāpūjāmādau kṛtvā ṣaḍānana | prokṣayetāṃ pavitraistu yatra gṛhṇi dvijottamaḥ || p.


**The Four Kālīs Who Consume the Sphere of the Means of Knowledge** **5) Saṁhārakālī - The Kālī of Withdrawal.


In the same way, he applies another term (to denote this state) as the field (of experience) of the men of knowledge also.


tac ca [k: tataśceti pāthah |] tattvasamkhyagranthikam p.


It has emerged by the activity (gati) of the (two) points that are (symbols of) one’s own essential nature that is (both) supreme (transcendent) and inferior (immanent) (aparāpara).⁴³ This (power), the light of all things, when devoid of emission (in its supreme, transcendent aspect), is the Kuṇḍalinī of Power (śāktakuṇḍalinī).


Самореализация-не внезапный скачок из состояния скованности в состояние освобождения.


310) ДЃmodaб№ѓ tarpayДЃmД«ti caturvДЃraб№ѓ tathaiva tu | ДЃmodasahitДЃб№ѓ siddhiб№ѓ tarpayДЃmi kramДЃccatuбёҐ || ityДЃdi | prakб№›te tu yugmasya tantreб№‡a krameб№‡a vДЃ devatДЃtvДЃbhДЃvДЃcchrД«sahitasyaiva gaб№‡eЕ›asya devatДЃtvДЃcchrД«sahitavighneЕ›ДЃya nama ityДЃdireva prayogo yukta iti dhyeyam | mДЃtб№›kДЃsthДЃnavat, yathДЃsaб№ѓkhyamekaikamДЃtб№›kДЃkб№ЈaravattatsthДЃnavacceti nyДЃsakriyДЃviЕ›eб№Јaб№‡am | tena matubayaб№ѓ na vatiбёҐ | tataЕ›ca - aб№ѓ Е›rД«yuktДЃya vighneЕ›ДЃya nama ityuktvДЃ Е›irasi nyasedityДЃdiбёҐ prayoga Е«hyaбёҐ || 20 || grahДЃб№‡ДЃб№ѓ nyДЃsamДЃha - svaraistu sahitaб№ѓ sЕ«ryaб№ѓ hб№›dayДЃdhaбёҐ pravinyaset || 21 || bindusthДЃne sudhДЃsЕ«tiб№ѓ yДЃdivarб№‡acatuб№Јб№ayaiбёҐ | bhЕ«putraб№ѓ locanadvaб№ѓdve kavargДЃdhipatiб№ѓ priye || 22 || hб№›dayopari vinyaseccavargДЃdhipatiб№ѓ budham | bб№›haspatiб№ѓ kaб№‡б№hadeЕ›e б№avargДЃdhipatiб№ѓ priye || 23 || hб№›daye vinyasecchukraб№ѓ tavargДЃdhipatiб№ѓ punaбёҐ | nДЃbhau Е›anaiЕ›caraб№ѓ caiva pavargeЕ›aб№ѓ sureЕ›vari || 24 || vaktre Е›ДЃdicaturvarб№‡aiбёҐ sahitaб№ѓ rДЃhumeva ca | kб№ЈakДЃrasahitaб№ѓ ketuб№ѓ pДЃyau deveЕ›i vinyaset || 25 || svarairakДЃrДЃdyaiбёҐ б№ЈoбёЌaЕ›abhiбёҐ | hб№›dayДЃdho hб№›jjaб№harasaб№ѓdhau | hб№›daya eveti tantrДЃntare | bindusthДЃne | jГ±ДЃnДЃrб№‡avДЃnuguб№‡yДЃya bhrЕ«madhya iti tadarthaбёҐ | lalДЃб№amadhya iti kecit | tanna | tatrДЃ'dhДЃraб№ѓ ca hб№›dbindusthДЃnaб№ѓ ca parikД«rtitam | itisvacchandatantroktavacane bindusthДЃnapadasya bhrЕ«madhyaparatvena taireva vyДЃkhyДЃtatvДЃt | sudhДЃsЕ«tiб№ѓ candram | yДЃdivarб№‡acatuб№Јб№ayaiбёҐ, yaralavaiбёҐ sahitam | saб№ѓkhyДЃyДЃ avayave tayap | avayavДЃbhiprДЃyeб№‡aiva bahuvacanam | bhЕ«putraб№ѓ maб№…galam | kavargДЃdhipatimiti tu kavargasДЃhityadhvananДЃya | evamagre hб№›dayopari kaб№‡б№hakЕ«pДЃdhaбёҐ | hб№›dayДЃdho budha iti tu tantrДЃntare | Е›ДЃdicaturvarб№‡aiбёҐ Е›aб№ЈasahaiбёҐ | kб№ЈakДЃrasahitamiti, p.

data/muktabodha/MUKTABODHA-LIBRARY-IAST/nityASoDazikArNavatantra with the commentary called setubandha-M00052-IAST.txt


]  превращается в путь, или sadhāna , поэтому отдельные философии различия, единства-в-различии и единства описывают разные типы практикующих


(59) The Wheel is (thus) divided up by the thirteen and that Wheel is the teaching of the Point.


20), и там он также принимает данное здесь прочтение

data/library/Translations_MD/Виджнянабхайрава__Джайдева_Сингх.md


Banerjea states that the manuscript of the Kaulacidāmani was held by Sadashiva Ratha Sarma, the manuscript collector of the Orissa government, who gave him the extract quoted below (p.


Аспект ограничивающей энергии *kalā* также проявляется в том, что он относится к одной из пяти *kañcuka*, которые вместе с *māyā* ограничивают вселенский опыт ограниченным существом


Thus, they are the culminating experience in all three categories of practice.


295) tatra sakāmasya śuddhādhva bhogaṃ datvā tadanantaraṃ śivapada pradā sa kāmā | uktañca - niṣkāmasya tu yā dīkṣā vinārabdhena karmaṇā | aśeṣā pāpahantrī ca sā nirbījādvaita dāyinī || iti || tathā ca - sabījā caiva nirbījā dvidhāsākṣara kīrtitā || sa bījā sā samātreṇadājñeyā dehamātreṇa prāgarcitaphalaṃ tatra dagdha bījatvatāṃ jayet | āgāmikaṃ tatastasya nirodhyaṃ viṣaśaktivat | ārabdha tanutā tasya bhogecchavadaṃ vrajet || iti | atha bhautikīya ca tathā dvividhā | uktañca - evameva kriyāyogāt bhaumityapi parāparā | kintu dehā viyogārthaṃ prārabdhaṃ karma mohinām || śaiva sādhana sādhyena sandhāya paripālayet | sānubandhaṃ dahedanyaddīpte dīkṣāhutāśane || asyāpyayamarthaḥ | evameveti | naiṣṭhika sakāma kāmavadbhautika sakāma kāmayorapi kriyāyogāt kriyā ca yogaśceti kriyāyogam | tatkriyā sakāmasya māyāntādhva viśodhanam | niṣkāmasya samastādhvaviraṃdhanañca yogaḥ | punaḥ śuddhādhvani bhogayogaḥ sakāmasya niṣkāmasya śivayogaśca | kintu tathāpi śivayoge kartavye satyapi dehinastasya bhautika niṣkāmasya dehena yogārthaṃ prārabdha karma vidyate kāraṇam tasmāttaddvayaṃ śarīrakarmadvayaṃ sādhana sādhyena bhāvena sandhāya paripālayet tasmādanyat sānuyamyamiti prārabdha karmabhogābaddhaṃ janmāntarakāraṇaṃ p.


(23)
Тот захворавший, который здесь не исцеляется от недуга, причиняющего адские страданья,
Что содеет, оказавшись в месте, где нет лекарства


Но, на самом деле, здесь вы не должны воспринимать это таким образом


tasyāntare citrāśiraṇḍagiṇḍatai: kanṭhamahānīlaruco'valakṣmibhi:.


Thus he says: 165This is the lower part of the trident which seems to coincide with Brahmā that marks the centre.


Поэтому нет никакой пользы от обращения

к другим подобным случаям


These changes are in several cases significant and planned in such a way as to assimilate the teachings of the TS to the Kubjikā cult.


С праной, силой жизни, не может быть непосредственного контакта


The Sound of (Thunder) Clouds ( meghaśabda ) is the eighth in a series of ten sounds heard as the yogi progresses to the supreme state (36/60-63).


Не довольствуясь этим термином, он говорит в своем трактате также о «вспышке», «всплеске», «взрыве изнутри» (тут можно упомянуть хотя бы многочисленные произвольные от глагольного корня 'sphuț', включая и знаменитую спхоту, равно как и производное от схожего по смыслу и звучанию глагольного корня 'sphur').


383 Surely (one may ask,) if Brahmī is Śiva’s own power, how is it that he becomes another, so as to be said to be Brahman?


Что касается хатха-йоги, то она возникла именно в тантрической среде и была первоначально предназначена для тантриков.


Ее видение определяется или ограничивается пятью канчуками и *пурьяштака* --- тонким телом, состоящим из пяти *танматр*, ума (*манаса*), эго (*ахамкары*) и интеллекта (*буддхи*)


See also beginning of chapter 11 of the KMT where they are equated with the four seats, and below at 44/6cd-8ab for the same equation.


186 In 13/143cd-144, Abhinava quotes a reference from the **Vājasanīya** to a rite in which the aspirant initiates himself.


Кто,
укрывшись в кула-дхарме, не хранит [ее], ||141||

Действует, как пожелает,  [тот]  великий  грешник


Sharma, the greatest religious edifice built in the history of the entire Kalacuri dynasty.


268 antaṃ prāṇāśrayaṃ yattu karmātra karaṇaṃ hi vāk / uktāḥ samāsataścaiṣāṃ citrāḥ kāryeṣu vṛttayaḥ


(220) (220cd-221ab) piṇḍākṣaraṇāṃ sarveṣāṃ varṇasaṃkhyāvibhedata:.


Invikalpa this verse, the nvikalpaegationvikalpa to which Abhinava is referring is that of the subtle subjectivity, which is aware in deep sleep that there is nvikalpaothing to perceive.


Шайвизма, возможно, намереннникто проводят четкого различия между вāвахарой и параметрой, потому что это может привести к разрушению положительной позиции по отношению к миру и создать впечатление, что мир абсолютнниктореален (мучха) и, следовательно, должен быть, в конечном счете, отвергнут.


It should be noted that the quoted stanzas follow the version of the KMT, not that of the Tsb (see above, sub 1).


