She is both the container and the contained, the Void (above 3/72cd-73) and its Emptiness - the god and the goddess - as the god himself reminds her: O (goddess whose) face is beloved (by all)!


Когда Шива и Шакти вместе, объединены друг в друге, это система Малини


Эта история является наглядной иллюстрацией того, с какими сложностями
сталкивается вира в вопросах, связанных с сексуальными практиками, с
практиками радикального типа, а также, насколько велика разница в
мировосприятии и миропереживании существ типа вира и обычных людей,
насколько сильно отличаются их приоритеты и их реакции


The knvikalpaowers of the Veda remand in the (principle of) the individual soul, and the (Vaiṣṇava) followingowingowers of the Pāñcarātra in Unvikalpamanvikalpaifest (Nature).


The Mantramahesvaras carry on their functions under the supervision of Iśvara.


* (Our response is: alright,) let it be (as you say, but if) it manifests (and it is said metaphorically to be illuminated by perception, it would be) like (saying that) a mountand falls (blown down by a strong wind, even though it is insentient and hence cannot really do anything).


63b) namo nityoditānandananditāyai uttaravaktraṃ nyāsaḥ || sakalakulacakranāyikāyai paścimavaktraṃ nyāsaḥ || sakalakulacakranāyai paścimavaktraṃ nyāsaḥ || bhagavatyai caṇḍakāpālinyai ūrddhavaktraṃ nyāsaḥ || taṁ bhrūmadhye || dyaṁ hṛdi || thauṁ nābhau || iti dehaṃ nyāsaḥ || atha dvāranyāsaḥ || dhyānaṃ || śubhrāṃ pretasamārūḍhāṃ navavaktrāṃ bhayaṃkarīṃ || aṣṭādaśabhujairyuktā vyāghracarmāmbarā vṛtāṃ || prathamaṃ śvetavaktrantu dakṣiṇe kṛṣṇavarṇakaṃ | vāme pītaṃ samākhyātaṃ tadūrddhaṃ raktavarṇakaṃ || dakṣe kuṃkumasaṃkāśaṃ vāme nīlaṃ suśobhanaṃ | tasyorddhaṃ dhūmrasaṃkāśaṃ dakṣe pāṭalavarṇakaṃ || haridvarṇantathā vāme svāyudhāni vicintayet || khaḍgaghaṇṭhāṃ tathā pāśaṃ triśūlaṃ muṇḍakaṃ tathā || śara"ngadāntomarañca pātraṃ dakṣe vibhāvayet | pheṭakaṃ darpaṇa caiva mūśalaṃ lalitaṃ tathā || khaṭvā"ngañcābhayaṃ cāpaṃ vṛkṣañca parvataṃ tathā | binduṃ vāmakare devyāḥ sarvālaṃkārasaṃyutāṃ || p.


471) ātmāvalokanārthaṃ tu tasmātsarvaṃ parityajet | sarvaṃ hyetatparityajya yāvacchiṣṭaṃ paraṃ padam || 51 || sakalakāraṇakāryaparamparāmapi jagadgatavastuvijṛmbhitam | alamapāsya manaḥ svavapustataḥ parividhūya ca yacchubhamastu tat || 52 || sakaleti || kāryakāraṇātmajagadvastuvāsitaṃ manaḥ apāsya anātmatvena nirasya tataḥ svavapuḥ paridhūya anātmatayā paricchidya yacchubhaṃ vastvavasthāpyate tadevāstu || 52 || 53 || 54 || 55 || 56 || 57 || 58 || 59 || 60 || vasiṣṭha uvāca || ityuktvā bhagavānenaṃ suraghuṃ raghunandana | yayau svameva ruciraṃ māṇḍavyo maunamaṇḍalam || 53 || gate varamunau rājā gatvaikāntamaninditam | dhiyā saṃcintayāmāsa ko nāmāhamiti svayam || 54 || dehamātramahaṃ manye hastapādādisaṃyutam | na me tattāvadāśvantaralamālokayāmyaham || 55 || tadatra tāvanmāṃsāsthi nāhametadacetanam | karmendriyāṇi naivāhaṃ na ca karmendriyāṇi me || 56 || jaḍānyatatsvarūpāṇi na ca buddhīndriyāṇyaham | nāhamevaṃ śarīrādi śiṣṭamālokayāmyaham || 57 || śeṣo vikalparahito viśuddhaścidahaṃ tataḥ | brahmāṇḍe ca yathā vāyuḥ sarvabhūtagaṇe tathā || 58 || p.

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


isakā citta sadā nigalane meṃ hī lagā rahatā hai), yaha eka ko nigalatā huā dūsare ko nigalatā hai asaṃkhya loga isakī udaradarī meṃ samā cuke haiṃ (yaha eka ko nigalatā huā dūsare ko nigalatā hai.


Then the state of insight ( upalabdhibhāva ) one attands is the (dynamism of universal consciousness, which is) the sequence of the Kālis ( kālikākrama ).


The very name2 of the book indicates its inborn tendency towards the pure monism which, to distinguish it from other systems of philosophy, may safely be designated as the *Trika* system of Kashmir.


Потому что на самом деле *jñāna* и *kriyā* неестественны


In the second phase, the content of the first phase is analysed and thus rendered amenable to the daily commerce of life (*vyavahāra*), in which individual objects and perceivers are identified and known through the process of conceptualization which characterizes this phase.


275 Pisces rises in the month of Caitra (that is, from about the middle of February to the middle of March).


124a kh) tatrāntaragatā [kh: tatrānteragatā] sā tu bhāsarūpā manomayā (> manonmanā) |


62) atha viśeṣayantrākhyākathanam | śālagrāme mano yantre pratimāyāṃ ghaṭe jale | pustikāyāñca gaṅgāyāṃ śivaliṅge prasūnake || 13 || atha yantre pūjāphalam | śālagrāme śataguṇaṃ manau lakṣaguṇaṃ labhet | yantre lakṣaguṇaṃ puṇyaṃ mūrtau lakṣaṃ sulocane || 14 || ghaṭe caikaguṇaṃ puṇyaṃ jale caikaguṇaṃ priye | pustikāyāṃ sahasrantu gaṅgāyāṃ tatsamaṃ phalam || 15 || śiliṅge hyanantaṃ hi vinā pārthivaliṅgake | puṣpayantre maheśāni pūjanāt sarvasiddhibhāk || 16 || śālagrāme ca pūjāyāṃ na likhed yantramuttamam | manau sthite maheśāni na likhed yantramuttamam | pramāyāñca pūjāyāṃ na likhed yantramuttamam || 17 || tantrāntare - likhyayantre kṛte bhadre cānyayantraṃ na kalpayet | yantre kṛte mahādevi likhyayantraṃ na kalpayet || 18 || janmasthānaṃ mahāyantraṃ devatāmūrtibhedakam | ekārcane'pyekayantraṃ yantre'pyekārcanaṃ śubham || 19 || jñānadvīpe - śrīdevyuvāca - pūjādhāraṃ mahāyantraṃ parivārān yajettataḥ | yantrābhāve maheśāna parivārān yajet kutaḥ || 20 || p.


’ In accord with such teachings, (this group of principles is) extremely closely associated with the (individual) perceiver, and so is as if undivided (from him).


He blocks to some degree because no latent trace of (some) past enjoyment has awakened, (and so he thinks,) “may that not happen to me”, and by (its) awakening, he dissolves (limitation away) to some degree, that is, he makes himself one 578 Swami Lakshmanjoo explands (KNP p.


*
मूर्तिमूतादिभिर्मेयोगो यस्य घटादे: स, तस्य बिज्ञानस्य घटात्मनो।
व्यातिरिक्ष्ट: सन् न गोचरो भवितुमहेति।


147 ll Saktim prapya [k: papya] buddho [k, kh, g, SVT: budho] jfrieyo [kh: тауо; в: тауо; 5уТ: теуай] vydpinyamse prabuddhyate [SvT: prabuddhata] |


« на ягодицах и бедрах», « на коленях и икрах ног»
и «на двух лодыжках»: везде «справа» используется подразумевается « на той
же стороне»


kumārī ne kahā) : he sarasvatī devī kī sakhī (he sarasvatī devī kī sakhī), maiṃ tumhārī kanyā hūm̐ (maiṃ tumhārī kanyā hūm̐), he sundarī (he sundarī), āpakā svāgata ho maiṃ tumhārī pratikṣa meṃ hī yahām̐ ākāśamārga meṃ sthita hūm̐ 4 (āpakā svāgata ho.


The Kubjikā Tantras, like all other Tantras, can be considered to be treatises on mantra — mantraśāstra.

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


Кроме того, они порождают множество **неразрешённых вопросов**

data/converted_md/КАНОН ШАИВСКИХ АГАМ И КУБДЖИКА.md


40-59); почти идентичная тибетская версия Amṛtāhṛdayāṣṭaṅga-guhyopadeśatantra (3

data/converted_md/Дэвид_Гордон_Уайт_Поцелуй_йогини_Тантрический_секс.md


This and the following emendation agree with the reading in YKh (1).


** *śrīmeva uvāca* Vijñāna Bhairava** 21 ūrdhve prāṇo hyādho jīvo visargātmā parobrahmet.


Реальности в родной для этого гимна среде и традиции.


अम्येमास्मान्नो मही ज्ञानं यदुच्यते
‘अत्त्मा शात्त्व्य’ इति त्रवेदमेव सर्वजस्वकृत् स्वतन्त्रशिवस्वच्छपतयं प्रत्यभिज्ञान- मालमनो ज्ञान, न तु
‘पुरुष एवेद सर्वम् ।’ (श्वेत ७० ३१५)
इति श्रुत्यन्तिबद्धुक्तं
‘त आत्मोपासका: सर्व न गच्छन्ति परं पदम् ।’ (स्व०१४३६५)
इत्युपादिनामोवेते:।


Однако об отдельных случаях человеческих жертвоприношений часто сообщается в газетах


\"Сохраняя свой ум без поддержки, практикующий входит в *sanātana brahma*, состояние *sanātana* (вечное состояние) Божественного Сознания\"


malasa"nkoca eva tv ayam prathamiko vicāryo vartate, iti sa katham śuddhacidātmana āvārakah syāt |


306) yaistarjito duḥkhamihānubhuṅkte svācchandyavandhyo nirayaṃ paratra | sarvāṇi kharvāṇi kathaṃ na yānti svāpe'pi pāpānyanavāpyabhāvam || 21 || yānāntarāṃstarjayituṃ pareṇa pareṇa nirjitya kilāntareṇa | na śakyate'yaṃ sadayodayastho lobhādayaste'pyapare pare syuḥ || 22 || yadbhāntarā rājavadatra bhāti yaiḥ saṃgato bhītikaro'pi mṛtyoḥ | ye sve yathā bhānti vibhinnadehāḥ kiṃ bandhavo nāntarabandhanāya || 23 || anyeṣu yā vyādhitayā prarūḍhā yābhiḥ kulaṃ yāti bhujiṣyabhāvam | sutā imāḥ putritayānvavāya- muddharayantyo na sukhāya kiṃ syuḥ || 24 || khyātāḥ paraṃ ye sahadharmacāre te rāmayanto na kathaṃ nu raktāḥ | bhūṣāvibhūṣāḥ satataṃ suśīlā dārā udārāḥ smarayauvanābhyām || 25 || puṃnāmabhīterhatihetavo ye yadbhāṣitaṃ bālya ivāmṛtaughaḥ | p.


309) brahmacārī gṛhasthaśca dīkṣādāvadhikāriṇau || uktañca - dvavevā śramiṇau caiva gūhasya brahmacāriṇau | lokānugrahakartārau parivrāṭ tāpasau na hi || iti | brāhmaṇaḥ sarvajātīnāṃ sadānugraha vismṛtaḥ | svajāti pūrvamācāryā sūryaśśeṣā nṛpādayaḥ || triṣuvarṇīṣu ye yuktā te ca na varṇinomatāḥ | amadyapaḥ kulīnaśca śivadharma parāyaṇaḥ || śūdra kṣatriyavajjñeyaḥ śeṣānindrāstato bhṛśam | dīkṣādau trīṇi teṣāṃ syādbhaktānāṃ cakṣuṣī matāḥ || tathā ca garuḍaḥ - madhye varṇa catuṣkasya gurutvaṃ kasya tadvada | sa ca proktordharātrānte śivavatsarvamocakaḥ || bhāryā bhaktyādiko bandhurupasanno yadā bhavet | tadā teṣāṃ bhaveddīkṣā tadaiṣāṃ putratā na kim || antyajaścopa sannonyaḥ sa cāspṛśyaḥ kathaṃ punaḥ | yadi tasya na dīkṣā syāt na guruḥ sarvamocakaḥ || īśvaraḥ - caturṇāmapi varṇānāmācāryatvamihoditam | brāhmaṇādi catuṣkasya dvijo'nugraha pūrmataḥ || trayāṇāṃ kṣatriyo dvābhyāṃ vaiśyaśūdrassa yonitaḥ | anugrahastu bhāryādeḥ yo yathā kiṃ tu bhāvataḥ || nirapekṣā yato mantrā yathā tadbhāvanā tathā | p.


309) ṣoḍaśārṇāstu manavaḥ pañcaviṃśatirīritāḥ | tathā saptadaśārṇāśca catvārovyākulakramāt || 71 || vidyākṣarairanāvṛttānyakṣarāṇi caturdaśa | sasvaraistairbhavetsaṅkhyā caturviṃśacchatadvayam || 72 || tairyantrāṇi ca sapta syusteṣu proktāḥ kramādyajet | devatāḥ saptavāreṣu bhāskarādiṣu bhaktitaḥ || 73 || -------------------------------------------- tatra teṣāṃ mantrāṇām || 69 || caturdaśākṣarāsteṣu navamantrāḥ samīritāḥ teṣu mantreṣu nava mantrāścaturdaśākṣarā ityanvayaḥ | te ca tṛtīyaṣaṣṭhaikādaśaṣoḍaśaikonaviṃśadvipañcāśasapta- pañcāśasaptapañcāśaṣaṣṭitriṣaṣṭitamāḥ | pañcadaśārṇāḥ syuḥ ṣaḍaviṃśatiḥ te ca prathamadvitīyacaturthapañcamanavamadaśamacaturdaśapañcadaśasaptadaś āṣṭādaśadvāviṃśatriṃśadvātriṃśacatustriṃśaddvicatvāriṃśaccatvā riṃśatpañcāśadekapañcāśatpañcapañcāśatṣaṭ pañcādaṣṭapañcāśadekonaṣaṣṭidviṣaṣṭidviṣaṣṭicatuḥṣaṣṭita-māḥ || 70 || ṣoḍaśārṇāstumanavaḥ pañcaviṃśatiḥ te ca saptamāṣṭamadvādaśatrayodaśaviṃśaikaviṃśatrayoviṃśādye- konatriṃśāntasaptakaikatriṃśāṣṭatriṃśaikonacatvāriṃśaccatvāriṃśaik acatvāriṃśattricatvāriṃśatṣaṭcatvāriṃśatsaptacatvāriṃśadaṣṭacatvāri.


), that is, without distractions and repeatedly ‘sandhi and sandhi’ (*bhūyo bhūyāḥ*) (4/7).


(But) if the states of the upper wheels become (those of the ones) below, then that is (in actual fact) possession by a demon, and is the cause of obstruction.


If this reversal is sufficiently sustained, it penetrates down into the deepest seat of consciousness, and so ‘turning about’ the stream, the process of sowing the seeds of perception and creating new ones ceases.


Далма Кула

                                    Семья

    Семья - это священный социум, важный элемент часть духовной жизни
каланов


** Moving further out we reach the sphere of the ten senses (five of knowledge and five of action), symbolised by the ten directions (*dik*).


Moreover, (the fact that) He possesses many powers amounts to (His inseparable) union with that (one) power alone.


| mukhaṃ saṃyamya yatnena prāṇaṃ ghrāṇena recayet | tathaiva svaśarīrasthaṃ pavanaṃ cālayet sphuṭam | tathā lagati hṛtkaṇṭhakapāle śvasanastataḥ | vegena pūrayet kiñcit hṛtpadmāvadhi mārutam | punarvirecayettadvat pūrayecca punaḥ punaḥ | yathaiva lauhakārasya bhastrāṃ vegena cālayet | tathaiva svaśarīrasthaṃ pavanaṃ cālayecchanaiḥ | yadā śramo bhavet pūrṇo bandhane ca tadā laghu | kārayennāsikāmadhyaṃ tarjanībhyāṃ vinā dṛḍham | kumbhakaṃ pūrvavat kṛtvā recayediḍayānilam || phalam || vātapittaśleṣmaharaṃ śarīrāgnivivarddhanam | kuṇḍalīrodhanañcakre bhāraghnaṃ śubhadaṃ śuci | brahmanāḍīmukhe saṃsthakaphaghnaṃ malanāśanam | sabhyaṅmātraṃ samudbhūtaṃ granthitrayavibhedanam | viśeṣeṇaiva karttavyaṃ bhastrākhyaṃ kumbhakaṃ tvidam || 5 || atha bhrāmarī || vedodghoṣaṃ pūrakaṃ bhṛṅganādaṃ bhṛṅgīnādaṃ recakaṃ mandamandam | yogīndrāṇāmevamabhyāsayogāccite jātā kācidānandavallī || 6 | atha mūrcchā || pūrakānte gāḍhataraṃ baddhvā jālandharaṃ śanaiḥ | recayenmūrcchanākhyo'yaṃ manomūrcchā sukhapradā || 7 || atha plāvanī || antaḥpravarttitādhāramarutā pūritodaram | sākṣātpayasyagādhe'pi plavate padmapatravat || 8 || rudrajāmale uttarakhaṇḍe || netīyogavidhānāni śṛṇuṣva p.


