dvdasantas

In the body the dvdasantas (a distance of 12 fingers) are -from the navel to the heart, from the heart to the throat, from the throat to the forehead and from the forehead to the top of the cranium. Probably, it refers to rahmarandhra, the dv!das!nta from the forehead to the top of the cranium. "nandabhatta says in his commentary #i$%ana&aumud' that (dv!das!nta( may mean s)ny!tis)nya or the cosmic void or it may mean the madhya n!di of the body ie sufumn!.

*oate libr+riile ,

-ou. /ump+ra0i c+r0i de la 1oogle Play /+uta0i 2n cel mai mare maga3in de c+r0i electronice din lume 4i 2ncepe0i s+ citi0i chiar ast+3i pe 5eb, pe tablet+, pe telefon sau pe dispo3itivul dvs. e6eader.

7ccesa0i acum 1oogle Play ,

iblioteca mea Istoricul meu /+r0i pe 1oogle Play #i$nanabhairava or 8ivine /onsciousness9 7 *reasury of 112 *ypes of :oga

/operta unu ;otilal anarsidass Publ., 1<=< - 1=> pagini

2 6ecen3ii

#i$nanabhairava is a very ancient boo& on :oga. It studiously esche5s mechanical 5orship, e?ternal rites and ceremonies and goes directly to the

heart of the problem of the union of human consciousness 5ith the 8ivine. *here is no theoretical discussion in the boo&. It describes 112 types of yoga each of 5hich is a precious gem delineating the mystic approach to the 8ivine. for this purpose, it ma&es full use of all the aspects of human life-prana, manas, imagination and intuition. *he boo& has for the first time been translated into @nglish. *he translation of each verse is follo5ed by copious e?pository notes 5hich contain not only all that is of any value in the Aans&rit commentaries but also many practical suggestions made by Avami Ba&smana Coo on the basis of his personal e?perience of these :ogas. In order to understand the philosophical bac&ground of these :ogas, the reader is advised to go through the introductory portion of the authorDs Pratyabhi$nahrdayam or the Aiva-sutras. 8r. Caideva singh has an admirable command over both Aans&rit and @nglish and has presented an e?position of this boo& 5ith remar&able success. ;ai multe ,

Previ3uali3a0i aceast+ carte , /e spun oamenii - Acrie0i o recen3ie

6evie59 #i$nanabhairava or 8ivine /onciousness9 7 *reasury of 112 *ypes of :oga /omentariu Etili3ator - Beon 8el canto - 1oodreads 7 companion for more than >F years the # h* still offers me inner peace and Gisdom. *he @nglish translation is not great but if read slo5ly and 5ith some basic Aans&rit &no5ledge the reading is ... /iti0i recen3ia complet+ /+r0i cu con0inut similar

H Iiva AJtras #asugupta

Ari #i$nana hairava *antra Aatyasangananda Aaras5ati (A5ami)

Ahiva Autras A5ami Ba&shman$oo

*he Aerpent Po5er 7rthur 7valon, KLlMcaraNa

#isual and other pleasures Baura ;ulvey

;editation Osho

Karma Aannyasa A5ami Aatyasanganand Ataff, A5ami Aatyasangananda Aaras5ati

#i$%Lna

hairava

Ba&shman (A5ami.)

Pratyabhi$%Lhrdayam Caideva Aingh

Apanda Kari&as P Pagini selectate

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*ermeni 4i e?presii frecvente

