Mahānaya

Kramasadbhāvaḥ

The Essential Nature of the Krama

Tantra of the Kālīkrama

First Paṭala

Praśnaḥ

The question

(* stands for damages in the manuscript)

* * * * 𑆑𑆳𑇆

𑆃𑆩 * * * * * 𑆲𑆳 𑆪𑆠 𑆑𑇀𑆰𑇀𑆪𑆪𑆤𑇀𑆠𑆴 𑆥𑆴𑆮𑆤𑇀𑆠𑆴 𑆖  𑇅
𑆃𑆯𑆫𑆵𑆫𑆳𑆂 𑆯𑆫𑆵𑆫𑆱𑇀𑆡𑆳𑆂 𑆑𑆳𑆬𑇀𑆪𑆳𑆫𑆳𑆣𑆤𑆠𑆠𑇀𑆥𑆫𑆳𑆂 𑇆𑇑/𑇑𑇆

* * * * का॥

अम * * * * * हा यत क्ष्ययन्ति पिवन्ति च  ।
अशरीराः शरीरस्थाः काल्याराधनतत्पराः ॥१/१॥

* * * * kā ||

Ama * * * * * hā yata kṣyayanti pivanti ca  |
Aśarīrāḥ śarīrasthāḥ kālyārādhanatatparāḥ || 1/1 ||

As (yata) ...they drink (pivanti) … totally devoted to the Worship of Kālī (kālī-ārādhana-tatparāḥ) … are beyond the body (aśarīrāḥ), (but) rest in the body (śarīrasthāḥ)
 || 1
/1 ||

𑆠𑆱𑇀𑆩𑆴𑆁 𑆖𑆑𑇀𑆫𑆼 𑆩𑆲𑆳𑆔𑆾𑆫𑆼 𑆩𑆲𑆳𑆩𑆳𑆠𑆸𑆨𑆴𑆂 𑆱𑆁𑆑𑆶𑆬𑆼  𑇅
𑆱𑇀𑆮𑆮𑆴𑆩𑆫𑇀𑆯𑆢𑆯𑆳𑆤𑆴𑆨𑆳 * * * * * * * * * * 𑇆𑇑/𑇒𑇆

तस्मिं चक्रे महाघोरे महामातृभिः संकुले  ।
स्वविमर्शदशानिभा * * * * * * * * * * ॥१/२॥

Tasmiṃ cakre mahāghore mahāmātṛbhiḥ saṃkule  |
Svavimarśadaśānibhā * * * * * * * * * * || 1/2 ||

During the gathering (saṃkule) in (tasmin) the greatly terrible (mahā-ghore) Wheel --i.e. the group of the Goddesses or Powers of the senses-- (cakre), the appearance of the condition of one’s own Self-awareness (sva-vimarśa-daśā-nibhā) (takes place) by (these) Great Mothers (mahā-mātṛbhiḥ)…. || 1/2 ||

𑆑𑆳𑆬𑆵 𑆠𑆶 𑆨𑆽𑆫𑆮𑆳𑆫𑆷𑆞𑆳 𑆩𑆲𑆳𑆑𑆳𑆬𑆑𑆬𑆳𑆯𑆴𑆤𑆵  𑇅
𑆮𑇀𑆪𑆾𑆩𑆫𑆷𑆥𑆳 𑆃𑆤𑆤𑇀𑆠𑆳𑆒𑇀𑆪𑆳 𑆃𑆰𑇀𑆛𑆩𑆷𑆫𑇀𑆠𑆴𑆣𑆫𑆳 𑆯𑆴𑆮𑆳 𑇆𑇑/𑇓𑇆

काली तु भैरवारूढा महाकालकलाशिनी  ।
व्योमरूपा अनन्ताख्या अष्टमूर्तिधरा शिवा ॥१/३॥

Kālī tu bhairavārūḍhā mahākālakalāśinī  |
Vyomarūpā anantākhyā aṣṭamūrtidharā śivā || 1/3 ||

Kālī (kālī…tu), the Devourer of the Great Lord of Time (mahā-kāla-kalāśinī), risen up to Bhairava --i.e. to the stage of one’s own Self as ‘I am’-- (bhairava-ārūḍhā), is the Nature of the Sky or Emptiness --i.e. the Eternal Sky of Supreme Consciousness in which all the other voids like Khecarī, etc. take place-- (vyoma-rūpā), (and is) called the Endless (ananta-ākhyā) (, Who) is the holder of the eight aspects (of Herself --i.e. the five gross elements, and subject, cognition and object--) (aṣṭa-mūrti-dharā) (and the) Power of Śiva (śivā). || 1/3 ||

𑆥𑆚𑇀𑆖𑆳𑆯𑆢𑇀𑆫𑆶𑆢𑇀𑆫𑆒𑆖𑆴𑆠𑆳 𑆖𑆠𑆶𑆂𑆰𑆰𑇀𑆛𑆴𑆱𑇀𑆠𑆶 𑆨𑆳𑆮𑆴𑆠𑆳  𑇅
* * 𑆧𑇀𑆫𑆲𑇀𑆩𑆳 𑆠𑆡𑆳 𑆮𑆴𑆰𑇀𑆟𑆶𑆫𑆶𑆢𑇀𑆫𑆆𑆱𑇀𑆮𑆫 𑆍𑆮 𑆖 𑇆𑇑/𑇔𑇆

पञ्चाशद्रुद्रखचिता चतुःषष्टिस्तु भाविता  ।
* * ब्रह्मा तथा विष्णुरुद्रईस्वर एव च ॥१/४॥

Pañcāśadrudrakhacitā catuḥṣaṣṭistu bhāvitā  |
* * brahmā tathā viṣṇurudraīsvara eva ca || 1/4 ||