Śamyaṅkavastu, recounted in Dhawan, Mother Goddesses , p.


Moreover, it is clearly stated in the second quarter (of this verse) that the Supreme Lord gives all things and pervades within everything.


It purifies the notions (*vikalpa*) of great souls in accord with the excellence of their practice (of insight) by examining (the true nature of) the body and the rest (of the psychophysical organism, wrongly identified with the Self, in the light of the 34 The acquisition of knowledge, whether through direct perception, inference, authoritative testimony or any other valid means of knowledge, takes place in stages.


Given the similarity of name and the correspondence of number and malevolent disposition, it is little wonder that the Navagraha and navadurgā came to be identified as one manifestation.


278) sūtradvayenoktadīkṣāgurusthalaṃ samāpayati- ṣaḍadhvātītayogena yatate yastu deśikaḥ | māyābdhitāraṇopāyaheturviśvaguruḥ śivaḥ || 10 || jñānānmuktiṃ diśati yaḥ sa deśika iti smṛtaḥ iti kāmikavākyaprasiddho yo deśikaḥ ṣaḍadhvatītayogena adhvanāmadhvapate śreṣṭhasyādhvanaḥ pāramaya iti śrutiprasiddhavarṇapadādiṣaḍadhvātītayogena yatate udyogavānāste sa śivaḥ śivaliṅgaikyo māyābdhitāraṇopāyahetubhūto jagadgururityarthaḥ || 10 || atha kathamayaṃ jagadgururityāha- akhaṇḍaṃ yena caitanyaṃ vyajyate sarvavastuṣu | ātmayogaprabhāveṇa sa gururviśvabhāsakaḥ || 11 || sarvavastuṣu nīlapītādisakalavastuṣu ātmayogaprabhāveṇa svānubhavabalād akhaṇḍaṃ saccidānandātmakaṃ caitanyaṃ yena vyajyate nīlapītādipratiniyatapadārthāvabhāsanakāle'pyahamityakhaṇḍa- caitanyamanuvartata eva anyathā tadvedyadarśanaṃ na syāditi sphuṭīkriyate sa gururviśvabhāsako viśvaprakāśaka ityarthaḥ || 11 || iti dīkṣāgurusthalam atha śikṣāgurusthalam atha- bodhyabodhakabhāvena jñānadvāreṇa śāsyate | śiṣyo hi yena guruṇā sa śikṣāgururucyate || iti vātulottaravacanānusāreṇa śikṣāgurusthalaṃ nirūpayati- dīkṣāgururasau śikṣāhetuḥ śiṣyasya bodhakaḥ | praśnottarapravaktā ca śikṣāgururitīrtate || 12 || p.


2) Attachment (*rakti*) is the phase in which the emitted manifestation persists for some time without folding back into conscientiousness, which is now outwardly directed to the field of cognition and carries with it the powers of the senses that, thus projected outwards, are ‘coloured’ (*rakta*) by their object.


22 (10-14ab) 19 **Kula** has a wide range of meanndgs (see below, 29/4 commentary and notes, also Dyczkowski 2009: vol 2 p.


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दोषस्तेन विनाशाय लक्ष्मीशुत्रशतं सम्मू।


119) ardharДЃtre ca tДЃб№ѓ dhyДЃyan dhanadhДЃnyapatirbhavet | prДЃtaraб№Јб№au sahasraб№ѓ ca santarpyaб№ѓ salilaiбёҐ Е›ubhaiбёҐ || 26-56 || mДЃsena tu samб№›ddhiбёҐ syДЃd vaЕ›ayecca jagattrayam | dhyДЃyan sampЕ«jayennityaб№ѓ japan santarpayannapi || 26-57 || mahatД«б№ѓ Е›riyamДЃpnoti varб№ЈamДЃtrДЃnna saб№ѓЕ›ayaбёҐ | dЕ«rvДЃbhirДЃyurДЃrogyaб№ѓ padmairbilvaiбёҐ Е›riyaб№ѓ dhanam || 26-58 || juhvadДЃpnoti vastrДЃб№‡i navДЃjyairДЃjyasaб№ѓplutam | candanenДЃrdharДЃtre tu samДЃlipya tu maб№‡бёЌalam || 26-59 || puб№ЈpairvikД«rya vividhaistasminnДЃvДЃhya pЕ«jayet | ghб№›tadД«paЕ›ataб№ѓ dattvДЃ gandhДЃdyairarcayet kramДЃt || 26-60 || ardharДЃtraб№ѓ samДЃrabhya yДЃvat syДЃdaruб№‡odayaбёҐ | japet sajДЃgaro mantraб№ѓ vasudhДЃrДЃmanusmaran || 26-61 || tatastu hemadhДЃrДЃgre narasthЕ«lДЃ patiб№Јyati | aб№Јб№ottarasahasraб№ѓ tu nДЃbhidaghnajale sthitaбёҐ || 26-62 || japan saptadinДЃd vб№›б№Јб№iб№ѓ labhate puб№Јб№ivardhinД«m | paГ±caprДЃdeЕ›amДЃtre tu paб№e devД«б№ѓ yathДЃvidhi || 26-63 || saб№ѓlikhya tЕ«ktarЕ«pДЃбёЌhyДЃб№ѓ pЕ«jayet siddhibhДЃg bhavet | prДЃtaЕ›caivДЃrdharДЃtre ca candanДЃliptamaб№‡бёЌale || 26-64 || sampЕ«jyainДЃб№ѓ japan juhvad yathoktaб№ѓ phalamaЕ›nute | vasudhДЃrДЃdhikДЃraбёҐ | tДЃraб№ѓ ca hб№›dayaб№ѓ nДЃbhirdormadhyaб№ѓ salilaб№ѓ tataбёҐ || 26-65 || tvakstho б№ЈaбёЌhi bhautikДЃб№‡бёЌye mД«no'raб№‡yairdharДЃrб№‡akau(?) | umДЃkДЃntaбёҐ sadб№›k cДЃtha dharerб№‡au б№hadvayaб№ѓ manuбёҐ || 26-66 || p.


Когда вы становитесь единым целым с этим объектом, \[когда\] объективное сознание \[горшка\] растворяется в вашем субъективном сознании, \[тогда\] ваше субъективное сознание смешанное \[с\] объективным сознанием (т


ātmānameva jānāti tathāpyasyāstikramyatā nātubhagavadinā paścantīdvaiśmapitu sā svārthamanā na bhyati-rikṣeṇānubhavena svāmālāṃ paścantī bhāvisvatīti yadi mataṃ, tadevaṃ sati pratipādhyasya bhaviṣṭrupademūbhiḥ: kimapūrṇa kārya svayameva tasyā: prathanāt evaṃ tu akṣyavaktryaṃ bhaviṣṭra: pratipoddhaiḥ: sambra: pratipādye-sya paścantīmadhvarṣurvā tvaṃ paśca yā svayamevālāmān paścayati tathāpi caitasya: pratipādhasaṃvanyubhavaṃ prati pūrvaka kampetsṭyeva, pratipoṣṇena parimitatvāt parāmitātayā: paścanyāścchutalavāt, parimitenaiva drautaśocitenānubhavena sā iṣyā sthātu, na tu tadā pratipādhamita-pādakapaścantīnamaikṣyaṃ yena kampetāpacitaṃ bhavet evaṃ ca kampetāpacau tasyā: svayaṃ prakāśatāstiriti punarapi tallakāśakameva prabhān bhavet anyatitirkojipa prakāśastasyā ātmānamālamanā paścantī padyeti vivaittvamyādbhuṣṭkrāntu akhṣudratapām:.


Then one attains (the energy of) the Yoginīs that destroys sins and, in the seventh birth, the foolishness and stupidity of (all one’s previous) births (is eradicated).


Так  освободи  себя  от  рабства  и  преобразись  во  Всезнание  и
Бесконечность


एतद्दिप
‘निजाशुद्धयासम्भव्यं कर्तृभ्यो विमलार्थिण: ।’
इत्येनेव संग्रहीतम् ।


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भूयो मेदं त्रिपीठन्तु मण्डलं चाप्यमेदगम्


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К счастью, мы не входим в число стран, страдающих от голода


(78) (78cd-79ab) 157The levels of linguistic convention, from the simplest, most external, to the most subtle and subjective, are ‘merged’, viz.


Это напоминает *паравьомавапус* из «Виджнянабхайравы», шлока 41: «Внимательно слушая продолжительные звуки музыкальных инструментов, смычковых и прочих, если дух не \[интересуется\] ничем другим, в конце каждого \[звука\] происходит отождествление с чудесной формой высшего небосвода»

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


In this context, the word ‘yoga’ means attandment of the nature of the *Brahman*, which did not exist before.


323) likhitvā [tacca] sūtreṇāveṣṭya tāmrapuṭāntare | kṛtvā badhvā bhuje vāme mantrī yadyatsamīhate || 96 || tattadeva parā(samā?)pnoti datvā vā'nyasya kasyacit | grahabhūtādayaḥ sarve na bādhante ca taṃ naram || 97 || prayacchati sadā'rogyaṃ mantrasyāsya prabhāvataḥ | [netramantrasādhanaprakāraḥ] adhunā netramantrasya vidhānaṃ vacmi siddhidam || 98 || pūrvoktena vidhānena hṛdyāge tu kṛte sati | maṇḍalāntargataṃ kṛtvā pītaraktaṃ tu paṅkajam || 99 || āhūya tatra madhye tu netraṃ hārdāmbujasthitam | homāvasānaṃ saṃpūjya homamājyena śasyate || 100 || pītaisirddhāthakaiścaiva tāmravarṇaṃ tilānvitaiḥ | pūrṇāṃ hutvā tataḥ kṛtvā tadrūpaṃ vijanaṃ vrajet || 101 || dikcakraṃ bhramamāṇasya vīkṣamāṇo divā'niśam | sūryasya muniśārdūla japellakṣatrayaṃ vratī || 102 || homaṃ kuryājjapānte tu kevalena ghṛtena tu | ayutadvitayaṃ mantrī suradārurasena ca || 103 || madhumiśreṇa cānye dve ekaṃ siddhārthakaistilaiḥ | tataḥ pūrṇāṃ samāpādya samāṃśotthairghṛtādikaiḥ || 104 || avasāne tu pūrṇāyāḥ paśyenmantreśvaraṃ tu tam | dīptalocanamārgasthā(magrastha?)mājñāṃ datvā'tha sa vrajet || 105 || tato'khilāni vai kuryānmantrī karmāṇi bhūtale | [netramantrasiddhijaṃ sāmarthyam] sroto'ñjanaṃ samādāya kṛtvā dviśatamantritam || 106 || saptavāraṃ ca sauvarṇīṃ śalākāmabhimantrya ca | svanetrayugalaṃ tena rañjayedañjanena tu || 107 || paśyedbhūmigataṃ sarvaṃ yatkiñcinnighipūrvakam | samudratoyamadhyasthaṃ nāgalokaṃ ca paśyati || 108 || niśśeṣaṃ ratnanicayaṃ samādātuṃ ca taṃ yadi | vrajedvā nāgalokaṃ ca dadāti vivaraṃ jalam || 109 || p.


48 Sanya-bhuva 54 Sunya-bhimi ~ 50 Sanyati-Sfinyatmataya 43 Saiva 57 Sri-spanda 45 Srutyanta-vid 54, 55 Sat-tridsat-tattva-maya 73 Sastha-vaktra 87 Sakala 41, 42, 52 Sat 55 Sataiam 80 Sattva 49 Sadguru 66 Sadbhava 96 Sadasiva 34, 43, 48, 553 77 Sadasiveivaraté 95 Sadasiva-tattva 40 Satikoca 45, 47, 48, 49, 51) 60, 77, 85 Sankocatma 43 Saikocini 47, 49, 74 Satikoca-kala 74 Safikoca-pradhanya 48 Satikoca-bhih 87 Saiikocavatyah 59 Satikoca-vikasa 87 Satikucita 43, 45, 51, 60, 62 Safikucita-asesa-visva-rapah 44 Sankucita-cidrapah 44 Safkucita-grahaka-rapa 48 Sanikucita-gakti 72 Saparya Sapta-paficaka 52 Sapta-paficaka-svabhiva 51 Sabahyabhyantara 92, 93 - PAGE 174 - Sathkalpa 99, too Sathkalpyate 98 Зашрийкага 97 Sarnbandha 38 Sarhruddha тот Si ава 97 ме 58 Sathvitti 38, 80 Sashvittidevati-eakra 10g А 91, 9 Sarhvedana 95 Не Зай4ауа 80 а 33» 34, З7, 51 jarsira-bija-bhava 65 Sarisra-bhimika 62 багзага-пейа 6835 Sathsdrin 59, 60, 61, 72 Sarhsaritva 66, И fe т, 72 Sathsira-vamacara 69 Зазрзкага 65, 79 Sarhskaratmand 76 Завязй 54 Satiharanti 58 Sarbhartrta 63 Sarhhara 34,58, 61, $ 67, 92 ты.


Beneath the three prongs, in the middle of the (space of a) handspan (covered by the square in the middle, one should draw) a lotus with a calix.


Согласно этому тексту, туда также попадают те, кто был **наставлен в высшем учении**, но **всё же прибегнул к низшим мантрам**, например, практикуемым **поклонниками Гаруды**


(gaṃ pu0 granthakṛteti pāṭhaḥ.) gaṃ pu0 evaṃ prāgiti pāṭhaḥ.


The next day, Rājakumāra followed his master discretely and saw where the key was concealed.


śaktinemayaṃ vilāyya parase sandhvandadhāsi skūracacchaktiprathitaṃ tadātma nikhilaṃ lokeśvarānta cumaḥ’ **śrīśaivācāryakoṭipati** *‘gatāturgatikāṃ kṣamānvayā medatamo'padut.


the Kaula adept’s daughter), a cause (his mother), and born together (his twin sister).


In the world of time which is that of death and destruction, she awakens in a moment, on some unpredictable occasion and becomes manifest.


Since the outgoing and incoming breaths repeat this naturally, automatically without any effort on any body’s part, it is known as ajapa-japa i.


Стихотворения восьмое и девятое объясняют, как вещи этого мира, которые мы воспринимаем как двойственные, будучи проявлены _атманом_ посредством Его _виласы_, не являются абсолютной истиной.


] , или сознания [и знание ( джняна ), и активность, или динамизм ( крия ), динамический аспект Реальности, который от


249: Список *cihnas* или *pratyayas* *rudraśaktisamāveśa* дан в TiUd *paṭala* 4 (fols.


В
результате ограничения  силы  заинтересованности  (парипурнаттва)  возникает
рага, причина избирательности интереса к объектам

data/converted_md/Свами_Лакшманджу_кашмирский_шиваизм.md


(The third) is imaginative contemplation (*bhāvanā*).


‘A’-kāra, ‘u’-kāra, ‘ma’-kāra are the gross formation of ‘auṁ’-kāra.


Принято считать, как я раньше указывал в главе по эпистемологии, что феномен сознания, который проявляется на поверхностном уровне-это только верхушка большей реальности, лежащей в нас глубже, которая подобна айбергу, небольшая часть которого видна над поверхностью воды, или подобна артезианскому источнику, который невидимо соединён с более глубокими и обширными подземными водным резервуарам.


(5-7)

O Hara, I was not aware of anything through speech, hearing or sight.


aisī brāhmaṇa kī avyavasthā meṃ bhī rudra lokoṃ ke bhuvanaśa, pātāladhipati, kumbhāṇḍa aura hāṭaka ādi, nimnala amlāna avasthā kā ānanda lete rahate haiṃ


59) amantraб№ѓ vДЃ sumantraб№ѓ vДЃ kulakoб№iб№ѓ samuddharet | kДЃЕ›Д« khaб№‡бёЌe - keЕ›avДЃdityasaб№ѓvДЃde - keЕ›avavacanaб№ѓ ca - devadevo mahДЃdevo nД«lakaб№‡б№ha umДЃpatiбёҐ | (32ДЃ) eka eva hi pЕ«jyo tб№› sa б№ЈДЃб№ѓ sarvakДЃraб№‡am || kima (mu?) trilocanДЃdanyaбёҐ samarcayati yonyapi | sulocano'pi vijГ±eyo locanДЃbhyДЃб№ѓ vivakб№ЈitaбёҐ || iti | tataЕ›Е›ivДЃrДЃdhanameva sarvadevatДЃntarДЃrДЃdhanДЃt prДЃthamikamadhikaphalapradaб№ѓ | mukhyatvamiti siddham | viЕ›iб№Јya brДЃhmaб№‡ДЃnДЃб№ѓ mahДЃdeva eva upДЃsyaбёҐ || taduktam - brДЃhmaб№‡asya tu tatrДЃpi viЕ›eб№Јadaivataб№ѓ Е›iva iti | brДЃhmaб№‡o bhagavДЃn rudraбёҐ kб№Јatriyo viб№Јб№‡urucyate | ityДЃdiskДЃndapurДЃб№‡avacanaб№ѓ cДЃtusandheyam | ato brДЃhmaб№‡aikarДЃЕ›iЕ›Е›iva eva | brДЃhmaб№‡ailiб№…gДЃdiб№Јu arcaniyaбёҐ | Е›ivДЃrДЃdhanaб№ѓ | sarveб№ЈДЃб№ѓ mukhyam | viЕ›eб№ЈДЃt brДЃhmaб№‡ДЃnДЃmityuktam || p.


cessation of prana and apana by repeating inwardly the letters ‘ka’, ‘ha’ etc.