12 fingers 7bhinavagupta absolute absorbed activity 7nava upaya apana apara ardhacandra aspirant attains becomes bhavana bhavet bindu bliss body rahman rahmarandhra breath buddhi ca&ra centre cetana citta commentary concentrate consists contemplation creative devi 8harana dissolved divine consciousness dvadasanta empirical individual energy essential nature e?halation e?perience e?ternal eye-bro5s goddess gross hamsah Uighest 6eality I-consciousness inhalation iunya $apa Cayaratha $nana &ala &no5ledge &no5n &riya Ksemara$a &undalinl letter madhya manas manifestation mantra ;aya means meditation mental mind mudra muladhara nature of hairava nirvi&alpa -O*@A ob$ect one(s Parama Aiva parapara parava& pra&asa Pra&rti prana prana and apana pranasa&ti pranava prdna present verse reali3ation recitation Aadasiva Aaiva sa&ala Aa&ta Aa&ti Aa&topaya samand Aambhava sense Aiva Aivopadhyaya sound space spiritual subtle Auddha sufumnd sunya supreme sutra Avami Ba&smana Coo svatantrya *antralo&a tattva thought-constructs transcendent *67-AB7*IO- *ri&a Eniversal /onsciousness unmana updya upto varna vibration vi$nana #i$nanabhairava vi&alpas vimarsa visarga void 5ord yoga yogi Pasa$e populare

Pagina =F - ... there is identity 5ith that (ie 5ith the incomparable $oy), because he becomes one 5ith it. Gherever the manas (the individual mind) finds its satisfaction, let it be concentrated on that. In every such case, the true nature of the highest bliss 5ill shine forthV1T2. Ao also any other bhdvand (meditation) on the Aelf full of bliss may be inferred. *he 5ord, (et cetera( in the sutra refers to such methods for the development of the madhya (centre). 7pare 2n T c+r0i din 1<S>-2FF> Pagina S= - O goddess, even in the absence of a 5oman, there is a flood of delight, simply by the intensity of the memory of se?ual pleasure in the form of &issing, embracing, pressing, etc.

7pare 2n T c+r0i din 1<=<-2FF> Pagina <1 - *he same Aelf characteri3ed by consciousness is present in all the bodiesW there is no difference in it any5here. *herefore, a person reali3ing that everything (in essence) is the same (consciousness) triumphantly rises above transmigratory e?istence. 7pare 2n R c+r0i din 1<=<-2FF2 Pagina ?vi - *here is one varna in the form of nada (sound vibration) in 5hich lie all the varnas (letters) latently in an undivided form. 7s it is ceaseless, it is called anahata ie unstruc&, natural, spontaneous, uncaused. 7s all the varnas (letters) originate from this nada, therefore, is it called varna proleptically. #ide verse >T of the te?t. (*antralo&a #. 1>2) V*he srffi bl$a and samhara bl$a are its main formsV. 7pare 2n R c+r0i din 1<S>-2FF2 Pagina QS - In the body the dvdasantas (a distance of 12 fingers) are -from the navel to the heart, from the heart to the throat, from the throat to the forehead and from the forehead to the top of the cranium. Probably, it refers to rahmarandhra, the dv!das!nta from the forehead to the top of the cranium. "nandabhatta says in his commentary #i$%ana&aumud' that (dv!das!nta( may mean s)ny!tis)nya or the cosmic void or it may mean the madhya n!di of the body ie sufumn!. 7pare 2n Q c+r0i din 1T<2-2FFQ Pagina ST - Ghen one e?periences the e?pansion of the $oy of savour arising from the pleasure of eating and drin&ing, one should meditate on the perfect condition of this $oy, and then one 5ould become full of great bliss. 7pare 2n < c+r0i din 1<S>-2FF> Pagina QR - ... 5ho hase?cluded everything else from consciousness> acXuires the highest fortuneQ, O beautiful one. -O*@A 1 . *he 5ord hrt or heart does not mean the physical heart. It means the central spot in the body above the diaphragm. It is an etheric structure resembling lotus, $ust as the physical... 7pare 2n R c+r0i din 1<=<-2FF2 Pagina SS - 7t the time of se?ual intercourse 5ith a 5oman, an absorption into her is brought about by e?citement, and the final delight that ensues at orgasm beto&ens the delight of rahman. *his delight is (in reality) that of one(s o5n Aelf. 7pare 2n = c+r0i din 1<=<-2FF2

Pagina SR - One should thro5 (ie concentrate) the delightful citta in the middle of nahni and i(l#a1S< 5hether by itself or permeated by vayu (pranic breath) one 5ould then be $oined to the bliss of se?ual union... 7pare 2n S c+r0i din 1<S>-2FF2