Although (tu) (, She is) the State of Being (bhāvitā), (and has the number of) sixty-four --i.e. the Oneness of all the Powers-- (catuḥṣaṣṭiḥ) furnished with the fifty Rudra-s (pañcāśat-rudra-khacitā), as (tathā) (She) is Brahmā (brahmā), Viṣṇu (viṣṇu), Rudra (rudra) and (ca) Īsvara (īsvara) as well (eva). || 1/4 ||

𑆱𑆢𑆳𑆯𑆴𑆮𑆾 𑆩𑆲𑆳𑆢𑆼𑆮𑆾 𑆨𑆽𑆫𑆮𑆯𑇀𑆖𑆽𑆮 𑆱𑆥𑇀𑆠𑆩𑆂  𑇅
𑆥𑇀𑆫𑆼𑆠𑆠𑇀𑆮𑆼 𑆱𑆁𑆱𑇀𑆡𑆴𑆠𑆳 𑆤𑆴𑆠𑇀𑆪𑆁 𑆠𑆱𑇀𑆪𑆳 𑆢𑆼𑆮𑇀𑆪𑆳𑆱𑇀𑆠𑆶 𑆱𑆫𑇀𑆮𑆠𑆂 𑇆𑇑/𑇕𑇆

सदाशिवो महादेवो भैरवश्चैव सप्तमः  ।
प्रेतत्वे संस्थिता नित्यं तस्या देव्यास्तु सर्वतः ॥१/५॥

Sadāśivo mahādevo bhairavaścaiva saptamaḥ  |
Pretatve saṃsthitā nityaṃ tasyā devyāstu sarvataḥ || 1/5 ||

(Moreover, She is) Sadāśiva (sadā-śivaḥ), the Great Lord (mahā-devaḥ), and (ca) also (eva) the seventh (saptamaḥ) Bhairava (bhairavaḥ). (She Herself) is eternally (nityam) resting (saṃsthitā) in the state of a ghost --i.e. She is invisible to the eyes-- (pretatve), but (tu) Her (tasyā) Divine Powers (devyāḥ) are (present) everywhere (sarvataḥ). || 1/5 ||

𑆠𑆼𑆰𑆳𑆁 𑆩𑆣𑇀𑆪𑆼 𑆩𑆲𑆳𑆨𑆵𑆩𑆾 𑆨𑆽𑆫𑆮𑆾 𑆮𑆽 𑆤𑆴𑆫𑆳𑆩𑆪𑆂  𑇅
𑆱𑆶𑆯𑇀𑆫𑆷𑆰𑆾 𑆓𑆕𑇀𑆓𑆢𑆾 𑆨𑆷𑆠𑇀𑆮𑆳 𑆠𑆱𑇀𑆪𑆳𑆫𑆳𑆣𑆤𑆠𑆠𑇀𑆥𑆫𑆂 𑇆𑇑/𑇖𑇆

𑆥𑆳𑆢𑆿 𑆘𑆓𑇀𑆫𑆳𑆲 𑆠𑆱𑇀𑆪𑆳 𑆮𑆽 𑆱𑇀𑆠𑆶𑆠𑆴𑆥𑆷𑆫𑇀𑆮𑆩𑆴𑆢𑆁 𑆮𑆖𑆂  𑇅
𑆃𑆧𑇀𑆫𑆮𑆵𑆠𑇀𑆠𑆶 𑆱𑆩𑆳𑆱𑆼𑆤 𑆨𑆽𑆫𑆮𑆾 𑆨𑆽𑆫𑆮𑆵𑆁 𑆠𑆠𑆂 𑇆𑇑/𑇗𑇆

तेषां मध्ये महाभीमो भैरवो वै निरामयः  ।
सुश्रूषो गङ्गदो भूत्वा तस्याराधनतत्परः ॥१/६॥

पादौ जग्राह तस्या वै स्तुतिपूर्वमिदं वचः  ।
अब्रवीत्तु समासेन भैरवो भैरवीं ततः ॥१/७॥

Teṣāṃ madhye mahābhīmo bhairavo vai nirāmayaḥ  |
Suśrūṣo gaṅgado bhūtvā tasyārādhanatatparaḥ || 1/6 ||

Pādau jagrāha tasyā vai stutipūrvamidaṃ vacaḥ  |
Abravīttu samāsena bhairavo bhairavīṃ tataḥ || 1/7 ||

Among (madhye) them (teṣām), the greatly frightening (mahā-bhīmaḥ) Bhairava (bhairavaḥ…bhairavaḥ), truly (vai) free of the sickness (of Spiritual Ignorance) (nirāmayaḥ), having become (bhūtvā) eagerly engaged in Her Praise (tasyā-ārādhana-tatparaḥ) with stammering (gaṅgadaḥ) obedience --i.e. wish to hear the Teachings-- (suśrūṣaḥ), achieved (jagrāha) Her (tasyā) feet (pādau) and (tu) then (tataḥ) started (his) speech (vacaḥ), but at first (pūrvam) sung (abravīt) this (idam) Hymn (stuti- -idam) to Bhairavī (bhairavīm), as a briefing (samāsena) || 1/6-7 ||

𑆯𑇀𑆫𑆵𑆨𑆽𑆫𑆮 𑆇𑆮𑆳𑆖

श्रीभैरव उवाच

Śrībhairava uvāca

Venerable (śrī) Bhairava (bhairavaḥ) said (uvāca)

𑆏𑆀 𑆤𑆩𑆱𑇀𑆠𑆼 𑆢𑆼𑆮𑆢𑆼𑆮𑆼𑆯𑆴 𑆩𑆲𑆳𑆑𑆳𑆬𑆴 𑆤𑆩𑆾𑇁𑆱𑇀𑆠𑆶 𑆠𑆼  𑇅
𑆤𑆩𑆾𑇁𑆱𑇀𑆠𑆶 𑆥𑆫𑆩𑆳𑆤𑆤𑇀𑆢𑆼 𑆤𑆴𑆫𑆳𑆤𑆤𑇀𑆢𑆼 𑆤𑆩𑆾𑇁𑆱𑇀𑆠𑆶 𑆠𑆼 𑇆𑇑/𑇘𑇆

