{"id":74465,"date":"2022-04-23T16:44:28","date_gmt":"2022-04-23T16:44:28","guid":{"rendered":"https:\/\/www.in.yoga\/?page_id=74465"},"modified":"2024-09-27T22:01:58","modified_gmt":"2024-09-27T22:01:58","slug":"mrigendra-tantra","status":"publish","type":"page","link":"https:\/\/www.in.yoga\/en\/mrigendra-tantra\/","title":{"rendered":"Mrigendra Tantra"},"content":{"rendered":"\t\t
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Mrigendra Tantra<\/h1>\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t
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m\u1e5bgendra-tantram<\/p>\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/div>\n\t\t\t\t

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\n Translation of the original text to Ukrainian and Russian - by Sanskrit in Ukraine project, edited by Tatyana Prykhodko.\n
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\nApril 24th, 2022 <\/div>\n <\/div>\n\n <\/div>\n <\/div>\n <\/div>\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/section>\n\t\t\t\t
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Notes by Andrei Safronov:<\/p>\n

“Despite the war, we continued classes with the senior Sanskrit group and finished the translation of the third chapter of the Mrigendra Tantra, devoted to yoga. In doing so, we set up a linguistic experiment. Usually, when translating logical texts, we tried to make the syntax of the translation as close to the original as possible, for example, by keeping parts of speech (translate the participle as a participle, etc.). The resulting translation was convenient for people learning Sanskrit, as it allowed them to check with the original, but its euphony and ease of reading suffered. This time we devoted a few lessons to stylistics and allowed ourselves to “literalize” the translation, i.e., to express the ideas in the language into which we were translating, even with a significant departure from the original syntax.<\/p>\n

In addition, we have made many references, which will allow the reader to notice references to other yoga treatises that are not obvious at first glance.<\/p>\n

In general, Mrigendra has turned out to be a very interesting text. Being one of the earliest texts of Hatha Yoga, it seems to be at the intersection of early Hatha Yoga, Tantra and magic. The text clearly shows traces of the influence of Tantraloka and Vijnana Bhairava Tantra, numerous references to the Yoga Sutra, and a polemic between the “iconoclastic” and “iconophilic” directions in Tantrism. Some practices presented here clearly anticipate those from the Shiva Svarodaya Shastra (working with separated breath through a separate nostril). In addition, there are techniques of combining the primary elements, well known in Chinese medicine, but not previously encountered in Indian texts (whether there is borrowing – I do not know). The combination of yoga with magical practices is also of interest”.<\/p>\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t

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\u041c\u0440\u0438\u0433\u0435\u043d\u0434\u0440\u0430-\u0442\u0430\u043d\u0442\u0440\u0430<\/h2>\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t
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ath<\/span>\u0101<\/span><\/span>n\u0101tmavat\u0101\u1e43 matv\u0101 sv\u0101<\/span>dhik\u0101ra\u1e43 sudu\u1e63-karam \u09643.1.a<\/span><\/p>

yater ann\u0101<\/span>tmavat-t\u0101yai de\u015bik\u0101<\/span>dy\u0101 jig\u012b\u1e63ava\u1e25 \u0965 3.1.b \u0965<\/span><\/p>

tad-<\/span>\u0101<\/span>tmavattva\u1e43 yogitva\u1e43 jit\u0101<\/span>k\u1e63asy<\/span>o<\/span><\/span>papadyate \u09643.2.a<\/span><\/p>

pr\u0101\u1e47\u0101<\/span>y\u0101m\u0101<\/span>dy anu\u1e63\u1e6dh\u0101n\u0101j jit\u0101k\u1e63atva\u1e43 \u015banai\u1e25 \u015banai\u1e25 \u0965 3.2.b \u0965<\/span><\/p>\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/div>\n\t\t\t\t

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\u00a0Yogis of various kinds1<\/sup> recognise that mastery of the self is inaccessible to those who do not know themselves. Aspiring victory [over self], [they] strive for the knowledge of the self.

Therefore, being a yogi is a being of oneself that relies on knowing oneself and owning oneself.<\/span>2<\/span>
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[It] is attained by those who have conquered eyesight and other sense organs.<\/p>

The subjugation of the sense organs [is achieved] gradually through pranayama and other practices.<\/p>

\u00a0<\/span><\/p>\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t

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1 <\/sup>Literally in the text: \u2018practices starting from the deshikas\u2019.<\/em><\/span><\/small><\/p>

2\u00a0<\/sup><\/small>Literal translation of the sentence \u2018To be a yogi is to know oneself\u2019. In our translation we rely on Nilakantha’s commentary, so the translation is somewhat broader than the original text.<\/span><\/small><\/p>

\u0101tmavattva\u1e43 yogitva\u1e43 (\u0101tmavattva\u1e43 \u2014 is yogitva\u1e43)<\/span><\/span><\/small><\/p>

Yogitva\u1e43 \u2014 is an abstract noun from the word yogin. Yogin \u2014 one who masters yoga; yogitva\u1e43, in turn, is yogicness.<\/span><\/small><\/p>

It is more problematic to translate the word \u0101tmavattva\u1e43. The difficulty in translating the word \u0101tmavattva\u1e43 was brought about by Nilakantha’s commentary on this text:<\/small><\/p>

\u0101tm\u0101 vidyate ye\u1e63\u0101\u1e43 te \u0101tmavanta\u1e25 \u2013 One\u00a0who has selfhood (atman) is \u0101tmavat. <\/small><\/p>

\u0101tmavat\u00a0is usually translated into Russian as “self-controlling”. “Self-controlling” most often means the ability to control emotions. The commentary specifies that the suffix vat in the word \u0101tmavat should be understood in the sense of vidyate (is) – one of the verbs of being. That is, \u0101tmavat – being oneself. <\/small><\/p>

There are several roots of being in Sanskrit, but only the root vid has a variety of meanings: \u2018to know\u2019, \u201cto be\u201d, \u201cto abide\u201d, \u201cto acquire\u201d, \u201cto realise”.<\/small><\/p>

We believe that the author of Nilakantha’s commentary chose this root for a reason, so we emphasise that \u2018yogicness is the kind of being of the self that rests on knowing and owning the self\u201d.<\/small><\/p>\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/section>\n\t\t\t\t

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pr\u0101\u1e47\u0101y\u0101ma\u1e25 praty\u0101h\u0101ro dh\u0101ra\u1e47\u0101 dhy\u0101na-v\u012bk\u1e63a\u1e47e \u0964 3.3.a<\/p>

japa\u1e25 sam\u0101dhir ity a\u1e45g\u0101ny a\u1e45g\u012b yogo ‘\u1e63\u1e6dama\u1e25 svayam \u0965 3.3.b \u0965<\/p>\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/div>\n\t\t\t\t

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These [practices] are: pranayama, pratyahara, dharana, dhyana, vikshana, japa, samadhi3<\/sup><\/small><\/strong>. Yoga <\/b>itself [as a compound4<\/sup><\/small><\/span>] is the eighth and main part.\u00a0<\/span><\/p>\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t

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\n\t\t\t\t\t\t\t\t\t3<\/sup>\u041c\u044b \u043e\u0441\u0442\u0430\u0432\u043b\u044f\u0435\u043c \u0431\u0435\u0437 \u043f\u0435\u0440\u0435\u0432\u043e\u0434\u0430 \u043d\u0430\u0437\u0432\u0430\u043d\u0438\u044f \u0447\u0430\u0441\u0442\u0435\u0439 \u0439\u043e\u0433\u0438, \u0438\u0445 \u043f\u0435\u0440\u0435\u0432\u043e\u0434 \u0431\u0443\u0434\u0435\u0442 \u043f\u0440\u0438\u0432\u0435\u0434\u0435\u043d \u043d\u0438\u0436\u0435.<\/span><\/small>\n
\n4 <\/sup><\/small>\u0417\u0434\u0435\u0441\u044c \u0441\u043b\u043e\u0432\u043e \u00ab\u0439\u043e\u0433\u0430\u00bb \u043a\u0430\u043a \u0447\u0430\u0441\u0442\u044c \u0441\u0440\u0435\u0434\u0438 \u0434\u0440\u0443\u0433\u0438\u0445 \u0432\u043e\u0441\u044c\u043c\u0438 \u043f\u043e\u043d\u0438\u043c\u0430\u0435\u0442\u0441\u044f \u0432 \u0437\u043d\u0430\u0447\u0435\u043d\u0438\u0438 \u00ab\u0441\u043e\u0435\u0434\u0438\u043d\u0435\u043d\u0438\u0435\u00bb (\u0432 \u0442\u043e\u043c \u0447\u0438\u0441\u043b\u0435 \u0438 \u0441\u043e\u0435\u0434\u0438\u043d\u0435\u043d\u0438\u0435 \u043f\u0440\u0435\u0434\u044b\u0434\u0443\u0449\u0438\u0445 \u0447\u0430\u0441\u0442\u0435\u0439 \u0439\u043e\u0433\u0438). \u0422\u043e\u0433\u0434\u0430 \u043a\u0430\u043a \u00ab\u0439\u043e\u0433\u0430\u00bb<\/em>\u00a0\u043a\u0430\u043a \u0441\u0438\u0441\u0442\u0435\u043c\u0430 \u043f\u0440\u043e\u0438\u0437\u0432\u043e\u0434\u0438\u0442\u0441\u044f \u043e\u0442 \u0434\u0440\u0443\u0433\u043e\u0433\u043e \u0437\u043d\u0430\u0447\u0435\u043d\u0438\u044f \u043a\u043e\u0440\u043d\u044f yuj<\/em> \u2013 \u00ab\u043a\u043e\u043d\u0442\u0440\u043e\u043b\u0438\u0440\u043e\u0432\u0430\u0442\u044c<\/em>\u00bb.<\/span><\/small>\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/section>\n\t\t\t\t
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pr\u0101\u1e47a\u1e25 pr\u0101g udito v\u0101yur \u0101y\u0101mo ‘sya prakhedanam \u09643.4.a<\/span><\/p>

prera\u1e47<\/span>\u0101<\/span><\/span>k\u1e5b\u1e63\u1e6di-sa\u1e43rodha-lak\u1e63a\u1e47a\u1e43 kratu-do\u1e63anut \u0965 3.4.b \u0965<\/span><\/p>\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/div>\n\t\t\t\t