Этот синтез относится не только к продолжающемуся инкорпорированию
небрахманских групп и традиций (племенных/народных/региональных культов),
но также к возникающим сотериологиям и институтам отречения (Упанишады,
буддизм, джайнизм, пашупата-шиваизм и т

data/converted_md/Авеша_и_одержимость_божествами_в_тантрических_трад.md


Цветом он подобен раковине, коровьему молоку, и осенней луне.


(In response to this question,) he teaches (the followingowingowing,) scolding (those who fail to understand).


There are numerous circumstances in which the thakāli functions as the priest of the lineage of ^20^ Gellner reports that amongst the Buddhist farmer castes (maharjan): "once a Maharjan has been through the ritual of consecration of an elder (thākuli = thakāli layegu) in some circles he is considered able to act as a priest for such occasions as kaytā pūjā (loincloth worship), thus making it unnecessary to invite the Vajrācārya, domestic priest" (Gellner and Quigley 1995: 181 fn.


Сандерсон рассматривает Жертвоприношения 4, 5, 6 как отдельные


391) nirṇītamūlye'pyanyena sthāvarasya krayodyame | tanmūlyaṃ cet samīpastho rāti kretā na cāparaḥ || 109 || mūlyaṃ dātumaśaktaścet sammato vikraye'pi vā | sannidhisthastadā'nyasmai gṛhī śakto'tivikraye || 110 || krītaṃ cet sthāvaraṃ devi parokṣe prativāsinaḥ | śravaṇādeva tanmūlyaṃ dattvā'sau prāptumarhati || 111 || _______________________________________ garīyasī gurutarā bhavet | kramata eva teṣāṃ madhye yasmai vikretumicchettasmai eva vikīṇīteti bhāvaḥ || 108 || nanvanyanirṇītamūlyaṃ sthāvaraṃ vittaṃ tanmūlyaṃ dadatā samīpasthāyinā krīyeta nirṇītamūlyenā'nyena vetyāśaṅkāyāmāha nirṇītetyādi | sthāvarasya vittasya krayodyame sati anyena samīpasthabhinnena puṃsā nirṇītamūlye'pi mūlye nirṇīte'pi sati tanmūlyam anyanirṇītamūlyakasthāvaradravyamūlyaṃ cedyadi samīpastho jano rāti dadāti tadā'paraḥ samīpasthabhinno janaḥ kretā krāyako na bhavet kintu samīpastha eva mūlyaṃ dattvā krīṇīyādityarthaḥ || 109 || sthāvaradhanasya mūlyaṃ dātumaśaknuvati tadvikraye sammatiṃ vāpi kurvati samīpasthāyini jane dūrasthāya tadvikretuṃ tatsvāmī śaknotītyata āha mūlyamityādinā | sannidhisthaḥ samīpasthāyī janaścedyadi sthāvarasya mūlyaṃ dātumaśakto bhavet tasya vikraye'pi vā sammataḥ sammatimān bhavet tadā gṛhī gṛhastho'nyasmai sannidhisthabhinnāya vikraye śaknoti śakto bhavati || 110 || nanu samīpasthāyinaḥ parokṣa evānyena krītaṃ sthāvaraṃ vittaṃ kretaiva prāptumarhati tat śrutvaiva tanmūlyaṃ dadat samīpasthāyī vetyāśaṅkāyāmāha krītañcedityādinā | he devi cedyadi prativāsinaḥ sannidhisthāyino janasya parokṣe sthāvaraṃ dravyamanyena krītaṃ bhavet tadā śravaṇādeva tanmūlyam anyakrītasthāvaradravyamūlyaṃ _______________________________________ p.


The goddess (mālinī) resides in the centre of the Void (of the Transcendent) at the end of the merger (of all things) and her form is all things.


Проще говоря, философский посыл образа Вайшнави, ездящей на демоне, заключается в том, что Божественное присутствует даже во «мраке» -- нужно лишь укротить этот мрак и обратить его в свет


]  переживания, мы не культивируем его заново; оно уже здесь — латентное, спрятанное и скрытое, — а теперь оно раскрыто


The other is to present a brief introduction to Newar śaktism as the context in which the goddess Kubjikā has been worshipped for most of her history.


Другие восемь членов восьмичастного Жертвоприношения (*yāga*) описывает ParS 3.36ff, а именно *samaya* (общие правила поведения), *ācāra* (предписания для ежедневной религиозной практики), *svādhyāya* (изучение), *dravyasaṃgraha* (приобретение жертвенных субстанций), *śuddhi* (чистота), *yāga* (жертвоприношение), *stuti* (восхваление), *dhyāna* (медитативное созерцание).


patanāttrāyate yasmāttasmādetat pavitrakam | prakṛteḥ paramībhāva sampatyarcamanantaram || paramāntikamuccārya prāsādaṃ pūrvavannyaset | prarohe ca yathānyāyaṃ mudrayā prāgupāyudhā || p.


Navajivan Rastogi whose books and lectures have helped me a great deal.


The published text reads *mṛc ca dhātri* - ‘clay and a *dhātri* (fruit)’ and then *samṛddhātri*, which means exactly the same and so is redundant.


Точно так же вы должны выяснить, где находится шакти, откуда возникла шакти

data/converted/docx_to_md/ВиджнянаБхайрава_Лакшман_Джу__сборка_переводов_.md


atha mantrī strīpuruṣau vaśīkartukāmaḥ śuklapratipadamārabhya trisandhyamayutamekaṃ pratyahaṃ japet bhagavatīmavalambya raktavastraṃ paridhāya gātraṃ ca prāvṛtya | tatrāyaṃ kramaḥ - svahṛdi ravistharaktahrīḥkārajaraktāṣṭadalakamalaṃ yoniparyantagatanālaṃ vicintya taddaleṣvaṣṭasu [k: dalakamalānaṣṭau] bhramarānaṣṭau ā ī ū ṝ ḹ [k, ḍh, g: omit] ai au aḥ [k, ḍh, g: aṃ aḥ] ityaṣṭasvarapariṇatān atihṛṣṭapuṣṭakruddharaktavarṇānanukramasthitān svanāsikāpavanapreritān p.


ayaṃ bhāvaḥ - nityanaimittikakarmāṇi na sarvathā phalarahitāni | kiṃtu pratyavāyotpattinirodhaphalāni | ānuṣaṅgikamapi hi prājāpatyādilokaprāpti##- tānyādriyante | pratyavāyaśca bhagavannigraha eva | evaṃca bhagavannigrahotpatti-nirodhāya tāni kriyanta iti na sarvātmanā nirarthakānīti | ataḥ prayojanamanuddiśya na mando'pi pravartate iti codyasya nāvakāśaḥ | upāyatvagrahaṃ tatra varjayana [ā, B, c, ṅ: varjayaṃta] manasā sudhīḥ | caturdhamāśrayannevamupāyaṃ śaraṇāśrayam || 99 || atītya sakalaṃ kleśaṃ saṃviśatyamalaṃ padam | apāyopāyanirmuktāṃ madhyamāṃ sthitimāsthitā [E: vṛttim-] || 100 || śaraṇāgatiragryaiṣā saṃsārārṇavatāriṇī | idaṃ śaraṇamajñānāmidameva vijānatām || 101 || idaṃ titīrṣatāṃ pāramidamānantyamicchatām | prāyaścittaprasaṅge [E: prāyaścitti-] tu sarvapāpasamudbhave || 102 || māmekāṃ devadevasya mahiṣīṃ śaraṇaṃ śrayet [B, E, ṅ: vrajet] | upāyādvirataḥ [B, E: apāyāt] śaśvanmāṃ caiva [ā, c: cāpi] śaraṇaṃ vrajet || 103 || tanūkṛtyākhilaṃ pāpaṃ māṃ cāpnoti naraḥ śanaiḥ | athopāyaprasaktaśca bhuktvā bhogānanāmayān [ā, B, c: amānavān] || 104 || ante viraktimāsādya viśate paramaṃ padam | upāyaḥ sukaraḥ so'yaṃ duṣkaraśca mato mama || 105 || 105.


Первичная цель теории aptra-kṣānti и любой теории заблуждения-это служить онтологической цели определения статуса мира.


^38^ В других текстах есть некоторые вариации тридцати шести таттв и Мrgendrаgama перечисляет тридцать девять


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


Clearly, Jayaratha must be referring here to the four-fold sequence (*kramacatuṣṭaya*).


The experience of the inner equivalents of the *parvans* is only accessible to those who are well-practiced in observing that, in the manner taught above in Chapter Six (see above, 28/15cd-16ab).


* ‘O Mother, the rays of Tvaṣṭr (the creator Sun) beginnndg from emanation, shining with Śiva conscientiousness, travel beyond the sequence of twelve (Kālīs) and the three planes (of creation, persistence and destruction).


Пуруша школы Санкья считается свидетелем (сакши), поскольку он сознателен (четана) и не является объектом (авишая)


Те и другие связаны с Я-сознанием Шивы, но демонстриру-

ют развёртывание Я-сознания разными способами


Even though She takes the support of the plane of the exertion (of consciousness) (udyantṛtāspada) by the arising of the form (of consciousness) which is external expansion (bahiḥsphārarūpa), She is the Void (of TANTRĀLOKA 221 How does (consciousness) here (in this case) operate (kalana) with respect to the (phenomenal) entities that are in the process of being withdrawn?


The world of daily life and those who live in it are relatively real.


| guṇātītapade yūyamanṛṇīkurutācirāt | ānṛṇyamarthayitvā tu praṇamya ca punaḥ punaḥ | ṛṇatrayavinirmuktamātmaśrāddhaṃ prakalpayet | pitāmahyātmaiva sarveṣāṃ tatpitā prapitāmahaḥ | ātmanyātmārpaṇārthāya kuryādātmakriyāṃ sudhīḥ | uttarābhimukho bhūtvā pūrvavat kalpitāsane | āvāhyātmapitṝn devi !


Также отмечалось, что осуществляется посредством нисхожде- Шакти, Шивой, ния реализующей связь индивидуума с то есть с его собственной истинной Шакти Самостью.


Again, (when) along with the five aspects ( prakāra ) 55 , she is threefold 56 (her) form is that of the Yoni ( bhagākṛti ).


Выдавать девушку за нечестивого, за умственно неполноценного, за старика


*śrīśaurisaṃjñātanaya: kila karṇanāmā** yo yauvane viditaśāṃbhavatvasāra: |


161) nadyДЃб№ѓ vДЃpi taб№ДЃke vДЃ jalamadhye prapДЃб№ѓ kuru | darbhamДЃlДЃbhirДЃveб№Јб№ya vДЃmДЃdi Е›aktikДЃnnyaset || 92 || pratimДЃЕ›uddhiб№ѓ kurvitДЃ pratyekaб№ѓ tu viЕ›eб№ЈataбёҐ | sarvДЃlaб№…kДЃrasaб№ѓyuktaб№ѓ vДЃhanДЃdiб№Јu buddhimДЃn || 93 || pratyekaб№ѓ vastramДЃveб№Јб№ya bimbДЃni ca viЕ›eб№ЈataбёҐ | kЕ«rcayuktaб№ѓ viЕ›eб№Јeб№‡a jalamadhye niveЕ›ayet || 94 || paГ±carДЃtraб№ѓ trirДЃtraб№ѓ vДЃ vyomarДЃtrimathДЃpi vДЃ | divasДЃrddhaб№ѓ ntarddhaб№ѓ vДЃ tadarddhardhamathДЃpi vДЃ || 95 || pratyekaб№ѓ tu nyaset paЕ›ca jalДЃduttirya vedikДЃm | paГ±cagavyena saб№ѓsnДЃpya pratyekaб№ѓ tu viЕ›eб№ЈataбёҐ || 96 || Е›ayanДЃdД«ni sarvДЃб№‡i pratyekaб№ѓ vidhinДЃ budhaбёҐ | madhyДЃdД«Е›ДЃnaparyantaб№ѓ varddhanД«Е›ca nyasedbudhaбёҐ || 97 || vastrДЃdibhissamДЃyuktaб№ѓ gandhapuб№ЈpДЃdibhiryajet | ДЃryДЃdiЕ›aktayassarve varddhanД«б№Јu nyaset kramДЃt || 98 || mahДЃberavidhДЃne tu darpaб№‡e tu kб№›te pб№›thak | yДЃjГ±ikaistarubhiбёҐ kuryДЃtsarvaбёҐ suca viЕ›eб№ЈataбёҐ || 99 || samiccarughб№›takб№ЈД«ramДЃб№Јamudgaprayaб№…gavaбёҐ | tilasarб№ЈapanД«б№ЈpДЃvagulamekДЃdaЕ›aб№ѓ tathДЃ || 100 || tattad brahmДЃб№…gakaiбёҐ mantraihomaб№ѓ kuryДЃt pб№›thak pб№›thak | dravyДЃnte vyahб№›tД«б№ѓ hutvДЃbimba kЕ«rcena saб№ѓspб№›Е›et || 101 || deЕ›ikaЕ›ca pб№›thagbhЕ«tvДЃ sumuhЕ«rtena buddhimДЃn | Е›aktiktaiЕ›ca deЕ›ikДЃnujГ±ДЃб№ѓ kuryДЃtsarve ca deЕ›ikДЃбёҐ || 102 || p.


||77||

Совершив очищение  с Тарой [ОМ],  следует  почтить  питха-деват  в  мандале


^78^ Такое «исчезновение» из осознания «живого тела» связано с телом, как с «представлением» и в этом «представлении» тело, к которому мы привыкли, становится «неотделимым» от нашего опыта


For the Jovianvikalpa year that calculates from Caitra, it begins in the Heart.


adhvāntrampandka dīkṣmāntrampandka kuṭṭabhyaviṣṭutstha sthūlyaprathama 1137.


Здесь не предполагается чего-то большего, кроме срав-

нения двух


Реальности, природы мироздания были безбрежными и открытыми, как океан.


Как мы видели, в Тантрах основное внимание уделяется ежедневным и случайным ритуалам, формированию мантр, космологии, установке икон и строительству храмов


‘**1,964**’ is an approximation (for the number of times an eleven-syllable *Mantra* arises in twenty-four hours; the actual figure is 1963.


Immanvikalpaenvikalpat Bhairava is the thirty-sevenvikalpath.


Элитные практикующие --- благодаря своим высшим тантрическим посвящениям, текстовым линиям и формальным инструкциям --- способны взаимодействовать с высшим трансцендентным и в то же время имманентным божеством тантрической вселенной в центре, чтобы управлять всеми существами мандалы - божественными, полубожественными и демоническими - для защиты вселенной, короля, его двора и государства в целом


Если под действием понимать часть деятельности, имеющую четко поставленную сознательную цель, то навыком также можно назвать автоматизированный компонент действия

data/converted_md/универсальныи алгоритм.md


Майя – единственно нечистая таттва, созданная самим Богом.


79) savye varābjasahitāṃ mahatīṃ ca lakṣmīṃ vāme tu bilvaphalapadmadharāṃ su | śūlākṣamālā dadhataṃ karābhyāṃ vāmetarābhyāṃ jaṭilaṃ triṇetram || dvārdakṣiṇasthāṃ samavāpyaśākhāṃ raktaṃ sthitaṃ nandinamāśrayāmaḥ | taduttare tatra niviṣṭamūrtiṃ gaṅgāṃ ca śuklāṃ makarādhirūḍham || hastadvaye dakṣiṇavāmasaṃsthe nīlotpalaṃ pūrṇaghaṭaṃ vahantīm | tadvāmaśākhāsthitakṛṣṇamūrtiṃ nāgopavītaṃ jaṭilaṃ sudaṃṣṭram || kapālaśūlānvitavāmasavyakaraṃ mahākālamahaṃ prapadye | yamunāṃ dakṣiṇe tasya śyāmāṃ kūrmasthitāṃ bhaje || vāmadakṣiṇahastastha pūrṇakumbhāsitolpalām | kalpāntāgninibhaṃ cāstramadhodumbaragaṃ bhaje || divyāntarikṣabhūmiṣṭhavighnasaṅghanivārakam | haṃsābjasthandilaṃ labdhakūrcaṃ gauraṃ vande yuktamālyaiścaturbhiḥ || p.


candraśālā prakartavyā sthiratvā pādanāya ca | bhūkampādyairmahāvātaiḥ prāsādā na patanti ca | dhvajādhāraḥ prakartavyo vedyā vai daṇḍamānataḥ || atrāmalasāravartanaṃ yathoktaṃ karmaṇā || kṣetramāmala sārasyaṃ bhājyamaṃśaistu saptabhiḥ | * * * * tatra kāryaṃ ramyamāmala sārakam || p.


This bloodline, this flow chart, the fluid source of the Goddess’s family, clan, and house, constitutes her external manifest form.^77^ An elaborate discussion of fluid gnosis, found in the seventeenth chapter of the kaṇ, homologizes sexual intercourse with a series of offerings and liturgies: Without a doubt, female discharge is consciousness (samvit) in manifest form.


atha ca manvetātvimaśaṃgparatvena prāstalasāmarthyam ārādhakacittameva mantraḥ; na tu vicitravargaṃ saṃdhyūgamākārakam.


We concluded in the first sutra that the word caitanya means "complete freedom of universal consciousness." With regard to universal consciousness, anavamala is defined in two ways.


(13) Thus the arising (of the tradition) when (only) Dakṣa’s part remains, that is, the eighth (lunar day) of Śiva in Śiva’s month consecrated by Siddhanātha, occurs in the West.


The same form recurs in four other places (see 4/14a, 5/45c, 51/9c and 57/49c).