60) mukhamevaṃ prakartavyaṃ śṛvaṃ pakṣāṃgulaṃ bhavet | tatsamaṃ vistṛtaṃ vidyāt vedissyātsaptamātṛkaṃ || 820 || caturaśraṃ samaṃ kṛtvā tanmadhye dvyaṃgulaṃ tathā | bilvaṃ suvṛttamākhyātaṃ tadvatkhyātvātprayatnataḥ || 821 || balādagrāṃtakaṃ yāvat khātvā cārdhāṃgulena tu | bilvasya paritaḥ kṛtvā paṭṭikādvayamānataḥ || 822 || tadvannimnaṃ samākhyātaṃ sāṣṭapatraṃ likhedbudhaḥ | parito vedikāyāṃ tu yavatrā yena paṭṭikā || 823 || bilādūrdhvamukhātkhātvā tāmranālaṃ tu yojayet | athavā khātamātraṃ vā yuktyā kuryānmanoramaṃ || 824 || aśvinyaṃgulamānena gaṇḍikā kārayetpunaḥ | kalaśākṛtivatkṛtvā ravyaṃgulaṃ tu nāhakaṃ || 825 || mūle'pi gaṇḍikāṃ kuryātkalaśākṛtivatpunaḥ | paṭṭikādvayaṃ daśāhīnaṃ nāhaṃ kuryātprayatnataḥ || 826 || adhobhāge tu padmassyāt gajoṣṭasadṛśākṛtiḥ | evaṃ srulakṣaṇaṃ proktaṃ sruvaṃ lakṣaṇamucyate || 827 || dvāviṃśadaṃgulaṃ dīrghaṃ mūlānāhaṃ rasāṃgulaṃ | mūlagrīvāṃtakaṃ yāvat krameṇa kṛtatā kuru || 828 || ghaṇḍanāhaṃ guṇāṃgulyaṃ grīvamityabhidhīyate | agraṃ pakṣāṃgulaṃ dīrghaṃ nāhasyāṃ tu rasāṃgulaṃ || 829 || nāsikā kṛtivat kuryātdagrathodvayavontakaṃ | gaṇḍikākārayedvṛttaṃ sruvalakṣaṇamucyate || 830 || sruk sruvau tau purāṇau cet kṣālayecchuddhavāriṇā | prokṣayedastra maṃtreṇa kriyārthaṃ saṃgrahedbudhaḥ || 831 || vedabhāgayugaṃ nāgaṃ tuṃgakaṃ manyame ṛṣiḥ | purātane gaṇḍagaṇḍa upavedikā tathovedikāḥ || 832 || galagatamukha kramāt | tasya gaṇḍapariṇāha- | ṣaṃ punargarta gaṇḍiparimitaṃ sruvaṃ || 833 || p.


Этот текст представляет собой расширенную форму KMT на 3500 стихов, и работа Шотермана является первым крупным исследованием тантры этой школы

data/converted_md/КАНОН ШАИВСКИХ АГАМ И КУБДЖИКА.md


Bhairava responds by telling the goddess the heptad (ḌRLKŚH?) of Bhramaṇī using the code of the Meruprastāra.


O Lord of the gods, she who is auspicious and supreme is attained by the teacher's grace (prasāda).


Some consider this to be so in this way by basing themselves on the number of Kañcukas.


43) traiguṇyaṃ viṣayo gocaro yeṣāṃ, te tathābhūtā vedāḥ | ye hi sukhādyarthinaḥ, te tatprāptihetuṣu kriyāviśeṣeṣu vedairniyujyante | yatastaiḥ sarvatovyatiriktasvarūpaḥ sarvagata eko yathoktaviśeṣaṇaḥ satya ātmā ātmatvena na pratipadyate, tatasteṣāṃ sanneva ātmā nāsti | tvaṃ tu nistraiguṇyaḥ sannātmavān bhava niṣkrāntastraiguṇyāt nistraiguṇyo guṇatrayātīto vedyatvamātreṇa sukhādyātmabhirguṇairvedakaikasvabhāvaḥ saṃbandhī, natu taddharmako guṇebhyo'tyantaviviktasvabhāvaḥ paramārthato'yamātmā tamīdṛśamātmatvena pratyavamṛśan ātmavān bhava paramārthasantameva ātmānamuktopadeśapratipattiśaithilyādasantamiva mā kārṣīrityarthaḥ | yadāca guṇatrayātītasvabhāvamātmānamātmatayā pratipadyase, tadā nirdvandvo dvandvebhyaḥ sukhaduḥkhatṛṣṇājarāmaraṇādibhyaḥ kleśebhyo niṣkrānto bhava | etāni hi dvandvāni anātmani triguṇe dehādāvātmapratyayanibandhanāni | yataśca nirdvandvaḥ, tato nityasattvasthaḥ api bhava nityamavināśi yat sattvaṃ sadbhāvastatra sthita upalabdhapratiṣṭhaḥ | tādṛśaḥ san niryogakṣemo'pi bhava aprāptasya prāpyasya vastunaḥ prāptiryogaḥ, prāptasya parirakṣaṇaṃ kṣemaḥ, niṣkrāntastābhyāṃ niryomakṣemaḥ, tathāvidho bhava | nahi nityasaṃpūrṇatvāt sarvato nirabhilāṣātmanaḥ prāpyaṃ kiṃcit sambhavati | na ca apūrvatayā prāptasya kasyacidarthasya vināśāśaṃkayā parirakṣaṇam | ato viparyayapratyayagṛhītātmābhāsadehādinibandhane eva yogakṣeme iti tato vyāvṛttātmapratyayatayā satyātmapratyavamarśādātmavān bhava || 46 || naca bhogaiśvaryaprasaktatvāt pravṛttidharmānuṣṭhānaikaniṣṭhopadeśyapuruṣaviṣayatvena vidhīyamānakriyāviśeṣetikartavyatopadeśaśatasaṃkule p.


एवं चोपक्रमोपसंहारयोम्हाथ्सम्पुटीकार दर्शयन् तत्सारत्या सम्मतशाक्तूकरोपिन्वन्म्यध्यात्मस्थ्यविज्ञक्रोति शास्त्रस्य श्रीमान्वचु-गुण्टाचार्य:, इति शिवम् ।।

इति श्रीस्पवनिग्णेजे विश्वूतिस्पद्दुत्तीयो मेन्पन्द: समाप्त: :

TRANSLATION

When, however, he, by constant practice of the means that have been taught of entering into the highest principle, becomes


Moreover, it is not a cremation ground and so may well not be the place meant here.


yathā [n: yatho] na [ph: missing] siddhim āyānti [j: -māyāti; ph: viddhisamāyānti] rūpās citrakaram [j: rūpāmcitrakaram] vinā


[34]   Поскольку   она
содержится  в  тождественности  с  Высшим  Господом,  он  всегда  светит   и
раскрывает себя самому себе  в  отсутствии  другого


ghaṇṭānināda śravaṇāddhata vīryā bhavantite | tasmāt sarvaprayatnena pūjākāle sadā haret || iti || tathā - ghaṇṭāśabdena gacchanti dānavāśca bhayaṅkarāḥ | āgacchanti ca suprītāḥ śivena sahadevatāḥ || iti | iti sarvaṃ samāhṛtya yathālābhaṃ yathā ruci | gandhādhivāsitaṃ toyaṃ badhanyāmastrakalpitam || kṛtvā dravya gaṇaṃtena pratyekaṃ prokṣayettataḥ || itthaṃ tataḥ pādyārthamācamanīyārthañca bardhanīdvayaṃ saṃkalpya viśeṣārghya pātraṃ ca yathāgamaṃ vidadhyāt | uktañca - p.


*evaṁ tulāviśuddhasya mokṣa* [g:?] *ity abhiśabditaḥ* [g:?] |


This is the meanndg of the statement that ‘(they expand and contract) one another’.


Также они не совсем совпадают с теми, что перечислены среди шестидесяти четырех Бхайраватантр (см


18 One is to make the wheel very red (suraktam) blazing (sujāvalam) red (rajam), as previously.


Tukārām Tatia, Bombay: Tattvavivecaka Press, Śaka Era 1817 (A.


346) niśāyāṃ vā samārabhya udayāntaṃ samācaret | japādau tu baliṃ dadyāt paścādapi baliṃ haret || 38 || japānte japamadhye vā dehi dehīti bhāṣite | tadāpi ca baliṃdadyāt mahiṣaṃ chāgameva vā || 39 || balidānavidhānam balidānavidhānaṃ hi vakṣye'haṃ siddhihetave | taruṇaṃ sundaraṃ kṛṣṇaṃ kṣatādidoṣavarjitam || 40 || svayaṃ pūrvamukho bhūtvā balimuttaravaktrakam | samānīya svavāme ca prokṣayettadanantaram || 41 || arghodakena vīrendrastārādimanunā'munā | narmadā yamunā gaṅgā karatoyā sarasvatī || 42 || kāverī candrabhāgā ca sindhubhairavasāgarāḥ | ajasnāne maheśāni sānnidhyamiha kalpaya || 43 || oṃ paśupāśavināśāya hemakūṭasthitāya ca | parāparāya parameṣṭhine hūṅkārāya ca mūrttaye || 44 || samprokṣaṇaṃ vidhāyā'tha baliṃ sampūjayettataḥ | p.


* Sacred places are sites where divine beings reside and sacred events have taken place.


In this way, one delights within the Wind in the body of the vital breath.


You must know that this is only deception or delusion and nothing else.


Кармы имеет объяснение этому кажущемуся противоречию, основываясь на прошлых делах подразумеваемой личности.


Мысленно перенеситесь в беззаботные времена и вновь ощутите веселый задор своей юности


Однако у некоторых из этих чаровниц пугающие лица и даже вместо человеческой головы находится голова какого-либо животного, например, газели, лошади, свиньи, слона или леопарда^1^.


Наши тела, чувства и органы грубы, но у существ, населяющих миры снов, те же, выполняющие функции праны инструменты, — весьма тонки и имеют психическую природу.


kharvadvayaṃ ca deveśi nikharvāḥ pañca eva tu SvaT11.


**12) Amṛtatanu (AI) The Rudra Whose Body is made of Nectar.


5b) mucati nātra saṃdeho tvayoktaṃ parameśvara | cetā ceto na vijānaṃ dvirabhyāsa padaṃ tathā || āyāmaṃ ciava devasya bhāskarasya mahāprabho | yena mokṣo bhave kṣipraṃ sarvapraśamyahaṃ śubhaṃ || sūryasya grahaṇaṃ deva kathaṃ bhavati śaṅkara | viṣevena tu saṃyuktaṃ māyāmāṃsaṃ padesthitam || tadā cotkramate tanturyadi samyak prayujyate | etatprasārdha?


Здесь  вы
выдыхаете и не вдыхаете, – и делаете так только  один  раз


avyaktā vyaktarūpena [k: dyakṣarayena] nirābhāsa [k: nirāśāsā; g: nirāsāsa] vibhāsikā


Божества сознания --- это силы или инструментальные причины, вызывающие проявление и разрушение космоса


(This also takes place by means) of the (individual subjective) awareness ( vedana ) of all things (that is generated) by the Point (of Śiva's universal consciousness) at every moment ( sarvadā ).


||87||

Далее описывается та женщина,  которую  следует  избегать  на  пути  Тантры


наполняющий собой последующий и, соответственно, неотъемлемый от него, а каждый последующий адхва является вйапйа, т


111 Read *tadvaddhādyakṣarāṇi* for *tadvaṭṭādyakṣarāṇi*.


It issues from the heart, neck and palate, (each of which is) gross, subtle and supreme.


जनिक्रिया वा यदि बाध्यते, तब् | रजतादिकार्यं कृत्वा क्रिया समाप्ता।


Though it is difficult of attandment, Vasugupta** obtanded it on the surface of a rock as the essence of **Śaṅkara’s** instruction in a dream.