ॐ नमस्ते देवदेवेशि महाकालि नमोऽस्तु ते  ।
नमोऽस्तु परमानन्दे निरानन्दे नमोऽस्तु ते ॥१/८॥

Oṃ namaste devadeveśi mahākāli namo'stu te  |
Namo'stu paramānande nirānande namo'stu te || 1/8 ||

Oṃ (Oṃ)! Salutation to You (namaste), Oh! Mistress of the God of gods (deva-deve-īśi)! Let there be (astu) Salutation (namas) to You (te) (Who) is Supreme Bliss (parama-ānande) (that is) the Bliss of Stillness (nirānande)! Let there be (astu) Salutation (namas) to You (te)! Oh! Great Kālī (mahā-kālī)! Let there be (astu) Salutation (namas) to You (te)! || 1/8 ||

𑆤𑆩𑆾 𑆤𑆴𑆠𑇀𑆪𑆼 𑆠𑇀𑆮𑆤𑆴𑆠𑇀𑆪𑆼 𑆖 𑆤𑆩𑆂 𑆱𑆢𑆳 𑆩𑆲𑆳𑆠𑇀𑆩𑆴𑆑𑆼  𑇅
𑆤𑆩𑆂 𑆑𑆶𑆬𑆼𑆯𑆴 𑆑𑆿𑆬𑆼𑆯𑆴 𑆮𑆴𑆘𑇀𑆚𑆳𑆤𑆮𑆴𑆨𑆮𑆼 𑆤𑆩𑆂 𑇆𑇑/𑇙𑇆

नमो नित्ये त्वनित्ये च नमः सदा महात्मिके  ।
नमः कुलेशि कौलेशि विज्ञानविभवे नमः ॥१/९॥

Namo nitye tvanitye ca namaḥ sadā mahātmike  |
Namaḥ kuleśi kauleśi vijñānavibhave namaḥ || 1/9 ||

Salutation (namaḥ) to You, Oh! Eternal (nitye), but also (tu) Transient (anitye)! And (ca) Salutation (namaḥ) to You forever (sadā), Oh! Glorious (mahā-ātmike)! Salutation to You! (namaḥ) (Who) Commands the Kula (and) the Kaula (kula-īśi…kaula-īśi)! Oh! Majesty of Wisdom (vijñāna-vibhave)! Salutation to You (namaḥ)! || 1/9 ||

𑆤𑆩𑆂 𑆑𑆸𑆠𑆳𑆤𑇀𑆠𑆢𑆶𑆫𑇀𑆢𑆳𑆤𑇀𑆠𑆑𑆳𑆬𑆱𑇀𑆪 𑆑𑆫𑆟𑆾𑆢𑇀𑆪𑆠𑆼  𑇅
𑆤𑆩𑆾 𑆩𑆳𑆪𑆳𑆢𑆴𑆮𑆽𑆨𑆮𑇀𑆪𑆽 𑆮𑆴𑆯𑇀𑆮𑆘𑆸𑆩𑇀𑆨𑆼 𑆫𑆑𑇀𑆰 𑆩𑆼 𑇆𑇑/𑇑𑇐𑇆

नमः कृतान्तदुर्दान्तकालस्य करणोद्यते  ।
नमो मायादिवैभव्यै विश्वजृम्भे रक्ष मे ॥१/१०॥

Namaḥ kṛtāntadurdāntakālasya karaṇodyate  |
Namo māyādivaibhavyai viśvajṛmbhe rakṣa me || 1/10 ||

Salutation (namaḥ) (to You!) (Who are) said to be (udyate) the Source (karaṇaḥ) of the untamable Time (, which) causes the End --i.e. Death-- (kṛta-anta-durdānta-kālasya). Salutation (namaḥ) (to You!), my (me) Protector (rakṣa)!, (Who,) by becoming the existence of Māyā and the rest (māyā-ādi-vai-bhavyai), is appearing as the universe (viśva-jṛmbhe)! || 1/10 ||

𑆤𑆩𑆾 𑆲𑆫𑇀𑆡𑆳𑆤𑇀𑆠𑆶 𑆠𑆱𑇀𑆪𑆽𑆮 𑆩𑆷𑆬𑆁 𑆱𑆁𑆲𑆫𑆟𑆼 𑆑𑇀𑆰𑆩𑆼  𑇅
𑆤𑆩𑆾𑇁𑆱𑇀𑆠𑆶 𑆠𑆼 𑆩𑆲𑆳𑆫𑆿𑆢𑇀𑆫𑆴 𑆱𑆿𑆩𑇀𑆪𑆫𑆷𑆥𑆼 𑆤𑆩𑆾𑇁𑆱𑇀𑆠𑆶 𑆠𑆼 𑇆𑇑/𑇑𑇑𑇆

नमो हर्थान्तु तस्यैव मूलं संहरणे क्षमे  ।
नमोऽस्तु ते महारौद्रि सौम्यरूपे नमोऽस्तु ते ॥१/११॥

Namo harthāntu tasyaiva mūlaṃ saṃharaṇe kṣame  |
Namo'stu te mahāraudri saumyarūpe namo'stu te || 1/11 ||

Let there be (astu) Salutation (namaḥ) to You (te), Oh! Mahāraudri, the Great (Mistress) of Rudra (mahā-raudri)! Let there be (astu) Salutation (namaḥ) to You (te)! the Nature of Soma or the Juice of the Moon --i.e. or maybe the ‘juice of Sacrifice’-- (saumya-rūpe)! Salutation (namaḥ) (to You, Whose) Mark is Destruction (harthāntu)! (as You are) capable (kṣame) of Destructing --i.e. in the form of binding together that what is separated-- (saṃharaṇe) thoroughly (mūlam). || 1/11 ||