6) ā || 36 || 1 ākāro vijayā'nantau dīrghacchāyo vināyakaḥ | kṣīrodadhiḥ payodaśca pāśo dīrghāsyavṛttakau || 9 || pracaṇḍa ekajo rudro nārāyaṇa ibheśvaraḥ | 4 pratiṣṭhā mānadākānto viśvāntaka-gajāntakau || 10 || pitāmaho dviṭhānto bhūḥ kriyā kāntiśca sambhavaḥ | dvitīyā mānadā kāśī vighnarājaḥ kujo viyat | svarāntakaśca hṛdayamaṅguṣṭho bhagamālinī || 11 || i || 29 || 8 iḥ sūkṣmā śālmalī vidyā candraḥ pūṣā suguhyakaḥ | sumitraṃ sundaro vīraḥ koṭaraḥ kāṭaraḥ payaḥ || 12 || bhrūmadhyaṃ mādhavastuṣṭirdakṣanetrañca nāsikā | śāntaḥ kāntaḥ kāminī ca kāmo vighnavināyakaḥ | 12 nepālo bharaṇī rudro nityā klinā ca pāvakaḥ || 13 || ī || 38 || ī-strimūrtirmahāmāyā lolākṣī vāmalocanam | govindaḥ śekharaḥ puṣṭiḥ subhadrā ratnasaṃjñakaḥ || 14 || viṣṇurlakṣmīḥ prahāsaśca vāgviśuddhaḥ parāparaḥ | 16 kālottarīyo bheruṇḍā ratiśca pauṇḍravarddhanaḥ || 15 || śivottamaḥ śivā tuṣṭiścaturthī bindumālinī | vaiṣṇavī bandavī jihvā kāmakalā sanādakā || 16 || p.


yāṅ na dāḍ:śuk sāntaṁ nitya-nand ādikṛtāt svātmā sā jñāna-tāma sā śivātāma sā pramāṇa-tāma sā anura-tāma sā antara-ntra-tāma sā jīvātāma sā devatāma sā lōkākāma sā prabṛhātāma sā jyotirṣaṁmiv tāma sā svāya-pūrṣo bhavitaḥ |


yogaṃ ca bhaktisahitaṃ jñānaṃ ca śrutisammatam / vadasva parameśāni tvamevāhaṃ yato bhaveḥ


The fifty letters represent the existence of the whole universe.


На этом великом пиршестве они вкушают хмельное вино безгранично разнообразной Вселенной и с чьими всеми формами они жаждут сочетаться браком


Mind, differentiated perception, intellect, energy of breath, and **ātmā**, limited ego.


Dyczkowski: The Bhuvaneśvarīmahāstotra by Pṛthavīdharācārya with a commentary by Kavi Padmanābha edited by Gopal Narayan Bahura Under this title the editor presents a collection of texts related to Bhuvaneśvarī and her worship drawn from several manuscripts.


(His) ‘mind is fixed’, (and for) that reason, of that same (blissful) nature.


«Знание» (jñāna) проявляет себя самое, или (что для адвайта-веданты, скажем, попросту одно и то же) форму атмана; одновременно на более низком уровне познания оно проявляет себя как «освещает» собою познаваемый объект (jñeya).


This term could be rendered as "eternally present," "ever acting.


Современник Анандавардханы, кашмирец Бхаттанаяка (Bhattanäyaka) (IX в.) отождествлял «расу» с понятием «удовольствия» или «наслаждения» (bhoga), выводя всю От ранней веданты к кашмирскому шиваизму 101 эту концепцию из представления мимансы о «действенности», «внутренней потенции» слова (теория sabda-bhävana).


Supreme Śiva is both transcendent and present in all things, but this does not sully him with the impurities of limiting conditions.

data/Kumarikanda/split_text_output/Kumarikakhanda vol 2 part 2 text and translation note_part002.txt


49cd: yāgadravyāṇi sarvāṇi kāryāṇi vidhivad budhaiḥ 8.


Пока спецназовец скептически улыбался, девушка, не
мешкая и не давая ему опомниться, бросилась на него, и, выкрикнув мантру,
вцепилась пальцами в горло


आ ] शिवाद्धि: ।
णवः: तत्कुट्टावगना धर्मीषणे निवासीनि सान्ति तत्कम्फल्यै: संबन्ध-
मालपिप्यच्चित्त।


Thus one ŚSū (2/8) declares: ‘the body is the oblation’, and another (ibid.


These letters are indeed located at the end of the lowest row of letters in the Meruprastāra in reverse alphabetical order.


No one knows whether this is true or not, but people, including myself, still remember the lady who had created [a] sensation in Kathmandu more than five decades ago.


33 The Siddhas who became perfected (siddha) through the practice of yoga are called "Yoga-born"; those who propitiate [with] mantras are "Mantra-born.


’ In the waking state, all (*the Mantras*) should be (*worshipped together*).


Major deities are normally worshipped in conjunction with their attendant entourage.


Махешата    или    Махешварйа,
следовательно, означает силу  или  состояние  великого  Господа,  Шивы


Distant and near, although close by, he is far away.


So, this (fact) does not entail any fallacy (in our argument).


237) āyurārogyadhanadaṃ putramitrakalatradam | sarvavighnopaśamanaṃ sarvaduṣṭanivāraṇam || 26-73 || yo yadarthī likhedyantraṃ tat tadasya prayacchati | maṇividrumamuktāḍhyaṃ kuryād yantraṃ hiraṇmayam || 26-74 || rājā cedrājyamāpnoti niṣkaṇṭakamanāmayam | bhūrjapatralikhitasyāpi yantrasya sarvaphalasādhanatā bhūrjapatre likhitvaitat kuṅkumaiścandanena tu || 26-75 || yo martyaḥ śirasā dhatte tasya syāt sarvamīpsitam | piśācoragarakṣāṃsi kṣipraṃ naśyanti tasya vai || 26-76 || etadyantraśilāpratiṣṭhāyā muktisādhanatvam śilāpratiṣṭhāṃ yaḥ kuryādetasya jagatītale | sarvān kāmānihāvāpya viṣṇusāyujyamāpnuyāt || 26-77 || lohādibhiryantrapratimānirmāṇaphalam lohairvā rajatenātha yaḥ kuryāt pratimāṃ budhaḥ | trivargaphalamāpnoti nirvāṇamacirāt punaḥ || 26-78 || karṣaṇādipratiṣṭhāntāyatananirmāṇaphalam karṣaṇādi pratiṣṭhāntaṃ kuryādāyatanaṃ ca yaḥ | āpnuvanti ca tadvaṃśyāḥ puṇyalokānanuttamān || 26-79 || bhayādiṣu yantrasmaraṇe phalam p.

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


2|1) ityādiḥ | nanu yat paraṃ rūpaṃ, tadeva paśyantīśabdavācyaṃ bhaviṣyatītyāśaṅkya āha nahi iti dṛśiḥ sakarmako dhātuḥ kiṃ paśyantīti kathyatām | yadyābhāsān bahirbhūtāṃstānsato hyasato'pi vā || vartamānakriyārūḍhā dṛśiḥ paśyantyudāhṛtā | (śi.


Старое трансформировалось во что-то новое, которое настолько полностью заменило то, что было прежде, что всё, что осталось, --- это смутное воспоминание о славном прошлом в виде названий древних агам, теперь присвоенных новым работам


So the aspirant must be active in an interior way, not in an external way.


2 viabhārasahasrāŠi [k: -rusa-] yā bhakayati līlayā || carcikā ghoradaˆ˜rā sā ttīyā parikīrtitā [k: -ta] | JY 2/25/124cd-125ab.


Then taking up the Lamp ( dīpaka ), O fair one, he who does all things, was conjoined ( yukta ) with the goddess.


169 This is evidenced notably by the description of the secret ritual of the Kula in TĀ, chapter 29.


the highest tattva, is thus the ultimate cause of all of them, even as they are all included within Him.


oṅkāro ‘tha caturthyantā samjñā natir iti kramāt |** gaṇeśādiṣu мантраḥ syād bijaṃ yeśu na coditam


The ritual was held in late March 1999 in the home of Ramakrishna Grimaldi, an eminent Jodhpur-based astrologer and Śaiva scholar.


16 tadarthametaduditaṃ natu mokṣopayogyadaḥ / ityūce parameśaḥ śrīkulagahvaraśāsane


Творение и конечное возвращение души и космоса к Шиве  описываются
как "пузырьки, возникающие и лопающиеся в воде"


Varadaraja, the author of the other Varttikam on the Siva Sutra, lived in the fifteenth century C.E.


С этой точки зрения сознание «прямое», то есть не обусловленное, когда оно свободно от «скрюченных» омрачающих мысле-конструкций


Обе представляют собой наставления в Пути Знания, данные Господом Шивой; последняя из них адресована Его сыну по имени Гуха (другое имя Господа Субраманья), а первая — Его жене Парвати


* verses 105cd (106) onwards, pages 238-278
>
> The Deployment of Bhairava's Energies and the Excellence of the Assembly of Twelve Goddesses: verses 106cd-l 15ab (107-115), pages 242-254
>
> The Nourishing Power of the Creative Imagination *(pratibha):* verses 115cd- 122ab (116-122), pages 255-259
>
> Limited and Unlimited Deities are Forms of the Lord of Consciousness: verses 122cd-124 (123-125ab), pages 259-263
>
> Injunctions do not Apply to the Supreme Deity Who is the Ultimate Goal: verses 125-133 (125cd-134ab), pages 263-273
>
> Obscured and Unobscured Consciousness: verses 134-139 (134cd-139), pages 273-278
>
> Concerning the Means to Realization: verses 140-245, pages 278-442
>
> Preliminary Analysis of the Means based on Will, Knowledge and Action: verses 140-149, pages 278-289
>
> Knowledge Extends into Action and Develops into Yoga: verses 150-155, pages 289-301
>
> Siva is all His powers: verses 156-160, pages 301-304
>
> Liberation is One, the Means are Many: verses 161-166, pages 304-309
>
> Definition of the Three Penetrations and Means to Realisation: verses 167-170, pages 309-312
>
> *Sambhavopaycr


в результате деятельности мусульманских династий стали возникать другие города, и сегодня в Дели много достопримечательностей, связанных с мусульман-</p>


Таким же образом, колода карт оракула Шри Матрика, описываемая и демонстрируемая в книге, не может быть воспроизведена ни в какой форме и ни в каком дизайне без письменного разрешения авторов колоды, являющихся также авторами мантической системы тантрической матрики и авторами данной книги.


The ‘This’ (Idam) or the universe at this stage is like a hazy idea of the picture that an artist has at the initial stage of his creation.


71 kīdṛśaṃ pratyaṇumiti praśne nāstyuttaraṃ vacaḥ / malaścāvaraṇaṃ tacca nāvāryasya viśeṣakam


27 We shall explain the Haṃsa, the final quiescence of the supreme Haṃsa.


Куда бы ни от- держит меч, отсеченную голову, трезубец-кхатвангу, чашу-капалу, крово- правился адепт – он везде будет иметь удачу, защиту и покровительство точащее сердце, петлю, стрекало, щит, ваджру (молнию), колокольчик, от Кали.


Женщина отвечает за эмоциональную составляющую в этих симбиотических отношениях


He runs back to the spot, but the ascetic has disappeared.


Thus, he cultivates and reinforces day after day the thought ‘I am Śiva’.


We have interpreted the reference to the Goddess’ name as a vocative.


*guru* затем еще распределяются на три категории, иерархизированные по другим критериям, последнее распределение делается между *ācārya*, *sadguru* и *svāmin*.


То, что было внешними объектами становится нашим внутренним содержанием.


29) samaye'bhimantritДЃб№ѓ kб№›tvДЃ tato brДЃhme muhЕ«rte utthДЃyДЃnudite bhДЃnau khadirakД«lakena digambaro bhЕ«tvДЃ samЕ«lДЃmutpДЃб№ayet | puб№Јyarkб№Јe hastarkб№Јe vДЃ strД«puб№Јpeб№‡a saha gorocana-kДЃЕ›mД«rakuб№…kumaЕ›vetacandana##- tilakaб№ѓ kuryДЃt tadДЃ strД« kДЃmabДЃб№‡avimohitДЃ vihvalДЃ bhavati | mantreб№‡ДЃnena mantrayet - oб№ѓ aiб№ѓ hrД«б№ѓ Е›rД«б№ѓ klД«б№ѓ hЕ«б№ѓ phaб№ svДЃhДЃ | iti kДЃmabДЃб№‡atilakam || athДЃnyatantroktaб№ѓ vaЕ›Д«karaб№‡ДЃdikaб№ѓ likhyate - sДЃramuddhб№›tya saб№ѓkб№ЈepДЃdvaЕ›Д«karaб№‡amohane | kДЃminДЃб№ѓ prД«tijanakaб№ѓ kiГ±cittadapi gadyate || 3 || tatrДЃdau tilakavidhiбёҐ | lajjДЃб№ѓ madhЕ«kaб№ѓ kavyaб№ѓ ca nalinД«mЕ«lameva ca | etДЃn piб№Јб№vДЃ svavД«ryeб№‡a yaбёҐ kuryДЃt tilakaб№ѓ pumДЃn || 4 || tatkб№Јaб№‡ДЃdeva nayati vaЕ›yatДЃб№ѓ bhuvanatrayam | vДЃtsyДЃyanena muninДЃ proktaб№ѓ yogamanuttamam || 5 || sitДЃб№Јб№amЕ«lamaГ±jiб№Јб№hДЃ vacДЃ mustДЃ sakuб№Јб№hakДЃ | strД«yoniЕ›oб№‡ite caitadekД«kб№›tya lalДЃб№ake || 6 || Е›ubhaб№ѓ tilakamДЃdhatte yaбёҐ sa lokatrayaб№ѓ kramДЃt | kб№›tajГ±aбёҐ svavaЕ›aб№ѓ kuryДЃnmodate ca ciraб№ѓ bhuvi || 7 || tagaraб№ѓ pippalД«mЕ«laб№ѓ meб№ЈД«Е›б№›б№…gД« kaб№‡ДЃ jaб№ДЃ | etatsamaб№ѓ svapaГ±cДЃб№…gamale nД«tvaikatДЃб№ѓ sudhД«бёҐ || 8 || madhunДЃ tilakaб№ѓ kuryДЃdyaбёҐ kб№Јoб№‡Д«sutavДЃsare | jagatsarvaб№ѓ vaЕ›Д«kuryДЃt sa pumДЃnnДЃtra saб№ѓЕ›ayaбёҐ || 9 || gorocanaб№ѓ ca saб№ѓbhДЃvya svapuб№Ѓso rudhireб№‡a yДЃ | p.


O great goddess, Oḍḍadeva resides in the town of Pilipiccha.


] ) и ānanda (блаженство), потому что ее адепты испытывают эти состояния, пребывая в глубоком Само-осознании, известном как ниродха-самадхи [Самадхи , или медитация – высшая или совершенная разновидность сушупти


Второй этап связан с сексуальной революцией и молодежными бунтами 60-х.


[Фраза] «у ученика»  подразумевает того, кто выбирает (tooth-stick -
зубец


hed gambler named Niścayadatta, having no wife or lover, is reduced to smearing sandal paste on his back by applying it to a stone pillar and then rubbing his back against the pillar.


utkṛṣṭa puṇya se utkṛṣṭa svarga milatā hai), madhyama puṇya se madhyama svarga milatā hai evaṃ kaniṣṭha puṇya se tadanurūpa kaniṣṭha hī phalabhoga milatā hai isameṃ heraphera nahīṃ hotā mahāśaya (madhyama puṇya se madhyama svarga milatā hai evaṃ kaniṣṭha puṇya se tadanurūpa kaniṣṭha hī phalabhoga milatā hai.


Шакти-вишиштадвайта вирашиваизма базируется  на  принципах  атма-
вимарши  кашмирского  шиваизма,  которые  претерпели  некоторые   изменения,
обусловленные историческим периодом  и  специфической  средой  возникновения
этой философии


На привязанности к знанию, отречению и могуществе утверждено знание йоги.


Но они являются проявлением одной и той же субстанции, или реальности чистого.


6 rephaṃ śivaṃ dakāraṃ ca brahmarūpaṃ na cānyathā / pāradaṃ parameśāni brahmaviṣṇuśivātmakam


śrīnāthaṃ saptadaśa (kṛ: saptadaśaṃ ca śrīnāthaṃ; gu: saptadaśa) protkaṃ ghūrma (kṛ: ghurm; khū gu: ghūrm) cāṣṭadaśaṃ (khū gu: cāṣṭadaśa) bhavet (gu: smṛtaṃ).


; the emergence of the essential Self or the nature of Bhairava.


Здесь  господствует  только  одна  вещь,
которую  надо поддерживать -  это дыхание


Similarly, the three siddhas out of the Nine Siddhas who teach in the mortal world are associated with the Deccan (YKh (2) 15/83-85), more specifically Ko‰kaŠa (ibid.

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


/43/
Адхах кханана,  уддхара, итикшепа, прапурана, сечана, куттана,   марджана  и
лепана  (этапы  строительства  хома  кунды)


ekamātra māna hī yaha sārā jagat hai aura māna hī bhūmi kā prānta hai.


The enjoyment of the sexual act was to be enjoyed—finished!


This is the same unit as a *nimesa* or a *prāṇa*, giving a basic unit that is the same between the sidereal time and angular time.


See also Prthivirājya Śāh sahaj mānus, 82 Sahajīya, 86, 247 śaḥasṛta, 230, 232, 247, 327 Śailoda.