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\u041f\u0440\u0430\u043d\u0430<\/b> \u2014 \u044d\u043d\u0435\u0440\u0433\u0438\u044f, \u043e\u043f\u0438\u0441\u0430\u043d\u043d\u0430\u044f \u0440\u0430\u043d\u0435\u04355<\/sup><\/small><\/span>. \u0415\u0435 \u043a\u043e\u043d\u0442\u0440\u043e\u043b\u044c (<\/span>\u043f\u0440\u0430\u043d\u0430\u044f\u043c\u0430)<\/b> \u2014 \u044d\u0442\u043e \u0440\u0430\u0437\u0434\u0435\u043b\u0435\u043d\u0438\u0435 [\u0434\u044b\u0445\u0430\u043d\u0438\u044f] \u043f\u043e \u043f\u0440\u0438\u0437\u043d\u0430\u043a\u0430\u043c \u043d\u0430 [\u0442\u0430\u043a\u0438\u0435 \u0444\u0430\u0437\u044b]: \u0437\u0430\u0434\u0435\u0440\u0436\u043a\u04306<\/sup><\/small><\/span>, \u0432\u0434\u043e\u0445,\u00a0 \u0432\u044b\u0434\u043e\u0445 \u0438 \u0443\u0441\u0442\u0440\u0430\u043d\u0435\u043d\u0438\u0435 \u043d\u0435\u0434\u043e\u0441\u0442\u0430\u0442\u043a\u043e\u0432 \u043e\u0440\u0433\u0430\u043d\u043e\u0432 \u0447\u0443\u0432\u0441\u0442\u04327<\/sup><\/small><\/span>.<\/span><\/p>\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t

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5<\/sup> \u0412 \u043f\u0435\u0440\u0432\u043e\u0439 \u0433\u043b\u0430\u0432\u0435.<\/span><\/small><\/p>

6<\/sup> \u0412\u043e\u0437\u043c\u043e\u0436\u0435\u043d \u043f\u0435\u0440\u0435\u0432\u043e\u0434 <\/span>\u00ab\u043e\u0441\u0442\u0430\u043d\u043e\u0432\u043a\u0430\u00bb.<\/span><\/i><\/small><\/p>

7<\/sup> \u0412 \u00ab\u0418\u0448\u0430-\u0443\u043f\u0430\u043d\u0438\u0448\u0430\u0434\u0435<\/em>\u00bb \u0441\u043b\u043e\u0432\u043e <\/span>\u00ab\u043a\u0440\u0430\u0442\u0443\u00bb<\/span><\/i> \u0443\u043f\u043e\u043c\u0438\u043d\u0430\u0435\u0442\u0441\u044f \u0432 \u0437\u043d\u0430\u0447\u0435\u043d\u0438\u0438 <\/span>\u00ab\u0440\u0430\u0437\u0443\u043c\u00bb<\/span><\/i>: \u00ab\u041e \u0440\u0430\u0437\u0443\u043c, \u043f\u043e\u043c\u043d\u0438 \u043e \u0441\u0434\u0435\u043b\u0430\u043d\u043d\u043e\u043c!\u00bb (\u0915\u094d\u0930\u0924\u094b \u0938\u094d\u092e\u0930 \u0915\u0943\u0924\u0901). \u0417\u0434\u0435\u0441\u044c \u044d\u0442\u043e\u0442 \u0440\u0435\u0434\u043a\u0438\u0439 \u0442\u0435\u0440\u043c\u0438\u043d \u043c\u044b \u043f\u0435\u0440\u0435\u0432\u0435\u043b\u0438 \u043a\u0430\u043a \u00ab<\/span>\u043e\u0440\u0433\u0430\u043d\u044b \u0447\u0443\u0432\u0441\u0442\u0432\u00bb.<\/span><\/i><\/small><\/p>\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/section>\n\t\t\t\t

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tata\u1e25 sukha-lava-\u0101sv\u0101de te\u1e63\u0101\u1e43 v\u1e5bttasya cetasa\u1e25 \u0964 3.5.a<\/span><\/p>

praty\u0101h\u0101ro vidh\u0101tavya\u1e25 sarvato vinivartanam \u0965 3.5.b \u0965<\/span><\/p>\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/div>\n\t\t\t\t

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\u0414\u0430\u043b\u0435\u0435 [\u043f\u043e\u0441\u043b\u0435 \u043f\u0440\u0430\u043d\u0430\u044f\u043c\u044b], \u0441\u043b\u0435\u0434\u0443\u0435\u0442 \u043f\u0440\u0430\u043a\u0442\u0438\u043a\u043e\u0432\u0430\u0442\u044c <\/span>\u043f\u0440\u0430\u0442\u044c\u044f\u0445\u0430\u0440\u0443<\/b>. [\u041f\u0440\u0430\u0442\u044c\u044f\u0445\u0430\u0440\u0430] \u044f\u0432\u043b\u044f\u0435\u0442\u0441\u044f \u0432\u043e\u0437\u0432\u0440\u0430\u0449\u0435\u043d\u0438\u0435\u043c \u043d\u0430\u043f\u0440\u0430\u0432\u043b\u0435\u043d\u043d\u043e\u0441\u0442\u0438 \u0441\u043e\u0437\u043d\u0430\u043d\u0438\u044f8<\/sup><\/small><\/span> \u043e\u0442\u043e\u0432\u0441\u044e\u0434\u0443, \u0433\u0434\u0435\u00a0 [\u043e\u0440\u0433\u0430\u043d\u044b \u0447\u0443\u0432\u0441\u0442\u0432] \u043f\u0440\u0435\u0431\u044b\u0432\u0430\u044e\u0442 \u0432\u043e \u0432\u043a\u0443\u0448\u0435\u043d\u0438\u0438 [\u0434\u0430\u0436\u0435] \u043c\u0430\u043b\u0435\u0439\u0448\u0435\u0433\u043e \u0443\u0434\u043e\u0432\u043e\u043b\u044c\u0441\u0442\u0432\u0438\u044f. <\/span><\/p>\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t

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8<\/sup> \u0447\u0435\u0442\u0430\u0441.<\/em><\/small><\/p>\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/section>\n\t\t\t\t

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ten<\/span>e<\/span><\/span>ndriy<\/span>\u0101<\/span><\/span>rtha-sa\u1e43sarga-viniv\u1e5btte\u015b cito mati\u1e25 \u09643.6.a<\/span><\/p>

dh\u0101ra\u1e47\u0101-yogyat\u0101m eti pade svecch\u0101 prakalpite \u0965 3.6.b \u0965<\/span><\/p>\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/div>\n\t\t\t\t

\n\t\t\t
\n\t\t\t\t\t\t
\n\t\t\t\t
\n\t\t\t\t\t\t\t\t\t

\u0411\u043b\u0430\u0433\u043e\u0434\u0430\u0440\u044f \u044d\u0442\u043e\u043c\u0443 [\u043f\u0440\u0430\u0442\u044c\u044f\u0445\u0430\u0440\u0435], \u0432\u0441\u043b\u0435\u0434\u0441\u0442\u0432\u0438\u0435 \u0432\u043e\u0437\u0432\u0440\u0430\u0449\u0435\u043d\u0438\u044f \u043d\u0430\u043f\u0440\u0430\u0432\u043b\u0435\u043d\u043d\u043e\u0441\u0442\u0438 \u0441\u043e\u0437\u043d\u0430\u043d\u0438\u044f9<\/sup><\/small><\/span> \u043e\u0442 \u043e\u0431\u044a\u0435\u043a\u0442\u043e\u0432 \u043e\u0440\u0433\u0430\u043d\u043e\u0432 \u0447\u0443\u0432\u0441\u0442\u043210<\/sup><\/small><\/span>, \u0440\u0430\u0437\u0443\u043c \u0441\u0442\u0430\u043d\u043e\u0432\u0438\u0442\u0441\u044f \u0441\u043f\u043e\u0441\u043e\u0431\u043d\u044b\u043c \u043a \u043a\u043e\u043d\u0446\u0435\u043d\u0442\u0440\u0430\u0446\u0438\u0438 (\u0434\u0445\u0430\u0440\u0430\u043d\u0435) \u043d\u0430 \u043f\u0440\u0435\u0434\u043c\u0435\u0442\u0435, \u0432\u044b\u0431\u0440\u0430\u043d\u043d\u043e\u043c \u043f\u043e \u0441\u0432\u043e\u0435\u0439 \u0432\u043e\u043b\u0435.<\/span><\/p>\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t

\n\t\t\t\t
\n\t\t\t\t\t\t\t\t\t

9<\/sup> \u0447\u0438\u0442.<\/em><\/small><\/p>

10<\/sup> \u0438\u043d\u0434\u0440\u0438\u044f-\u0430\u0440\u0442\u0445\u0430.<\/span><\/em><\/small><\/p>\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/section>\n\t\t\t\t

\n\t\t\t\t\t\t
\n\t\t\t\t\t
\n\t\t\t
\n\t\t\t\t\t\t
\n\t\t\t\t
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cint\u0101 tad-vi\u1e63ay\u0101 dhy\u0101na\u1e43 tac-c<\/span>\u0101<\/span><\/span>di\u1e63\u1e6da\u1e43 muhur-muhu\u1e25 \u0964 3.7.a<\/span><\/p>

tad ekat\u0101nat\u0101m eti sa sam\u0101dhir vidh\u012byate \u0965 3.7.b \u0965<\/span><\/p>\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/div>\n\t\t\t\t

\n\t\t\t
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\n\t\t\t\t\t\t\t\t\t

\u0414\u0445\u044c\u044f\u043d\u0430<\/b> \u2014 \u0440\u0430\u0437\u043c\u044b\u0448\u043b\u0435\u043d\u0438\u0435 \u043e\u0431 \u043e\u0431\u044a\u0435\u043a\u0442\u0430\u0445 \u043a\u043e\u043d\u0446\u0435\u043d\u0442\u0440\u0430\u0446\u0438\u0438 (\u0434\u0445\u0430\u0440\u0430\u043d\u044b). \u0411\u0443\u0434\u0443\u0447\u0438 \u043d\u0430\u043f\u0440\u0430\u0432\u043b\u044f\u0435\u043c\u043e\u0439 [\u043d\u0430 \u043d\u0438\u0445] \u0441\u043d\u043e\u0432\u0430 \u0438 \u0441\u043d\u043e\u0432\u0430, \u044d\u0442\u0430 (\u0434\u0445\u044c\u044f\u043d\u0430) \u0441\u0442\u0430\u043d\u043e\u0432\u0438\u0442\u0441\u044f \u043d\u0435\u043f\u0440\u0435\u0440\u044b\u0432\u043d\u043e\u0439<\/span>11 <\/span>\u2014\u00a0 \u0442\u0430\u043a \u043e\u043f\u0440\u0435\u0434\u0435\u043b\u044f\u0435\u0442\u0441\u044f \u0441\u0430\u043c\u0430\u0434\u0445\u0438<\/b>.<\/p>\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t

\n\t\t\t\t
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11<\/sup> \u0422\u0435\u0440\u043c\u0438\u043d <\/span>ekat\u0101nat\u0101<\/em> \u044f\u0432\u043d\u043e \u043e\u0442\u0441\u044b\u043b\u0430\u0435\u0442 \u043a \u0419\u043e\u0433\u0430-\u0441\u0443\u0442\u0440\u0435.<\/em><\/span><\/small><\/p>\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/section>\n\t\t\t\t