𑆃𑆫𑆷𑆥𑆼 𑆃𑆱𑇀𑆮𑆫𑆼 𑆓𑆫𑇀𑆨𑆼 𑆰𑆾𑆝𑆯𑆳𑆤𑇀𑆠𑆼 𑆮𑇀𑆪𑆮𑆱𑇀𑆡𑆴𑆠𑆼  𑇅
𑆅𑆖𑇀𑆗𑆳𑆫𑆷𑆥𑆱𑇀𑆮𑆨𑆳𑆮𑆱𑇀𑆡𑆼 𑆨𑆽𑆫𑆮𑆼𑆯𑆴 𑆤𑆩𑆾𑇁𑆱𑇀𑆠𑆶 𑆠𑆼 𑇆𑇑/𑇑𑇒𑇆

अरूपे अस्वरे गर्भे षोडशान्ते व्यवस्थिते  ।
इच्छारूपस्वभावस्थे भैरवेशि नमोऽस्तु ते ॥१/१२॥

Arūpe asvare garbhe ṣoḍaśānte vyavasthite  |
Icchārūpasvabhāvasthe bhairaveśi namo'stu te || 1/12 ||

Oh! Formless One (arūpe)! Silent (asvare) Womb (garbhe)! (, Who is) standing (vyavasthite) at the end of the sixteen (vowels) (ṣoḍaśānte)! Oh! Mistress of Bhairava (bhairava-īśi)! (, Who is) abiding in the Essential Nature of the appearance of Will (icchā-rūpa-sva-bhāva-sthe), Let there be (astu) Salutation (namaḥ) to You (te)! || 1/12 ||

𑆘𑇀𑆚𑆳𑆤𑆾𑆥𑆳𑆱𑇀𑆪𑆼 𑆩𑆲𑆳𑆘𑇀𑆚𑆳𑆤𑆼 𑆘𑇀𑆚𑆼𑆪𑆫𑆷𑆥𑆼 𑆤𑆩𑆾𑇁𑆱𑇀𑆠𑆶 𑆠𑆼  𑇅
𑆑𑇀𑆫𑆴𑆪𑆳𑆫𑆷𑆥𑆼 𑆩𑆲𑆳𑆫𑆷𑆥𑆼 𑆮𑆴𑆯𑇀𑆮𑆫𑆷𑆥𑆼 𑆤𑆩𑆾𑇁𑆱𑇀𑆠𑆶 𑆠𑆼 𑇆𑇑/𑇑𑇓𑇆

ज्ञानोपास्ये महाज्ञाने ज्ञेयरूपे नमोऽस्तु ते  ।
क्रियारूपे महारूपे विश्वरूपे नमोऽस्तु ते ॥१/१३॥

Jñānopāsye mahājñāne jñeyarūpe namo'stu te  |
Kriyārūpe mahārūpe viśvarūpe namo'stu te || 1/13 ||

Oh! Great Wisdom (mahā-jñāne)! (Who has) the nature of the knowables (jñeya-rūpe) (and is) to be worshipped by Knowledge (jñāna-upāsye)!, Let there be (astu) Salutation (namaḥ) to You (te)! Oh! (, Whose) Supreme (mahā) Form (rūpe...rūpe...rūpe) is the Activity (kriyā) of the world (viśva), Let there be (astu) Salutation (namaḥ) to You (te)! || 1/13 ||

𑆨𑆳𑆮𑆳𑆨𑆳𑆮𑆮𑆴𑆫𑆳𑆩𑆳𑆤𑇀𑆠𑆼 𑆱𑆫𑇀𑆮𑆳𑆨𑆳𑆮𑆼 𑆤𑆩𑆾𑇁𑆱𑇀𑆠𑆶 𑆠𑆼 𑇆𑇑/𑇑𑇔𑇆

भावाभावविरामान्ते सर्वाभावे नमोऽस्तु ते ॥१/१४॥

Bhāvābhāvavirāmānte sarvābhāve namo'stu te || 1/14 ||

Oh! Non-existence of all (that are not existing) (sarva-abhāve) at the end of the cessation (of the duality of) ‘existence’ and ‘non-existence’ (bhāva-abhāva-virāmānte)! Let there be (astu) Salutation (namaḥ) to You (te)! || 1/14 ||

𑆄𑆤𑆤𑇀𑆢𑆥𑆢𑆩𑆣𑇀𑆪𑆱𑇀𑆡𑆼 𑆄𑆨𑆳𑆱𑆳𑆤𑇀𑆠𑆼 𑆤𑆩𑆾𑇁𑆱𑇀𑆠𑆶 𑆠𑆼  𑇅
𑆄𑆲𑇀𑆬𑆳𑆢𑆥𑆢𑆓𑆫𑇀𑆨𑆼 𑆠𑆶 𑆮𑇀𑆪𑆳𑆥𑇀𑆠𑆴𑆫𑆷𑆥𑆼 𑆤𑆩𑆾𑇁𑆱𑇀𑆠𑆶 𑆠𑆼 𑇆𑇑/𑇑𑇕𑇆

आनन्दपदमध्यस्थे आभासान्ते नमोऽस्तु ते  ।
आह्लादपदगर्भे तु व्याप्तिरूपे नमोऽस्तु ते ॥१/१५॥

Ānandapadamadhyasthe ābhāsānte namo'stu te  |
Āhlādapadagarbhe tu vyāptirūpe namo'stu te || 1/15 ||

Let there be (astu) Salutation (namaḥ) to You (te)! (Who is) standing in the midmost Condition of (Spiritual) Bliss --i.e. the Being in whom Bliss rises-- (ānanda-pada-madhya-sthe) (and is) beyond (all) the appearing imaginations (ābhāsa-ante)! (Who is) the Womb of the State of Joy (āhlāda-pada-garbhe) and (tu) has the Nature of Pervasion (vyāpti-rūpe), Let there be (astu) Salutation (namaḥ) to You (te)! || 1/15 ||