Не жить чужой дхармой; шкала ценностей хилуков --- мы барали ее


Considered by the PurāŠas to be one of the foremost sacred bathing sites (tīrtha), Prayāga, the modern Allahabad, is located at the junction of the rivers Ganges and Yamuna.


ajñānarūpā iti cet tadajñānaṃ bhāvarūpamabhāvarūpaṃ veti vivecanīyam | yadi jñānābhāvarūpaṃ tarhi kiṃ tena | na hi ghaṭādyabhāvasya kutrāpyadhiṣṭhānatvamucyate | māyāyāstu vikṣepadvāreṇa brahmaviṣayatve jagadadhiṣṭhānatvamucyate | tathā ca śruti :- indro māyābhiḥ pururūpa īyate | iti | na ca śuddhasya brahmaṇo malinajagadadhiṣṭhānatvaṃ yuktam | yuktatve veṣṭāpattiḥ | iti na kiṃcidetat | atha bhāvarūpam, kiṃrūpo'sau bhāva iti vācyam | anirvācya eva sa iti cet tarhi tvayā kathamuktaḥ | anirvācyatayeti cet, tarhi so'pi brahmaiva | yato vāco nivartante iti śrūtyā brahmaṇa evānirvācyatvakathanāt | nanu sa brahmaiva bhavatu kā hāniḥ | satyam | evaṃ ca brahmaṇa eva bhavanmatepi jagadadhiṣṭhānatvamāyātaṃ vikṣepadvāreṇa jagadadhiṭhānatvabhūtāyā māyāyā brahmatvāṃgīkārāt tathā ca brahmaṇo jagadadhiṣṭhānatve śaktatvaṃ vācyam | sā ca śaktistasya kiṃrūpeti vācyam | svasvarūpabhūteti cet kā śaktitvakalpanā | na hi sa eva tacchaktirityucitam | cidrūpasya ca śaktiḥ vimarśarūpaivocitā sphuṭaṃ buddhyavacchinne tadaṃśe vimarśakatvadarśanāt | kiṃ ca jīvāśrayaṃ brahmaviṣayaṃ ca māyākṛtamāvaraṇamiṣyate bhavadbhiḥ | taduktam :- jīvāśrayā brahmapadā hyavidyā tattvavinmatā | iti | jīvasya ca brahmaviṣayamāvaraṇaṃ svāvaraṇameva phalataḥ tasyaiva tadbhāvāsādanāt, anyathā bhedāpātāt | tatra ca brahmaṇo jīvatvānākrānte bhāge nāvaraṇameveti balādāyātam | sa eva prakāśaḥ | prakāśaśca vimarśaṃ vinā'satkalpa eva | taduktam :- vikalpātītavṛttitvātpratyakṣo'pyasi vismṛtaḥ | yathā puraḥsthito bhāvaścetasonyatragāminaḥ || iti sa eva cāhaṃparāmarśa iti | nanu tarhi tarkeṇaivā'syātra siddhiḥ ?


Само слово «йогини» имеет много значений1.


cidaikyapūrṇadevatvam ānamdam tat svarūpataḥ [k: -kah; g: svarūpah ] |


Объект, или это-сть Я-сознания становится тринадцатым уровнем, называемым пракрити.

data/converted/Shang/Пандит_Б_Н_Кашмирский_Шиваизм_Наслаждение_и_Освобождение_2010.txt


किन्तु यह
आत्मा तो स्वका कारण होनेसे
अकार्य है और अकार्य होनेके
कारण नित्य है।


‘These energies ( kalā ) (of the letters) inculcate the experience of the (emotive) modality of the mind ( cittavṛtti ), which is the sources of joy alone ( hlādanāmātra ), (not just sensory pleasure,) (and so are) called ‘ svaras ’ (vowels, notes etc.


api akarane pratayavaiti lobhopahitajñānākarane jīānannddāpatteḥ |


iti cedāha - anāśvastamānasāniti | aśraddhāhatacittān | mayātra samādhānamuktāmapi svapakṣo'nenāpi prokta iti na grahīṣyantīti mattveti bhāvaḥ || 10 || munīndrā nāhamapyetadvedmi sarvātmanā tataḥ | jānīyādimamarthaṃ tu sarvajñaḥ parameśvaraḥ || 11 || sarvātmanā sarvāṃśena asandigdhatayeti yāvat | tataḥ tasmāddhetoḥ | tatra yāma ityanvayaḥ | tasya parameśvarasya na kvacidajñānamiti jñāpayitum - sarvajña iti || 11 || p.


Познай, что если ум, блуждающий вовне, повернут вовнутрь ради пребывания в естественном состоянии, то человек уже не будет подвержен любым страданиям в мире


* *sarvago ‘mśagataḥ so ‘pi mukhyāmukhyāṃśaniṣṭhitah |* *bhittiḥ paropajīvitvaṃ paraḥ prajñātha tatkr̥tiḥ


(60ab)** 198 The same dictum is quoted above in TĀv intro to 1/161 (see 1/161 for Abhinava’s response), and also TĀv intro to 9/122.


They are five-spoke ( pañcāram) and eight-leaved ( aṣṭapastrami), as well as tenand twelve-leaved, sixteenand one hundred—leaved, as well as one hundred thousand—leaved.


It consists of all the sacred bathing places (*tīrtha*).


As it is devoid of contradiction, it is the authority (*pramāṇa*) concernndg knowledge and ignorance.


Вы сжимаете его (saṁkoca; saṁkoca – это просто сжать его внутри), и, в то же самое время, пальцами закройте отверстия своих ушей

data/library/Translations_MD/ВиджнянаБхайрава_Лакшман_Джу__сборка_переводов_.md


Пусть ученик откажется от общепринятых обычаев  и  традиционных  практик
как звеньев его оков

data/converted_md/Свами_Лакшманджу_кашмирский_шиваизм.md


1/20) iti tantrāntaroktarītyā śraddhāveśitayā krameṇa nyastavyāḥ || 2/5-6 || tatsthānānyāha - pādāgrajaṅghājānūrugudaliṅgāgrakeṣu ca || 2/6 || spaṣṭam || 2/6 || ādhāre vinyasenmūrti tasyāmāvāhinīṃ nyaset | mūlena vyāpakanyāsaḥ kartavyaḥ parameśvari || 2/7 || ādhāre vinyasenmūrtim | pādāgrādīnāṃ bāhyatvena prasiddhatvāt pṛthakkaraṇamādhāramūrtyorāntaratvadyotanārtham | ādhāre pūrvokte (1/25) caturdale kamale | mūrti mūrtividyāṃ saptamīṃ nyaset | tasyāṃ mūrtāvevā-vāhinīṃ nyaset | mūlena vyāpakanyāsaḥ kartavyaḥ parameśvari | mūlena navamacakreśvarīvidyayā, saubhāgyavidyayeti yāvat | spaṣṭamanyat || 2/7 || navacakreśvarīvidyānāṃ nyāsamuktvā tadādhārabhūtanava-cakrāṇāmapi cintā lakṣaṇamāntaranyāsamāha - akulādiṣu pūrvoktasthāneṣu paricintayet | cakreśvarīsamāyuktaṃ navacakraṃ puroditam || 2/8 || akulādiṣu akule viṣusaṃjñe ca (1/25) ityatra pūrvoktasthāneṣu | ādiśabdenāṣṭau vahni-śākta-nābhi-anāhata-viśuddha-lambikāgrabhruvorantara-indavo gṛhyante | puroditaṃ cakrasaṃketoditaṃ navacakraṃ cakreśvarīsamāyuktaṃ navacakreśvaryadhiṣṭhitaṃ paricintayet | ko'rthaḥ ?


____________________________________________________________________

19


Также сложные культурные вопросы о природе тела, об отношении «тела» к языку, об отношениях между людьми, об отношении «человека» к «экосистеме в целом» - поднимают такие сложные «теологические» и «философские» вопросы об отношении «тела» к любой «трансцендентной» реальности и о способах построения традиций, которые заслуживают того, чтобы воспринимать их всерьез как «ресурс» для наших ответов на такие вопросы


46 Я-сознание, (ахам-вимаршашаша), это первая и самая главная активность (кри́па, или spanda) Сознания.


’ We may sum up as followingowingows # The Transits and Equinoxes during the Day of twelve hours **Spring equinox** when transiting at dawn into Aries (dawn, middle) > Taurus (left) > Gemini (right) > Cancer (left) > Leo (right) > Virgo (left).


] ожных прошлых действий, одно из которых равно другому по силе, и потому не приносит кармических плодов


| īśānasya kalāḥ pañca puruṣasya catuṣkalāḥ || 96 || aghorasya kalāścāṣṭau vāmadeva trayodaśa | aṣṭau sadyakalā jñeyā makuṭādi kramānnyaset || 97 || īśānaśceśvaro brahma śivaśceti sadāśivaḥ | tatpuruṣo mahādevo tanno rudraḥ pracodayāt || 98 || p.


taba se nitya apāñe dharma meṃ tatpara ālasyarahita vāha brāhmaṇa jīvanabhara isa prakāra ke saṃkalpa se yukta huā.


Аналогично сладкое и горькое считаются разными оттенками одного и того же свойства — вкуса, но сладкое способствует прибытию флегмы, тогда как горькое — прибытию желчи.


А
половина из них не желает нести ответственности даже за свою личную жизнь,
свои слова и поступки


She moves spontaneously very quickly (tvarita) solely by means of the inconceivable pulse (spanda) (of her own energy).


355) niścitam | evaṃ sakāravācyo jantuḥ jīvaḥ svagatajīvatvamapāsya so'haṃśabdalakṣyapratyagabhinnaparamātmāsmīti yadyātmānaṃ dhyāyate jānāti tadā hakārārthaḥ paramātmaiva bhavediti yat tat dhruvaṃ satyam ityarthaḥ, brahma veda brahmaiva bhavati iti śruteḥ || 83 || dehendriyādau ahaṃmamābhimānabhāvābhāvau jīvaparabhedābhedahetū bhavata ityāha##- kevalātmaprakāśakapraṇavajapaḥ bhūrbhuvaḥ svarime lokāḥ somasūryāgnidevatāḥ | yasya mātrāsu tiṣṭhanti tatparaṃ jyotiromiti || 85 || icchā kriyā tathā jñānaṃ brāhmī raudrī ca vaiṣṇavī | tridhā mātrāsthitiryatra tatparaṃ jyotiromiti || 86 || vacasā tajjapennityaṃ vapuṣā tat samabhyaset | manasā tajjapennityaṃ tatparaṃ jyotiromiti || 87 || śucirvāpyaśucirvāpi yo japet praṇavaṃ sadā | na sa lipyati pāpena padmapatramivāmbhasā || 88 || kevalātmaprakāśakapraṇavasvarūpaṃ nirdiśati- bhūriti || 85##- praṇavārthaparaṃjyotirityāha- vacaseti || 87 || praṇavajapasya śucyādiniyamābhāvaprakaṭanapūrvakaṃ tatphalamāha- śuciriti || 88 || praṇavānuṣṭhāyino'pi prāṇajaya āvaśyakaḥ cale vāte calo bindurniścale niścalo bhavet | yogī sthāṇutvamāpnoti tato vāyuṃ nirundhayet || 89 || p.