\n\t\t\t\t\t\t
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\n\t\t\t\t
\n\t\t\t\t\t\t\t\t\t

japas tad-bh\u0101\u1e63a\u1e47a\u1e43 dhyeya-sa\u1e43mukh\u012b-kara\u1e47a\u1e43 mune \u09643.8.a<\/span><\/p>

\u016bho ‘bhiv\u012bk\u1e63a\u1e47a\u1e43 vastu-vikalp<\/span>\u0101<\/span>nantar<\/span>o<\/span>dita\u1e25 \u0965 3.8.b \u0965<\/span><\/p>

yad\u0101 vetti pada\u1e43 heyam up\u0101deya\u1e43 ca tat-sthite\u1e25 \u0964 3.9.a<\/span><\/p>

tat po\u1e63aka\u1e43 vipak\u1e63a\u1e43 ca yac ca tat po\u1e63aka\u1e43 param \u0965 3.9.b \u0965<\/span><\/p>\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/div>\n\t\t\t\t

\n\t\t\t
\n\t\t\t\t\t\t
\n\t\t\t\t
\n\t\t\t\t\t\t\t\t\t

\u041e \u043c\u0443\u0434\u0440\u044b\u0439, <\/span>\u0434\u0436\u0430\u043f\u0430<\/b> \u2014 \u044d\u0442\u043e \u043f\u0440\u043e\u0433\u043e\u0432\u0430\u0440\u0438\u0432\u0430\u043d\u0438\u0435, \u0438\u043c\u0435\u044e\u0449\u0435\u0435 \u0446\u0435\u043b\u044c\u044e \u043e\u0431\u0434\u0443\u043c\u044b\u0432\u0430\u043d\u0438\u0435.<\/span><\/p>

\u0410\u0431\u0445\u0438\u0432\u0438\u043a\u0448\u0430\u043d\u043012<\/span><\/b> \u2014 \u044d\u0442\u043e \u043d\u0435\u043f\u0440\u0435\u0440\u044b\u0432\u043d\u043e\u0435 \u0440\u0430\u0437\u043c\u044b\u0448\u043b\u0435\u043d\u0438\u0435, \u043f\u043e\u0440\u043e\u0436\u0434\u0430\u0435\u043c\u043e\u0435 \u0441\u043e\u043c\u043d\u0435\u043d\u0438\u044f\u043c\u0438 \u0432 \u043f\u0440\u0435\u0434\u0441\u0442\u0430\u0432\u043b\u0435\u043d\u0438\u044f\u0445 \u043e\u0431 \u043e\u0431\u044a\u0435\u043a\u0442\u0430\u0445.\u00a0<\/span><\/p>

\u0411\u043b\u0430\u0433\u043e\u0434\u0430\u0440\u044f [\u044d\u0442\u043e\u0439 \u043f\u0440\u0430\u043a\u0442\u0438\u043a\u0435],<\/span> [\u0439\u043e\u0433\u0438\u043d] \u0437\u043d\u0430\u0435\u0442, \u043a\u0430\u043a\u0438\u0435 \u043e\u0431\u044a\u0435\u043a\u0442\u044b13<\/span> [\u0440\u0430\u0437\u043c\u044b\u0448\u043b\u0435\u043d\u0438\u044f] \u0441\u043b\u0435\u0434\u0443\u0435\u0442 \u043e\u0442\u0431\u0440\u043e\u0441\u0438\u0442\u044c, \u0430 \u043a\u0430\u043a\u0438\u0435 \u2014 \u043f\u0440\u0438\u043d\u044f\u0442\u044c, \u043a\u0430\u043a\u0438\u0435 [\u043e\u0431\u044a\u0435\u043a\u0442\u044b] \u043f\u0440\u0435\u043f\u044f\u0442\u0441\u0442\u0432\u0443\u044e\u0442 \u0440\u0430\u0437\u043c\u044b\u0448\u043b\u0435\u043d\u0438\u044e, \u0430 \u043a\u0430\u043a\u0438\u0435 \u2014 \u0441\u043f\u043e\u0441\u043e\u0431\u0441\u0442\u0432\u0443\u044e\u0442, [\u0430 \u0442\u0430\u043a\u0436\u0435 \u0437\u043d\u0430\u0435\u0442], \u043a\u0430\u043a\u0438\u0435 [\u043e\u0431\u044a\u0435\u043a\u0442\u044b] \u0441\u043f\u043e\u0441\u043e\u0431\u0441\u0442\u0432\u0443\u044e\u0442 [\u0440\u0430\u0437\u043c\u044b\u0448\u043b\u0435\u043d\u0438\u044e] \u0432 \u043c\u0430\u043a\u0441\u0438\u043c\u0430\u043b\u044c\u043d\u043e\u0439 \u0441\u0442\u0435\u043f\u0435\u043d\u0438<\/span>.<\/span><\/p>\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t

\n\t\t\t\t
\n\t\t\t\t\t\t\t\t\t

12<\/sup> \u0410\u0431\u0445\u0438\u0432\u0438\u043a\u0448\u0430\u043d\u0430<\/span><\/i> \u2014 \u0444\u0438\u043b\u043e\u0441\u043e\u0444\u0441\u043a\u0430\u044f \u0440\u0435\u0444\u043b\u0435\u043a\u0441\u0438\u044f.<\/span><\/small><\/p>

13<\/sup> Pada \u2014 \u043c\u043d\u043e\u0433\u043e\u0437\u043d\u0430\u0447\u043d\u043e\u0435 \u0441\u043b\u043e\u0432\u043e, \u043e\u043d\u043e \u043e\u0437\u043d\u0430\u0447\u0430\u0435\u0442 \u043a\u0430\u043a \u043e\u0431\u044a\u0435\u043a\u0442 \u0434\u0438\u0441\u043a\u0443\u0441\u0441\u0438\u0438, \u0442\u0430\u043a \u0438 \u0441\u043e\u0441\u0442\u043e\u044f\u043d\u0438\u0435, \u043c\u0435\u0441\u0442\u043e \u0438 \u0441\u043b\u043e\u0432\u043e. \u0421\u0447\u0438\u0442\u0430\u0435\u043c, \u0447\u0442\u043e \u0441\u043b\u043e\u0432\u043e \u0431\u044b\u043b\u043e \u0432\u044b\u0431\u0440\u0430\u043d\u043e \u0441\u043f\u0435\u0446\u0438\u0430\u043b\u044c\u043d\u043e \u0438 \u0432\u0441\u0435 \u0437\u043d\u0430\u0447\u0435\u043d\u0438\u044f \u0434\u043e\u043b\u0436\u043d\u044b \u0431\u044b\u0442\u044c \u0443\u0447\u0442\u0435\u043d\u044b:\u00a0 \u0411\u043b\u0430\u0433\u043e\u0434\u0430\u0440\u044f [\u043e\u0431\u0445\u0438\u0432\u0438\u043a\u0448\u0430\u043d\u0435, \u0439\u043e\u0433\u0438\u043d] \u0437\u043d\u0430\u0435\u0442 \u043a\u0430\u043a\u0438\u0435 \u0441\u043b\u043e\u0432\u0430, \u0441\u043e\u0441\u0442\u043e\u044f\u043d\u0438\u044f, \u043e\u0431\u044a\u0435\u043a\u0442\u044b \u0441\u043b\u0435\u0434\u0443\u0435\u0442 \u043e\u0442\u0431\u0440\u043e\u0441\u0438\u0442\u044c, \u0430 \u043a\u0430\u043a\u0438\u0435 \u2014 \u043f\u0440\u0438\u043d\u044f\u0442\u044c…<\/small><\/p>\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/section>\n\t\t\t\t

\n\t\t\t\t\t\t
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e\u1e63u vyasta-samaste\u1e63u k\u1e5bta-yatnasya yogina\u1e25 \u09643.10.a\u00a0<\/span><\/p>

vibh\u0101nti \u015baktayo vi\u015bva\u1e43 vy\u0101pya bh\u0101nor iva tvi\u1e63a\u1e25 \u0965 3.10.b \u0965<\/span><\/p>\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/div>\n\t\t\t\t

\n\t\t\t
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\u041f\u043e\u0434\u043e\u0431\u043d\u043e \u0441\u0438\u044f\u043d\u0438\u044e \u0441\u043e\u043b\u043d\u0446\u0430, \u043e\u0441\u0432\u0435\u0449\u0430\u044e\u0442 \u043c\u0438\u0440 \u0441\u0438\u043b\u044b (\u0448\u0430\u043a\u0442\u0438) \u0439\u043e\u0433\u0438\u043d\u0430, \u0441\u0442\u0430\u0440\u0430\u0442\u0435\u043b\u044c\u043d\u043e \u043f\u0440\u0430\u043a\u0442\u0438\u043a\u0443\u044e\u0449\u0435\u0433\u043e \u044d\u0442\u0438 [\u0447\u0430\u0441\u0442\u0438 \u0439\u043e\u0433\u0438], \u043a\u0430\u043a \u043a\u0430\u0436\u0434\u0443\u044e \u0432 \u043e\u0442\u0434\u0435\u043b\u044c\u043d\u043e\u0441\u0442\u0438, \u0442\u0430\u043a \u0438 \u0432\u0441\u0435 \u0432\u043c\u0435\u0441\u0442\u0435.<\/span><\/p>\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/section>\n\t\t\t\t

\n\t\t\t\t\t\t
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na tam\u012b\u1e63\u1e6de nara\u1e25 ka\u015bcit rak\u1e63<\/span>o<\/span><\/span>d\u0101nava-m\u0101nav\u0101\u1e25 \u09643.11.a<\/span><\/p>

roruc\u0101nam at\u012btyait\u0101n d\u1e5bk-kriy\u0101-pr\u0101\u1e47a-roci\u1e63\u0101 \u0965 3.11.b \u0965<\/span><\/p>\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/div>\n\t\t\t\t

\n\t\t\t
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\n\t\t\t\t\t\t\t\t\t

\u041d\u0438\u043a\u0442\u043e, \u043d\u0438 \u0447\u0435\u043b\u043e\u0432\u0435\u043a, \u043d\u0438 \u0434\u0430\u043d\u0430\u0432\u0430, \u043d\u0438 \u0440\u0430\u043a\u0448\u0430\u0441 \u043d\u0435 \u0443\u043f\u0440\u0430\u0432\u043b\u044f\u0435\u0442 \u044d\u0442\u0438\u043c \u044f\u0440\u043a\u043e \u0441\u0438\u044f\u044e\u0449\u0438\u043c [\u0439\u043e\u0433\u0438\u043d\u043e\u043c], \u043f\u043e\u0441\u043a\u043e\u043b\u044c\u043a\u0443 [\u043e\u043d] \u043f\u0440\u0435\u0432\u0437\u043e\u0448\u0435\u043b \u0438\u0445 \u043c\u043e\u0449\u044c\u044e \u044d\u043d\u0435\u0440\u0433\u0438\u0438, \u0434\u0435\u0439\u0441\u0442\u0432\u0438\u044f \u0438 \u043f\u043e\u0437\u043d\u0430\u043d\u0438\u044f<\/span>.14<\/span><\/span><\/p>\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t