𑆮𑆴𑆱𑆫𑇀𑆓𑆳𑆤𑇀𑆠𑆥𑆢𑆳𑆮𑆱𑇀𑆡𑆼 𑆱𑆫𑇀𑆮𑆼𑆯𑇀𑆮𑆫𑆴 𑆤𑆩𑆾𑇁𑆱𑇀𑆠𑆶 𑆠𑆼  𑇅
𑆤𑆳𑆢𑆫𑆷𑆥𑆼 𑆩𑆲𑆳𑆤𑆳𑆢𑆼 𑆱𑆳𑆢𑆳𑆒𑇀𑆪𑆳𑆪𑆽 𑆤𑆩𑆾𑇁𑆱𑇀𑆠𑆶 𑆠𑆼 𑇆𑇑/𑇑𑇖𑇆

विसर्गान्तपदावस्थे सर्वेश्वरि नमोऽस्तु ते  ।
नादरूपे महानादे सादाख्यायै नमोऽस्तु ते ॥१/१६॥

Visargāntapadāvasthe sarveśvari namo'stu te  |
Nādarūpe mahānāde sādākhyāyai namo'stu te || 1/16 ||

Let there be (astu) Salutation (namaḥ) to You (te)! (Who is) the State of the end of Manifestation --i.e. when the manifestation is complete, She remains the invisible Source of that-- (visarga-anta-pada-avasthe), Oh! Mistress of the Lord of All (sarva-īśvari)! Oh! Nature of Nāda or Sound (nāda-rūpe) (and) the Great Nāda (Herself) (mahā-nāde), the Power (which) belongs to Sadākhya --i.e. Sadāśiva, the Source of manifestation-- (sādākhyāyai), Let there be (astu) Salutation (namaḥ) to You (te)! || 1/16 ||

𑆧𑆴𑆤𑇀𑆢𑆶𑆱𑇀𑆮𑆨𑆳𑆮𑆓𑆼 𑆫𑆱𑆧𑆴𑆤𑇀𑆢𑇀𑆮𑆳𑆒𑇀𑆪𑆼 𑆖 𑆤𑆩𑆾𑇁𑆱𑇀𑆠𑆶 𑆠𑆼  𑇅
𑆯𑆑𑇀𑆠𑆴𑆫𑆷𑆥𑆼 𑆠𑆶 𑆢𑆼𑆲𑆱𑇀𑆡𑆼 𑆱𑆫𑇀𑆮𑆳𑆮𑆱𑇀𑆡𑆼 𑆤𑆩𑆾𑇁𑆱𑇀𑆠𑆶 𑆠𑆼 𑇆𑇑/𑇑𑇗𑇆

बिन्दुस्वभावगे रसबिन्द्वाख्ये च नमोऽस्तु ते  ।
शक्तिरूपे तु देहस्थे सर्वावस्थे नमोऽस्तु ते ॥१/१७॥

Bindusvabhāvage rasabindvākhye ca namo'stu te  |
Śaktirūpe tu dehasthe sarvāvasthe namo'stu te || 1/17 ||

Let there be (astu) Salutation (namaḥ) to You (te)!, (Who) pervades the Essential Nature of Bindu (bindu-sva-bhāva-ge), and (ca) (Whose) characteristic is the Constant Taste (of the Self) (rasa-bindu-ākhye) (and) is Śakti (śakti-rūpe), (Who) is abiding in the body (deha-sthe), but (tu) (exists) in every condition (sarva-avasthe), Let there be (astu) Salutation (namaḥ) to You (te)! || 1/17 ||

𑆃𑆮𑇀𑆪𑆑𑇀𑆠𑆼 𑆮𑇀𑆪𑆑𑇀𑆠𑆴𑆨𑆳𑆮𑆱𑇀𑆡𑆼 𑆮𑇀𑆪𑆳𑆥𑇀𑆠𑆴𑆫𑆷𑆥𑆼 𑆤𑆩𑆾𑇁𑆱𑇀𑆠𑆶 𑆠𑆼  𑇅
𑆯𑆴𑆮𑆫𑆷𑆥𑆼 𑆩𑆲𑆳𑆯𑆳𑆤𑇀𑆠𑆼 𑆯𑆳𑆤𑇀𑆠𑆳𑆠𑆵𑆠𑆼 𑆤𑆩𑆾𑇁𑆱𑇀𑆠𑆶 𑆠𑆼 𑇆𑇑/𑇑𑇘𑇆

अव्यक्ते व्यक्तिभावस्थे व्याप्तिरूपे नमोऽस्तु ते  ।
शिवरूपे महाशान्ते शान्तातीते नमोऽस्तु ते ॥१/१८॥

Avyakte vyaktibhāvasthe vyāptirūpe namo'stu te  |
Śivarūpe mahāśānte śāntātīte namo'stu te || 1/18 ||

(Who is) unmanifested (avyakte) (, but) established in the manifested entities (vyakti-bhāva-sthe) (as She) has the nature (that is) pervading (them all) (vyāpti-rūpe), Let there be (astu) Salutation (namaḥ) to You (te)! The Nature of Śiva (śiva-rūpe), Supreme Peace (mahā-śānte) (and even) Beyond Peace (śānta-atīte), Oh! Let there be (astu) Salutation (namaḥ) to You (te)! || 1/18 ||

