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  Registro - Sanskrit & S...  
La cuarta (final) parte del comentario sobre las estrofas 3 a 4 del Parātrīśikāvivaraṇa está ahora completamente traducida.
The first part of the commentary on the stanzas 5 to 8 in Parātrīśikāvivaraṇa is now totally translated.
  Registro - Sanskrit & S...  
La quinta parte del comentario sobre las estrofas 5 a 8 del Parātrīśikāvivaraṇa está ahora totalmente traducida.
06/23: New collaborator arrives along with a new translation into Hungarian language! Details
  Registro - Sanskrit & S...  
La cuarta (final) parte del comentario sobre las estrofas 1 a 2 del Parātrīśikāvivaraṇa está ahora totalmente traducida.
I also wrote the parts 2, 3 and 4 on the same stanzas (not translated yet).
  Registro - Sanskrit & S...  
La segunda parte del comentario sobre las estrofas 5 a 8 del Parātrīśikāvivaraṇa está ahora completamente traducida.
The third part of the commentary on the stanzas 5 to 8 in Parātrīśikāvivaraṇa is now absolutely translated.
  Registro - Sanskrit & S...  
La primera parte del comentario sobre las estrofas 5 a 8 del Parātrīśikāvivaraṇa está ahora totalmente traducida.
The second part of the commentary on the stanzas 5 to 8 in Parātrīśikāvivaraṇa is now completely translated.
  Registro - Sanskrit & S...  
La segunda parte del comentario sobre las estrofas 3 a 4 del Parātrīśikāvivaraṇa está ahora absolutamente traducida.
01/20: The Site of the Year 2013 was chosen in the DFSL (Directory of Free Sanskrit Links) Details
  Pātañjalayogasūtra-s (P...  
El innato (svarasavāhī) miedo a la muerte (abhiniveśaḥ) está establecido (ārūḍhaḥ) en igual manera (en todos) (tathā), aun (api) en los sabios (viduṣaḥ); --es decir, "El miedo a la muerte puede ser hallado tanto en los ignorantes como en la gente sabia"--||9||
The inborn (svarasavāhī) fear of death (abhiniveśaḥ) is established (ārūḍhaḥ) in like manner (in everyone) (tathā), even (api) in the wise (viduṣaḥ); --i.e. "Fear of death may be found in the ignorant as well as in the learned people"--||9||
The inborn (svarasavāhī) fear of death (abhiniveśaḥ) is established (ārūḍhaḥ) in like manner (in everyone) (tathā), even (api) in the wise (viduṣaḥ); --i.e. "Fear of death may be found in the ignorant as well as in the learned people"--||9||
  Historia 1 - Sanskrit &...  
Ahora (atha), cierta (kadācid) noche --rātri-- (rātrau), (mientras estaba) acostado y listo para dormir (suptaḥ), reflexionó (cintayāmāsa) de esta manera (yad): "Por lo pronto (tāvat), esta (ayam) vasija (ghaṭaḥ) está (vartate) totalmente llena (paripūrṇaḥ) de farro (saktubhiḥ)|5
Therefore (tad), if (yadi) a famine (durbhikṣam) happens to occur (bhavati), then (tad), with this --i.e. by selling the pot with groats-- (anena), one hundred (śatam) rupees --rūpaka(s)-- (rūpakāṇām) (would) be obtained (by me) (utpadyate)|
Therefore (tad), if (yadi) a famine (durbhikṣam) happens to occur (bhavati), then (tad), with this --i.e. by selling the pot with groats-- (anena), one hundred (śatam) rupees --rūpaka(s)-- (rūpakāṇām) (would) be obtained (by me) (utpadyate)|
  Ṣaṭtriṁśattattvasandoha...  
Nunca se marcha de Su esencia como Vimarśa o Śakti (el Poder que examina), el cual aparece como Camatkāra o Deleite en la Más Elevada Conciencia del Yo. Este Vimarśa está lleno de todo, o lo que es lo mismo, el universo en su totalidad está contenido en tal Vimarśa.
6 Though the Lord exhibits the entire universe as a succession of thirty-six tattva-s or categories, by completely taking hold of the nature of that group of tattva-s, i.e. by becoming conscious of their Core (Himself), He never abandons His state of compact mass of Supreme Joy. He never leaves His essence as Vimarśa or Śakti (the examining Power), which appears as Camatkāra or Delight in the Highest I-consciousness. This Vimarśa is full of all, viz. the entire universe is contained in It. The word "viśva" means both "universe" and "all". So, the innermost purport of what this portion of the commentary describes is that the Lord is always the Lord, and the universe is His effulgence of Light
  Aprendiendo Sánscrito -...  