\n\t\t\t\t
\n\t\t\t\t\t\t\t\t\t

14<\/sup> \u042d\u0442\u0430 \u0441\u0442\u0440\u043e\u043a\u0430 \u043e\u0442\u0441\u044b\u043b\u0430\u0435\u0442 \u043a \u041f\u0430\u0448\u0443\u043f\u0430\u0442\u0430-\u0441\u0443\u0442\u0440\u0435.<\/span><\/small><\/p>\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/section>\n\t\t\t\t

\n\t\t\t\t\t\t
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\n\t\t\t\t\t\t\t\t\t

niv\u1e5btter manaso hetu\u1e25 sa\u1e43sarg\u0101t pr\u0101\u1e47a-khedanam \u0964 3.12.a<\/span><\/p>

niv\u1e5bttir dh\u0101ra\u1e47\u0101<\/span>d\u012bn\u0101\u1e43 m\u016bla\u1e43 sarvasya tat-tata\u1e25 \u0965 3.12.b \u0965<\/span><\/p>\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/div>\n\t\t\t\t

\n\t\t\t
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\u041a\u043e\u043d\u0442\u0440\u043e\u043b\u044c \u0434\u044b\u0445\u0430\u043d\u0438\u044f \u044f\u0432\u043b\u044f\u0435\u0442\u0441\u044f \u043f\u0440\u0438\u0447\u0438\u043d\u043e\u0439 \u0432\u043e\u0437\u0432\u0440\u0430\u0449\u0435\u043d\u0438\u044f \u043c\u0430\u043d\u0430\u0441\u0430 \u0438\u0437 \u0441\u043e\u0435\u0434\u0438\u043d\u0435\u043d\u0438\u044f [\u0441 \u043e\u0431\u044a\u0435\u043a\u0442\u0430\u043c\u0438 \u043e\u0440\u0433\u0430\u043d\u043e\u0432 \u0447\u0443\u0432\u0441\u0442\u0432]<\/span>.15<\/span><\/span><\/p>

\u0412\u043e\u0437\u0432\u0440\u0430\u0449\u0435\u043d\u0438\u0435 <\/span>[\u043c\u0430\u043d\u0430\u0441\u0430] <\/span>\u044f\u0432\u043b\u044f\u0435\u0442\u0441\u044f \u043e\u0441\u043d\u043e\u0432\u0430\u043d\u0438\u0435\u043c [\u0434\u043b\u044f \u0434\u0440\u0443\u0433\u0438\u0445 \u0447\u0430\u0441\u0442\u0435\u0439 \u0439\u043e\u0433\u0438], \u043d\u0430\u0447\u0438\u043d\u0430\u044f \u0441 \u043a\u043e\u043d\u0446\u0435\u043d\u0442\u0440\u0430\u0446\u0438\u0438, \u043f\u043e\u044d\u0442\u043e\u043c\u0443 [\u043a\u043e\u043d\u0442\u0440\u043e\u043b\u044c \u0434\u044b\u0445\u0430\u043d\u0438\u044f] \u044f\u0432\u043b\u044f\u0435\u0442\u0441\u044f \u043e\u0441\u043d\u043e\u0432\u043e\u0439 \u0432\u0441\u0435\u0433\u043e [\u0443\u0447\u0435\u043d\u0438\u044f \u0439\u043e\u0433\u0438]. <\/span><\/p>\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t

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15<\/sup> \u041f\u043e \u043a\u043e\u043d\u0442\u0435\u043a\u0441\u0442\u0443 \u0432\u0441\u0435\u0433\u043e \u0442\u0435\u043a\u0441\u0442\u0430 \u044d\u0442\u0430 \u0441\u0442\u0440\u043e\u043a\u0430 \u0434\u043e\u043b\u0436\u043d\u0430 \u043d\u0430\u0445\u043e\u0434\u0438\u0442\u044c\u0441\u044f \u043f\u043e\u0441\u043b\u0435 \u0441\u0442\u0440\u043e\u043a\u0438 4.6.<\/span><\/small><\/p>\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/section>\n\t\t\t\t

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vistare\u1e47a sura-\u015bre\u1e63\u1e6dha vipra-k\u1e5b\u1e63\u1e6da\u1e43 ca yat-sthitam \u09643.13.a<\/span><\/p>

yad-anyat s\u0101dhana\u1e43 ki\u1e43cid yoga-siddhe\u015b ca kathyat\u0101m \u0965 3.13.b \u0965<\/span><\/p>\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/div>\n\t\t\t\t

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[\u041f\u0440\u043e\u0441\u044c\u0431\u0430:]<\/span><\/p>

..\u041e \u043b\u0443\u0447\u0448\u0438\u0439 \u0438\u0437 \u0431\u043e\u0433\u043e\u0432, \u0440\u0430\u0441\u0441\u043a\u0430\u0436\u0438, \u043f\u043e\u0436\u0430\u043b\u0443\u0439\u0441\u0442\u0430, \u043f\u043e\u0434\u0440\u043e\u0431\u043d\u0435\u0435 \u043e \u043a\u0430\u043a\u043e\u043c-\u043d\u0438\u0431\u0443\u0434\u044c \u0434\u0440\u0443\u0433\u043e\u043c, \u0431\u043e\u043b\u0435\u0435 \u0434\u0435\u0442\u0430\u043b\u0438\u0437\u0438\u0440\u043e\u0432\u0430\u043d\u043d\u043e\u043c \u043c\u0435\u0442\u043e\u0434\u0435 \u0434\u043e\u0441\u0442\u0438\u0436\u0435\u043d\u0438\u044f \u0443\u0441\u043f\u0435\u0445\u0430 (\u0441\u0438\u0434\u0434\u0445) \u0432 \u0439\u043e\u0433\u0435.<\/span><\/p>\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/section>\n\t\t\t\t

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na \u015bakya\u1e43 vistar\u0101d vaktu\u1e43 tat-prasa\u1e45ga-bhay\u0101d vidhe\u1e25 \u09643.14.a<\/span><\/p>

pra\u015bnasy<\/span>\u0101<\/span><\/span>va\u015byav\u0101cyatv\u0101t tath<\/span>\u0101<\/span><\/span>py udde\u015ba ucyate \u0965 3.14.b \u0965<\/span><\/p>\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/div>\n\t\t\t\t

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[Answer:]<\/em><\/p>

According to the precepts, one should not elaborate on this for fear of excessive attachment to detail. But in view of the fact that the question must be answered, I shall give a brief instruction.<\/p>\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/section>\n\t\t\t\t

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m\u016btr\u0101<\/span>dy uts\u1e5bjya vidhivad ek<\/span>\u0101<\/span><\/span>rdha-da\u015ba\u2013saptabhi\u1e25 \u09643.15.a<\/span><\/p>

m\u1e5bdbhir li\u1e45ga-gud\u0101-savya-hasta-yugm\u0101ni \u015baucayet \u09653.15.b \u0965<\/span><\/p>\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t

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dvir vrat\u012b trir apa\u1e25 p\u012btv\u0101 dvir vim\u1e5bjy\u0101nana\u1e43 sp\u1e5b\u015bet \u0964 3.16.a<\/span><\/p>

svab\u0101hu-n\u0101bhi-h\u1e5bt k\u0101ni dvis trir v\u0101 \u015baucit<\/span>\u0101<\/span><\/span>dhara\u1e25 \u0965 3.16.b \u0965<\/span><\/p>\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t

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hita-j\u012br\u1e47<\/span>\u0101<\/span><\/span>\u015bana-svasthas tri-ku\u1e0dy\u0101<\/span>ve\u1e63\u1e6dite g\u1e5bhe \u0964 3.17.a<\/span><\/p>

b\u0101dh\u0101-\u015b\u016bnye van\u0101<\/span>dau v\u0101 sv\u0101sana-stha uda\u1e45-mukha\u1e25 \u0965 3.17.b \u0965<\/span><\/p>

namas k\u1e5btya mahe\u015b\u0101nam um\u0101-skanda-ga\u1e47\u0101dhip\u0101n \u0964 3.18\u00a0<\/span><\/p>

\u1e5bju-gr\u012bv\u0101-\u015biro-vak\u1e63\u0101 n\u0101s\u0101<\/span>gr\u0101-hita-d\u1e5bg-dvaya\u1e25 \u0965 3.18 \u0965<\/span><\/p>

p\u0101r\u1e63\u1e47ibhy\u0101\u1e43 v\u1e5b\u1e63a\u1e47au rak\u1e63an dantair dant\u0101n asa\u1e43sp\u1e5b\u015ban \u0964<\/span><\/p>

vi\u1e63\u1e6dabdha<\/span>-deho dant<\/span>\u0101<\/span><\/span>gre jihv\u0101m \u0101d\u0101ya susthita\u1e25 \u0965 3.19 \u0965<\/span><\/p>

recayec chakti-paryanta\u1e43 pu\u1e6den<\/span>ai<\/span><\/span>kena m\u0101rutam \u0964 3.20.a<\/span><\/p>

sa recakas, tad-abhy\u0101s\u0101d vedha-vik\u1e63ipta-karmasu \u0965 3.20.b \u0965<\/span><\/p>

krama\u015ba\u1e25 \u015baktat\u0101m eti vik\u1e5b\u1e63\u1e6da-vi\u1e63aye\u1e63v api \u09643.21.a<\/span><\/p>\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/div>\n\t\t\t\t

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Having emitted urine and similar [secretions], one should use clay to cleanse the penis, anus and hands, starting from the left [side], [repeating the cleansing] one, five and seven times respectively, according to the instructions.16<\/span><\/span><\/span><\/p>\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t

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One who observes the vows [should repeat it] twice. Having drunk water thrice, let him wipe his lips twice and with clean lips touch his hands, navel, heart and head two or three times<\/span>.<\/span><\/p>\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t

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Being in good condition due to properly cooked wholesome food, [having settled down] in a quiet hut with three walls or in a forest and [other] similar [secluded] places, sitting facing north, having performed the worship of Shiva, Uma, Skanda and the Leader of the Ganas (Ganesha), concentrating the gaze on the tip of the nose, [keeping] the neck, head and chest in one line, covering the testicles with the heels, not closing the jaws, keeping the body straight, steady and immobile, placing the tongue in the upper teeth, let him exhale air completely through one nostril. This is – the exhalation (rechaka).<\/p>

Through this exercise [the yogi] gradually attains the ability to such actions as dispelling and piercing [enemies or their consciousness], even if they are distant.<\/span>17<\/span><\/p>\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t

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16 <\/sup>\u0421\u043e\u043e\u0442\u0432\u0435\u0442\u0441\u0442\u0432\u0435\u043d\u043d\u043e: \u043f\u0435\u043d\u0438\u0441\u0430 \u2014 \u043e\u0434\u0438\u043d, \u0430\u043d\u0443\u0441\u0430 \u2014 \u043f\u044f\u0442\u044c \u0438 \u0440\u0443\u043a \u2014 \u0441\u0435\u043c\u044c \u0440\u0430\u0437.
<\/small><\/p>