𑆢𑇀𑆮𑆳𑆢𑆯𑆳𑆤𑇀𑆠𑆼 𑆤𑆮𑆳𑆤𑇀𑆠𑆼 𑆖 𑆰𑆛𑇀𑆠𑇀𑆫𑆴𑆁𑆯𑆳𑆤𑇀𑆠𑆼 𑆤𑆩𑆾𑇁𑆱𑇀𑆠𑆶 𑆠𑆼  𑇅
𑆲𑆸𑆠𑇀𑆥𑆢𑇀𑆩𑆑𑆫𑇀𑆟𑆴𑆑𑆳𑆤𑇀𑆠𑆱𑇀𑆡𑆼 𑆘𑇀𑆮𑆳𑆬𑆳𑆫𑆷𑆥𑆼 𑆤𑆩𑆾𑇁𑆱𑇀𑆠𑆶 𑆠𑆼 𑇆𑇑/𑇑𑇙𑇆

द्वादशान्ते नवान्ते च षट्त्रिंशान्ते नमोऽस्तु ते  ।
हृत्पद्मकर्णिकान्तस्थे ज्वालारूपे नमोऽस्तु ते ॥१/१९॥

Dvādaśānte navānte ca ṣaṭtriṃśānte namo'stu te  |
Hṛtpadmakarṇikāntasthe jvālārūpe namo'stu te || 1/19 ||

Let there be (astu) Salutation (namaḥ) to You (te)! (Who is) at the end of the twelve (vowels) (dvā-daśa-ante) and (ca) the nine (states from Prakṛti to Śiva) (nava-ante), (as well as) at the end of the thirty-six principles (of universal manifestation) (ṣaṭ-triṃśa-ante)! Oh! at the end of the pericarp of the Lotus of the Heart --i.e. as the Core or Seed-- (hṛt-padma-karṇika-anta-sthe), (You are) the Blazing Illumination (jvālā-rūpe), Let there be (astu) Salutation (namaḥ) to You (te)! || 1/19 ||

𑆑𑆟𑇀𑆜𑆢𑆼𑆯𑆼 𑆠𑆶 𑆤𑆴𑆠𑇀𑆪𑆱𑇀𑆡𑆼 𑆑𑇀𑆰𑆶𑆣𑆳𑆲𑆫𑇀𑆠𑆴 𑆤𑆩𑆾’𑆱𑇀𑆠𑆶 𑆠𑆼  𑇅
𑆠𑆳𑆬𑆶𑆱𑇀𑆡𑆼 𑆠𑆶 𑆩𑆲𑆳𑆑𑆳𑆬𑆴 𑆱𑆫𑇀𑆮𑆨𑆑𑇀𑆰𑇀𑆪𑆼 𑆤𑆩𑆾𑇁𑆱𑇀𑆠𑆶 𑆠𑆼 𑇆𑇑/𑇒𑇐𑇆

कण्ठदेशे तु नित्यस्थे क्षुधाहर्ति नमो’स्तु ते  ।
तालुस्थे तु महाकालि सर्वभक्ष्ये नमोऽस्तु ते ॥१/२०॥

Kaṇṭhadeśe tu nityasthe kṣudhāharti namo’stu te  |
Tālusthe tu mahākāli sarvabhakṣye namo'stu te || 1/20 ||

Let there be (astu) Salutation (namaḥ) to You (te)! (Who is) always (nitya-sthe) residing in the region of the throat (kaṇṭha-deśe), but (tu) having delight in the hunger (for devouring everything) (kṣudhā-harti)! Standing in the palate (tālu-sthe...tu) Oh! Great Kālī (mahā-kāli), Consumer of everything (sarva-bhakṣye), Let there be (astu) Salutation (namaḥ) to You (te)! || 1/20 ||

𑆑𑆾𑆢𑆟𑇀𑆝𑆢𑇀𑆮𑆪𑆩𑆣𑇀𑆪𑆱𑇀𑆡𑆼 𑆧𑆴𑆤𑇀𑆢𑇀𑆮𑆤𑇀𑆠𑆼 𑆖 𑆤𑆩𑆾𑇁𑆱𑇀𑆠𑆶 𑆠𑆼  𑇅
𑆧𑇀𑆫𑆲𑇀𑆩𑆢𑇀𑆮𑆳𑆫𑆼 𑆱𑇀𑆡𑆴𑆠𑆼 𑆑𑆳𑆬𑆴 𑆮𑆱𑇀𑆠𑆶𑆫𑆷𑆥𑆼 𑆤𑆩𑆾𑇁𑆱𑇀𑆠𑆶 𑆠𑆼 𑇆𑇑/𑇒𑇑𑇆

कोदण्डद्वयमध्यस्थे बिन्द्वन्ते च नमोऽस्तु ते  ।
ब्रह्मद्वारे स्थिते कालि वस्तुरूपे नमोऽस्तु ते ॥१/२१॥

Kodaṇḍadvayamadhyasthe bindvante ca namo'stu te  |
Brahmadvāre sthite kāli vasturūpe namo'stu te || 1/21 ||

Let there be (astu) Salutation (namaḥ) to You (te)! (Who is) resting in the middle of the pair of eyebrows (kodaṇḍa-dvaya-madhya-sthe) and (ca) at the end of Bindu (bindu-ante)! Standing firmly (sthite) at the Door of Brahma (brahma-dvāre), Oh! Kālī (kāli), Essence of Reality (vastu-rūpe), Let there be (astu) Salutation (namaḥ) to You (te)! || 1/21 ||

𑆱𑆁𑆲𑆳𑆫𑆑𑇀𑆫𑆩𑆓𑆼 𑆤𑆴𑆠𑇀𑆪𑆁 𑆱𑆸𑆰𑇀𑆛𑆴𑆫𑆷𑆥𑆼 𑆤𑆩𑆾’𑆱𑇀𑆠𑆶 𑆠𑆼  𑇅
𑆑𑆤𑇀𑆢𑆱𑇀𑆡𑆳𑆤𑆓𑆠𑆼 𑆤𑆴𑆠𑇀𑆪𑆁 𑆑𑆿𑆟𑇀𑆝𑆬𑇀𑆪𑆳𑆒𑇀𑆪𑆼 𑆤𑆩𑆾𑇁𑆱𑇀𑆠𑆶 𑆠𑆼 𑇆𑇑/𑇒𑇒𑇆