1171) nДЃЕ›nannДЃnyairДЃlapa/Е›ca na madhye chinnavat tathДЃ | ДЃcДЃntaбёҐ kб№›taЕ›aucaЕ›ca padorudgamanД«yavДЃn || 12-353 || etena vidhinДЃ'dhД«te tuб№Јyate jagadambikДЃ | yathoktaphaladДЃtrД« ca bhavati prДЃб№‡avallabhe || 12-354 || (vДЃrДЃhД«tantre) praб№‡avaб№ѓ cДЃdito datvДЃ stotraб№ѓ vДЃ saб№ѓhitДЃб№ѓ paб№het | ante ca praб№‡avaб№ѓ dadyДЃdityuvДЃcДЃdipuruб№ЈaбёҐ || 12-355 || tathДЃ | svayaб№ѓ ca likhitaб№ѓ yacca Е›Е«dreб№‡a likhitaб№ѓ bhavet | abrДЃhmaб№‡ena likhitaб№ѓ taccДЃpi viphalaб№ѓ bhavet || 12-356 || stotre na dб№›Е›yate yatra praб№‡avaб№ѓ tatra vinyaset | sarvatra pДЃб№he vijГ±eyastvanyathДЃ viphalaб№ѓ bhavet || 12-357 || (devД«purДЃб№‡e) vДЃcakaб№ѓ pЕ«jayitvДЃ tu yathДЃvibhavavistaraiбёҐ | vДЃcayД«ta tato rДЃjan devД«mДЃhДЃtmyamuttamam || 12-358 || tadante Е›ДЃntiЕ›abdastu janasya sanб№›pasya ca | anena vidhinДЃ rДЃjan yaбёҐ paб№hecchб№›б№‡uyДЃdapi || 12-359 || cintayedvДЃcayedvДЃ'pi tasya puб№‡yaphalaб№ѓ Е›б№›б№‡u | vДЃjapeyasahasrasya aЕ›vamedhaЕ›atasya ca || 12-360 || yat phalaб№ѓ labhate tДЃta tat phalaб№ѓ Е›atadhДЃ bhavet - ityДЃdi || (marД«cikalpe) rДЃtrisЕ«ktaб№ѓ japedДЃdau madhye saptaЕ›atД«stavam | prДЃnte tu japanД«yaб№ѓ vai devД«sЕ«ktamiti kramaбёҐ || 12-361 || evaб№ѓ saб№ѓpЕ«б№itaб№ѓ stotraб№ѓ sarvakДЃmДЃrthasiddhaye | p.


dhvajāgrakeyūrā kṛṣṇā trimukhī caturbhujā raktaśyāmadakṣiṇavāmamukhī khaḍgapāśadhāridakṣiṇakaradvayā vajraṅkitakhaṭvāṅgacakravāmahastadvayā [g: omits cakra] ūrdhvapiṅgalakeśī śuṣkapañcamuṇḍālaṅkṛtaśiraskā vyāghrājinavasanā daṃṣṭrākarālamukhī pralambodarī pratyālīḍhapadā sūryāsanaprabhā pītavastrakañcukinī hūṁbījā akṣobhyamukuṭā | || iti [ṭhis colophon is given in ḍh, b: only] dhvajāgrakeyūrāsādhanam || 204.


It closely follows the original-with a few words here and there in parenthesis to make the sense clearer.


1026 (He) ‘precedes (all other means to realization)’, in the sense that power and the individual soul arise from that.


699–706, "Texte ed autori citati nel." "karṇāt karṇopadeśa samprāptam," in Yoginihṛdaya tantra 1.3 (see bibliography for edition).


The first Egg is that of Earth, which includes only the principle of Earth.


According to the view that the intellect is purified by the insight (**dṛṣṭi**) (born of) the perception that discriminates Nature etc.


Сущность воли заключается в том, чтобы не вызывать ее, когда воля не вызывается


203) kāṃ soṣmi dhūpadīpau [B: dīpadhūpau] ca ṣaṣṭhyā caivopahārakam | manasaḥ kāmamityevaṃ madhuparkaṃ prakalpayet || 34 || 34.


Когда  вы  остаетесь  только   в   сфере
впечатлений и  мыслей  (самкальпа нирмана),  такое  состояние  известно  как
свапна


262) āpo hi ṣṭheti mantreṇa māyayā puṭitena ca | trirāvṛttyā kuśāmbhobhirdhṛtadaṇḍopavītinam | abhiṣicya tatastoyaiḥ pūrayedvālakāñjalim || 198 || tadañjaliṃ dineśāya dātāraṃ brahmacāriṇam | taccakṣuriti mantreṇa darśayedbhāskaraṃ guruḥ || 199 || dṛṣṭabhāskaramācāryo vadenmāṇavakaṃ tataḥ | mama vrate mano dhehi mama cittaṃ dadāmi te | juṣasvaikamanā vatsa mama vāco'stu te śivam || 200 || hṛdi spṛṣṭvā paṭhitvainaṃ kinnāmā'sīti taṃ vadet | śiṣyastvamukaśarmā'haṃ bhavantamabhivādaye || 201 || _______________________________________ vaiṇavaṃ veṇusamudbhavaṃ khādiraṃ khadirasamudbhavaṃ pālāśaṃ palāśasamudbhavaṃ kṣīravṛkṣasamudbhavaṃ vā daṇḍamapi śiśave dadyāt || 197 || āpohiṣṭhetyādi | tato māyayā hrī/ bījenādāvante ca puṭitena saṃyuktenāpo hi ṣṭheti mantreṇa kuśāmbhobhirdhṛtadaṇḍopavītinaṃ dhṛtadaṇḍamupavītavantaṃ śiśuṃ trirāvṛttyā'bhiṣicya tataḥ paraṃ toyairjalairvālakāñjaliṃ pūrayet || 198 || tadañjalimityādi | dineśāya sūryāya tadañjaliṃ dātāraṃ brahmacāriṇaṃ bālakaṃ taccakṣuriti mantreṇa bhāskaraṃ gururdarśayet | dātāramityatra śīle tṛnpratyayaḥ | ata eva tadañjalimityatra kartṛkarmaṇoḥ kṛtītyanena karmaṇi prāptāyāḥ ṣaṣṭhyā na lokānvayaniṣṭhā khalarthatṛṇamityanena pratiṣedho jātaḥ || 199 || dṛṣṭabhāskaramityādi | tataḥ paramācāryo guruḥ ddaṣṭabhāskaraṃ dṛṣṭo bhāskaro yena tathābhūtaṃ māṇavakaṃ śiśuṃ vadet | ācāryo bālakaṃ kiṃ vadedityapekṣāyāmāha mama vrate ityādi | juṣasva mama vrataṃ sevasva | śivaṃ kalyāṇam || 200 || hṛdīti | gururenaṃ mamavratamityādikaṃ śivamityantaṃ mantraṃ paṭhitvā śiśorhṛdi spṛṣṭvā vatsa tvaṃ kiṃ nāmāsīti taṃ śiṣyaṃ vadet | guruṇaivamuktaḥ śiṣyastu amukadevaśarmāhaṃ bhavantamabhivādaye iti brūyāt || 201 || _______________________________________ p.


dṛṣṭvā [k, g: dṛṣṭā] balāsamūhaṁ [kh: vālā-] tu hṛdayena tu bhāvayet


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


Although Abhinava and Utpaladeva take care to refute this view, Abhinava quotes the nonetheless, no doubt because he wished to take the support of the authority of scripture.


These outpourings of particular (desires) are counted as the qualities of the intellect.


The presentation in the ±SS3 further supplements the account in the KMT by discussing, amongst other things, the formation of the limbs of each of the Dūtīs and their deposition on the body, which is considered to be essential.4 As usual, the presentation of each deity concludes with a description of the fruits of its worship.


The individual perceiver is in a state of lucid deep sleep, that is, he is aware of being in that state.


” 52 The center of this lotus is, as we have seen, the royal bed, in the middle of a house called the kara (“embryo”)—like the inner sanctum, the “womb house” ( martha-grāha ) of the Hindu temple—in the heart of the royal palace.


Or, between the rise of sex excitement and the appeased state of that act; when the rise of sex excitement takes place and when that excitement is appeased.


*Vastvantare vedyamāne śanair vastuṣu śūnyatā*, что произойдет, если вы будете применять эту технику


215) ativākyakriyopetamatisattvātibhāvakam | līlāṅgahārābhinayaṃ nāṭyalakṣaṇalakṣitam || 73 || svarālaṅkārasaṃyuktamasvasthapuruṣāśrayam | nayastenopetam | nānātvena ca strīpuṃsoḥ striyāṃ prayojyāyāṃ yoṣideva prayoktrīpuruṣe tu puruṣa ityevaṃbhūtaṃ yannābhyastaceṣṭitaṃ sā lokadharmī taddharmavyapadeśāt yadi vā samudāyarūpasya kāvyaṃ tābhyāṃ manaso ekadeśabhūtā dharmī | etaduktaṃ bhavati - yadā kaviryathāvṛttavastumātraṃ varṇayati naṭaśca prayuṅkte na tu svabuddhikṛtaṃ rañjanāvaicitryaṃ tatrānupraveśayaṃstadā tāvān sa kāvyabhāgaḥ prayogabhāgaśca lokadharmāśrayaḥ tatra dharmī | arthābhinaye sahakārirūpā itikartavyatārūpā veti daśaśatatamāditaratra praveśānāha śūnyatāyām (?) | kāvyanāṭyayorhi lokānusāritvaṃ vā vaicitryayogitvaṃ vā dharmaḥ | tatra kimetadbhāvamudbhāvamucyate tadāstāmetat | atha nāṭyadharmī lakṣayati ativākyakriyopetamiti | itihāsādivākyamatikramya yā ucitarañjaketivṛttakalpanātmikā kriyā | rājaśekhareṇa rāmanirvāsanā daśarathaveparākṣasaviracitatattvakalpanā tayā yadupetaṃ bhāvasattvaṃ svabhāvacittavṛttimatikramya yatsthitaṃ kavikalpitacittavṛttyantarayuktamityarthaḥ | yathā svabhāvacapalavidūṣakacittavṛttyatikramāt yathā tāpasavatsarāje mantrisamucitagāmbhīryāvahitthayojanaṃ vasantakasya tathā svabhāvabhāṣitamatikramya yatsthitaṃ yathārājñyāḥ saṃskṛtam | evaṃbhūtaṃ kāvyaṃ kāvyagatanāṭyadharmī naṭagatā tu nāṭyalakṣaṇalakṣitaṃ kṛtvā līlayā śobhāpradhānatayā aṅgahārāṇi manoharāṇi tatpradhānairabhinayaiḥ upetaṃ tathāpāṭhe svarālaṅkārasaṃyojanayā yuktaṃ yatra ca puruṣo na svarūpe tiṣṭhati api tu strīvalamāśrayati prayojyaḥ puruṣo yatra na svarūpasthaḥ p.


неконцептуальное познание имеет свое собственное знание объекта, и в формировании этого знания концептуальное мышление никоим образом не задействовано.


The petals (are white) and the protective border (*prativārāṇī*) (around) outside the lotus is (also) white.


The supreme consciousness externally assumes threefold nature.


11) punareva pravakṣyāmi bhedaṃ tasya parāparam | darśanāsparśanāccāre jñeyaṃ dhyānena yoginām || 45 || prāpyate hi paraṃ sthānaṃ kevalaṃ smaraṇādapi | taṃ pravakṣyāmyahaṃ devi yatsurairapi durlabham || 46 || aṣṭattriṃśatkalairyuktaṃ śivomiti ca yadbhavet | vedarūpo hi so'vaśyaṃ saṃsārārṇavatārakam || 47 || devyuvāca śivoṃkāravidhāno'yaṃ kīdṛśaḥ kathayasva me | puna * saṃdigdha utpannaḥ śiva omiti smṛtaḥ || 48 || īśvaraḥ p.


13a) vasa || nandine 2 || bali || mahākālāya 2 || bali || kṣetrapāla bali || * || gaṇapatipūjā || glāṃ gaṇapataye namaḥ || 3 glūṁ cañcalādevī śaktisahitāya baliṃ gṛhna 2 svāhā || * || aiṁ 5 ugracaṇḍāyai baliṃ gṛhna 2 svāhā || aiṁ 5 hskhphreṁ śrīsiddhicāmuṇḍāyai baliṃ gṛhna 2 svāhā || aiṁ hūṃ mahākaravīraśmaśānādhipataye baliṃ gṛhna 2 svāhā || aiṁ 5 sarvvabhūtayogīnibhyo baliṃ gṛhna 2 svāhā || aiṁ 5 ākāśacāravya sarvvebhyo bhūtayoginībhyo baliṃ gṛhna 2 svāhā || aiṁ 5 ākāśacāravya savarggebhyo baliṃ || samastamantrapīṭhe tyādi || p.


The Mantras are all these things even as they are the means by which they are worshipped.


Тот, кто в священных Текстах описан как нерождённый и Господь, Я есть Он, ***Атман*** (*Я*), тот всегда без форм или качеств


This is why parāvāc, from the standpoint of language as well as of the manifestation, should not be regarded as an initial stage of speech but as the basis of paśyanti, madhyamā, and vaikhari, which alone are actual stages.


10a) tripañcalakṣāṃ japtvā tu daśagrāmanivāsinaḥ | tejanāvaśamāyānti ātmanā draviṇena ca || pañcaviṃśatibhirlakṣairviṣayaṃvaśamāpnuyāt | triṃśatlakṣāṃjapeghnastu maṇḍaleśo vaśo bhavet || pañcatriṃśajjapellakṣāṃ pṛthivīvaśamānayet | catvāriṃśatibhirlakṣairīkṣateha maheśvaram?


The final resting place (*viśāntisthāna*) of the former is the latter, just as it is its beginning.


(?) Salutations to the creator, to the supreme one who, when the wine (he drinks deceitfully) has finished, abandons (all things,) including (true) insight and the supreme (reality)!


Они могут акселерировать духовную трансформацию хорошо
подготовившегося вира йогина


evamīśānurucakalāmiḥ pralyandvāsamuktvā aghorakalāmirāha agnyālpini tathā śrīṇi dṛśa cāgnavunukamat.


754) yogakДЃle tu sДЃdДЃkhyo jГ±ДЃnakДЃle tu bindukaбёҐ | dhvanikДЃle tu nДЃdДЃtmДЃ ДЃjГ±ДЃkДЃlestu Е›aktayaбёҐ || 78 || Е›ivakДЃle viЕ›eб№Јaб№ѓ tu Д«Е›ДЃnonnaб№ѓ tataбёҐ kramДЃt | Е›ivamЕ«Е›Е›aktimЕ«rtiб№ѓ nДЃdДЃtmДЃ bindumЕ«rtikaбёҐ || 79 || sadДЃЕ›iva maheЕ›ДЃna rudrakeЕ›avavedhasДЃm | martayo navadhДЃ proktДЃбёҐ Е›aktД«rapi tataбёҐ Е›б№›б№‡u || 80 || ДЃdiЕ›aktiбёҐ kriyДЃЕ›aktiбёҐ jyotiЕ›Е›aktirguб№‡ДЃtmikДЃ | jГ±ДЃnaЕ›aktirjayДЃЕ›akti yogДЃnandДЃkhyaЕ›aktikДЃбёҐ || 81 || bhedДЃdhДЃrДЃtmaЕ›aktД« ca Е›aktayo navadhДЃ smб№›tДЃбёҐ | nДЃmДЃdi bhedДЃssaб№ѓproktДЃdvДЃravarб№‡akramaб№ѓ Е›б№›б№‡u || 82 || dvДЃraб№ѓ tu dakб№Јiб№‡aб№ѓ Е›reб№Јб№haб№ѓ cДЃturvarб№‡yamanukramДЃt | pЕ«rvadvДЃraб№ѓ praЕ›astaб№ѓ tu brДЃhmaб№‡ДЃnДЃб№ѓ maheЕ›vara || 83 || kб№ЈДЃtraб№ѓ tu dakб№Јiб№‡advДЃraб№ѓ vaiЕ›yДЃnДЃmuttaraб№ѓ Е›ubham | Е›Е«drДЃб№‡ДЃб№ѓ paЕ›cimadvДЃraб№ѓ viЕ›eб№Јaб№ѓ tu maheЕ›vara || 84 || sarveб№ЈДЃmapi varб№‡ДЃnДЃб№ѓ dakб№Јiб№‡advДЃramuttamam | paГ±cabrahmaб№ЈaбёЌaб№…gaiЕ›ca pЕ«rvavannyДЃsamДЃcaret || 85 || paГ±cakeЕ›asthitaб№ѓ taб№ѓ tu saб№ѓhДЃraб№ѓ hб№›dayena tu | mЕ«lamantraб№ѓ sakб№›jjaptvДЃ Е›iб№ЈyamЕ«rdhni nirД«kб№Јayet || 86 || nirД«kб№Јyaб№ѓ ca dvaitasthДЃne Е›ivahastaб№ѓ pradДЃpayet | saб№ѓЕ›rДЃvya samayaб№ѓ samyak devadevasya cДЃgrataбёҐ || 87 || sarvaЕ›ДЃstramanindyaб№ѓ tu Е›ivapДЃdasunnissadДЃ | ДЃcДЃrya jyeб№Јб№haliб№…gДЃnДЃб№ѓ chДЃyДЃmapi na laб№…ghayet || 88 || pdf 103, p.


Когда мы хотим передать какую-то мысль другим, мы обычно используем разговорный язык, известный как вайкхари, или же его письменный вариант.


780 In 4/180cd-181ab, Abhinava introduced the topic of the interiorization of ritual.


The food one eats is decreased every day by one mouthful for the dark fortnight and increased in like manner during the bright fortnight (see MS 6/20).


Similarly, it is also by virtue of the presence of the agency of the constituents (*guṇas*) (of insentient Nature, that are the agents of every action,) that the (individual soul,) who stands by aloof (observing their activity), appears to be the agent.


Sū., 1/17 (Bhāskara’s recenvibrationsionvibration).


yacca bhāṣānāṃ nāśitvā catudmanaḥ śivatatsvaya nāśitvaṃ codhyalena smṛtaṃ tatsekārpādasampathanātu niggamyate.