17 <\/sup> \u0421\u043e\u043e\u0442\u043d\u043e\u0441\u0438\u0442\u0441\u044f \u0441 \u043c\u0430\u0433\u0438\u0447\u0435\u0441\u043a\u0438\u043c\u0438 \u0440\u0438\u0442\u0443\u0430\u043b\u0430\u043c\u0438 \u0410\u0442\u0445\u0430\u0440\u0432\u0430\u0432\u0435\u0434\u044b.<\/span>
<\/small><\/p>\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/section>\n\t\t\t\t

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b\u0101hyena v\u0101yun\u0101 m\u016brte\u1e25 \u015bakti-s\u012bma-prap\u016bra\u1e47am \u0965 3.21.b\u0965<\/span><\/p>

p\u016braka\u1e25 sa tad-abhy\u0101s\u0101t sugurv api vikar\u1e63ayet \u09643.22.a<\/span><\/p>\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/div>\n\t\t\t\t

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Filling the body with air from outside to the limit is inhalation (puraka<\/strong>).<\/p>

With the help of this exercise one can attract [to oneself]18<\/span><\/span> even very weighty things.<\/span><\/p>\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t

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18 <\/sup>Which also correlates with the ritual action of attracting to oneself any objects, both physically heavy objects and important objects (the word guru was used, which has both of these meanings).<\/span>
<\/small><\/p>\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/section>\n\t\t\t\t

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ty\u0101ga-sa\u1e43graha\u1e47e hitv\u0101 nirodha\u1e25 kumbhaka\u1e25 sm\u1e5bta\u1e25 \u0965 3.22.b \u0965<\/span><\/p>

rodha-\u015baktis19<\/span><\/span> tad-abhy\u0101s\u0101d vyaktim ety aniv\u0101rit\u0101 \u09643.23.a<\/span><\/p>\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/div>\n\t\t\t\t

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When inhalation and exhalation cease, [there arises] the holding [of breath] known [as] kumbhaka<\/strong>.<\/p>

As a consequence of this exercise, the ability to hold [desired objects] without hindrance is manifested.<\/p>\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t

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19 <\/sup>\u0422\u0435\u0440\u043c\u0438\u043d \u0432\u0441\u0442\u0440\u0435\u0447\u0430\u0435\u0442\u0441\u044f \u0432 \u0419\u043e\u0433\u0430-\u0431\u0445\u0430\u0448\u044c\u0435<\/em>: \u043a\u043e\u043c\u043c\u0435\u043d\u0442\u0430\u0440\u0438\u0439 \u043a 3-17, \u0430 \u0442\u0430\u043a\u0436\u0435 \u0432 \u0422\u0430\u043d\u0442\u0440\u0430\u043b\u043e\u043a\u0435 \u2013 1-13.<\/span><\/small><\/small><\/p>\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/section>\n\t\t\t\t

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ty\u0101ga-sa\u1e43graha\u1e47e hitv\u0101 nirodha\u1e25 kumbhaka\u1e25 sm\u1e5bta\u1e25 \u0965 3.23.b \u0965<\/span><\/p>

rodha-\u015baktis<\/span> tad-abhy\u0101s\u0101d vyaktim ety aniv\u0101rit\u0101 \u09643.24.a<\/span><\/p>\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/div>\n\t\t\t\t

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Then the yogin [becomes] an expert in this movement [of prana] through the channels of the moon, sun and Lord (sushumna). Having learnt the applicability of the properties of this [movement of prana through the three channels], [he] will be able to attain what he desires.<\/p>\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/section>\n\t\t\t\t

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p\u016braka\u1e43 kumbhaka\u1e43 v\u0101pi bhajec candra-pathi sthite \u0965 3.24.b \u0965<\/span><\/p>

pu\u1e63\u1e6di-m\u1e5btyu-jay\u0101dy-artha\u1e43 sv\u0101tmano’nyasya recakam \u0964 3.25.a<\/span><\/p>\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/div>\n\t\t\t\t

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[A yogin] should practice puraka or kumbhaka to [improve] his health and defeat death, and to [achieve the same goals for] another, [one should practice] rechaka c [prana] in the lunar (left) channel.<\/p>\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/section>\n\t\t\t\t

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anagni-jvalane v\u1e5bk\u1e63a-\u015bo\u1e63a\u1e47e b\u012bja-n\u0101\u015bane \u0965 3.25.b \u0965<\/span><\/p>

stobh<\/span>o<\/span><\/span>nm\u0101da-vi\u1e63<\/span>o<\/span><\/span>dd\u012bpti-pramukhe\u1e63u tu recakam \u09643.26.a<\/span><\/p>\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/div>\n\t\t\t\t

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Rechaka [with prana in the solar (right) channel should be practised] in heat without fire20<\/span> when [it is necessary] to dry up trees, destroy crops, and for [such purposes as] burning obstacles, intoxicants and poisons.<\/span><\/p>\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t

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20<\/sup> \u0412\u0435\u0440\u043e\u044f\u0442\u043d\u043e, \u0440\u0435\u0447\u044c \u0438\u0434\u0435\u0442 \u043e \u043b\u0438\u0445\u043e\u0440\u0430\u0434\u043a\u0435.<\/span><\/small><\/div><\/div><\/div><\/div><\/div><\/div><\/div><\/div><\/div><\/section>
<\/section>\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/section>\n\t\t\t\t
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dhy\u0101n<\/span>\u0101<\/span><\/span>rcana-jap\u0101<\/span>dye\u1e63u deha-ty\u0101ge ca \u015b\u0101\u1e45kare \u0965 3.26.b \u0965<\/span><\/p>

kumbhako recaka\u015b c<\/span>e<\/span>\u1e63\u1e6do d\u012bk\u1e63\u0101-sa\u1e43sth\u0101pane\u1e63u ca \u0964 3.27.a<\/span><\/p>\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/div>\n\t\t\t\t

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In dhyana, veneration of gods, japa and other [similar practices], as well as in leaving the body and performing initiations, it is desirable [to perform] kumbhaka and rechaka [with prana] in the channel of the Lord (in the sushumna).<\/p>\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/section>\n\t\t\t\t

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yav\u012by\u0101n madhyamo jye\u1e63\u1e6dha\u1e25 sa t\u0101lair dv\u0101da\u015b\u0101dibhi\u1e25 \u0965 3.27.b \u0965<\/span><\/p>

t\u0101lo dv\u0101da\u015babhir j\u0101nu-pari\u1e47\u0101ha-paribhramai\u1e25 \u0964 3.28.a<\/span><\/p>\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/div>\n\t\t\t\t

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This [pranayama] is short, medium and long, [short has a duration of] 12 tala21<\/span><\/span>.<\/p>

Tala is [the time of] twelve revolutions [with the palm of the hand] around the knee.22<\/sup><\/small><\/span><\/p>\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t

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21<\/sup> \u00a0\u0418\u0437 \u043a\u043e\u043c\u043c\u0435\u043d\u0442\u0430\u0440\u0438\u044f \u0441\u043b\u0435\u0434\u0443\u0435\u0442, \u0447\u0442\u043e \u0441\u0440\u0435\u0434\u043d\u044f\u044f \u0438 \u043f\u0440\u043e\u0434\u043e\u043b\u0436\u0438\u0442\u0435\u043b\u044c\u043d\u0430\u044f \u0438\u043c\u0435\u044e\u0442 \u0434\u043b\u0438\u0442\u0435\u043b\u044c\u043d\u043e\u0441\u0442\u044c 24 \u0438 48 \u0442\u0430\u043b \u0441\u043e\u043e\u0442\u0432\u0435\u0442\u0441\u0442\u0432\u0435\u043d\u043d\u043e.<\/small><\/p>

22<\/sup> \u0422\u043e \u0435\u0441\u0442\u044c \u0432\u0440\u0435\u043c\u044f, \u0437\u0430 \u043a\u043e\u0442\u043e\u0440\u043e\u0435 \u043f\u0440\u043e\u0445\u043e\u0434\u0438\u0442 12 \u043e\u0431\u043e\u0440\u043e\u0442\u043e\u0432 \u043b\u0430\u0434\u043e\u043d\u044c\u044e \u0432\u043e\u043a\u0440\u0443\u0433 \u043a\u043e\u043b\u0435\u043d\u0430.<\/small><\/p>\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/section>\n\t\t\t\t

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so ‘pi dhy\u0101na-jap<\/span>o<\/span><\/span>peta\u1e25 sagarbho’nyastad ujjhita\u1e25 \u0965 3.28.b \u0965<\/span><\/p>

yath\u0101 sagarbha\u1e25 sthairy\u0101ya manaso na tath<\/span>e<\/span><\/span>tara\u1e25 \u0964 3.29.a<\/span><\/p>\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/div>\n\t\t\t\t

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That [pranayama] [which] is accompanied by dhyana and japa [is] called \u201cwith-seed,\u201d otherwise it is \u201cwithout-seed.\u201d [Pranayama] \u201cwith-seed\u201d [is] suitable for the steadiness of manas, [the one] \u201cwithout-seed\u201d for the other.<\/p>\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/section>\n\t\t\t\t

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pr\u0101tar ni\u015b\u0101k\u1e5bta\u1e43 p\u0101pa\u1e43, din\u0101nte ca div\u0101k\u1e5btam \u0965 3.29.b \u0965<\/span><\/p>

hanty agarbho ‘pi dev\u0101n\u0101\u1e43 pracalatva\u1e43 pradh\u0101vat\u0101m \u09643.30.a<\/span><\/p>\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/div>\n\t\t\t\t

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[Pranayama with-seed done at dawn [eliminates] misdeeds committed during the night, and [done] at sunset – those committed during the day.<\/p>

[Pranayama] without-seed eliminates the wandering of the scattered senses.<\/p>\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/section>\n\t\t\t\t

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sn\u0101to bhavati t\u012brthe\u1e63u sarva-kratu\u1e63u d\u012bk\u1e63ita\u1e25 \u0965 3.30.b \u0965<\/span><\/p>

pota\u1e25 pit\u1e5d\u1e47\u0101\u1e43 ya\u1e25 \u015ba\u015bvat sagarbham imam \u0101caret \u09643.31.a<\/span><\/p>\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/div>\n\t\t\t\t

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One who constantly practices this [pranayama] s-semenem is a rook (salvation from the ocean of samsara) for his fathers, [he is like] one who has performed ablution in the sacred places (tirthas) and is initiated into all rituals.<\/p>\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/section>\n\t\t\t\t

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dhy\u0101yed adhv\u0101nta-ga\u1e43 deva\u1e43 japet tad-v\u0101caka\u1e43 sad\u0101 \u0965 3.31.b \u0965<\/span><\/p>

k\u1e63it-\u0101d\u012bny atha tattv\u0101ni tad-r\u016bp\u0101<\/span>dhik\u1e5bt\u0101ni v\u0101 \u09643.32.a<\/span><\/p>\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/div>\n\t\t\t\t