El innato (svarasavāhī) miedo a la muerte (abhiniveśaḥ) está establecido (ārūḍhaḥ) en igual manera (en todos) (tathā), aun (api) en los sabios (viduṣaḥ); --es decir, "El miedo a la muerte puede ser hallado tanto en los ignorantes como en la gente sabia"--||9||
The inborn (svarasavāhī) fear of death (abhiniveśaḥ) is established (ārūḍhaḥ) in like manner (in everyone) (tathā), even (api) in the wise (viduṣaḥ); --i.e. "Fear of death may be found in the ignorant as well as in the learned people"--||9||
The inborn (svarasavāhī) fear of death (abhiniveśaḥ) is established (ārūḍhaḥ) in like manner (in everyone) (tathā), even (api) in the wise (viduṣaḥ); --i.e. "Fear of death may be found in the ignorant as well as in the learned people"--||9||
The inborn (svarasavāhī) fear of death (abhiniveśaḥ) is established (ārūḍhaḥ) in like manner (in everyone) (tathā), even (api) in the wise (viduṣaḥ); --i.e. "Fear of death may be found in the ignorant as well as in the learned people"--||9||
  Svātantryasūtram (Svata...  
La Liberación (mokṣaḥ) está caracterizada (lakṣaṇaḥ) por la completa (samyak) ausencia (abhāva) de apego (āsakti)||21||
a śikhā –hajcsomó- (śikhā) csúcsán (agre), a Sahasrāra-ban (sahasrāre)||17||
  Ritual Tántrico 1 - Sha...  
De esta manera, la ceremonia Prāṇapratiṣṭhā es un "establecimiento de la energía vital". El prāṇa está contenido en el aire que se exhala sobre la flor. Después, esa flor que ha sido llenada con energía vital se coloca sobre el centro del Yantra.
The term "pratiṣṭhā" means "setting up" in this context, and the meaning of the word "prāṇa" is "vital energy". Thus, the Prāṇapratiṣṭhā ceremony is a "setting up of the vital energy". Prāṇa is contained in the air that is exhaled over the flower. Then, that flower which has been filled with vital energy is placed on the center of the Yantra. As a matter of fact, this act is merely a symbol of an internal process in which your mind becomes onepointed on the inner Self (Śiva), as I explained above. This realization of your own divinity, if performed adequately, puts the Yantric machine into motion. When the Yantra is properly started, you can rest assured that the Yajña is on the right track.
The term "pratiṣṭhā" means "setting up" in this context, and the meaning of the word "prāṇa" is "vital energy". Thus, the Prāṇapratiṣṭhā ceremony is a "setting up of the vital energy". Prāṇa is contained in the air that is exhaled over the flower. Then, that flower which has been filled with vital energy is placed on the center of the Yantra. As a matter of fact, this act is merely a symbol of an internal process in which your mind becomes onepointed on the inner Self (Śiva), as I explained above. This realization of your own divinity, if performed adequately, puts the Yantric machine into motion. When the Yantra is properly started, you can rest assured that the Yajña is on the right track.
The term "pratiṣṭhā" means "setting up" in this context, and the meaning of the word "prāṇa" is "vital energy". Thus, the Prāṇapratiṣṭhā ceremony is a "setting up of the vital energy". Prāṇa is contained in the air that is exhaled over the flower. Then, that flower which has been filled with vital energy is placed on the center of the Yantra. As a matter of fact, this act is merely a symbol of an internal process in which your mind becomes onepointed on the inner Self (Śiva), as I explained above. This realization of your own divinity, if performed adequately, puts the Yantric machine into motion. When the Yantra is properly started, you can rest assured that the Yajña is on the right track.
  Trika 6 - Shaivismo No ...  
Si observas los órganos de acción, notarás que siguen moviéndose todo el tiempo mientras realizan acciones en el mundo. Por supuesto, también tienen un poco de inmovilidad pues Sattvaguṇa está todavía allí hasta cierto punto.
Jñānendriya-s emerge "directly" from Manas (tattva 16), while Karmendriya-s do "directly" from Ahaṅkāra. Granted, Manas comes from Ahaṅkāra too, and in this sense Jñānendriya-s also arise from Ahaṅkāra but in an indirect way. Got my point? Karmendriya-s are born because ego (Ahaṅkāra) not only want to perceive the world but also perform actions in it. For example, you are probably now looking at an object... and along with that "static" perception, a desire to "take" it emerges all of a sudden. Thus, Ahaṅkāra manifests the power of handling (Pāṇi) in order to take that object. Afterward, the very Ahaṅkāra will manifest the physical hand and even the object itself... but do not worry about it right now. Let us move slowly step by step.