524 The expansion (of phonemic reflective awareness) that has also been revealed by this (teaching) is up to this much.


Kumārī-pājā occurred during the maiden’s menses: Nandi, Religious Institutions and Cults (1973), p.


This probably account for the difference between the form described there and the one in the ŚM.


spandatatvasamāviṣikṣaṇāmapi ca śiśilībhūtaprayatnānāṃ) śūnyametadbhinnabhūtam.


[Then, having completed some business in a Durgā temple], the mendicant went out, and again striking him with his hand, caused the vetāla to rise up with the sound of phāṭ .


1) brahmayāmale mātṛṇāmutsavam | hariḥ oṃ | mātṛṇāmutsavaṃ vakṣye śṛṇu brahmanyathākramam | purā kṛtayugasyādau devāśca siramaisvaraiḥ || devaiśca rodhanaṃ kṛtvā dārukena mahānṛpa | devāssañcintitassarve dārukāhvaya kāraṇam || dārukassa vayasmṛtya vayau vātha kathaṃ harim | tacchrutvā hariḥ proktaḥ striyaṃ sṛṣṭiti tadvada || evaṃ śrutvā tu deve hyaikaikaṃ sṛṣṭivat striyam | brahmāṇi brahmasaṃbhūtā māheśvarī maheśvarāt || kaumārīskandasaṃbhūtā vaiṣṇaī viṣṇusaṃbūtā | vārāhī yamasaṃbhūtā indrāṇi indrasaṃbhavā || eteṣāṃ mātaro deva yuddhaṃ vai dārukena tu | mātṝṇāṃ durbalaṃ gachet prabalena mahāsuraḥ || mātṝṇāṃ saṃbhūyanodbhūtā ekavīraparātparā | paramekāṃśamevantu parameśvaralocane || jayate bhadrakālī tu dārukāvadhakāriṇīm | dārukaṃ hṛdayaṃ bhitvā rudhiraṃ māṃsacarcitam || āpūrṇāyāhṛdaṃ sarvaṃ hariṣṇyāṇītyupakramam | tacchrutvā īśvaro devī nṛttaṃ kṛtvā tu śāmyati || p.


« Затем, под Ганешей, он должен провести жертвоприношение всей
множественности мантр


Далее в «Малинивиджая-тантре» говорится:
Йогин, который не поддерживает осознанность в то время, когда он достигает
высших йогических сил, становится изолированным от осознания божественного
сознания

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


По мере того, как это чувство преданности растет, оно побуждает Бога посылать более мощную шактипату, что, в свою очередь, усиливает чувство преданности, и так далее.


We are told this in the Making Visayan Tantra:
Impurity (male) is the ignorance ( ajñana) of undifferentiated nature and the knowledge of differentiated nature.


O fair lady, that of Varadeva is Kāmarū 101, that of Citra is Aṭṭahāsa, Devīkoṭṭa of Ali, Dakṣiṇa of Vindhya, and then 102 Kaulagiri that of Guḍikā.


Śakti appears in places to be also the name for the letter Pha.


Helene Brunner, «Le Saiva-Siddhanta, “essence” du
Veda (Etude d’un fragment du Kamikagama)», в Indologica Taurinensia 8:51-
66, 1980, стр


>
> Гуру -- это манифестация Божественности в аспекте наставника в Бхайрава-Кали-Дхарме, мастера науки и искусства обожествления, облегчающего и усиливающего ход практики Дхармы

data/converted_md/БХАЙРАВА_КАЛИ_ДХАРМА_ШАСТРА_АДАТ_свежая_версия.md


(823cd) As can be obtained by those who desire worldly enjoyment.


O Great Lord, (the teaching) has descended into alakmīnāśanīˆ [kh: -nī; g: alakīˆnāsanī] devīˆ [kh g: devī] śriko‰kaŠāmbāˆ [kh: -mbā; g: vvā] namāmy aham | [.


The bondage due to the world of transmigration (binds) repeatedly as long as he does not attand God.


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

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


16) garbhādhānādikāḥ sarve saṃskārā nityakarma ca | naimittikaṃ ca śrāddhādi kartavyaṃ tairatandritaiḥ || 119 || ācāreṇaivāmunaivāhaṃ bhavāmi prītimānasaḥ | śarkarāsahitenaiva kṣīreṇa kamalāsana || 120 || pratyabdaṃ caitramāse tu svena rūpeṇa māṃ vibhum | pūrṇimāyāmihāgatya tvaṃ māmārādhayānagha || 121 || pratyahaṃ rātrikāle tu śeṣaḥ phaṇabhṛtāṃ varaḥ | aprākṛtena rūpeṇa māṃ samārādhayiṣyati || 122 || iti devena saṃdiṣṭaḥ paratantramanā vidhiḥ | tathiva tatsvayaṃ prītyā niravartayadādarāt || 123 || devāvatārasamaye vimānamatulaprabham | sarvadevamayaṃ divyamagnimadhyāt samutthitam || 124 || tathaiva devadevasya varadasya nideśataḥ | bhūtale vāstuvidhinā pratiṣṭhāmadhyagamyata || 125 || divyālayasya nirmāṇaprakāro viśvakarmaṇe | devādeśādviriñcena sphuṭamevātyadiśyata || 126 || sa tasyājñāṃ vahanmūrdhnā tadādiṣṭena vartmanā | ālayaṃ nirmame divyaṃ tenaiva pratyavekṣitaḥ || 127 || mūlamantratrayātmatvāddevadevasya sannidhau | praṇavena samaṃ pūrvaṃ sopānatrayamāsa tat || 128 || ṣaḍakṣarasya mantrasya smāraṇāya ramāpateḥ | ardhamaṇḍamabhāge ṣaṭ sopānāni cakāra saḥ || 129 || caturviṃśatitattvātmā caturviṃśatisaṃkhyakā | gāyatrīsaṃmitā paścāt sopānāvalirābabhau || 130 || atha dvayākhyaṃ paramaṃ mantrarājamanusmaran | sopānayordvayaṃ dīpraṃ nirmame nirmamāntaraḥ || 131 || praṇatārtihṛto mantre divye devasya toṣaṇe | daśavarṇā iti vyaktīkurvan daśa tatā'karot || 132 || bahunā'tra kimuktena devadevālayo mahān | uktānāṃ bhagavacchāstre lakṣmaṇāṃ lakṣyatāṃ yayau || 133 || p.


It is the voracity of the devouring (*grāsa*) (consciousness that consumes) the three worlds.


It is not the result, like a twitch, of an unconscious impulse, which is brought about by the power of the vital breath.


salagnamuṣṭyucchritāṅguṣṭhau karau saṃnidhānī bhāvevagarbhagāṅguṣṭhau niṣṭhurā saṃnidhā * * * * * * * * * *dakṣiṇāṅguṣṭhā bhrānta vāmāṅguṣṭhau * * * * * * ?varāvadya muṣṭyāḥ karayāḥ saṃlagna saṃmukhāṅguṣṭhayoḥ kālakarṇī | grāhyayā parihastaprasārya kaniṣṭhādi * * * * *?


*Ante*, в конце, *śāntābhāsas tadā bhavet*, раскрывается умиротворенное состояние *śiva*; *śāntābhāsas* наступает умиротворенное состояние *śiva*


154) tanna | nahi bādhakenendriyasyāndhyamabhāvaḥ kartuṃ śakyaṃ, tadrajatādijñānakāle yādṛgindriyaṃ tasya tadānīṃ ghaṭādīnāmupalabdheḥ | atha kālāntare[1 ] yadā bādhakotpattiḥ, tadā tasyānavasthānādbādhaḥ | tatkālāntarasthiterbādhopagame tadānīntanasamyagjñānarapi mithyājñānānāṃ samatvaṃ nāma bādhaḥ prāpnoti na cavaṃ yuktaṃ, vartamānakālabhāvinā ghaṭādijñānānāṃ samyaktvena saṃbhavāt | athendriyaviṣayādīnāṃ saṃbandhebādhaḥ | tanna | saṃbandhabādhe hi kathaṃ jñānajananam | tasmādyāvatsaṃbhavaṃ vikalpane sarvathā rajatādipratītau na kiṃcinniṣeddhuṃ śakyate - iti na kaścidbādhārthaḥ | śuktikā[2 ] rajataṃ na bhavatīti ca na bādhaḥ | nahi rajatatvena śuktikā pratipannā iti vā pratīteḥ, śukti[3 ]deśāvaṣṭambhena ityapi ______________________________________ 1 kālāntare bādhakotpattiḥ śuktijñānaṃ, śuktijñāne sati rajatajñānasyānavasthitatvaṃ bādhaḥ tadayuktamityāha tatkāleti | yadi hi tadānavasthitatvameva bādhaḥ, tarhi tadānīntanānāṃ samyagjñānānāmapi śuktikājñānakāle'navasthitatvātteṣāmapi bādhaprasaṅga ityarthaḥ | 2 ācāryadharmakīrtimatamāha śuktiketi, yathā śuddhaṃ bhūtalaṃ ghaṭābhāvaḥ tannibandhanatvādghaṭābhāvavyavahārasya, tataḥ śuddhabhūtalajñānameva yathā ghaṭābhāvajñānaṃ tathaiva śuktikājñānagatayathārthaprakāśanalakṣaṇaprāmāṇyasaṃvedanameva śuktijñānasvasaṃvedanānatiriktaṃ yat prakāśeta tadevocyate, śuktiviparītarajatajñānagatāyathārthasvabhāvāprāmāṇyasaṃvedanaṃ sa eva bādha ityarthaḥ | atrottaramāha nahi rajateti | ayaṃ bhāvaḥ yadi śuktikā rajatatvena pratipanneti tadā bhavetpratītiriyaṃ tadabhāve'tiprasaṅga ityarthaḥ | 3 athedānīṃ sarvathā śuktirajatādau pratītyanudayāttadādhārakalpanayā bādhamāha | ayaṃ bhāvaḥ - nahyālambanatā yuktā saṃnidhānanibandhanā | tadevālambanaṃ buddheryadasyāmavabhāsate || anyadālambanamanyadbhātīti maṇitirnavā || iti | =============================================== =============================================== p.


2 Эта поза указывает, что изображаемое лицо занимает высокое место (бог, царь).


600 (utterances of this мантра) in the form of inward and outward breath.


(*sphoṭādi*) within itself when it is united with its power to burn.


*Nāda*, которая исходит от него, соответствует тонкому состоянию\
\
\
**

Этот термин не очень часто используется в тантрическом шиваизме

data/converted_md/речь_в_тантре_Восстановлен_чистовик.md


The ‘ part**’ in the case of the intermediate procedure is an increment of a bit more than a fifth part.


Hours, Institutions et cérémonies does peoples de l’Index.