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One should meditate on the deity who is the ultimate goal, always recite his mantra and [meditate] on the primal elements (tattvas), beginning with the earth, spiritualised by that [deity].<\/p>\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/section>\n\t\t\t\t

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yasm\u0101n n\u0101<\/span>cetana\u1e43 tattva\u1e43 siddham apy upak\u0101rakam \u09653.32.a \u0965<\/span><\/p>

\u015baiva\u1e43 vapur iti dhy\u0101yed ato yad-yat sam\u012bhitam \u09643.33.a<\/span><\/p>\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/div>\n\t\t\t\t

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Since [meditating on] an inanimate element is not conducive to attainment, let [the practitioner] meditate on any chosen [object] with the thought, \u2018This is the body of Shiva.\u2019<\/p>\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/section>\n\t\t\t\t

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siddhaye dh\u0101ra\u1e47\u0101<\/span>d\u012bn\u0101\u1e43 v\u1e5btt\u012bn\u0101m anilasya ca \u0965 3.33.b \u0965<\/span><\/p>

sagarbha\u1e43 kumbhaka\u1e43 vidv\u0101n \u0101ti\u1e63\u1e6dhed avikhinna-dh\u012b\u1e25 \u0964<\/span><\/p>\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/div>\n\t\t\t\t

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A sage with integral consciousness let him practise kumbhaka (retention) of air with-semen for the sake of success in such activities as dharana and other [parts of yoga].<\/p>\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/section>\n\t\t\t\t

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ayam arka-gu\u1e47a\u1e43 k\u0101la\u1e43 k\u1e5bta-citta-vyavasthiti\u1e25 \u0965 3.34 \u0965<\/span><\/p>

pr\u0101pnoti dh\u0101ra\u1e47\u0101-\u015babda\u1e43 dh\u0101ra\u1e47\u0101-siddhi-d\u0101nata\u1e25 \u0964<\/span><\/p>\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/div>\n\t\t\t\t

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This [seed kumbhaka] is called dharana<\/strong> since, when performed 12 times, it forms steadiness of mind and bestows the ability to concentrate (dharana).<\/p>\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/section>\n\t\t\t\t

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sthity-artho dh\u0101ra\u1e47\u0101-\u015babda\u1e25 sth\u0101n\u0101<\/span>rtho ‘py upac\u0101rata\u1e25 \u0965 3.35 \u0965<\/span><\/p>

sth\u0101na\u1e43 pr\u0101thamikasy<\/span>e<\/span><\/span>m<\/span>\u0101<\/span>ny avany\u0101d\u012bni n<\/span>e<\/span>tarat \u0964<\/span><\/p>\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/div>\n\t\t\t\t

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The word dharana [has] the meaning of [the state of] stability and [the process of] establishing (concentration on an object). The [state of] steadiness in beginners [arises] as a result of practising [meditation] on these [elements], starting [precisely] from the ground and not otherwise.<\/p>\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/section>\n\t\t\t\t

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t\u0101ni hema-hima-jyoti\u1e25-k\u1e5b\u1e63\u1e47a-svacch\u0101ni r\u016bpata\u1e25 \u0965 3.36 \u0965<\/span><\/p>

vedy-ardha-ma\u1e47\u1e0dala-tryastra-v\u1e5btta-padm\u0101k\u1e5bt\u012bni tu \u0964<\/span><\/p>

sthairy<\/span>\u0101<\/span><\/span>py \u0101yana-viplo\u1e63a-prera\u1e47\u0101-\u015b\u016bnyat<\/span>\u0101<\/span><\/span>ptaye \u0965 3.37 \u0965<\/span><\/p>

bhavanti vajraka-jv\u0101l\u0101-bindu-\u015b\u016bny\u0101<\/span>nvit\u0101ni tu \u0964<\/span><\/p>\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/div>\n\t\t\t\t

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These [elements] are of the following colours: yellow (gold), white, fire, black and transparent. The symbols correspond to them: square, semicircle, triangle, circle and lotus (polygon). [They are used] to attain [in meditation the experiences of] stability, fullness, combustion, inspiration23<\/sup><\/small><\/span> and emptiness<\/p>

and are accompanied by [the sensations of] solidity, flash, seed (bindu) and emptiness.<\/p>\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t

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23 In the sense of being motivated.<\/sup><\/small><\/div><\/div><\/div><\/div><\/div><\/div><\/div><\/div><\/div><\/section>
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b\u0101dhak\u0101ny anuvart\u012bni madhya-sth\u0101ny avagatya ca \u0965 3.38 \u0965<\/span><\/p>

yog\u012b vyasta-samast\u0101ni bibh\u1e5by<\/span>\u0101<\/span>d i\u1e63\u1e6da-siddhaye \u0964<\/span><\/p>\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/div>\n\t\t\t\t

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Having realized [which] combinations and separations [of elements] are harmful and [which] are helpful or neutral, let the yogi retain [combinations of elements] to achieve the desired ability.<\/p>\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/section>\n\t\t\t\t

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kva de\u015be dh\u0101ra\u1e47\u0101, r\u016bpa\u1e43 cintan\u012bya\u1e43 vipa\u015bcit\u0101 \u0965 3.39 \u0965<\/span><\/p>

ki\u1e43 ca vyasta-samast\u0101n\u0101\u1e43 phala\u1e43 br\u016bhi sure\u015bvara \u0964<\/span><\/p>\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/div>\n\t\t\t\t

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[Request:].<\/p>

O Sureshvara (Lord), tell me on which area [of the body] the wise one should meditate, on [which] color24<\/sup><\/small><\/span> and what is the result of [the practices of] joining and separating [the elements].<\/p>

<\/small>\u00a0<\/span><\/p>\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t

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24 <\/sup>\u0438\u043b\u0438 \u0444\u043e\u0440\u043c\u0443.<\/span><\/small><\/div><\/div><\/div><\/div><\/div><\/div><\/div><\/div><\/div><\/section>
<\/section>\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/section>\n\t\t\t\t
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h\u1e5bdi cetasi vik\u1e63ipte dh\u0101rayet k\u1e63itim arthavit \u0965 3.40 \u0965<\/span><\/p>

jala\u1e43 pip\u0101sita\u1e25 ka\u1e47\u1e6dhe mande ‘gnau ja\u1e6dhare ‘nalam \u0964<\/span><\/p>

pr\u0101\u1e47\u0101di-v\u1e5btti-siddhy-artha\u1e43 h\u1e5bt-ka\u1e47\u1e6dh<\/span>\u0101<\/span>di\u1e63u m\u0101rutam \u0965 3.41 \u0965<\/span><\/p>

vi\u1e63\u0101dy-abhibhave vyoma te\u1e63u yatr<\/span>o<\/span><\/span>payogavat \u0964<\/span><\/p>\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/div>\n\t\t\t\t

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[Answer:]<\/p>

Let the wise one retain [the element of] earth in the heart when the mind is distracted; [the element of] water in the throat, when thirsty; [the element of] fire in the stomach, when the fire [of digestion] is weak; [the element of] air in the heart, throat, and other places (chakras) to acquire the ability to activate pranas; to eliminate poisons and the similar [let retain] ether in those places (chakras) where required.<\/p>\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/section>\n\t\t\t\t

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kha\u1e43 samaste\u1e63u bh\u016bte\u1e63u v\u0101ri=v\u0101y\u016b \u015bikhi-k\u1e63it\u012b \u0965 3.42 \u0965<\/span><\/p>

v\u0101ry-agn\u012b bh\u016bmi-pavanau v\u0101rik\u1e63me anal\u0101<\/u>nilau \u0964<\/span><\/p>

madhya-sth\u0101-r\u0101ti-mitr\u0101\u1e47i catu\u1e63ke yugma-yugma\u015ba\u1e25 \u0965 3.43 \u0965<\/span><\/p>

parij\u00f1\u0101yeti matim\u0101n yojayed i\u1e63\u1e6da-siddhaye \u0964<\/span><\/p>\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/div>\n\t\t\t\t

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To obtain the desired results, let the wise one apply them in pairs – two pairs in a foursome, having learned that water to air and fire to earth are neutral in relation to each other; that water to fire, earth to air are hostile; water to earth, fire to air are friendly.<\/p>\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/section>\n\t\t\t\t

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k\u0101ni pr\u0101\u1e47\u0101di-v\u1e5btt\u012bn\u0101\u1e43 sth\u0101n\u0101ny asmin \u015bar\u012brake \u0965 3.44 \u0965<\/span><\/p>

jit\u0101su t\u0101su ki\u1e43 ca sy\u0101d iti, br\u016bhi suro<\/u>ttama \u0964<\/span><\/p>\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/div>\n\t\t\t\t

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O supreme of the gods, tell me in what places in the [subtle] body are energies such as prana and others, and what will happen when they [are] subdued?<\/p>\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/section>\n\t\t\t\t

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tasya h\u1e5bn-n\u0101bhy-ura\u1e25-ka\u1e47\u1e6dha-p\u1e5b\u1e63\u1e6dha-de\u015be\u1e63u dh\u0101ra\u1e47\u0101t \u0965 3.45 \u0965<\/span><\/p>

jaya\u1e25 pra\u1e47ayan\u0101<\/u>d\u012bn\u0101\u1e43 v\u1e5btt\u012bn\u0101\u1e43 yogino bhavet \u0964<\/span><\/p>\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/div>\n\t\t\t\t

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Through dharana on places such as the heart, navel, chest, throat and back, the yogi will gain victory with regard to energies, starting with pranayana (prana).<\/p>\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/section>\n\t\t\t\t

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jita-pra\u1e47ayano dhatte svecchay\u0101 deha-m\u0101tmana\u1e25 \u0965 3.46 \u0965<\/span><\/p>

jit\u0101<\/span>panayano ‘\u015bn\u0101ti \u015bak\u1e5bd\u0101<\/span>di jah\u0101ti na \u0964<\/span><\/p>

vijito<\/span>nnayano ‘bhyeti v\u0101g-va\u015bit-v\u0101dik\u0101n gu\u1e47\u0101n \u0965 3.47 \u0965<\/span><\/p>

sam\u0101na-v\u1e5bt\u012b-vijay\u0101d-bhavet tyakta-jaro va\u015b\u012b \u0964<\/span><\/p>

vapur-vih\u0101ra-va\u015bit\u0101 bhaved vinamane jite \u0965 3.48 \u0965<\/span><\/p>

pa\u1e45k\u0101mbu-ka\u1e47\u1e6dak\u0101<\/span>sa\u1e45go v\u012bryam ak\u1e63ayam adbhutam \u0964<\/span><\/p>\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/div>\n\t\t\t\t