Jñānendriya-s emerge "directly" from Manas (tattva 16), while Karmendriya-s do "directly" from Ahaṅkāra. Granted, Manas comes from Ahaṅkāra too, and in this sense Jñānendriya-s also arise from Ahaṅkāra but in an indirect way. Got my point? Karmendriya-s are born because ego (Ahaṅkāra) not only want to perceive the world but also perform actions in it. For example, you are probably now looking at an object... and along with that "static" perception, a desire to "take" it emerges all of a sudden. Thus, Ahaṅkāra manifests the power of handling (Pāṇi) in order to take that object. Afterward, the very Ahaṅkāra will manifest the physical hand and even the object itself... but do not worry about it right now. Let us move slowly step by step.
Jñānendriya-s emerge "directly" from Manas (tattva 16), while Karmendriya-s do "directly" from Ahaṅkāra. Granted, Manas comes from Ahaṅkāra too, and in this sense Jñānendriya-s also arise from Ahaṅkāra but in an indirect way. Got my point? Karmendriya-s are born because ego (Ahaṅkāra) not only want to perceive the world but also perform actions in it. For example, you are probably now looking at an object... and along with that "static" perception, a desire to "take" it emerges all of a sudden. Thus, Ahaṅkāra manifests the power of handling (Pāṇi) in order to take that object. Afterward, the very Ahaṅkāra will manifest the physical hand and even the object itself... but do not worry about it right now. Let us move slowly step by step.
Jñānendriya-s emerge "directly" from Manas (tattva 16), while Karmendriya-s do "directly" from Ahaṅkāra. Granted, Manas comes from Ahaṅkāra too, and in this sense Jñānendriya-s also arise from Ahaṅkāra but in an indirect way. Got my point? Karmendriya-s are born because ego (Ahaṅkāra) not only want to perceive the world but also perform actions in it. For example, you are probably now looking at an object... and along with that "static" perception, a desire to "take" it emerges all of a sudden. Thus, Ahaṅkāra manifests the power of handling (Pāṇi) in order to take that object. Afterward, the very Ahaṅkāra will manifest the physical hand and even the object itself... but do not worry about it right now. Let us move slowly step by step.
  PHF1-Trika - Shaivismo ...  
Enseño meditación a mis alumnos. Sin embargo, cuando noto que un alumno/a está espiritualmente maduro/a, le digo que no medite más utilizando técnicas. Lo insto a que permanezca en su propia naturaleza esencial (un testigo de todo).
I teach meditation to my pupils. However, when I note that a pupil is spiritually mature, I tell him/her not to meditate anymore by using techniques. I encourage him/her to remain in his/her own essential nature (a witness to all). Nothing else is necessary for him/her to do. Joy, strength, laughter, light, etc., emerge from this witnessing condition. And one day, he/she will see his/her own Divinity permeating everything and everybody, and the goal will be attained. When he/she realizes his/her unity with God, he/she will discover that he/she was always united with Him. This paradox is a real mystery. God hides and reveal His own divine nature and thus He plays the Cosmic Play.
I teach meditation to my pupils. However, when I note that a pupil is spiritually mature, I tell him/her not to meditate anymore by using techniques. I encourage him/her to remain in his/her own essential nature (a witness to all). Nothing else is necessary for him/her to do. Joy, strength, laughter, light, etc., emerge from this witnessing condition. And one day, he/she will see his/her own Divinity permeating everything and everybody, and the goal will be attained. When he/she realizes his/her unity with God, he/she will discover that he/she was always united with Him. This paradox is a real mystery. God hides and reveal His own divine nature and thus He plays the Cosmic Play.
I teach meditation to my pupils. However, when I note that a pupil is spiritually mature, I tell him/her not to meditate anymore by using techniques. I encourage him/her to remain in his/her own essential nature (a witness to all). Nothing else is necessary for him/her to do. Joy, strength, laughter, light, etc., emerge from this witnessing condition. And one day, he/she will see his/her own Divinity permeating everything and everybody, and the goal will be attained. When he/she realizes his/her unity with God, he/she will discover that he/she was always united with Him. This paradox is a real mystery. God hides and reveal His own divine nature and thus He plays the Cosmic Play.