29b) navamādi svaropetatattattatvākṣarā.i likhitvā | śiṣṭāsu vīthīṣvapidakārādi kṣakārāntatatvākṣarāṇāṃ prāthamikāṣṭarūpāṇi navamakoṣṭhataḥ praveśagatyā dvitīyāṣṭarūpāṇicāṣṭamakoṣṭhārambhatonirgamagatyā likhet | karṇikāyā kha thā ī iti | tadedaṃ vāhyaparāvṛttābhyantaraparāvṛttākhyamaṣṭatriṃśattamavarṣacakraṃ bhavati | yaditvasminnevacakre thakārādikā kārāntāṣṭādaśatatvākṣarāṇāṃ ṣoḍaśa***(?)kramaprāptānyeva vāhyato'gravīthīkoṣṭhatogaṇanāmavalamvya || prathamethadharāyākepakṣetithimite tataḥ || tṛtīyemaranāthe ca caturthe ca trayodaśe || pañcamedvādaśatameṣaṣṭhecaikādaśe tathā || saptamedaśamepañcādaṣṭhamenavame tataḥ || koṣṭhe likhitvā śiṣṭāsuvīthīṣvapyuktamārgataḥ || dakārādikṣakārāntatatvaṣoḍaśarūpakam || ekaśovilikhedatrakarṇikāyāṃ khṛ thā ī ca || likhyate kramasaṅgaṃtam tadedaṃ vāhyavyākīrṇākhyamekonacatvāriṃśattamavarṣacakraṃ bhavati || yadi cātraivacakrethakārādikākārāntā daśākṣaṇāṃ ṣoḍaśarūpāṇi | ṣoḍaśaprathamayostithivāhyordevarāḍdahanayostrikuvā **(?) | candrabhānuśarayorgiriśartvoḥ paṅkti saptamitayośca tathaiva || nandakuñjarakayoḥ kramayuktyā | likhitvā ekonaviṃśatyādivīthīṣu dakārādikṣakārāṇāṃ ṣoḍaśarūpāṇi ṣoḍaśaprathamayorityuktarītyaiva likhyante | karṇikāyāṃ khṝ thā ī iti likhyate | p.


(48-49) ‘Or else’ from another point of view, as the liturgies of the secret scriptures are woven together (*umbhita*) (in such a book,) and also because it is tolerant towards all (kinds of) ritual action, it is (implicitly) declared that it is conducive (and in accord with them, as are the other supports on which to worship).


" ^6^ Here, precisely, it is the opposition between the yoginī as inauspicious, ill disposed, and prone to destruction (nigraha) and their role as auspicious, benevolent, and related to creation (anugraha) that is highlighted.


192) pañcabrahmeṇa matimāṃstrimālāḥ pañcasapta ca | prāsādenaiva mantreṇa rudrākṣaṃ sapta dhārayet || 16 || hastamālāśca vai vatsa śiromālākaṇṭhamālā | prāsāde naiva mantreṇa rudrākṣaṃ sarvameva hi || 17 || śivamantrāṇi sarvāṇi rudrākṣeṇa japaṃ bhavet | patradīpaiḥ śataṃ jñeyaṃ padmākṣaistu sahasrakam || 18 || maṇimuktā pravalaistu ayutaṃ phalamāpnuyāt | raktacandanapālāśaiḥ śvetacandanadārujaiḥ || 19 || vyāghātabījakuśagranthi ayutatrayaphalaṃ bhavet | tāmrajākṣaiścatvāriṃśat pañcāśadrajatākṣakaiḥ || 20 || svarṇākṣaiḥ śatasahasraṃ tu rudrākṣaḥ koṭirucyate | aṅgulyā tu japedvatsa dāridryaṃ vyādhimāpnuyāt || 21 || tasmātsarvaprayatnena rudrākṣaiśca japo bhavet | meruṃ pradakṣiṇī kṛtya japaṃ kuryātsamāsataḥ || 22 || saptatriṃśadvākṣasūtraṃ catasraḥ pañcāśadeva ca | aṣṭottaraśataṃ vāpi kuryādvai cākṣasūtrakam || 23 || aṅguṣṭhānāmikā caiva aihikāmuṣmikāvaham | aṅguṣṭhā madhyamā caiva sarvavaśyeṣṭa vai japet || 24 || aṅguṣṭhatarjanī caiva ākarṣādiṣu vai japet | kaniṣṭhāṅguṣṭhayogena vidveṣoccāṭanamāraṇaiḥ || 25 || aṅguṣṭhānāmikā caiva nityameva japedbudhaḥ | dharmārthakāmamokṣaṃ ca arthaputrānavāpnuyāt || 26 || p.


No distinctionvikalpa betweenvikalpa subject and object exists in anvikalpay way in the tranvikalpascenvikalpadenvikalpat Śiva for the latter to be severed from the former.


1, praising the sacred Formula (**Brahman**) that was first born in the East, the seer discovered it, from the glorious summit (of the worlds).


Однако в тантрической литературе, которую я исследую, именно мужчины
(включая высшей касты Brahmins) участвуют в обрядах одержимости, хотя этим
практикующим приходится следовать предписанным ритуальным процедурам в
течение длительных периодов времени, часто включающим трансгрессивные и
самоистязающие практики, которые, по словам Olga Serbaeva-Saraogi, вызывают
«искусственную психологическую травму» и измененные состояния, чтобы
породить состояние āveśa

data/converted_md/Авеша_и_одержимость_божеством_в_тантрических_тради.md


Sanderson (2006b: 134-135 and 2007: 388-389) reports that Takṣavarta in his *Nityādisamgrahapaddhati* cites a number of *paddhati*s including extracts from Dharmaśiva’s *Karmoddyota*.


It begins with the syllable KHPHREṀ, and so the Vidyā is KHPHREṀ MAHĀCAṆḌAYOGEŚVARI (see Sanderson 2007: 307 n 246) or, as here, ending TANTRĀLOKA 39 (Vidyā) which most secret, (is called) ‘the essence’'™ and Kālakarṣiṇī, arisen from the Supreme beyond the Supreme.¹² (54-55ab) (MAHĀCAṆḌAYOGESŚV followed by R,) as ‘the eighth’.


]  объект никаким онтологическим статусом в смысле его существо [) — это внешние источники, у которых создание может обучаться; 8 в то время как внутреннее вдохновен


Вероятно, возведение нынешнего храма связано с легендой о пастухе; в то время как храм йогини, возможно, был построен до того как-либо царем из династии Чанделла.


Śiva  sūtra  vimarśini

ज्ञानादृते नार्थस्ता ज्ञानरुपं ततो जगत् ॥


** kapālamālā bharaṇā:**sphuranmāṇikyamaṇidatta: 120 eṣāṃ dikṣmena dhvānamāha pūrve pītaṃ sthataṃ devi raktamāleyagocare.


एतच्च
2 तमधिग्राहुभावेन स्वभावमवलोकयन् |
स्वयमानं इवास्ते यम्मत्यं कुमुति: कुट: ||
इति कारिकाया संग्रहीतम् ||१२||

ईदृगोपितः भूमिकासमाप्त्यायास्य

इच्छा शक्तिमा कुमारी || ११३||

योगिनः परमेवतां सभाप्रस्थ्य या इच्छा सा शक्तिमा, परेव पारमेश्वरी
स्वातन्त्र्यहुपा, सा च कुमारी विभूतिसंहारक्रीडापरा ‘कुमार क्रीडायाम्’
इति पाठात् ।


Such is (the manner in which the drawing) of the three prongs is successfully accomplished.


Согласно Сваччхандатантре , Высший Путь ( атимарга ) назван так потому, что он находится за пределами всех интеллектуальных понятий, и знание о нем превосходит мир


28) anayorāśrayapūrakaniratiśayānantaviṣayabhāvena | jñānakriyākhyaśaktyorāśrayabhāvānmahānīśaḥ || 21 || sarvatra sarvakālaṃ nityatvādavicalasvabhāvena | yasmātsa vartate'smādeṣa śivaḥ sūribhiḥ kathitaḥ || 22 || guṇadharmadvāreṇa hi vāco yasmādiha pravartante | guṇadharmavyatiriktāviśeṣito vāgviśuddho'taḥ || 23 || aiśvaryasya vidhātā sarvasya tato maheśvaraḥ proktaḥ | niḥśeṣakāryajātaprabhurīśa itīrito munibhiḥ || 24 || sarvāsāṃ vidyānāṃ prabhuriti gaditastatheśānaḥ | yatsarvabhūtaviṣayaṃ prabhutvamasyeśvarastena || 25 || patyuścādhipatitvād brahmatvāccaiva sarvabhāvānām | satatānandaguṇatvāccādhipatibrahmaśivanāmā || 26 || || kāraṇapadārthaḥ samāptaḥ || rudranāmāni namo rudrāya bhavāya śarvāya ca namonamaḥ | īśānapaśupatibhyāṃ bhīmogrābhyāṃ namonamaḥ || 1 || mahādevāya guptāya sudevāya harāya ca | vāmadevāya śāntāya tathomāpataye namaḥ || 2 || namaśca nīlakaṇṭhāya śrīkaṇṭhāya namonamaḥ | gopataye śaṅkarāya sadā sarvasahāya ca || 3 || pūjā'nte prātaḥ sāyaṃ vā kṛtāñjalipuṭaḥ sthitaḥ | ekonaviṃśanāmāni paṭhatīmāni yo naraḥ || 4 || sa pāpairmucyate sarvairdevadevaiśca pūjyate | ekasyāpyeṣāṃ paṭhanāddehapāṭhe śivaṃ vrajet || 5 || ityāha bhagavān rudraḥ pṛṣṭo gauryā'tibhaktitaḥ | lokānugrahabuddhyā ca purāṇe skandanāmani || 6 || pañcārthavidye niḥśeṣe niravadye śivapriye | bhaktānugrāhikā devi !


--- PAGE 0185 --- paṭala 18 1a I have not corrected the neuter forms to the feminine, for it is possible that vyāpti is treated as neuter (in which case N may have the correct reading) or that it is understood in a separate clause.


śāktopāya; TĀ 4.1-200; PHṛ sūtra 9-10 **TAK:** *"Śāktopāya — средний путь через śakti: dhyāna на единство с Шивой"* **Три упāя (traya upāya):** | # | Упāя | Средство | Для кого | |---|------|----------|----------| | 1 | Śāmbhava | Воля (icchā) | Uttama (высшие) | | 2 | Śākta | Знание (jñāna) | Madhyama (средние) | | 3 | Āṇava | Действие (kriyā) | Adhama (начальные) | **Практики śāktopāya:** - Dhyāna без концентрации на объекте - Bhāvanā — творческое воображение - Mantra без механического повторения - Śuddhavidyā — чистое знание **Связь:** → #668 (śāmbhavopāya), → #669 (āṇavopāya), → #384 (śaktipāta) --- ## 668.


Ночью он должен проводить начитывание
внимательно, тогда как в ясном свете зари он должен изведать вышеупомянутую
пищу героя


Thus it is said: ‘what would be the use of conceiving (the existence) of that intellect?’ If, in this way, nothing at all were to manifest separately from the primary Light of the Self, all things would be the Light (of consciousness) itself, and (the one) nondual (reality) would manifest in all circumstances.


In this case, however, absolute conscientiousness (*samvittattva*) is manifest here in every circumstance (*śarvataḥ*) [of daily life because] it is everywhere full and perfect.


sarvasya hi mantra eva hrdayam mantras ca vimarsatmâ vimaràanam ca paräväcchaktimayam I tat a evoktam na tair vinâ bhavec chabdo närtho näpi citer gatih ...