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One who has mastered pranayana25<\/sup><\/small> maintains his body at will. He who has mastered the art of apanayana26<\/sup><\/small> eats but does not excrete excrement and another. One who has mastered unnayana27<\/sup><\/small> attains proficiency in speech and other virtues. He who has mastered samana becomes the lord of his body and is left by old age. When vinamana28<\/sup><\/small> is conquered, [the yogi] can leave the body at will. [The yogin becomes] unaffected by mud, water and sharp objects, [and his] power [becomes] great and inexhaustible.<\/span><\/p>\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t

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25<\/sup> \u043f\u0440\u0430\u043d\u0443.<\/span>
<\/small><\/p>

26<\/sup> \u0432\u044b\u0434\u0435\u043b\u0435\u043d\u0438\u044f, \u0442\u043e \u0435\u0441\u0442\u044c \u0430\u043f\u0430\u043d\u044b.<\/span><\/small><\/p>

27<\/sup> \u043f\u043e\u0434\u043d\u044f\u0442\u0438\u0435 \u0432\u0432\u0435\u0440\u0445, \u0442\u043e \u0435\u0441\u0442\u044c \u0443\u0434\u0430\u043d\u0443.<\/span>
<\/small><\/p>

28<\/sup> \u0441\u0436\u0430\u0442\u0438\u0435, \u0432\u044c\u044f\u043d\u0430.<\/span><\/small><\/p>\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/section>\n\t\t\t\t

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dh\u0101ra\u1e47\u0101 dv\u0101da\u015ba dhy\u0101na\u1e43 divy\u0101loka-prav\u1e5bttidam \u0965 3.49 \u0965<\/span><\/p>

sam\u0101dhir a\u1e47im\u0101<\/span>d\u012bn\u0101\u1e43 dv\u0101-da\u015bai<\/span>t\u0101ni k\u0101ra\u1e47am \u0964<\/span><\/p>\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/div>\n\t\t\t\t

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The dhyana<\/strong> that gives divine radiance is dharana [performed] 12 times.<\/p>

Samadhi<\/strong> is the fulfillment of this (dhyana) 12 times, [which is] the cause of [the appearance of such faculties as] anima and others.<\/p>\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/section>\n\t\t\t\t

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pr\u0101\u1e47\u0101<\/span>y\u0101ma\u1e43 vin\u0101py eva\u1e43 va\u015by\u0101<\/span>tm\u0101 cetasi sthita\u1e25 \u0965 3.50 \u0965<\/span><\/p>

samabhyasyann av\u0101pnoti gu\u1e47\u0101n ukt\u0101n anantaram \u0964<\/span><\/p>\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/div>\n\t\t\t\t

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One who controls himself, maintains stable mind even without pranayama.<\/p>

One who practices [it] immediately attains the virtues mentioned above.<\/p>\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/section>\n\t\t\t\t

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yad yad vastu yatho<\/span>ddi\u1e63\u1e6da-krama-yog\u0101t prapadyate \u0965 3.51 \u0965<\/span><\/p>

tatra tatr<\/span>\u0101<\/span>sya cid-vyaktis<\/span> tad-vy\u0101pti-vi\u1e63ay\u0101<\/span> bhavet \u0964<\/span><\/p>

iti b\u0101hye sthite sarvam \u0101kalayya svacak\u1e63u\u1e63\u0101 \u0965 3.52 \u0965<\/span><\/p>

sarv\u0101n padarth\u0101n sa\u1e43tyajya \u015biva-tattva\u1e43 samabhyaset \u0964<\/span><\/p>\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/div>\n\t\t\t\t

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Through step-by-step practice [performed,] as indicated, on any chosen object, [the yogin’s] consciousness penetrates into that object.<\/p>

Therefore, having examined with the senses all that is outside, having discarded all external properties29<\/sup><\/small><\/span>, one should exercise meditation on Shiva-tattva30<\/sup><\/small><\/span>.<\/p>\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t

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29<\/sup> \u0421\u043b\u043e\u0432\u043e \u043f\u0430\u0434\u0430\u0440\u0442\u0445\u0430<\/em> \u0437\u0434\u0435\u0441\u044c \u0438\u0441\u043f\u043e\u043b\u044c\u0437\u0443\u0435\u0442\u0441\u044f \u0432 \u0441\u043c\u044b\u0441\u043b\u0435 \u0412\u0430\u0439\u0448\u0435\u0448\u0438\u043a\u0438, \u0442\u043e \u0435\u0441\u0442\u044c \u043d\u0430\u0431\u043b\u044e\u0434\u0430\u0435\u043c\u044b\u0435 \u043f\u0440\u0438\u0437\u043d\u0430\u043a\u0438 \u043f\u0440\u0435\u0434\u043c\u0435\u0442\u0430.<\/em>
<\/small><\/p>

30<\/sup> \u041d\u0430 \u043f\u0440\u043e\u044f\u0432\u043b\u0435\u043d\u0438\u0438 \u0428\u0438\u0432\u044b \u0432 \u044d\u0442\u043e\u043c \u043e\u0431\u044a\u0435\u043a\u0442\u0435.<\/small><\/p>\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/section>\n\t\t\t\t

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\u015biva-garbh\u0101n sam\u0101ti\u1e63\u1e6dhan pr\u0101\u1e47\u0101<\/span>y\u0101m\u0101<\/span>dik\u0101n api \u0965 3.53 \u0965<\/span><\/p>

jah\u0101ti jantur ya\u1e25 pr\u0101\u1e47\u0101n sa \u015bivatva\u1e43 prapadyate \u0964<\/span><\/p>\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/div>\n\t\t\t\t

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A person who performed pranayamas and other exercises with the Shiva mantra while dying31<\/sup><\/small> attains the state of Shiva.<\/span><\/p>\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t

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31<\/sup> \u0414\u043e\u0441\u043b\u043e\u0432\u043d\u043e <\/span>\u00ab\u0435\u0433\u043e \u043f\u043e\u043a\u0438\u043d\u0443\u043b\u0438 \u043f\u0440\u0430\u043d\u044b\u00bb.<\/span><\/i><\/small><\/small><\/p>\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/section>\n\t\t\t\t

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r\u016bpa\u1e43 para\u1e43 mahe\u015basya dhy\u0101tu\u1e43 \u015bakya\u1e43 na j\u0101tucit; \u0965 3.54 \u0965<\/span><\/p>

vaicitry\u0101t kalpita\u1e43 bhr\u0101ntyai, tatr<\/span>\u0101<\/span><\/span>sth\u0101 cetasa\u1e25 katham \u0964<\/span><\/p>\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/div>\n\t\t\t\t

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[There is an objection].<\/p>

It is impossible for anyone born to perform dhyana on the highest form of Shiva32<\/sup><\/small><\/span>. The [image of Shiva] created by the imagination because of its colorfulness33<\/sup><\/small><\/span> leads to delusion. Why should one concentrate one’s mind on it?<\/p>\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t

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32<\/sup> \u041f\u0440\u0435\u0434\u0441\u0442\u0430\u0432\u0438\u0442\u044c \u0432\u044b\u0441\u0448\u0443\u044e \u0444\u043e\u0440\u043c\u0443 \u0428\u0438\u0432\u044b.<\/span>
<\/small><\/p>

33<\/sup> vaicitry\u0101t<\/em> \u2014 \u0440\u0430\u0441\u043a\u0440\u0430\u0448\u0435\u043d\u043d\u043e\u0441\u0442\u044c, \u043f\u043e \u0441\u0432\u043e\u0435\u0439 \u043f\u0440\u0438\u0440\u043e\u0434\u0435 \u043f\u0440\u043e\u0442\u0438\u0432\u043e\u043f\u043e\u043b\u043e\u0436\u043d\u0430 \u0435\u0434\u0438\u043d\u0441\u0442\u0432\u0443. \u0418\u043c\u0435\u0435\u0442 \u043c\u0435\u0441\u0442\u043e \u0434\u0438\u0441\u043a\u0443\u0441\u0441\u0438\u044f \u0441\u043e \u0441\u0442\u0440\u043e\u043a\u0430\u043c\u0438 5-6 \u0412\u0438\u0434\u0436\u043d\u044f\u043d\u0430-\u0431\u0445\u0430\u0439\u0440\u0430\u0432\u0430-\u0442\u0430\u043d\u0442\u0440\u044b<\/em>. \u0422\u043e \u0435\u0441\u0442\u044c \u043e\u0431\u043e\u0437\u043d\u0430\u0447\u0435\u043d\u0430 \u043f\u0440\u043e\u0431\u043b\u0435\u043c\u0430 \u0438\u043a\u043e\u043d\u043e\u0431\u043e\u0440\u0447\u0435\u0441\u0442\u0432\u0430.<\/span><\/small><\/p>\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/section>\n\t\t\t\t

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p\u0101rthiv<\/span>\u0101<\/span>pye vicitr\u0101\u1e45ke na dhyeye dh\u0101ra\u1e47e tad\u0101 \u0965 3.55 \u0965<\/span><\/p>

tath\u0101py abhy\u0101sata\u1e25 siddh\u0101\u1e25 \u015br\u016byante yoginas tayo\u1e25 \u0964<\/span><\/p>\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/div>\n\t\t\t\t

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\u00a0<\/span>[Reply to the objection].<\/em><\/p>

Then34<\/sup><\/small><\/span> with regard to earth and water, dharana should not have been practiced on the colorful symbols, but the attainments of yogis [acquired] as a consequence of the exercise [of concentration on them] are known.<\/p>\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t

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34<\/sup> \u0415\u0441\u043b\u0438 \u0431\u044b \u0431\u044b\u043b\u043e \u0432\u0435\u0440\u043d\u043e, \u0447\u0442\u043e \u043d\u0435 \u0441\u043b\u0435\u0434\u0443\u0435\u0442 \u043c\u0435\u0434\u0438\u0442\u0438\u0440\u043e\u0432\u0430\u0442\u044c \u043d\u0430 \u0440\u0430\u0441\u043a\u0440\u0430\u0448\u0435\u043d\u043d\u043e\u043c \u043e\u0431\u044a\u0435\u043a\u0442\u0435.
<\/span><\/small><\/p>\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/section>\n\t\t\t\t

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bhoga-vipluta-cittasya katha\u1e43 sy\u0101c citta-sa\u1e43sthiti\u1e25 \u0965 3.56 \u0965<\/span><\/p>

n<\/span>\u0101<\/span><\/span>dhik\u1e5bty<\/span>\u0101<\/span><\/span>virakt\u0101\u1e47\u016bn pr\u0101heda\u1e43 s\u0101dhana\u1e43 hara\u1e25 \u0964<\/span><\/p>\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/div>\n\t\t\t\t

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[Objection].<\/em><\/p>

How can stability of consciousness arise in those whose minds are entangled in pleasures?<\/p>

[Reply].<\/em><\/p>

Hara (Shiva) gave this practice with regard to souls colored by [passions].<\/p>\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/section>\n\t\t\t\t