I teach meditation to my pupils. However, when I note that a pupil is spiritually mature, I tell him/her not to meditate anymore by using techniques. I encourage him/her to remain in his/her own essential nature (a witness to all). Nothing else is necessary for him/her to do. Joy, strength, laughter, light, etc., emerge from this witnessing condition. And one day, he/she will see his/her own Divinity permeating everything and everybody, and the goal will be attained. When he/she realizes his/her unity with God, he/she will discover that he/she was always united with Him. This paradox is a real mystery. God hides and reveal His own divine nature and thus He plays the Cosmic Play.
  Trika 2 - Shaivismo No ...  
"Prakāśa" quiere decir "luz, brillantez, esplendor, claridad" y también "visible, claramente manifiesto, etc.". ¡Ah!, esta palabra indica la verdadera naturaleza del aspecto Estático. Śiva o Prakāśa es la Luz Reveladora, la Suprema claridad, el Supremo Esplendor. Y Es completamente visible, completamente evidente y está claramente manifiesto ante los ojos de todos. Él es la Luz que ilumina todo dentro y fuera. Aparece fuera como todo lo que tiene cualidad luminosa. Y dentro Él es la luz de la mente, mediante la cual uno puede con claridad ver imágenes y escuchar pensamientos. Él es un Estático Testigo de todas nuestras actividades. De hecho, Él es nosotros mismos, es nuestro propio Ser interior, el Yo real detrás de cada acción y pensamiento. Por ejemplo, este Testigo (tú mismo/a) está ahora observando todo alrededor. Pero, para ser capaz de "observar", estos objetos tienen que ser "iluminados". Bien, este Testigo (tu verdadera naturaleza o "Yo") ilumina y observa todo alrededor, en este preciso momento.
"Prakāśa" means "light, brightness, splendour, clearness" and also "visible, clearly manifested, etc.". Ah!, this word indicates the true nature of the Static aspect. Śiva or Prakāśa is the Revealing Light, Supreme Clearness and Splendour. And He is completely visible, completely evident and clearly manifested before the eyes of all. He is the Light that illuminates all within and without. He appears without as everything having luminous quality. And within He is the light of mind, by which one can clearly see images and hear thoughts. He is a Static Witness to all our activities. In fact, He is ourselves, He is our own inner Self, the real "I" behind every action and thought. For example, this Witness (yourself) is right now watching everything around. But, in order to be able to "watch", these objects have to be "illuminated". Well, this Witness (your true nature or "I") illuminates and watches all around right now.
"Prakāśa" means "light, brightness, splendour, clearness" and also "visible, clearly manifested, etc.". Ah!, this word indicates the true nature of the Static aspect. Śiva or Prakāśa is the Revealing Light, Supreme Clearness and Splendour. And He is completely visible, completely evident and clearly manifested before the eyes of all. He is the Light that illuminates all within and without. He appears without as everything having luminous quality. And within He is the light of mind, by which one can clearly see images and hear thoughts. He is a Static Witness to all our activities. In fact, He is ourselves, He is our own inner Self, the real "I" behind every action and thought. For example, this Witness (yourself) is right now watching everything around. But, in order to be able to "watch", these objects have to be "illuminated". Well, this Witness (your true nature or "I") illuminates and watches all around right now.
"Prakāśa" means "light, brightness, splendour, clearness" and also "visible, clearly manifested, etc.". Ah!, this word indicates the true nature of the Static aspect. Śiva or Prakāśa is the Revealing Light, Supreme Clearness and Splendour. And He is completely visible, completely evident and clearly manifested before the eyes of all. He is the Light that illuminates all within and without. He appears without as everything having luminous quality. And within He is the light of mind, by which one can clearly see images and hear thoughts. He is a Static Witness to all our activities. In fact, He is ourselves, He is our own inner Self, the real "I" behind every action and thought. For example, this Witness (yourself) is right now watching everything around. But, in order to be able to "watch", these objects have to be "illuminated". Well, this Witness (your true nature or "I") illuminates and watches all around right now.
"Prakāśa" means "light, brightness, splendour, clearness" and also "visible, clearly manifested, etc.". Ah!, this word indicates the true nature of the Static aspect. Śiva or Prakāśa is the Revealing Light, Supreme Clearness and Splendour. And He is completely visible, completely evident and clearly manifested before the eyes of all. He is the Light that illuminates all within and without. He appears without as everything having luminous quality. And within He is the light of mind, by which one can clearly see images and hear thoughts. He is a Static Witness to all our activities. In fact, He is ourselves, He is our own inner Self, the real "I" behind every action and thought. For example, this Witness (yourself) is right now watching everything around. But, in order to be able to "watch", these objects have to be "illuminated". Well, this Witness (your true nature or "I") illuminates and watches all around right now.