276) na tyajet sāmiṣaṃ devi brahmacaryamataṃ na ca | saṃsargapātakenaiva strīdharmau dharmamāśrayet || 16 || na śukradarśanaṃ strīṇāṃ tāmbūlāśī sadā bhavet | haṃsapārāvataṃ bhakṣyaṃ kūrmavārāhameva ca || 17 || kāmarūpe parityāgāddurgatistasya sambhavet | hīnācārastu saumāre sarvāśī sarvavikrayī || 18 || tatra nārī sadā tuṣṭā tatra rājā supuṇyavān | kolvapīṭhe [kola-] jātidharmān svajātyuktena vartayet || 19 || dharmādharmavicāreṇa svaṃ rūpaṃ svanirūpakam | mahendre caiva yogī ca brahmajñānī subuddhimān || 20 || śrīhaṭṭepānavipulaṃ na cānnasya parikriyā | etat sarvaṃ samākhyātaṃ yat pṛṣṭaṃ hi tvayādhunā || 21 || aśiṣyāya na dātavyaṃ devabrāhmaṇanindake | piśunāya na dātavyaṃ vedabhaktivivarjite || 22 || dātavyaṃ bhaktiyuktāya svadharmaniratāya ca | vividhaiḥ [nīlaraktaistathā] sundaraiḥ śubhraiḥ prāsādairupaśobhitam || 23 || rakṣitaṃ śastrasaṅghaiśca parikhābhiralaṅkṛtam | sitaraktaistathā pītaiḥ kṛṣṇaiścānyaiśca varṇakaiḥ || 24 || dhūmraiḥ samīraṇairdhūmaiḥ patākābhiralaṅkṛtam | nityotsavaṃ pramuditaṃ nānāvāditranisvanam || 25 || p.


There is no other means but this to cut through it.


; 44

3 пранодайе прамейе ту паранадам вибхавайет
                                                   Тантралока: Ст


(**Parā** is the orb or *bimba*, and everything else is the *pratibimba* i.


Everythinvibrationg invibration this senvibrationse is directly perceived by absolute nvibration, anvibrationd this direct perceptionvibration (pratyakṣa) unvibrationifies the knvibrationowable invibrationto a sinvibrationgle, unvibrationdivided whole.


Having sprinkled the disciple with the water of the jar of the rite of adoration (piijdkalasa) and the root Vidya and having then worshipped his own teacher, he should worship the goddess of the Samaya.


With this questionvikalpa in mind, he says: 426 See below, 7/68cd-70ab.


The point being that Trika and Krama systems agree about this.


They are said to be of three kinds, emanation, withdrawal and the inexplicable.


(11)

How is it that there is accomplishment in the Ocean?


Concerning the same subject, an identifiable quotation from the KMT is given in the modern periodical caṇḍī^8^, viz.


Наконец, йогин достигнет мистической реализации śāmbhavopāya." ### Примеры переходных дхаран в VBh: | Стих | Переход | Механизм | |------|---------|----------| | 42-43 | Āṇava → Śāmbhava | Praṇava: грубое→тонкое→тончайшее | | 44 | Śāmbhava + Āṇava | Śūnya сторон тела | | 46 | Śākta → Śāmbhava | Tattva-vyāpti | | 54 | Śākta → Śāmbhava | Ātma-vyāpti | | 56 | Śākta → Śāmbhava | Śaḍadhvā | | 79 | Śākta → Śāmbhava | Āsana + mudrā | ### Принцип единства цели: > "Важно понимать, что, хотя существуют разные упайи, все эти упайи приводят йогина к одному и тому же состоянию трансцендентного сознания.


The essential nature (*svabhāva*) of (any phenomenon) such as ‘blue’ (namely, that it is a manifestation of conscientiousness within conscientiousness,) has never been perceived without the Light (of conscientiousness).


‘The outer group consists of the thirteen senses made manifest by the power of Māyā, as insentient in relation to the individual soul.


По существу, мы имеем здесь дело все с той же концепцией, которая была прежде известна нам под другим именем: идея «расы» в эстетике.


And I am that goddess, the Form ( mūrti ) (of Ultimate Reality) (called) Kubjikā, the Kaulinī (energy of) Kula.


'may it be heard' ^9^ Or: 'manonmani in the form of the Power Parā'.


It is not proper for it to be (considered to be a) sense organ because, as its nature is material, it does not make contact with an aspect of the (sentient) agent (*kartramśa*).


Он/она понимает, что это тело — лишь проявление безграничных возможностей.


Then it is enveloped with the Armour of his own Vidyā.

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


The Tantric homa-master imagined himself as a cosmocrat, a universal monarch." ^38^ This was emphatically the case in Malla-era Nepal, in which a king's Tantric initiation into the use of the goddess Taleju's mantra was what effectively gave him the power to rule over the men as well as many of the divinities of his kingdom.^39^ Similarly, the persons of kings in royal consecrations and icons in ritual worship are consecrated in identical ways, through the ritual act of aspergion, sprinkling with the "water of five oceans."^40^ Per Kværne has discussed the sexual connotations of the ritual of abhīṣeka, noting the term's derivation from the root sic, "to pour out, sprinkle, soak," and, by extension, "impregnate." The hypothesis—that the overtly sexual language employed in textual descriptions of Tantric initiation goes back to South Asian consecration rites, of both kings and divine images, that were so many ritual reenactments of a hieros gamos^41^—


Кашмирский Шиваизм – философия, принимающая жизнь как целое.


Это прочтение также можно найти в *KSTS*, том 8, стр


And so, it is said in the venerable Devyāyāmala**, in (the part of it) called the **Dāmarayāga** (the Sacrifice of the Warlocks)545: ‘*Kālasamkaraśiṇī* (the Attractress of Time), who resides in the mouth and constantly generates (*kalanī*) inhalation and exhalation, draws (*karṣati*) the triple time at the tip of the nose into the Heart by means of inhalations.


pratyabhijñā; ĪPK; PHṛ (DEFINES) **Источник:** TAK s.v.


TRANSLATION

Just as one, whose essential ingredients of the body have decayed i.e.


142a) oṃ khphreṁ phreṁ hūṁ raudra raudra mahākāla ugradaṃṣṭrā bhayaṃkaraḥ | śmaśānapīṭhādhipatirmahāsaṃhārakārakaḥ || phetkāra svānasaṃghāta nānārūpadharā prabhuḥ | 1 piśācabhūtavetāla pretarākṣasasaṃbhṛtaḥ || digambaramahākāya bhinnāñjana samaprabhaḥ | muṇḍamālādharo bhīmaḥ kādya khaṭvā"ngadhārakaḥ || raktanetra mahāraudra surāmāṃsā śavapriyaḥ | gṛhna 2 balin sarvān aliphalgu vaśāyutān || gaṃdhapuṣpādi sahitā mayā bhaktyā niyojitā | parivārasatānāthā kṣamasva varado mama svāhā hūṁ namaḥ || triyāñjaliḥ || aiṁ 5 hsphrāṁ hsphrīṁ hsphrūṁ śrīśikhāsvacchanda mahābhairavāya pādukāṃ || baliṃ || aiṁ 5 aiṁ hūṁ maṁ mahākālāya sarvaśatru pramardanāya mahābhairavāya pādukāṃ || ṣaḍa"ngaḥ || hrāṁ hṛdayāya namaḥ || hrīṁ śirase svāhā || hrūṁ śikhāyai vauṣaṭ || hreṁ kavacāya hūṁ || hroṁ kavacāya hūṁ || hroṁ netratrayāya vaṣaṭ || hraḥ astrāya phaṭ || baliḥ || āvāhanasthāpanacandanākṣatapuṣpaṃ namaḥ || p.


There he describes Abhinavagupta as still young and seated in the midst of a great congregation of religious leaders, preceptors and female ascetics (yogini) who recognised him to be the foremost preceptor of all the Saiva groups then prevalent in Kashmir, including the Siddhanta, Varna, Bhairava, Kaula and Trika.37 Abhinavagupta's works can be said to represent the climax of a hermeneutics of synthesis and exegesis of the Saivagama initiated by 12 THE DOCTRINE OF VIBRATION the revelation of the Aphorisms of Siva (Sivasutra) to Vasugupta in the beginning of the ninth century (see below).


1275) sācānyena kṛtaṃ yattu tatsyādācārya saṃkaram | vaiguṇyākaraṇasyaiva virodhe sati yatra tu || sā kriyā tasya śiṣyeṇa kartavyaṃ tena śāstrataḥ | athānyena kṛtañcettu kartṛnāśo na saṃśayaḥ || suprabhede - siddhāntaṃ sarvasāraṃ hi tantraṃ śuddhaṃ śivaṃ smṛtam | vāmañca dakṣiṇañcaiva miśrakañca tridhā amī || śaiva bāhyāssamākhyātāste tu śaivaipūjitāḥ | ṣaṭsahasrikāyām - kālakāpālakādīnāṃ sarvasaṃkhyāntareṣu ca | śaivassarvādhikārī tu na śaivemī kathañcana || śaivamūlātyāgamastu śrutayaśca viśeṣataḥ | tathā makuṭe - śaivassarvādhikārī syāt svakīye cāpasra ca | anyeṣāṃ svasvatantreṣe vidyatetvadhikāritā || iti śrīmadvayādhrapuranivāsi vāmadevātmaja vedajñāni viracita dīkṣā darśe lakṣaṇa vidhiḥ | p.


Taken together, these constitute clear proof that, as in the Hindu case, Buddhist "Tantric sex" originally involved the shedding and consumption of sexual fluids in initiation and other ritual contexts.


** *sāmānyanyāsabhedo ‘rghapātraṃ caitat prayojanam* | *dravyayogyatvam arcā ca bahirdvārārcanām kramāt*


All MSs: ādinārtha-; ghu: -tāṃ; kh: -tā ādināthakramamākhyātam is meant here but does not fit the metre.


147 sūryasomau tu saṃrudhya layavikṣepamārgataḥ / evaṃ trividhavimarśāveśasamāpattidhāmni ya udeti


Abhinava writes: Beyond the subject stands the pure awareness (*pramā*) which, no longer detached, is intent on becoming full and perfect.


Отказ изучать законы внешнего социума, устанавливать надлежащие
связи с полномочными лицами официального или теневого внешнего социума,
накапливать  адекватную денежную сумму под предлогом «не желаю уделять
много времени  мирским материальным вопросам» - в ряде ситуаций является
греховной ошибкой


Nyāya is the school of Indian philosophy that prides itself especially in the application of reason in this way.


(148cd-151) *123b kh) aṭṭahāsam [g:?] śikhāsthāne caritram ca karandhrake |* *kullagirye [kh: ku (?) girye; g: -giye] priye karnām jayantyam [kh g: jayamtya] cottarāyaṇe [kh: -ya (?)]


| madhunā tarpayeddevīṃ cānnapūrṇāṃ parāṃ gatim | rathame'hani deveśi !


He was not like a scholar describing the ocean while standing on the shore.


В Гите это называется ишаннада-yoga и джданна-yoga.


In this way, even though the form of the object of meditation generated by the excellence of the meditation is beautiful (*su*) and most subtle, by (its) falling away, the state of Bhairava’s nature (is manifest there).


In this state, there is no possibility of possessing undifferentiated knowledge.


|| oṁ hrāṁ nandine namaḥ || oṁ hrāṁ mahākālāya namaḥ || oṁ hrāṁ gaṃgāyai namaḥ || oṁ hrāṁ yamunāyai namaḥ || dhvajā || oṁ hrāṁ lūṁ vajrāya phaṇ namaḥ || patākā || oṁ hrāṁ kumudāyai namaḥ || p.