Она состоит в поворачивании языка назад к нёбу внутрь черепа

data/library/Translations_MD/Виджнянабхайрава__Джайдева_Сингх.md


Она
состоит из девяти узких  отверстий,  (расположенных  в  теле)

data/converted_md/СВАЧЧХАНДА_ТАНТРА_наиболее_полный_перевод.md


Поскольку "есть" или "бытие" утверждается на этой стадии, она называется Садакхйа Таттва ("сат" означает "бытие"), но "есть" предполагает и "это" (Я есть, но "есть" что?


), путешествуя по различным священным местам, получают все
желаемое от йогини


Vibhava udyogāvabhāsana-carvaṇa-vilāpanātmā kriḍāmbarah—udyoga meaning creative activity, avabhāsana, meaning maintenance, carvaṇā (absorption), and vilāpana, meaning the assumption of the indefinable state (anākhyā).


321) kakārādidvātriṃśadvyañjanāvaliparikalitaṃ dhīḥkārapariṇāmena prajñāpāramitāpustakaṃ bījopalakṣitaṃ vibhāvya sarvaṃ parinamayya bhagavatīṃ prajñāpāramitāṃ pītavarṇāṃ viśvapadmāsane vajraparyaṅkinīṃ dvibhujāmekamukhīṃ vyākhyānamudrāvatīṃ sarvālaṅkārabhūṣitāṃ ratnamukuṭinīṃ vāmapārśvasthitapadmamadhye prajñāpāramitāpustakadhāriṇīṃ bhāvayet | pītaoṃkāro lalāṭe śuklāḥkāraḥ kaṇṭhe pītadhīḥkāro hṛdi kṛṣṇahuṁkāro nābhau | japamantraḥ oṃ āḥ dhīḥ huṁ svāhā | || kanakavarṇaprajñāpāramitāsādhanam || 159.


10
The path of the senses is threefold,
Marked by pleasure, pain, and delusion.


40a) prītidīrghī tīkṣṇaraudrībhayā nidrāvataṃdrikā | kṣukrodhinī kriyotkārī mṛtyuḥ pītāśvetāruṇā || asitā ca tathānaṃtā madhye madhye prapūjayet | ha oṃ saḥ śuci ṣaḍiti prati viṣṇustaveti ca || triyaṃvakaṃ ca gāyatrī viṣṇuryoniṃ tathaiva ca | tārasya paṃcabhedotthakalānāṃ pūjane sudhī || kalādaśakamāvāhya sṛṣṭyādyaṃ sannidhāpya ca | haṃsaḥ śuciṣaḍitpādyāṃ ṛcaṃ saṃjapya pūjayet || prāṇasaṃsthāpanaṃ kṛtvā kalānāṃ pūjayeccatāḥ | evaṃ jarādyāstīkṣṇādyāḥ pītādyāśca vidhānavit || nivṛttyādyāścāpi yajedukta yuktyā vicakṣaṇaḥ | akārokārakau proktau makāro viṃdunāmakau || śaktiḥ śāṃtohyamīsaptadhruvabhedāḥ prakīrtitāḥ | aṃtimaudvāvimaubhedaupṛthageva samīritau || tataḥ aśvatthapanastha cūtānāṃ pallavāmṛḍaṃ | vadhayediṃdravāruṇyālatayāsyedyanasya tu || kalpavṛkṣadhiyātaṃ ca bhāvayet kalaśopari | pātraṃ taṃḍula saṃpūrṇaṃ nārikela phalānvitaṃ || kalpavṛkṣaphalaṃ hyetatsthāpayedanayādhiyā | paṭṭavastrayuge nāpi ghaṭaṃ saṃveṣṭayet tataḥ || etat pradhānakuṃbhasya sthāpanaṃ parikīrtitaṃ | atha pūrvādikāṣṭhāsu toraṇānāṃ samipataḥ || yathecchayā maṃḍalāni kuryādvāṣṭadalāni ca | tadūrddhaṃśālipuṃjaṃ tu pratidvāraṃ samācaret || dadūrddha pūrṇakalaśaṃ tatra ceṣṭāt prapūjayet | prāgdhruvaṃdharāṃ dakṣe paścādvākyatimuttare || vighneśamatha cāgneyādiṣu kuṃbhān suvinyaset | amṛtaṃ durjayaṃ siddhārthakaṃ maṃgalamarcayet || punaḥ pūrvādikāṣṭāsu kramādiṃndrādikānyajet | lokapālānmaṇḍaleṣu kuṃbhopari ca tadvacā || airāvataṃ puṇḍarīkaṃ vāmanaṃ kumudāṃjadau | puṣpadaṃtaḥ sārvabhaumaḥ supratīkaṃ tadagrataḥ || tato guruḥ svavedyāṃ tu gatvā svasyāsane viśet | saṃciṃtya mūlamaṃtreṇa mūrtiṃ tasmin guruttamaḥ || tasyāṃ mūrtau mamāvāhya pūjayediṣṭa devatāṃ | smṛtvā mūlamanuṃ maṃtrī samyaṅnādī yathā tataḥ || nirgamayya ca caitanyaṃ nāsikāgra vinirgataṃ | aṃjalau mātṛkā padmemahaḥ puṣpānvite guruḥ || p.


(This Bliss) is skilled in **devouring (and assimilating into consciousness)** all the differenvikalpatiated manvikalpaifestationvikalpa (*kalanvikalpaā*) of the flux of the meanvikalpas and object of knvikalpaowledge.


, Hermeneutics of encounter, Vienna,
Publications of the De Nobili Research Library, vol


ityavatarati kṛtapūjāvidhiḥ samyak- smaranbījaṃ prasiddhyati | evamanavarataṃ vyavahāreṣvapi bījaṃ smaranneva smaraṇādeva kṛtapūjāvidhiḥ prakarṣeṇānyakulaśāstrādiśaivavaiṣṇavāntaśāstrātirekeṇaiva bhagavadbhairavabhaṭṭārakarūpasamāviṣṭaḥ nijaparasaṃviccamatkāravaśanirmitabhāvakrīḍāḍambaro jīvanmukta eva prathamoktanayena bhavati ityanubhava evāyamāvartate na tvanyat kiṃciditi smaraṇam uktam | śrīmataśāstreṣvevameva upāsakastvananupraviṣṭavīryasattāsārahṛdayo'pi kramapūjāmāhātmyāt bījaṃ samyak smaran prāptahṛdayākhyatattvamantravīryaḥ prakarṣeṇa siddhyati - kramapūjāmāhātmyādeva tāratamyātiśayāt svayaṃ vā prasannagurubhaṭṭārakavadana - p.


* *khapuspādy asti tām brūmas tato na vyabhicāritā |* (Accordingly,) we say that even a sky-flower, for example, exists.


Так, Абхинавагупта следую- щими словами характеризует суть света сознания: «Теперь, по нашему мнению, абсолютный объект реализации есть ничто иное как наше свабхава пракашарупа собственное бытие ( ), и он же есть светоносная природа ( ) всех суще- бхава ствующих вещей ( ), поскольку нелогично было бы предпологать, что непроявляющееся апракаша ( ) может иметь некое самосущее бытие.


See Appendix for an explanation of the seven <b>pramātṛs</b> (perceivers).


”¹⁰⁵ More forcefully, the same source states, at the end of a long panegyric to the fifth tattva, that “one should vigorously drink the unrefined fluid of intercourse (maithunam drava).


Surely, (one may ask, if, as you yourself have declared,) ‘only the Absolute (Anuttara), the one Light, shines’331, then (you must concede that) nothing else at all could possibly exist, because (if something were to exist,) that would be afflicted by the (abiding conceived and uncertand) option (*vikalpa*) as to whether (His manifestation) is separate or not from (His Light).


868) mārgān rūpādīn viṣayān viddhi | ātmendriyamanoyuktaṃ śarīrendriyamanobhiḥ sahitaṃ saṃyuktamātmānaṃ bhokteti saṃsārītyāhurmanīṣiṇo vevekinaḥ | nahi kevalasyātmano bhoktṛtvamasti budhyādyupādhikṛtameva tasya bhoktṛtvam | satyaṃ dehastho'pi na dehastha ityanenātmano nirliptatvaṃ darśinamato nirliptasya sākṣitvaṃ vinā bhoktṛtvaṃ ghaṭate ityabhiprāyeṇātmā sākṣītyuktam | tarhi sarvatra śarīreṣu ekasyaivātmano'vasthānanirdiṣṭatvaṃ śiṣṭatvaṃ vā kasya kena vā bhavatītyapekṣāyāmuttaramāha saivopaniṣat | yastvavijñānavān bhavatyayuktena manasā tadā | tasyendriyāṇyavaśyāni duṣṭāśvā iva sāratheḥ | yastu vijñānavān bhavati yuktena manasā sadā | tasyendriyāṇi vaśyāni sadaśvā iva sāratheḥ | atastarhi caitanyarūpasyātmanaḥ sākṣitvamātramabhimatañcettadā mokṣaḥ saṃsāro vā kasyeti sandehaṃ nirākaroti saiva | yastu vijñānavān bhavati samanaskaḥ sadā śuciḥ | sa tu tatpadamāpnoti yasmādbhūyo na jāyate | yastvavijñānavān bhavatyamanaskaḥ sadā'śuciḥ | na sa tatpadamāpnoti saṃsārañcādhigacchati | bālakrīḍitavat sarvaṃ rūpanāmādikalpanam | vihāya brahmaniṣṭho yaḥ sa mukto nātra saṃśayaḥ | manasā kalpitā mūrttirnṛṇāṃ cenmokṣabādhinī | svapnalabdhena rājyena rājāno mānavāstathā | mṛcchilādhātudārvādimūrttāvīśvarabuddhayaḥ | kliśyantastapasā jñānaṃ vinā mokṣaṃ na yānti vai | āhārasaṃyamakliṣṭā yatheṣṭāhāratundilāḥ | brahmajñānavihīnāścenniṣkṛtiṃ te vrajanti kim | vāyuparṇakaṇātoyavratīno mokṣabhāginaḥ | santi cet pannagā muktāḥ paśupakṣijalecarāḥ | uttamo brahmasadbhāvo dhyānabhāvastu madhyamaḥ | stutirjapo'dhamo bhāvo vahiḥ pūjā'dhamādhamā | yoge jīvātmanoraikyaṃ pūjanaṃ sevakeśayoḥ | p.


Nor does it have any object-even of itself as everything, as does the Speech of Vision (*paśyanti*).


kāsmīre [kāsmīre] śaradāṁ [saradāṁ] dūtiṁ vijayesvarasamīyutām [vijayesvara-]


^2^The wheel in question is probably a diagram in form of a wheel, used for the extraction of mantras.


Она отмечает: «Будучи еще  очень  молодым,  он  принял  решение
посвятить свою жизнь Трике; он изучал тексты  и  рукописи  под  руководством
двух самых лучших ученых того времени,  Хара  Бхатта  Шастрина  и  Раджанака
Махешвары, благодаря чему он приобрел глубокие и обширные познания  во  всех
сферах философии и мистицизма Кашмирского Шиваизма»


\
\
Фрэнки знал, что сканк - это самый ароматный сорт марихуаны, но на этом его познания в области наркоторговли заканчивались


‘The transmigratory existence can be stopped by the extermination of the impurities of the puryaṣṭaka.’ Introduction to the 19th Verse TEXT etat pratipādayan ādyaṃ sūtroktamarthaṃ nigamayati— --- PAGE 0195 --- While substantiating the above, the author sums up the sense of what has been said in the first verse : Verse 19 yadā tvekatra saṃruḍhastadā tasya layodayo.


Как и большинство тантрических писаний, текст принимает форму диалога между
Шивой и Шакти, но здесь проявляется своего рода текстовое самосознание
(textual self-consciousness), не встречающееся в других писаниях

data/converted_md/Виджняна_Бхайрава_Пратьябхиджня_Кристофер_Уоллес_.md


(The expression) ‘the three lines’ refers to the (lineages of) teachers and disciples.


Banerjee, Pauranic and Tantric Religion (Университет Калькутты, 1965): \"Тантризм в его общем смысле систематизированного ритуализма особого рода\"

data/converted_md/речь_в_тантре_Восстановлен_чистовик.md


This very rarely happens, if ever, in the early Tantras.


kiṃ tarhi tayoḥ svarūpamityādikaṃ jñātumichāmi | tadupadiśetyarthaḥ || 1 || kāmyānāṃ karmaṇāṃ nyāsaṃ saṃnyāsaṃ kavayo viduḥ | sarvakarmaphalatyāgaṃ prāhustyāgaṃ vicakṣaṇāḥ || 2 || evaṃ pṛṣṭo bhagavānuvāca | kāmyānāṃ svargādiphalakāgnihotrādikāmya##- p.


72cd: tenātivāryamāṇo 'pi yady asau na nivartate 18.


As already stated: ‘the aggregate of existing things (comprising the universe) is called an Egg.


* 76 MV reads *jñānam āsādhyā* (‘having attanded knowledge’) for *jñān amādāya* (‘having taken knowledge’).


without the vowels, and tracing the мантраs back to their sources where they are unuttered.


Опять же, это

(посвящение может быть передано одному ученику) индивидуально или коллективно (нескольким

чем один), в зависимости от степени нисхождения силы (благодати)


moharūpī hāthī dvārā viloḍita (moharūpī hāthī dvārā viloḍita), kāma ādirūpī kīcar̤a aura śevala se vyāpta prajñārūpī tālāba kīśa prakāra atyanta nirmalatā ko prāpta ho (kāma ādirūpī kīcar̤a aura śevala se vyāpta prajñārūpī tālāba kīśa prakāra atyanta nirmalatā ko prāpta ho)?


As is said, (they are): *‘Umā, Durgā, Bhadrakālī, Svasti, Svāhā, Śubhaṅkarī, Śrī, Gaurī, Lokadhātrī, and Vāgīśī, who is said to be the tenth.


684) nānāvicitrasaṃyuktā ramante rākṣaseśvaraiḥ | jambūdvīpaṃ samākhyātaṃ lavaṇodadhyutaṃ śṛṇu || 116 || lakṣādyaṃ ca suvimalaṃ vimalodadhirāspadam | bhūdharā dvādaśāścaivaṃ prasiddhaṃ lavaṇodadhau || 117 || vṛṣabhaścaiva * * * dundubhiścaiva parvataḥ | cakraścaiva tu maināko balākaṃ dakṣiṇastathā || 118 || nimnatāpi tayormadhye cābdhito baḍavāmukham | varāhassomaketuśca nandanaṃ paścime diśi || 119 || kaṃsacandrastato droṇaścottare saṃvyavasthitāḥ | lavaṇodadhirityuktaḥ śākadvīpaṃ tataḥ śṛṇu || 120 || p.


TANTRĀLOKA 343 ‘The repose of the light (of consciousness) within its own nature is said to be the state of (pure) ‘’ (consciousness) (ahaṁbhāva).¹⁰⁹!


КАШМИРСКИЙ ШАЙВИЗМ КАК КУЛЬМИНАЦИЯ ТАНТРИЧЕСКОЙ ФИЛОСОФИИ [Если рассматриваемая тантрическая практика отвечает этим двум критериям, ее нужно принять как тантри


536 (52) 535 This verse connects to verse 47 above.


In the same way, only a certain (type of experience) can arise by penetrating somewhere into a (particular) Wheel.


Скорее, в его письме подчеркивается его связь с бесспорно человеческой фигурой Айасом Девом Натхом, которого молодой король наградил после своего восшествия на престол в Джодхпуре в ноябре 1803 года


Что бы я предложил современным теократам, национал-социалистам, фашистам,
анархистам и коммунистам


|| iti bilvapatrāṇi samarpayāmi namaḥ || palla arpaṇam oṃ tāṃma āvaha jātavedo lakṣmīmanatagāminīm | yasyāṃ hiraṇyaṃ prabhūtiṃ gāvodāsyośvān vindeyaṃ puruṣānaham || oṃ aśvatthevo niṣadanaṃ parṇevovvasatiṣkṛtā || p.


This is how the means of knowledge operates in the objective sphere.


Итак, *dṛṣṭaḥ*, Он реализован; со всех сторон Он реализован


1073) evaṃ vijñāpya deveśaṃ śāntihomaṃ samācaret | madhvājya kṣīradūrvā ca mūlenāṣṭottaraṃ śatam || 16 || liṃgaṃ tataśca saṃpūjya pūjayetsthaṇḍilaṃ tathā | oṃ vyāpakeśvarāyeti nutyantaṃ śivamarcanam || 17 || oṃ vyāpakeśvarāya hṛdayāya namaḥ | oṃ vyāpakeśvarāya śirase namaḥ || 18 || oṃ vyāpakeśvarāya śikhāyai vaṣaṭ | oṃ vyāpakeśvarāya kavacāya hum || 19 || oṃ vyāpakeśvarāya netratrayāya vauṣaṭ | oṃ vyāpakeśvarāya astrāya phaṭ || 20 || p.


Однако татары не растерялись, они тут же спешились, привязали 32 лошадей в лесу к деревьям и стали стрелять из луков.


5) [1.19] grantham uddhārakośākhyaṃ sarvāgamaviniścitam | sarvagranthādipūjyaṃ ca tacchṛṇuṣva bravīmyaham || 15 || tadanugrahamātreṇa sarvān uddhārasaṃcayān | abravīd dakṣiṇāmūrtiśchātram akṣobhyanāmakam || 16 || śṛṇu chātra mahābhāgin devībhaktisamanvita | rahasyaṃ sarvalokānāṃ devānām api durlabham || 17 || devi tasminn avasare śiṣyāya priyavādine | munīndro dakṣiṇāmūrtirabravīd grantham uttamam || 18 || bhāṣitaṃ yat purā tena tatprabhāvān maheśvari | devānāṃ devatānāṃ ca tacchṛṇuṣva bravīmyaham || 19 || p.