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\u015bakyate vi\u1e63ay\u012b-kartu\u1e43 jagad apy akhila\u1e43 \u015banai\u1e25 \u0965 3.57 \u0965<\/span><\/p>

kimu citra\u1e43 vapur d\u0101ntair vair\u0101gy<\/span>\u0101<\/span><\/span>bhy\u0101sa-\u015b\u0101libhi\u1e25 \u0964<\/span><\/p>\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/div>\n\t\t\t\t

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[Objection].<\/em><\/p>

Gradually [the yogi] can extend his will to the whole world.<\/p>

Why should he who possesses exercises and vairagya need a colorful image [of Shiva]35<\/sup><\/small><\/span>?<\/span><\/p>\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t

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35<\/sup> \u042f\u0432\u043d\u0430\u044f \u043e\u0442\u0441\u044b\u043b\u043a\u0430 \u043a \u043e\u043f\u0440\u0435\u0434\u0435\u043b\u0435\u043d\u0438\u044e \u0432\u0430\u0439\u0440\u0430\u0433\u044c\u0438 \u0432 \u0419\u043e\u0433\u0430-\u0441\u0443\u0442\u0440\u0435.<\/em><\/span>
<\/span><\/small><\/p>\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/section>\n\t\t\t\t

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k<\/span>e<\/span>ya\u1e43 v\u0101 r\u016bpak<\/span>e<\/span>yatt\u0101 sarv\u0101<\/span>dhi\u1e63\u1e6dh\u0101na-yogina\u1e25 \u0965 3.58 \u0965<\/span><\/p>

sarvad\u0101 sarva-bh\u016bt\u0101n\u0101\u1e43 sarv<\/span>\u0101<\/span>k\u0101r<\/span>o<\/span><\/span>pak\u0101ri\u1e47a\u1e25 \u0964<\/span><\/p>

sth\u0101na-r\u016bpa-pram\u0101\u1e47\u0101ni parikalpya svacetas\u0101 \u0965 3.59 \u0965<\/span><\/p>

yatr<\/span>o<\/span><\/span>paramate citta\u1e43 tat-tad-dhyeya\u1e43 puna\u1e25 puna\u1e25 \u0964<\/span><\/p>\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/div>\n\t\t\t\t

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[Reply].<\/span><\/p>

Why limit the variety of images of the Yogin-residing-everywhere [Paramesvara36<\/sup><\/small>], who always [abides] in all beings, who has given form to all living beings?<\/p>

When [the practitioner], through his mind, formulates reliable conceptions of forms and states, [then] whatever [his] mind dwells on, that is what one should meditate on37<\/sup><\/small><\/span>.<\/p>\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t

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36<\/sup>\u00a0\u0421\u043e\u0433\u043b\u0430\u0441\u043d\u043e \u043a\u043e\u043c\u043c\u0435\u043d\u0442\u0430\u0440\u0438\u044e, \u0440\u0435\u0447\u044c \u0438\u0434\u0435\u0442 \u043e \u041f\u0430\u0440\u0430\u043c\u0435\u0448\u0432\u0430\u0440\u0435, \u0442\u043e \u0435\u0441\u0442\u044c \u0428\u0438\u0432\u0435.<\/span>
<\/span><\/small><\/p>

37<\/sup>\u00a0\u0422\u0430\u043a\u0430\u044f \u043c\u0435\u0434\u0438\u0442\u0430\u0446\u0438\u044f \u0435\u0441\u0442\u044c \u0432 \u0412\u0438\u0434\u0436\u043d\u044f\u043d\u0430-\u0431\u0445\u0430\u0439\u0440\u0430\u0432\u0430-\u0442\u0430\u043d\u0442\u0440\u0435.<\/span>
<\/span><\/small><\/p>\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/section>\n\t\t\t\t

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ten\u0101sya cetasa\u1e25 sthairya\u1e43 savi\u015be\u1e63a-gu\u1e47a\u1e43 \u015banai\u1e25 \u0965 3.60 \u0965<\/span><\/p>

unm\u012blya yoga-sa\u1e43sk\u0101ra\u1e43 hata-vighnasya j\u0101yate \u0964<\/span><\/p>\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/div>\n\t\t\t\t

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After the [yogi] who has eliminated obstacles [by means of this meditation] has gradually manifested yoga-samskara38<\/sup><\/small>, the steadiness of consciousness associated with the highest qualities (siddhas)39<\/sup><\/small> is born.<\/span><\/p>\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t

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38<\/sup> \u041e\u0442\u0441\u044b\u043b\u043a\u0430 \u043a \u0441\u0443\u0442\u0440\u0435 1-50 \u0419\u043e\u0433\u0430-\u0441\u0443\u0442\u0440\u044b.<\/span><\/small><\/small><\/p>

39<\/sup> \u0421\u043e\u0433\u043b\u0430\u0441\u043d\u043e \u043a\u043e\u043c\u043c\u0435\u043d\u0442\u0430\u0440\u0438\u044e.<\/span><\/small><\/small><\/p>\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/section>\n\t\t\t\t

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evam \u0101ti\u1e63\u1e6dhata\u1e25 samyag vin<\/span>ai<\/span><\/span>v\u0101<\/span>k\u0101ra-kalpan\u0101m \u0965 3.61 \u0965<\/span><\/p>

aki\u00f1cic cintakasy\u0101<\/span>sya r\u016bpam unm\u012blati svakam \u0964<\/span><\/p>

sarv\u0101<\/span>rtha-d\u1e5bk-kriy\u0101-r\u016bpam \u0101nandam ayam avyayam \u0965 3.62 \u0965<\/span><\/p>

yat-pr\u0101pya na punar du\u1e25kha-yogam ety a\u015biv\u0101vaham \u0964<\/span><\/p>\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/div>\n\t\t\t\t

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Thus, it is the practitioner without [meditation] on imaginary form, that is, the one who meditates on nothingness, who spontaneously manifests his own essence, which has the nature of cognizing and acting upon all objects, is endowed with bliss, and unchanging. Having attained it, [the practitioner] does not move toward repeated entanglement with unhappiness and the stream of failures.<\/p>\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/section>\n\t\t\t\t

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etat samasta-guhy\u0101n\u0101\u1e43 guhya\u1e43 siddh<\/span>\u0101<\/span>mara-stutam \u0965 3.63 \u0965<\/span><\/p>

s\u0101k\u1e63\u0101d \u0101locana\u1e43 \u015bambhor atyutp\u0101vanam uttamam \u0964<\/span><\/p>

n<\/span>\u0101l<\/span>pa-k\u0101l<\/span>o<\/span><\/span>\u1e63it\u0101yai<\/span>tad deya\u1e43 n<\/span>\u0101<\/span><\/span>tipram\u0101dine \u0964<\/span><\/p>

n<\/span>\u0101<\/span><\/span>medhine n<\/span>\u0101<\/span><\/span>tapase ya\u015b ca n\u0101<\/span>bhyarcayec chivam \u0965 3.64 \u0965<\/span><\/p>\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/div>\n\t\t\t\t

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This supreme [knowledge], chanted by the siddhas40<\/sup><\/small> and gods, purifying, being the direct perception of Shambhu (Shiva), should be the most concealed of all that should be concealed. [It] should not be given to the short-lived, the inattentive, [as well as] to one who does not perform rituals and practice of ascesis, and to one who does not honor Shiva.<\/span><\/p>\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t

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40<\/sup> \u043c\u0438\u0444\u0438\u0447\u0435\u0441\u043a\u0438\u0435 \u0441\u0443\u0449\u0435\u0441\u0442\u0432\u0430.<\/span><\/small><\/p>\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/section>\n\t\t\t\t

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asy\u0101<\/span>bhy\u0101s\u0101d divya-siddhy-a\u1e43\u015bu-j\u0101lair i\u1e63\u1e6d\u0101n lok\u0101n roruc\u0101no vih\u1e5btya \u0964<\/span><\/p>

k\u0101le hitv<\/span>\u0101<\/span><\/span>p\u0101srava\u1e43 deham \u0101ste sv\u0101tmany ev<\/span>\u0101<\/span><\/span>\u015bcarya-cary<\/span>\u0101<\/span>dhiv\u0101sa\u1e25 \u0965 3.65 \u0965<\/span><\/p>\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/div>\n\t\t\t\t

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[That yogi] whose paths are marvelous, radiant with divine supreme qualities41, through practice, having passed through the desired worlds [and] in due time leaving the mortal body, abides in his own nature.<\/p>\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t

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40<\/sup> \u0441\u0438\u0434\u0434\u0445\u0430\u043c\u0438.<\/span><\/small><\/p>\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/section>\n\t\t\t\t

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The following are excerpts from the translated edition.<\/p>\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t

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\n\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\"\u041c\u0440\u0438\u0433\u0435\u043d\u0434\u0440\u0430\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/div>\n\t\t\t\t
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\n\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\"\u041c\u0440\u0438\u0433\u0435\u043d\u0434\u0440\u0430\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/div>\n\t\t\t\t
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\n\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\"\u041f\u0435\u0440\u0435\u0432\u043e\u0434\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/section>\n\t\t\t\t
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<\/div>\n\t\t<\/div>\n\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/section>\n\t\t\t\t<\/div>\n\t\t","protected":false},"excerpt":{"rendered":"

Mrigendra Tantra m\u1e5bgendra-tantram Translation of the original text to Ukrainian and Russian – by Sanskrit in Ukraine project, edited by Tatyana Prykhodko. April 24th, 2022 Notes by Andrei Safronov: “Despite the war, we continued classes with the senior Sanskrit group and finished the translation of the third chapter of the Mrigendra Tantra, devoted to yoga.… Continue reading Mrigendra Tantra<\/span><\/a><\/p>\n","protected":false},"author":85,"featured_media":0,"parent":0,"menu_order":0,"comment_status":"closed","ping_status":"closed","template":"elementor_header_footer","meta":{"_monsterinsights_skip_tracking":false,"_monsterinsights_sitenote_active":false,"_monsterinsights_sitenote_note":"","_monsterinsights_sitenote_category":0,"footnotes":""},"class_list":["post-74465","page","type-page","status-publish","hentry","entry"],"aioseo_notices":[],"_links":{"self":[{"href":"https:\/\/www.in.yoga\/en\/wp-json\/wp\/v2\/pages\/74465","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.in.yoga\/en\/wp-json\/wp\/v2\/pages"}],"about":[{"href":"https:\/\/www.in.yoga\/en\/wp-json\/wp\/v2\/types\/page"}],"author":[{"embeddable":true,"href":"https:\/\/www.in.yoga\/en\/wp-json\/wp\/v2\/users\/85"}],"replies":[{"embeddable":true,"href":"https:\/\/www.in.yoga\/en\/wp-json\/wp\/v2\/comments?post=74465"}],"version-history":[{"count":0,"href":"https:\/\/www.in.yoga\/en\/wp-json\/wp\/v2\/pages\/74465\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.in.yoga\/en\/wp-json\/wp\/v2\/media?parent=74465"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}