She is Lalitā, the supreme Goddess who assumes the form of all the goddesses of this āmnāya.


141) ṛtvig bhṛtyo guruścaiva sahādhyāyī tathaiva ca | jāmātā ca sakhā caiva rājā ca kramaśaḥ smṛtāḥ || 6 || utkrāntikāryavivaraṇam utkrāntaprāṇamālokya kartā snātvā dhṛtāmbaraḥ | dhṛtatripuṇḍrarudrākṣaḥ karmādhikṛtisiddhaye || kuryād gaṇanamaskāraṃ dadyācca draviṇaṃ tataḥ || 7 || dīyate yanmṛtāhe tat sarvaparvasu dānataḥ | viśiṣyate tadyathāśakti dadyād draviṇamātmajaḥ || 8 || ūrdhvocchiṣṭādidoṣaprāptau prāyaścittam ūrdhvocchiṣṭādisamprāptau vidadhyānniṣkṛtiṃ tadā | prājāpatyapratinidhiṃ dravyaṃ deyaṃ hitaiṣiṇā || 9 || prāsāde vāpi khaṭvāyāṃ mṛtau kuryācca niṣkṛtim | gāṃ vā hiraṇyaṃ dadyācca prājāpatyamathāpi vā || 10 || p.


* If that (higher) knowledge (*jñāna*) is taken out of deceit, with a distorted understanding or the like, (the result is that one should perform) penance (*prāyaścitta*), so how can one thereby possess that kind of qualification (that is necessary to be a teacher) here (in our tradition)?


cha, ḍha: -bhagavanmudrādho; kha: -mudrānātho; all other MSs: -mudrānātho.


103a) devД« saб№ѓketa mudraiб№ЈДЃ khecarД« samadarЕ›anaб№ѓ | punaranyaб№ѓ pravakб№ЈyДЃmi gб№›haб№ѓ sthiti varДЃnane || trigarbhagarbhaviЕ›rДЃб№ѓtaб№ѓ raticakra samudbhavaб№ѓ | bhДЃvitaб№ѓ kulakaulДЃkhyastadgб№›hamparikД«rtitaб№ѓ || sthitvДЃ tadvodha manasДЃ bhДЃvДЃbhДЃvavivadvaye | krД«бёЌayeб№ѓti kulДЃmnДЃye avilupta cidДЃlaye || punaranyaб№ѓ pravakб№ЈyДЃmi janmasyaiva tu lakб№Јaб№‡aб№ѓ | caturmДЃdvaravyomnДЃye avatДЃra pб№›thak pб№›thak || devyДЃб№ѓvaye prabhДЃvaб№ѓ ca pЕ«rvapaЕ›cimadakб№Јiб№‡aб№ѓ | uttaraб№ѓ ca tathДЃ devi kДЃmayДЃrЕ«pamДЃsб№›taб№ѓ || pravakб№ЈyДЃmi samДЃsena vallabhatvДЃd varДЃnane | guptaб№ѓ guptataraб№ѓ praЕ›naб№ѓ gopanД«yaб№ѓ ca yatnataбёҐ || rahasyaб№ѓ sarvaЕ›ДЃstrДЃб№‡ДЃб№ѓ ДЃmnДЃya hб№›dayaб№ѓ paraб№ѓ | vaktrДЃvaktragataб№ѓ jГ±ДЃna yoginД« mukhasaб№ѓsthitaб№ѓ || khecarДЃcДЃraguptaб№ѓ ca kalДЃcДЃramanuttamaб№ѓ | bhogamokб№Јapradaб№ѓ nityaб№ѓmetasДЃrasamuccayaб№ѓ || paЕ›cimДЃmnДЃya deveЕ›i ДЃjГ±ДЃ krama varДЃnane | gopanД«yaб№ѓ prayatnena tathДЃpi kathayДЃmi te || Е›б№›б№‡u devi pravakб№ЈyДЃmi gharaб№ѓ pЕ«rvasuvistaraб№ѓ | yogiб№‡Д« matasДЃraб№ѓ tu ДЃmnДЃyaб№ѓ kulaЕ›ДЃsanaб№ѓ || pravakб№ЈyДЃmi samДЃsena devatДЃ sasvabhДЃvajaб№ѓ | kulakaulДЃб№ѓtaragataб№ѓ kumudodayakuб№ѓkuб№‡aб№ѓ || p.


adhvāntrampandka dīkṣmāntrampandka kuṭṭabhyaviṣṭutstha sthūlyaprathama 1140.


nānāvivarṇaṃ hi guruśca lakṣaṇam || 9 || atha śāktagurupraśaṃsā | kaulikānmantraṃ saṃgṛhya japakarmacaran hara | yadi muktirna jāyeta tadā vākyaṃ vṛthā mama || 10 || paśordīkṣāṃ na kurvīta kuladharmaparāyaṇaḥ | paśordarśanamātreṇa kaulikānāṃ kriyākṣayaḥ | tasmāt sarvaprayatnena paśordīkṣāṃ vivarjayet || 11 || bhairavatantre - sabhāvānāṃ vibhāvānāṃ paśūnāṃ parameśvari | vīrabhāvānvito mantrī paśordīkṣāṃ vivarjayet || 12 || sabhāvānāṃ vibhāvānāṃ vīro dīkṣāṃ karotyapi | kulanāthaṃ samāśritya punardīkṣāṃ samācaret || 13 || sabhāve dīkṣite mantre rogaśokabhayānakaḥ | vibhāve dīkṣite mantre kevalo bhayamātrakaḥ || 14 || kulācārarato vipraḥ kulaśāstrārthatattvavit | tanmukhāt śravaṇānmantraḥ sarvasiddhiprado bhavet | tasmāt sarvaprayatnena kulīnaṃ gurumāśrayet || 15 || atha gurulakṣaṇamāha - sthūlastejastathā sūkṣmastridhāmātraṃ guruḥ śive | tridhaikaṃ cintayed yastu bhāvātītaṃ guruṃ priye || 16 || p.


Taking up this question sandhi, (Abhinava) corroborates (his teaching) by paraphrasing (*arthadvārena*) (the *Brahmayāmala*).


18 dvādaśāre tatsahitāḥ ṣoḍaśāre svarāḥ kramāt / halastaddviguṇe@ṣṭāre yādyaṃ hāntaṃ tu tattrike


Список гангстеров, которые любили спокойно проводить время вдали от места работы, бесконечен


Дерн, почва, пластиковые сиденья, электронные табло, флагштоки - список становится все длиннее, а ведь мы только начали


517) tarjanīṃ prasārya hṛdayamudrā | mantraḥ oṃ vajraroṣa hūṁ | asyā eva mudrāyāḥ tarjanīṃ kuṇḍalīkṛtya kavacamudrā | mantraḥ oṃ dṛḍhavajra hūṁ kavacaḥ | asyā eva mudrāyāstarjanīdvayaṃ prasārya astramudrā | mantraḥ oṃ hana daha paca [k, ḍh: pañca] krodhavajra sarvaduṣṭān māraya hūṁ phaṭ | evaṃ ṣaḍaṅgavinyāsaṃ kṛtvā bhagavantamāvāhayet | anyonyāntaritaṃ kṛtvā tarjanīdvayaṃ kuñcitaṃ īṣat [k: iva] cālayet āvāhanamudrā | mantraḥ oṃ vajradharamahākrodha samayamanupālaya śīghramāgaccha hrīḥ jaḥ hūṁ phaṭ svāhā | anena sarvadevatāmāvāhayet | evamāvāhya stutiviśeṣaṃ kṛtvā'rghapādyaṃ dadyāt anena mudrāmantreṇa | uttānamañjaliṃ kṛtvā aṅguṣṭhau pārśvataḥ arghamudrā | mantraḥ oṃ sarvadevatā prasīda bhagavan mahākrodha pratīccha svavajrārghaṃ oṃ hūṁ aḥ | tataḥ pādyaṃ dadyāt anena mudrāmantreṇa | sarvāṅguliṃ [k, g: omit] kuṇḍalīkuryāt aṅguṣṭhatarjanīmukhasandaṃśena [k, g: rśena] puṣpamādāya nirmanyayitvā bhagavato vāmapārśve kṣipet | mantraḥ oṃ pravarasaṃskāraṃ [k, ḍh: satkāraṃ] pratīccha svāhā | tata āsanaṃ dadyāt | vāmahastamuttānaṃ kṛtvā jyeṣṭhāṅguṣṭhena ucchritena dakṣiṇahastamuṣṭinā vāmāṅguṣṭhaṃ gṛhṇīyāt dakṣiṇāṅguṣṭhena ucchritenāparājitamākramya vajradharasya bhūtāsanamudrā | mantraḥ oṃ jaya jaya krodhāvipatti krodharāja iti bhūtāsanaṃ darśaya rakṣa pratigṛhṇa svāhā | atha devatāsanaṃ bhavati | sampuṭāñjaliṃ kṛtvā sarvāṅguliviralāṃ [k: omits sarvāṅguli tsāraṇaṃ kṛtvā] kṛtvā padmamudrā | mantraḥ oṃ p.


tataḥ susthābhavat parā | uvāca parameśānaṃ devadevaṃ maheśvaram | pareṇa premabhāveṇa jagadīśaṃ jaganmayam | kā chāyā hṛdi p.


839) Е›vetДЃbhaб№ѓ raktavarб№‡aб№ѓ ca raktoб№Јб№haб№ѓ ca sahehanam | etadrЕ«paб№ѓ smarennityaб№ѓ siddhi muktipradaб№ѓ bhavet || 43 || paГ±camukhatulyaб№ѓ Е›aЕ›ivaktraguб№‡anetraб№ѓ aб№Јб№apade vetadadaraб№ѓ piб№…gala syДЃt | pannayuta vakб№ЈaharitДЃб№…guli ratordhvaб№ѓ б№aб№…kamapi dakб№Јiб№‡amб№›gaб№ѓ dahanavДЃme || 44 || duб№Јб№ДЃraka nakhДЃbhДЃsaб№ѓ bДЃlarЕ«paб№ѓ dvinetrakam | mЕ«rdhnitvalakabб№›ndaб№ѓ ca dvibhujaб№ѓ Е›ДЃntalocanam || 45 || kapДЃlaб№ѓ vДЃmahaste tu ikб№Јudaб№‡бёЌaб№ѓ ca dakб№Јiб№‡e | pДЃdanЕ«purasaб№ѓyuktaб№ѓ channavД«raб№ѓ ca bhЕ«б№Јitam || 46 || evaб№ѓ dhyДЃtvДЃrcayeddevaб№ѓ sadДЃ mб№›tyuб№ѓjayo bhavet | pdf 185, p.


After that, he defines the nature of unmeṣa or the unfolding of spiritual consciousness which is of the nature of spanda.