‘O dear one, if there are no perceivers, how can these be objects of perceptions?


एवं च सर्ततं प्रकाशमानतैवेत्यपि निराकरोति तदानीमित्यदिना ।
तथां स्वात्मनालमानमेव सा प्रलयबृशाति परुक् पश्यन्तीव्यपेदश्शत्पदेश्यजना-
पेस्थैव न स्त्व: कर्मल्यपेद्रोजोति च समथ्यित ।

5.


prasādād vaṭukeśasya [k, kh: vaṭa-] kṣetreśasya na cānyathā


(The sperm of knowledge is cast into the goddess) ‘*after having aroused (her) three times*’ outside the pit,656 so as to arouse the (goddess’s) organ of procreation (*yoni*) (within it).


81) girīṇāṃ pātanaṃ devi kuryānmṛtyośca vañchanam || yadā viśuddhamānītaḥ sā mṛtaprāśanaṃ tadā | yoginaḥ saṃpravartante hyaṇimādyaṣṭasiddhayaḥ || tadūrdhvaṃ lāmbhikāṃ bhitvā nāsāgraṃ tu samānayet | nāsāgre śvāsasaṃbhinnaṃ bhrūmadhye saṃniveśayet || ājñāsthānagato yogī sarvaṃ jānāti sarvadā | yogasāramaṃjaryām - śvāsena sahitaṃ jīvaṃ tejorūpaṃ lalāṭike || gatvālakṣyaṃ lalāṭasthaṃ praviśet sūryasannibham | kuñcikāgraṃ tataḥ sūkṣmaṃ cidrūpāṇi ca susthiram || udghāṭayet tato yogī dvāraṃ śivadvārārgalaṃ mahat | bindu dvirargalaṃ bhitvā durbhedyaṃ tridaśairapi || brahmāṇḍodaramityuktaṃ yoginī siddhi sevitam | tadetadaṃgulotsedhaṃ kapāle sa vyavasthitam || śakticakra praveśena sarvasiddhirbhaveddhruvam || ādināthaḥ - apānavṛttimākṛṣya prāṇo gacchati madhyame | rājate gaganāmbhoje rājayogastu tena vai | etat sādhanamārgasya lakṣaṇaṃ vakṣyate'dhunā || prākārāṇi śarīrasya ṣaḍuktāni tvagādibhiḥ | tanmadhye suṣiraṃ sūkṣmaṃ tatraliṅgaṃ śivālayam || tasya śakti sthitā bāhye prākāradvāramaṇṭape | taṭidvalayasaṃkāśāṃ suptāṃpati vilolupām || prākārapālake naiva kavāṭānāṃ prabhedanam | huṃkāraṃ ca ṣaḍiti pūrvamevoktam | kṛtvātāṃ prāpayecchambhuṃ tatkṣaṇādbrahmavartmanā || pūrayenmārutaṃ divyaṃ suṣumnā paścime mukhe | śanaiḥ saṃbodhayecchaktiṃ kuṇḍalī manunaivatām || pavanena samākṛṣya yojayet patinā saha || iti | śaktidhyānaṃ vināśaktyā hīno yogī prajāyate | śakti dhyānaprayogeṇa śaktiyukto bhaveddhruvam || iti | yadā tu yogino buddhistyaktuṃ dehamimaṃ bhavet | tadā sthirāsano bhūtvā mūlācchaktiṃ samujjvalām | koṭi sūryapratīkāśāṃ bhāvayecciramātmavit || āpādamasta(masta)paryantaṃ prasṛtaṃ jīvamātmanaḥ | saṃhṛtya kramayogena mūlādhārātpadaṃ nayet || p.


47) doṣaprāptau prāyaścittam ūrdhvocchiṣṭādisamprāptau prāyaścittaṃ samācaret | prājāpatyapratinidhiṃ dadyād dravyaṃ yathoditam || 5 || khaṭvāyāṃ maraṇe prāpte prājāpatyaṃ samācaret | gāṃ vā hiraṇyaṃ dadyācca taddoṣavinivṛttaye || 6 || niśi kṛṣṇe ca pakṣe ca maraṇe dakṣiṇāyane | tāḥ sūryā iti vai ṣaḍbhirhutvā kuryācca saṃskriyām || 7 || iṣṭaliṅgasaṃskāraḥ līnaprāṇaśarīraṃ tu śrīrudreṇābhiṣicya ca | bhasmarudrākṣagandhādyairalaṅkṛtyeṣṭaliṅgakam || 8 || kare niveśya sampūjya peṭikāyāṃ nidhāya ca | vimāne tadvapuḥ sthāpya sarvamaṅgalanisvanaiḥ || 9 || p.


6.16cd: *unmanatve sadā līno aṇurūpo akiñcanaḥ*, «постоянно погруженный в бездумное состояние, мельчайшей формы, свободный от всех [представлений]».


Более высокая форма даршаны доступна изуча- 8 Все эти состояния подробно описываются в 4 главе


149) atra kramaḥ - oṃ hāṃ hauṃ bhagavan pūjāhomādi puṇyaphalaṃ gṛhāṇa svāhā iti mumukṣuṃ samarpayet | bubhukṣuścet tatphalaṃ me'stu deveśa bhuktimuktyartha sādhanam iti paṭhitvā samarpayet | ubhāca vyātmasamarpaṇaṃ kuryātām | taducyate oṃ - namaḥ śivāya śāntāya kāraṇatrayahetave | nivedayāmi cātmānaṃ tvaṃ gatiḥ parameśvara || iti paṭhitvā tataḥ mūlamantramati spaṣṭamuccāraṃ nādamūrdhni - tejo biṃbamayaṃ jīvaṃ recakena pade pade | sāmarasyaṃ prāpya vadaṃ jñānānanda mahodadhau || punarāniya dehasya varahaste samarpya ca | nāḍī sandhānayogena svakīyaṃ hṛdayāmbujam || praviśya caritātvarthaṃ cintayettavyathā tathā | śivo dātā śivobhoktā śivaḥ sarvamidaṃ jagat || śivoyajati sarvatra yaḥ śivaḥ so'hameva tu || iti | atha śivamaṣṭapuṣpikayā sampūjya virodhārghyeṇādhomukhahastena svāhānta mūlena sadyojātādi īśānāntaṃ pañcaśiraḥ suparāṅmukhañcārghyaṃ datvā somādi pūrvāntāstejaḥ kavacādi hṛdayāntaṃ gebhyo dadyāt | uktañca - parāṅmukhaṃ tataścārghyaṃ sadyojātāḥ śivovadhiḥ | asya hṛdaya paryantaṃ gandhadhūpa sragādibhiḥ || iti || p.


* ‘Those whose heart is nvikalpaot dedicated to the knvikalpaowledge of that Linga, their devotionvikalpa to the worship of anvikalpa outer Linga is useless.


538) rājīvāsanasaṃsthaṃ tu rājīva karakalpitam | ḍāḍimī kusumaprakhyaṃ bhṛśamāścaryarūpiṇam || trisaptavadanaṃ devaṃ śatārdhakara kalpitam | diṅmukhaṃ tatra kartavyamuparyupari vaktrakam || uparyuparivaktrāṇāṃ kalayā bhrā samādiśet | puruṣaṃ pūrvavaktraṃ ca bhairavaṃ dakṣiṇaṃ matam | uttaraṃ vāmadevaṃ tu sadyojātaṃ tu paścimam || digrūpāṇi bhṛśasyaivaṃ vaktrāṇi kathitāni te | atharvavedaṃ pūrvāsyaṃ vāmadevaṃ tu dakṣiṇam || uttarāsyaṃ yajurvedaṃ ṛgvedaṃ paścimānanam | prāgukta vaktramānāsu vikalāni mukhāni tu | vaikuṇṭhaṃ purvavadanaṃ nārasiṃhaṃ tu dakṣiṇam | uttarāsyaṃ ca vāśahaṃ paścimaṃ kāpilaṃ viduḥ || aṣṭāṅgulasamānāni yugmahānyā bhavanti hi | indraṃ yamaṃ ca varuṇaṃ kuberaṃ kramaśo mukham | hā * * * rātri vikartavyā kalāyā kṛttikā suta | ādityaṃ pūrvavadanamāgneyaṃ dakṣiṇaṃmukham || uttaraṃ candravadanaṃ pārthivaṃ paścimaṃ mukham | caturaṅgula mānāni kalahānyā bahvanti hi || kalāmekāṃ vyomavaktraṃ sarveṣāmuparisthitam || p.


163) sadāśivasya bhakto'hamitiviṣṇurvadanniva || viśveśasya purobhāge sthitavānmadhusūdanaḥ || 20 || ato hi śivabhaktānāṃ māhātmyamatipāvanam || varṇituṃ kaḥ samarthaḥ syālloke bijjalabhūpate || 21 || tathā śaṃkaradāso'pi dvitīyavṛṣabhadhvajaḥ || vaiṣṇavapratimāḥ sarvāstatkaṭākṣanirīkṣaṇāt || 22 || viśīrṇā jajñire loke śataśo'tha sahasraśaḥ || tato'nyadarśanāḥ sarve goviṃdapratimāṃ śubhām || 23 || vīkṣyaiva mallabhūpasya saṃnnidhau bhayakaṃpitāḥ || tāṃ saṃnniveśayāmāsuruddhatā vaiṣṇavādayaḥ || 24 || tataḥ śaṃkaradāsena janmallasya sannidhau || goviṃdapratimā dṛṣṭā viśīrṇa'bhūt sahasradhāa || 25 || ato hi śivabhaktānāṃ prabhāvaṃ vismayāvaham || kiṃ tvaṃ veda mahābhāga bijjalaprabhusattama || 26 || adyāpi bācamāhātmyaṃ kiṃ na jānāsi bhūpate || tena saurāṣṭrasomeśastvānītaḥ svagṛhāṃtaram || 27 || ityuktvā basaveśo'pi bācabhaktāya dhīmate || etadvṛttāṃtamakhilaṃ prāhiṇodbhaktapuṃgavaḥ || 28 || ahūto basaveśena bācaḥ śīghraṃ samāyayau || āgataṃ bijjalo dṛṣṭvā bācaṃ krodhāduvāca tam || 29 || p.


They are also objects of knowledge and are used by sense organs as the objects of experience.


The Advaita Vedāntin Śankarācārya, would say that it is, but is less so than other action and hence preferable.


(krodhanayā) 3) sthūlarūpasya bhāvasya stabdhām drṣṭim nipātya ca |


Реальность знает рассудок и, следовательно, описуема, либо все описания, находящиеся в текстах, лживы и бессмысленны.


Unspecified, the object appears to be vaguely something that looks like it could be a tree.


Утпаладевы ('Īśvara-pratyabhijñā-vimarśini') и его собственному автокомментарию ('Īśvara-pratyabhijñā-vivṛti-vimarśini'), abhinavagupta написал еще несколько философских текстов; самыми важными были, пожалуй, 'Tantra-sāra' («Сущность тантр»), 'Tantra-āloka' («Свет тантр») и 'Parā-triṃśikā-vivaraṇa' («Толкование триады шести шлок о.


One should utter the seed-syllable with each (bead) encapsulated (*puṭāntaga*) by the seed syllable of Parā.


Поскольку Шива вездесущ, то куда может направляться ум (чтобы уйти от Него)

data/converted_md/Виджнянабхайрава_Джайдева_Сингх.md


homayediti homena sādhyet 146 mukhyu kā yahī lakṣya hai.


na bindur [k, kh, g: binduˆ] naiva nādaś ca na cāraś [k, kh, g: vāraś] cādhvaa˜kagaƒ || na śaktyuccāramārgaś ca [k, kh, g: -mārgasya] kāraŠatyāgakālagaƒ [k: -taƒ] | na śūnyabhāvanābhāvaˆ na śaktiƒ [kh: śakti] śiva eva [k, kh, g: śivameva] ca || 135.


87) sa mantro malino māyāśāpānmālinyakārakaḥ | hū/ cādau vā mantramadhye vānte phaṭ- yugalaṃ bhavet || 2-118 || tiraskṛto rudraśāpāt sādhyaṃ kuryāt tiraskṛtam | ādau tāradvayaṃ cānte vaṣaḍastraṃ ca madhyagam || 2-119 || kuṭumbakalahaṃ kuryādbālāśāpena bheditaḥ | hakāreṇa sakāreṇa rahitastryakṣarastu yaḥ || 2-120 || suṣuptaḥ siṃhaśāpena prokto'bhīṣṭaphalāpahaḥ | aṣṭādaśākṣarādiryaḥ pañcaphaṭkārapūrvakaḥ || 2-121 || cāmuṇḍāśāpato jāto madonmatto na śobhanaḥ | madhye cet pañca phaṭkārāḥ kālikāśāpataḥ sa tu || 2-122 || mūrchito mūrchitaṃ kuryādvāminaṃ tu viśeṣataḥ | evamante ca phaṭkārapañcakaṃ sa tu rambhayā || 2-123 || hṛtavīryastu śāpena kṛtaḥ kṣīṇatvakārakaḥ | catvāro yatra phaṭkārā ādimadhyāvasānikāḥ || 2-124 || aṣṭādaśākṣaro hīno hānirbhairavaśāpataḥ | ekonaviṃśatyarṇaśca hrī/kromo/kārasaṃyutaḥ || 2-125 || pradhvastaḥ kāmaśāpena dhvaṃsayet kāmakāraṇāt | saptavarṇo manurbālaḥ kumāro'ṣṭākṣaraḥ smṛtaḥ || 2-126 || ṣoḍaśārṇastu taruṇaḥ prauḍho vyomābdhivarṇakaḥ | triṃśatkalāḥ śataṃ vedakāṣṭhāvarṇāstu yatra tu || 2-127 || sakṛddhi ete kālena śaptā duḥkhāni kurvate | navārṇa o/kārayutaścāmuṇḍāśāpato manuḥ || 2-128 || nistriṃśaḥ sādhakaṃ chindyānnistriṃśena na saṃśayaḥ | p.


‘The union (of the channels of the vital breath)’ (takes place) in the heart, where many channels (of the vital breath) are conjoined.


One could, perhaps read with MS Ń *ghonā-* for *ghonā-*.


СУТРА  20

             Затем [по достижении крама-мудры], как результат  вхождения  в
             совершенное я-сознание или Я, которое по сути является  чит  и
             анандой (сознанием и блаженством) и имеет природу силы великой
             мантры, нарастает достижение господства над чьей-либо  группой
             божеств  сознания,  что  вызывает  все  излучение   и   вновь-
             поглощение вселенной


Ведя краткую (сжатую, лаконичную)
   форму вверх, человек сам овладевает состоянием Heruka


abhī sthālī adhyat carupakāra rūpa baṭṭolīhi ūpara car̤hī huī hai |


Только Чистое Знание способно удержать изменчивый ум в равновесии


By Śiva’s command you should not create (any) obstacle for this adept, who is on his way to the plane free of (all) disease.”²¹² This has been explained first of all because it refers by implication to all (the Lords of the Worlds).² (He is surrounded) ‘by serpent gods’.


42b) raṇabhūta prathamaśakti kalaśamuddhṛtya abhiṣekasthāne nītvā tanmukhasthamātuluṅgahalaṃ śiṣyāñjalau tanmukhastha pallavāṃstanmūrddhni vinyasya tatkalaśapūjitadevatā vidyābhistamabhiṣiñcet | evamevāpara caturdaśakalaśairabiṣekānantara maṇimākalaśajalena tadvidyayā tamabhiṣiñcet | etādṛśyaiva diśāṣṭāvaraṇāyudhāṣṭaka kalaśairabhiṣekānantaraṃ pradhānakalaśasyaparitaḥ sthitaṃ pañcadaśakalaśaistattadvidyābhirabhiṣekānantaraṃ sarvamadhyasthitapradhākakalaśamabhiṣeka sthānamānīya tanmukhasthaphalaṃ śiṣyā alau nidhāya tanmukhastha pallavaiḥ kāmeśvaryādi citrātta paścadaśanityāvidyābhiḥ sakṛtsakṛdabhiṣekānte pallavāṃstāñchiṣya mūrddhni sthāpayitvā pūrvamevavṛtta vastrabhūṣaṇādidānasantoṣitayoginī yogisaṃvṛtaḥ patnyā svīyayācārabdhaḥ śṛṅgaśṅkhaghaṇṭādivādyanṛtyagītādyutsavapūrvakaṃ gustpradhānavidyayābhiṣiñcet śiṣyaśca romakūparandhradvārābhyantara gatamidaṃ jalaṃ sakalāmapi cānādi saṃsārāgatadurvāsanāṃkṣāla yatīti cintayannevāvāmanamātropayogi jalamavaśeṣyāparasakalajalena snāyāt | etasya snāna jalasya vahnidiśi gamanedāhaḥ dakṣiṇadiśigamenemṛtiḥ nairṛtye rogaḥ paścimedāridryaṃ vāyavye deśa bhraṃśaḥ snānakarturbhavati tataḥ śiṣyaḥ śuddha dhaunottarīya gandhamālyādikaṃ p.


Both these themes, namely the transformation of the goddess and her association with the Vedic sacrifice are explicit in one of the rare myths of this Kaula tradition.