संहारक्रमगे नित्यं सृष्टिरूपे नमो’स्तु ते  ।
कन्दस्थानगते नित्यं कौण्डल्याख्ये नमोऽस्तु ते ॥१/२२॥

Saṃhārakramage nityaṃ sṛṣṭirūpe namo’stu te  |
Kandasthānagate nityaṃ kauṇḍalyākhye namo'stu te || 1/22 ||

Oh! (You) Appear as Manifestation (sṛṣṭi-rūpe), (but You) pervade the Process of Dissolution (saṃhāra-krama-ge) forever (nityam), Let there be (astu) Salutation (namaḥ) to You (te)! Oh! (Who is) forever (nityam) rising from the act of standing in Kanda (kanda-sthāna-gate) (and Whose) name is Kuṇḍalinī (kauṇḍalya-ākhye), Let there be (astu) Salutation (namaḥ) to You (te)! || 1/22 ||

𑆩𑆠𑇀𑆠𑆓𑆤𑇀𑆣𑆑𑆮𑆳𑆲𑆱𑇀𑆡𑆼𑇁𑆥𑆳𑆤𑆫𑆷𑆥𑆼 𑆤𑆩𑆾𑇁𑆱𑇀𑆠𑆶 𑆠𑆼  𑇅
𑆰𑆛𑇀𑆖𑆑𑇀𑆫𑆮𑆫𑇀𑆘𑆴𑆠𑆼 𑆑𑆳𑆬𑆴 𑆖𑆑𑇀𑆫𑆳𑆤𑇀𑆠𑆼𑆯𑆴 𑆤𑆩𑆾𑇁𑆱𑇀𑆠𑆶 𑆠𑆼 𑇆𑇑/𑇒𑇓𑇆

मत्तगन्धकवाहस्थेऽपानरूपे नमोऽस्तु ते  ।
षट्चक्रवर्जिते कालि चक्रान्तेशि नमोऽस्तु ते ॥१/२३॥

Mattagandhakavāhasthe'pānarūpe namo'stu te  |
Ṣaṭcakravarjite kāli cakrānteśi namo'stu te || 1/23 ||

Let there be (astu) Salutation (namaḥ) to You (te)! (Who is) resting in the flow of the Fragrance of Intoxication (matta-gandhaka-vāha-sthe) (and) has the form of Inhalation --i.e. inhalation is then connected with Bliss here-- (apāna-rūpe)! Oh! Kālī (kāli), devoid of the six cakra-s (ṣaṭ-cakra-varjite), (You are) the Mistress of the end of the Cakra-s (cakra-anta-īśi), Let there be (astu) Salutation (namaḥ) to You (te)! || 1/23 ||

𑆰𑆾𑆝𑆯𑆳𑆣𑆳𑆫𑆤𑆴𑆫𑇀𑆩𑆶𑆑𑇀𑆠𑆼 𑆖𑆳𑆣𑆳𑆫𑆳𑆤𑇀𑆠𑆼 𑆤𑆩𑆾𑇁𑆱𑇀𑆠𑆶 𑆠𑆼  𑇅
𑆠𑇀𑆫𑆴𑆬𑆑𑇀𑆰𑆳𑆤𑇀𑆠𑆼 𑆃𑆬𑆑𑇀𑆰𑆱𑇀𑆡𑆼 𑆤𑆴𑆫𑇀𑆬𑆑𑇀𑆰𑆼 𑆖 𑆤𑆩𑆾𑇁𑆱𑇀𑆠𑆶 𑆠𑆼 𑇆𑇑/𑇒𑇔𑇆

षोडशाधारनिर्मुक्ते चाधारान्ते नमोऽस्तु ते  ।
त्रिलक्षान्ते अलक्षस्थे निर्लक्षे च नमोऽस्तु ते ॥१/२४॥

Ṣoḍaśādhāranirmukte cādhārānte namo'stu te  |
Trilakṣānte alakṣasthe nirlakṣe ca namo'stu te || 1/24 ||

Let there be (astu) Salutation (namaḥ) to You (te)! Oh! (Who is) Free of the sixteen supports (of having an inner nature, represented by the vowels) (ṣoḍaśa-ādhāra-nirmukte), as well as (ca) at the end of (the existence) of supports --i.e. like breathing, body, mind, etc-- (ādhāra-ante)! (You are) at the end of the three marks (tri-lakṣānte), (and even) standing in the (state) devoid of (all the) marks (alakṣa-sthe) and (ca) without marks (at all) (nirlakṣe), Let there be (astu) Salutation (namaḥ) to You (te)! || 1/24 ||

𑆮𑇀𑆪𑆾𑆩𑆨𑆳𑆮𑆑𑆬𑆳𑆠𑆵𑆠𑆼 𑆃𑆮𑇀𑆪𑆑𑇀𑆠𑆼𑆯𑆴 𑆤𑆩𑆾𑇁𑆱𑇀𑆠𑆶 𑆠𑆼  𑇅
𑆒𑆟𑇀𑆝𑆫𑆷𑆥𑆥𑆢𑆳𑆠𑆵𑆠𑆼 𑆫𑆷𑆥𑆳𑆤𑇀𑆠𑆼𑆯𑆴 𑆤𑆩𑆾𑇁𑆱𑇀𑆠𑆶 𑆠𑆼 𑇆𑇑/𑇒𑇕𑇆

व्योमभावकलातीते अव्यक्तेशि नमोऽस्तु ते  ।
खण्डरूपपदातीते रूपान्तेशि नमोऽस्तु ते ॥१/२५॥

Vyomabhāvakalātīte avyakteśi namo'stu te  |
Khaṇḍarūpapadātīte rūpānteśi namo'stu te || 1/25 ||