Table of the Twelve Yoginīs of the Deposition of the Limbs of the Twelve Verses Name of Yoginī (KuKh) Name of Yoginī (SKh) Location (KuKh) Location (SKh) Nandā Nandā Place of repose Rudrā / Bhadrā Bhadrā Forehead Jayā Kālikā Right eye Left eye Kālī Kālasaṁkarṣaṇī Karālī Karāladevī Right ear Vikṛtānanā Vikarāladevī Left ear Kroṣṭukī Katorākṣī Tip of the nose Bhīmabhadrā Bhīmā Mouth Vāyuvegā Vāyughanṭā Throat Hayānanā Gambhīrā Gambhīrā Middle of the navel Ghoṣaṇī Bhiṣaṇī Genitals 37.


The word vṛkṣa- appears in its normal masculine gender only four times in the first 35 chapters (see 6/22c, 20/32a, 30/53b, and 33/182a) and in an identifiable neuter gender seventeen times (see 6/128a, 174a, 183a, 7/42c, 61b, 8/77c, 9/39c, 14/69c, 71b, 17/3b, 6a, 19/10d, 80a, 30/55a, 69c, 31/87d and 33/61a).


’ 537 This may be the unity of the perceiver and diversity of the object.


228 According to them, (there are successive degrees of liberation,) beginning with (the liberated state of one who inhabits Śiva’s world (*sālokya*).


1a) oṃ namaḥ śivāya || maheśvaraṃ namaskṛtyā bhavapāśavināśakaṃ | jñānakriyātmikā devīṃ śaktiṃ ca śivaśīlanīṃ || praṇamya parayā bhaktyā nandiskandavināyakān | śivajñāna praṇenāraṃ bhaktyā ca parameṣṭhinam || atha pāpa viśuddhyarthaṃ prāyaścittaṃ samāsataḥ | vakṣye'hamāgamoddiṣṭaṃ sādhakānāṃ kriyāvatāṃ || samayācārayuktānāṃ sādhakānāntu sarvadā | jāyate vividhā siddhiruttamādhamamadhyamā || anyathā siddhyarte naiva prāyaścittavilaṃghanāt | kṛṣiphalaṃ yathā kṣatre rakṣitavyaṃ gavāditaḥ || rakṣaṇīyaṃ yathā dharmmaṃ catuṇāmapi tatsamaṃ | ācāryyaḥ sādhako vāpi putrakaḥ samayī tathā || etaiśca rakṣaṇīyantu prāyaścittādibhiḥ punaḥ | samayāṃ samayajñasya yaṣṭā yaḥ pūrvvadīkṣitaḥ || putrakaḥ putrakasyāpi sādhakaḥ sādhakasya tu | gurorapi guruḥ proktaḥ samayokṣini darśanāt || prāyaścittaṃ śivenoktaṃ dharmmaṃ ca pariniṣṭhitaṃ | caturbhirapi karttavyamāśrameṣu sthitairgaṇaiḥ || caturṇāmāśramāṇāñca varttanaṃ kathyaviśudha?


Finally, I wish to express my unbounded gratitude to Ram Krishnan and Raphael Wälterlin who made my website and to those who have helped to mandtand it and develop it, most especially Ioana-Raluca Voicu ('Yaria'), who has been in charge of the site for the past three years.


Эти три первичные энергии представляют троичные активности  этого
мира


Парапракрити – энергия существования, которая управляет и
содержит все энергии и понимание Вселенной


10) dina chyaji ta rajana āse, bhūtala gaganasa kuna vikāse | candri rāha grosuna māvasi, śiva pūjana gvāha citta ātmasi || 22 || nāśaṃ gate'rke khalu mānasaṃjñe meyakṣayākhyā rajanī vibhāti | jīvākhyacandraḥ śivadhāmni līnaḥ svāhantvarāhuṃ grasate ca sadyaḥ || 22 || manasa ta bhavasarasa chu ta, kopa niratā nāra-chvakha | lyaka lajitāya bvaha nā kune, tuli tula tāya tūlu nā ke/ha || 23 || kruddhaṃ mano vahnisamānarūpaṃ tiraskṛtaṃ bhāranataṃ vibhāti | vicārataḥ sarvavikārahīnaṃ viśuddhabodhaikasvarūpameva || 23 || p.


In act 2, Lambastani ("Tube Boobs")-a Kāpālika consort and abortionist who is described as "fooling with her mouth" and "kneading her groin area with her hand, and screwing up her mouth"-is being verbally abused by a king and his jester.


So, this bottle is [only] this bottle- this bottle is there-and that perception of this bottle is [only] in me.


Pūtanā “Stinky” is very likely so named because she embodies the pustulant sores whose eruptions are symptoms of chicken pox.


209) susaṃskṛtena ghṛtena pūrvoktahṛnmantreṇa garbhādhāna puṃsuvana sīmantonnayana jātakarmaṇāṃ pratyekaṃ saptasaptāhutīrhutvā gāyatryuṣṇiganuṣṭarpa bṛhatī paṅkti tṛṣṭurpa jagatīchandomaya saptabāhugārhapatyāhavanīya dakṣiṇāgnimayaṃ tripādaṃ yajamānapatnyātmaka dviśīrṣamadhvaryuhotṛ brahmodgātramaya caturaṅgaṃ śṛṅgam | prātarmadhyāhna sāyāhna savanatrayabaddha śarīraṃ vedalokādhika pañcarātra pāśupata bauddhārhata samaya piṅgaṣaṇṇayām | havyakavyātmakadvināsam | vadanatrayeṣu ṛgyajuḥ sāmātmakairmantraistotra śastrarūpeṇa * dhamānaṃ ṛgyajuḥ samātharvātmaka catuśrotraṃ mahāntaṃ dīpyamāna vapuṣaṃ sādhakābhimatakāmavarṣakatayā vṛṣabhaṃ tadānanayordakṣiṇāsyena hiraṇyā kanakāraktā kṛṣṇā ceti ca ta * * māsyena suprabhātiraktā bahurūpikā ceti saptajihvikā dakṣiṇagaiścaturbhujaiḥ śaktiṃ vahniṃ sruk sruvau vāmakaraistribhistomaraṃ tālavṛntaṃ ghṛtapūrṇa sauvarṇapātraṃ ca dadhānaṃ pravilambitaikapādamitarābhyāṃ pādābhyāṃ baddhapadmāsanamaruṇa kamalakarṇikāsamāsīnamanekā kalpamaruṇavarṇaṃ paśupati parjanyapāvakarakṣo varuṇamarutāṃ diggaleṣu kramelabhirajyā kanakā raktā kṛṣṇā suprabhātiraktostapanīya vaiḍūrya taruṇa divākarendīvara padmarāga suvarṇavarṇādi śoryāmya saumyayordalayormadhye p.


152b) valiṃ datvā japet tatra tvaṣṭottara sahasrakaṃ | devagaṃdharva siddhaughaissevitaḥ purasuṃdarīṃ || labheddeveśi māsena tasya vāsana saṃhatiḥ | hastatrayaṃ bhavedūrdhānātra kāryā vicāraṇā || helayā līlayā bhaktyā kālīṃ stauti narasruyaḥ | brahmādīn staṃbhayeddevī māheśī mohayet kṣaṇāt || dhruvamuccāṭaye nūnaṃ sṛṣṭiṃ ca nūtanī caret | meṣamāhiṣamārjārachāgaḥ kharatarādikaiḥ || khaḍgaśūkarakāpotaiṣṭiṭṭibhaiḥ śaśakaiḥ palaiḥ | śoṇitaiḥ sāsthimāṃsaiśca kāraṇairdugdhapāyasaiḥ || kādaṃvarī siṃdhumadyaiḥ sarāriṣṭaiśca sā savaiḥ | yonikṣālana tīraiśca yonirliṃgāmṛtena ca || svajāta kusumaiḥ pūjya japāṃte tarpayecchivaṃ | sarvāḥ sāmrājya nāmnātu stutvā natvā svaśaktitaḥ || śaktyālāpe paṭhet stotraṃ kālīrūpo dinatrayāt | dakṣiṇā kālikā tasya gehe tiṣṭhati nānyathā || veśyā latāgṛhe gatvā tasyāścumvana tatparaḥ | tasyā yonyai mukhaṃ datvā tadrasaṃvilihan japen || tadaṃ te nāma sāhasraṃ paṭhed bhaktiparāyaṇaḥ | kālikādarśanaṃ tasya bhavatyeva triyāmataḥ || nṛtyapātra gṛhe gatvā makāra paṃcamānitaḥ | prasūcamaṃ ca saṃsthāpya śaktinyasa parāyaṇaḥ || pātrāṇāṃ sādanaṃ kṛtvā digvastrāṃ tāṃ samācaret | cakra tanmūla saṃbhāvya tatra sāvaraṇaṃ yajet || śataṃbhāleśataṃ keśeśataṃ siṃdūramaṇḍale | śatadvayaṃ kucadvaṃdveśataṃ nābhau maheśvarī || śataṃ yonau maheśāni utthāya ca śatatrayaṃ | japet tatra maheśāni tadaṃte prapaṭhet stutiṃ || śatāvadhānā bhavati māsamātreṇa sādhakaḥ | mātaṃginīṃ samānīya kiṃ vā kāpālikīṃ śive || daṃtamālā jape kāryā galedhāryā tṛmuṇḍajā | netrapadmeyoni cakraṃ śaktiṃ cakraṃ svavaktrake || kṛtvā japen maheśāni muṇḍayaṃtraṃ prapūjayet | muṇḍāsanasthito vīromakāra paṃcakānvitaḥ || anyāmāliṃgya prajapedanyāsaṃ cuṃvyavaiḥ paṭhet | anyāṃ saṃpūjayet tatratvanyāsaṃmardayan paṭhet || p.


Глагол «smr», «помнить», часто используется для обозначения визуализации, имеет более широкое значение, чем просто «память»: его проще понимать как вспоминание, восстановление памяти и воззвание к формам традиции


Whatever else there is less or apart from that it is certainly (also) purified (in this way).


Верховный Господь затем делает так,  что  на  фоне  "пустоты"  (акаши),
созданной   его   само-ограничением,   или    само-отрицанием,    появляется
"Идам";[49] и это действие технически называется сришти


The second visarga concerned with śaktiḥ is called parāpara visarga, his medium creative energy.


gurucatuṣka **Четыре мифических учителя, регенты питх, связанные с югами:** | # | Санскрит | Юга | Питха | |---|----------|-----|-------| | 1 | Caryanātha | Kṛtayuga | — | | 2 | Oḍḍanātha / Oḍḍīśanātha | Tretāyuga | Oḍiyāna | | 3 | Ṣaṣṭhanātha | Dvāparayuga | Jālandhara | | 4 | Mitreśanātha | Kaliyuga | — | **+ Paramaśiva** = *divyaugha* (божественный поток) линии передачи.


Вскоре у меня получилась фигура с голубым лунным лицом


T ṀŪĀraṝtaī fxāīfṣāī stāiēzz%kzz ez u eṣā parokṣadīkṣā dvidhoditā jīvaditarabhedena || 61 || This is the initiation in absentia, which is of two kinds, according to whether (it is performed) for a living (disciple) or one who is not.


Is that the way (this is the asking of Devī
18
, or nāda bindumayam vāpi kim candrardha nirodhikāh, is this the way to travel: from nāda to bindu, from bindu to ardhacandra to nirodhikāh, from nirodhikāh to nādānta, then Śakti, then vyāpinī, and then samanā?