485 (307) It has been said many times that noetic consciousness (*jñāna*) free of thought constructs, the nature of which is (direct undifferentiated) perception (*ālocana*), is the unfolding of Pure Knowledge.


vīrāsanamiti proktaṃ kramādāsanapañcakam / ūrvorupari vinyasya samyakpādatale śubhe


padmapurāṇa meṃ jalaṃdhara kā upākhyāna dūsare prakāra se likhā gayā hai), yaha ṭhīka hai (yaha ṭhīka hai), parantu usameṃ bhī usakī patnī kā viṣṇu dvārā mohita honā varṇita hai donoṃ purāṇoṃ kī kathāoṃ kī ālocanā karane se pratīta hotā hai ki viṣṇu ne vṛnda ko mohita kiyā ṭha aura usase vṛnda kā pātibratya naṣṭa huā ṭha sarvavyāpī aura sarvaśreṣṭha viṣṇu pu


(By Śiva** saying) “*may it be so!*”, (the disciple) is given permission, so that he may hear (the Mantras and the teachings).


NOTES OF THE SANSKRIT TEXT OF CHAPTER THIRTY-TWO 1.


Сущность творческой способности есть только великолепие ее собственной природы абсолютной независимости (*сватантрьи*)*


37, 45, 46, 51, 54, 56, 57, 60, 71 73» 74, 75» 88, 99, тоо Knowledge-power 60 Knowable 100 Knowable object(s) 79, 74 Knower 83 Knowership 48 Knowing subject 71, 74 Lack of knowledge 74 Lasting consciousness 79 Left 88 - PAGE 179 - 168 Lietters 67 Liberated 63 oe 37, 46, 51, 54» 57, 7» 72 2 Liberty 53 Life 50 Light 35, 96 Limbs 71, 85 Limitation 47, 48, 49s 52, 59» 6, 72 74 Limited 42, 52, 56, 57, 60, 68, 71 Limited doership 70 Limited powers 73 Limited vision 5 Limiting adjuncts 95 Limiting condition 54 Limiting tendency 74 Living 72 Logic.


Sometimes, as in 25,200f., the succession of speakers is unclear.


Однако, само восприятие-не pratiabhijñā; pratiabhijñā - это знание существа воспринимаемого человека, знание того, чем этот воспринимаемый человек в действительности является.


393) lauhitye caiva śoṇe ca gaṅgāyāṃ virajeṣu ca | tato vrajet kulakṣetraṃ devyāḥ kṣetraṃ sudurlabham || 87 || devī śākambharī tatra yonimudrāsvarūpiṇī | devasyaiśānyabhāge tu saṃsthitā parameśvarī || 88 || nava dhanvantare devīṃ kāmavījena pūjayet | manasā prārthitān kāmān labhate nātra saṃśayaḥ || 89 || gatvā prasādayed devaṃ mantreṇānena deśikaḥ | kṛtāñjalipuṭaṃ baddhvā jānuspṛṣṭamahītalaḥ || 90 || namonantāya [namaḥ śāntāya] devāya pralayotpattikāriṇe | namo'nugrahakartre ca nāgeśāya namo namaḥ || 91 || pradhānāyāprameyāya puruṣāya namo namaḥ | puruṣāya namaste'stu nāgeśāya namo namaḥ || 92 || namaḥ kamalahastāya [kanakahastāya] daṃṣṭriṇe gadine namaḥ | namastrailokyanāthāya nāgeśāya namo namaḥ || 93 || namaḥ prakṛtisāṅkhyāya viśvanāthāya vai namaḥ | namaḥ cakreśasaṃjñāya nāgeśāya namo namaḥ || 94 || namo virajaliṅgāya nāgahāra-dharāya ca | namastriśūlahastāya nāgeśāya namo namaḥ || 95 || namaḥ kalādhināthāya kāmarūpanivāsine [nāgeśāya namo namaḥ] | kalākalādhināthāya nāgeśāya namo namaḥ || 96 || p.


Соответственно
Абхинава дополняет свое описание инициации посредством проникновения через
представление процесса приведения к инициации всех живых существ


तदुक्त श्रीमालिनीविजये

‘स गुरुमैत्सम: प्रोत्तो मन्त्रवीथिप्रकाशक: ।’

इति ।


frdtorqearen” arr Prafa” Pear 23 четче зелья этапа“ feet: |


Старшая, свирепая и тёмная --- таковы все они, начиная с востока, подобно огню, пожирающему время (*каладахана*), все они (306)


artha—utsāha ahara prayala ke dvārā dubala bhī āge bar̤ha jātā hai aura sāhasa se kārya meṃ pravṛtta ho jātā hai.


11 tasminsati hi tadbhāva ityapekṣaikajīvitam / nirapekṣeṣu bhāveṣu svātmaniṣṭhatayā katham


This Yoginī which is the sixth according to the ŚM should be distinguished from the eighteenth Yoginī in that list with the same name and Prasannāyā who is the seventeenth in the other source.


свати-тантре, Пранатошани-тантре, Канкалаамалини-тантре и прочих.


И многие, если не большинство, из ее первых приверженцев происходили из самых нижних слоев общественной пирамиды Индин — рыбаков, ткачей, охотников, уличных торговцев, пракчек^4^.


’ SvT 10/400cd-402ab 789 506cd-507ab based on SvT 10/403-404a.


33 айдхакртукартикарано иатара локо йам кармабандханах.


They shun him and consequently, he is carried away from God consciousness.

In talking about the yogi who is hidden and embraced by the supreme energies of Lord Śiva, everyone says that because he walks and talks just as they do and seems to be an enjoyer of sensual pleasures, he is an ordinary person.


samūtte 245 ca pare talve padaṃ padaṃ drikaṃ drikam.


Там посвящение в анави дарует ученику проникновение в его собственное (истинное)

природы


The followingowingowing verses are drawn from the second part.


Восемь _бхуван Рага-таттвы_ управляются восемью Вирешами.


**ПРЕДАННЫЙ:** Но, благодаря *melāpa* человек запечатывается в *anupāya*


(Нагарджуна, Shes-rab sdong-bu (Древо Мудрости), stanza 169)


jinakī) (ajñāniyoṃ kī (ajñāniyoṃ kī)) dṛṣṭi se vāha bādhita nahīṃ huā (dṛṣṭi se vāha bādhita nahīṃ huā), unakī dṛṣṭi se agrima śāri meṃ usa deha ke maraṇa (unakī dṛṣṭi se agrima śāri meṃ usa deha ke maraṇa), dāha ādi kā varṇanā kiyā (dāha ādi kā varṇanā kiyā) --- PAGE 0432 --- jāyegā isa prakāra vakṣyamāṇa usa deha ke maraṇa (jāyegā.


| sarvapāpavinirmuktāḥ śivalokaṃ prayānti te | āṃ namo nārāyaṇāyeti ye vadanti manīṣiṇaḥ | kiṃ kāryaṃ bahubhirmantrairmanovibhramakārakaiḥ || atha śrīkṛṣṇaśatanāmastotram || nāradapañcarātre caturtharātre prathamādhyāye umāmāheśvarasaṃvāde || śrīkṛṣṇa uvāca vasundhare !


61) arghyaṃ dadyāt suraśreṣṭha kumbhatoyena mantravit | pragṛhya karkarīṃ tāvattad garttaṃ [garttaṃ kh, g, sūtraṃ (?) k] pūrayejjalaiḥ || 20 || sarvaratnasamākīrṇairvimalaiḥ susugandhibhiḥ | tasmin śuklāni puṣpāni prakṣipedomiti smaran || 21 || tadāvarttaṃ parīkṣeta vedādyenākṣataṃ kṣipet | śubhaṃ syāddakṣiṇāvartte'śubhaṃ vāme bhavettataḥ || 22 || vījaiḥ śāliyavādīnāṃ taṃ garttaṃ pūrayed budhaḥ [budhaḥ k, tataḥ kh, g] | kṣetrajābhiḥ pavitrābhirmṛdbhirgarttaṃ prapūrayet || 23 || evaṃ niṣpādya vidhinā cārghyadānaṃ surottama | suvarṇaṃ gāṃ vastrayugmamācāryyāya nivedayet || 24 || kālajña-sthapatī pūjyau vaiṣṇavān śaktito'rcayet | brāhmaṇān bhojayitvā ca [ca k, tu kh, g] geyanṛtyādi [geyanṛtyādi k, nṛtyagītādi kh, g] kārayet || 26 || tatastaṃ khātayed [taṃ khātayet k, saṃkṣālayet kh, g] yatnājjalāntaṃ yāvadeva tu | puruṣādhaḥ sthitaṃ śalyaṃ na gṛhe doṣadaṃ bhavet || 26 || prāsāde doṣadaṃ śalyaṃ bhaved yāvajalāntikam | tasmāt prāsādikī bhūmiḥ śodhyā yāvajjalāntikam || 27 || --------------------------------------------------------------------------------------------------------------------- ---- | vījairiti | brīhyādisaptavījaiḥ ṭīkāyāṃ prāguktaiḥ | 26-27 | evamarghyadānabrāhmaṇabhojanādyanantaraṃ prāguktairliṅgaiḥ śalyānāṃ jñāne'jñāne vā sambhāvyamānaśalyāpanayanāya prakriyāviśeṣamupadiśati tata iti | p.


She who is subtle and unchanging Aparā, Parāparā the one called Parā who is the supreme will.


viditvā prameyatayā paricchada, prākṛtadhyamiṃcyati prakṛtivyaktyantameti.


Лишенные самодостаточности существа ощущают себя обделенными и стремятся компенсировать свою неполноценность обладанием внешними предметами;

    3\) карма (karma)-майя -- загрязненность кармой

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


May it (totally) remove from all sides (samantār) this darkness present within my own Night (of fettered existence) arisen from the delusion of Māyā that is such.


vent fe secret mq ия значе 3, faquaacai a бич; = заттиа va я атей 1 еде а тата: faerarafaetes aT течя эгачата я чае васач; TATRA |


78a) karmātmakaṃ catuḥ ṣaṣṭyā kuṃbhayitvā samācaret | dvātriṃśanmātre yodakṣedevamatena vā punaḥ || (?) raktavarṇaṃ vahnivījaṃ meḍhremūle viciṃtayet | malāsanātmakaṃ liṃgaṃ śarīraṃ tena dāhayet || pūrvokta kramayogena dakṣanāsā krameṇa tu | deśikastu samāsaṃkhyā vā manāsena recayet || vaṃkāraṃ vāruṇīvījaṃ ghaṇṭhikāyāṃ vibhāvya ca | tenāmṛtaṃ samutpādya sahasradalapaṃkajāt || plvāvayet pūrakādīni kṛtvā pādatalāvadhi | laṃkāraṃ pṛthivī vījaṃ gudamūle vibhāvayet || tenaiva kramayogena dhiyā saṃplāvayedvudhaḥ | pāpapuṇya vinirmuktaṃ śarīraṃ śāṃbhavaṃ paraṃ || tenaiva pūrvamārgeṇa sarvaṃ saṃpādayet tanuṃ | saṃjāte sakale dehe devatopāsane kṣamaḥ || ātmalīnāni tatvāni svasthānaṃ prāpayet tataḥ | ātmānaṃ hṛdayāṃbhojamānayet paramātmanaḥ || haṃsamaṃtreṇa vidhivat tejorūpaṃ kalevaraṃ | devo bhuktvā yajeddevaṃ nādevo devamarccayet || tasmādiṣṭa svarūpatvaṃ svasmin bhāvyaṃ maheśvarī | devatārādhanā yogyamutpannamiti bhāvayet || bhūtaśuddhivihīnena kṛtā pūjābhicāravat | viparītaphalaṃ dadyādabhaktyā pūjanaṃ yathā || bhūtaśuddhiṃ vidhāyaivaṃ prāṇasthāpanamācaret | prāṇapratiṣṭhā maṃtrasya munayojeśa padmajāḥ || chaṃdo ṛgyajuṣī sāmaprāṇa śaktistudevatāḥ | ṛṣiḥ śirasi vaktre tu chaṃdāṃsi hṛdidevatāḥ || āṁ vījāya namo guhye pade hrīṁ śaktaye namaḥ | nābhau namaḥ krauṁ kīlakāyanīyogo susthitāviti || oṃ āṁ hrīṁ kroṁ aṃkavargaṃ sānusvāraṃ nabho mukhaṃ | paṃcatatva samuccārya ātmane āṃ hṛdinyaset || oṃ āṁ hrīṁ kroṁ iṃ ca vargaṃ tadvacchandādi paṃcakaṃ | ātmane īṁ samuccārya śirase vahni gehinī || tāni vījā uṃ tādṛk ṭavargaṃ śrotrakādi ca | proktvā tadātmane ūṃca śikhāyai ca vaṣaḍvadet || tāni vījāni eṁ tuṃ ca vāgādīni tadātmane | ai muktā kavacāyeti hruṁ vadet tadanaṃtaraṃ || caturvījaṃ ca pūrvoktaṃ oṁ pavargaṃ ca tādṛśaṃ | vacanādi ca tadvatsyādau netrāya vauṣaṭ tathā || p.


nДЃdyaбёҐ | aб№‡uparimДЃб№‡atve apratyakб№ЈatДЃpatteбёҐ, mahatvДЃbhДЃvДЃt | nacodbhЕ«tarЕ«pavatve sati bДЃhyendriyajanyapratyakб№Јaб№ѓ pratyeva mahattvasya kДЃraб№‡atvДЃnnoktadoб№Јa iti vДЃcyam, kДЃryatДЃvacchedakagauravДЃt; pratyakб№Јatvena mahatvena kДЃryakДЃraб№‡abhДЃve lДЃghavДЃt | tathДЃsatyДЃtmano'pratyakб№ЈatДЃpattiranivДЃritДЃ syДЃt | nanu vДЃyau mahatvasya darЕ›ane'pi tasyДЃpratyakб№ЈatvДЃt, jД«vasya bДЃhyendriyДЃpratyakб№Јatve'pyantarindriyapratyakб№ЈatvДЃdaб№‡uparimДЃб№‡atvaб№ѓ sambhavatД«ti cenna, yatra mahatvaб№ѓ tatrДЃvaЕ›yaб№ѓ pratyakб№Јeб№‡a bhДЃvyamiti na niyamaбёҐ | kintu pratyakб№Јaб№ѓ prati mahatvaб№ѓ kДЃraб№‡amityucyate | tathДЃ cДЃб№‡au mahatvДЃbhДЃvДЃnna pratyakб№Јateti | nДЃ'pi dvitД«yaбёҐ- madhyamaparimДЃб№‡asyДЃnityatvena vyДЃptatvДЃt | kintu pДЃriЕ›eб№ЈyДЃdvibhuriti vaktavyam | ki"nca deЕ›ДЃntareyaddravyamasmadbhogДЃyopapadyate, tadasmadadб№›б№Јб№ena janitamiti vaktavyaб№ѓ | asmadadб№›б№Јб№asyДЃsmadДЃtmaniб№Јб№hatvena tasya paricchinnatve sati vastЕ«tpattideЕ›e adб№›б№Јб№avadДЃtmasaб№ѓyogДЃbhДЃvДЃttadvastubhogДЃya kathamupapadyate ?


В Деви Махатмье великая Богиня рождается из объединенного великолепия (теджас) великих божеств мужского пола


Кажется, что на протяжении веков каноны красоты побуждали целиком обтесывать каменные глыбы.


* *uddhaṃcya kena vā yāsye ko vā tāhku kathya hi sa:.


Таким образом, Чайтанья означает состояние сознания, и то, что оно сформировано аффиксом таддхита, указывает на его связь с тем, кто обладает абсолютной свободой всякого знания и активности


107 Concerning these six ‘types’ in detail, see Dyczkowski 2009: vol.


Подняв свой драгоценный кубок, он поднимает тост за жителей своего прибрежного королевства, желая им всем долгих лет радости и процветания


sambhāvitasya - pakṣyatītyatra bhaviṣyattvena saṃbhāvanāmātreṇa proktasya, tathā sphuṭasya pacatītyatra vartamānatvena sphuṭasya, tathā sphuṭabhūtapūrvasya apākṣīdityatrapratītatvena pūrva sphuṭībhūtasya, ātmīyam pramatuḥ nijaṃ yat saṃvedanaṃ tasya yat spanditam - sphuraṇam, grahaṇaṃ pratyunmukhābhāvaḥ iti yāvat, tadeva jīvitaṃ yasya tādṛśaṃ yat ādityādikriyāntaraṃ tasya | saṃkhyādāvapyenaṃ nyāyamatidiśati evam iti, sambandharūpataiva iti | pramātrapekṣābuddhisiddhatvena [pramātrapekṣayā buddhi - C.] yojanāprāṇatvāditi bhāvaḥ | saṃkṣepakathanaṃ pratijānīte sarvathā iti | ātmaviśrāntyā - padārthākhyanijarūpamātraviśramaṇena, santoṣam - prabhāturnirā- kāṃkṣatvam, apuṣyataḥ - akurvatḥ, svarūpapariniṣṭhā - svarūpavyavasthā, tatrāpi - saṃbaddhe svarūpe'pi | nanu kutraitadasti ityata āha yathā iti | atra hi pramātrapekṣābuddhisiddhatvena saṃkhyāyāḥ svarūpagrahaṇepi prathamaṃ sambandhāpekṣā tataḥ svāśraye'vasthānārthaṃ samavāyāpekṣā, ādiśabdena pariṇāmādigrahaṇam | nanu tarhi tatrāpi sambandhāpekṣāyāmanavasthā-pātaḥ syādityata āha na ca iti | bhavantyapi - sthitāpi satī | nahi uttarasaṃbandhasṛṣṭyā vinā pūrvasaṃbandhāvabhāse hāniḥ kācit yen mūle kṣatiḥ śaṃkyeta ||6|| evaṃ sakalalokayātrānuprāṇitakalpānalpasaṃbandhabandhurī- bhāvaṃ [saṃbandhabandhurībhāvabhāvam - K.


Следующий адхва, или шаг в творческом Нисхождении  –  это  поляризация
мантры и таттвы,  т