Let there be (astu) Salutation (namaḥ) to You (te)! Oh! (Who is) beyond the sphere of entities (residing) in the (Supreme) Sky (vyoma-bhāva-kalā-ātīte), (and Who is) the Mistress of the Unmanifest (avyakta-īśi)! beyond the state of the Broken (Wheel) (khaṇḍa-rūpa-pada-ātīte), (as) the Mistress of the end of (all the) forms (rūpa-anta-īśi), Let there be (astu) Salutation (namaḥ) to You (te)! || 1/25 ||

𑆘𑆳𑆓𑇀𑆫𑆠𑇀𑆱𑇀𑆮𑆥𑇀𑆤𑆱𑆶𑆰𑆶𑆥𑇀𑆠𑇀𑆪𑆤𑇀𑆠𑆼 𑆠𑆷𑆫𑇀𑆪𑆳𑆤𑇀𑆠𑆼𑆯𑆴 𑆤𑆩𑆾𑇁𑆱𑇀𑆠𑆶 𑆠𑆼  𑇅
𑆱𑆫𑇀𑆮𑆼 𑆱𑆫𑇀𑆮𑆼𑆯𑇀𑆮𑆫𑆼𑆯𑇀𑆪𑆤𑇀𑆠𑆼 𑆤𑆴𑆫𑆳𑆣𑆳𑆫𑆼 𑆤𑆴𑆫𑆳𑆩𑆪𑆼 𑇆𑇑/𑇒𑇖𑇆

जाग्रत्स्वप्नसुषुप्त्यन्ते तूर्यान्तेशि नमोऽस्तु ते  ।
सर्वे सर्वेश्वरेश्यन्ते निराधारे निरामये ॥१/२६॥

Jāgratsvapnasuṣuptyante tūryānteśi namo'stu te  |
Sarve sarveśvareśyante nirādhāre nirāmaye || 1/26 ||

Let there be (astu) Salutation (namaḥ) to You (te)! (Who is) at the end of or beyond wakefulness, dreaming and deep sleep (jāgrat-svapna-suṣupti-ante), Oh! Mistress of (the state) beyond Turya (tūrya-anta-īśi)! Oh! (Who is) All (sarve) (, but also) beyond (even) the Mistress of the Lord of All (sarva-īśvara-īśi-ante), devoid of supports (nirādhāre) (and) sickness (nirāmaye), Let there be (astu) Salutation (namaḥ) to You (te)! || 1/26 ||

𑆃𑆮𑇀𑆪𑆑𑇀𑆠𑆼 𑆃𑆖𑇀𑆪𑆶𑆠𑆼 𑆧𑇀𑆫𑆲𑇀𑆩𑆼 𑆥𑆫𑆩𑆼 𑆮𑆴𑆯𑇀𑆮𑆫𑆷𑆥𑆑𑆼  𑇅
𑆱𑆳𑆑𑆳𑆫𑆼 𑆠𑆶 𑆤𑆴𑆫𑆳𑆑𑆳𑆫𑆼 𑆱𑆫𑇀𑆮𑆳𑆑𑆳𑆫𑆼 𑆤𑆩𑆾𑇁𑆱𑇀𑆠𑆶 𑆠𑆼 𑇆𑇑/𑇒𑇗𑇆

अव्यक्ते अच्युते ब्रह्मे परमे विश्वरूपके  ।
साकारे तु निराकारे सर्वाकारे नमोऽस्तु ते ॥१/२७॥

Avyakte acyute brahme parame viśvarūpake  |
Sākāre tu nirākāre sarvākāre namo'stu te || 1/27 ||

Let there be (astu) Salutation (namaḥ) to You (te)! Oh! Unmanifest (avyakte), (Who is) never falling from (one’s Essential Nature) (acyute), Supreme (parame) Brahma (brahme), the appearance of the (whole) world (viśva-rūpake), Let there be (astu) Salutation (namaḥ) to You (te)! Endowed with forms (sākāre), but (tu) Formless (nirākāre), (but even) existing in all the forms (sarvākāre), Let there be (astu) Salutation (namaḥ) to You (te)! || 1/27 ||

𑆤𑆩𑆾𑇁𑆱𑇀𑆠𑆶 𑆢𑆼𑆮𑆴 𑆄𑆢𑆿 𑆖 𑆩𑆣𑇀𑆪𑆼 𑆠𑆶𑆨𑇀𑆪𑆁 𑆤𑆩𑆾𑇁𑆱𑇀𑆠𑆶 𑆠𑆼  𑇅
𑆍𑆠𑆠𑇀𑆱𑇀𑆠𑆶𑆠𑆴𑆥𑆢𑆁 𑆑𑆸𑆠𑇀𑆮𑆳 𑆠𑆡𑆼𑆢𑆁 𑆮𑆳𑆑𑇀𑆪𑆩𑆧𑇀𑆫𑆮𑆵𑆠𑇀 𑇆𑇑/𑇒𑇘𑇆

नमोऽस्तु देवि आदौ च मध्ये तुभ्यं नमोऽस्तु ते  ।
एतत्स्तुतिपदं कृत्वा तथेदं वाक्यमब्रवीत् ॥१/२८॥

Namo'stu devi ādau ca madhye tubhyaṃ namo'stu te  |
Etatstutipadaṃ kṛtvā tathedaṃ vākyamabravīt || 1/28 ||

Let there be (astu) Salutation (namaḥ) to You (te)! (only) to You! (tubhyaṃ) oh Devī! (devi) at the beginning (ādau) and (ca) in the middle (of all the states) (madhye)!, Let there be (astu) Salutation (namaḥ) to You (te)! Having composed (kṛtvā) this (etat) Hymn of Praise (stuti-padam); thus (tathā), this (idam) speech (vākyam) is presented (to You) (abravīt) --i.e. by composing this Hymn, I started my speech or series of questions to You--! || 1/28 ||

𑆯𑇀𑆫𑆵𑆨𑆽𑆫𑆮 𑆇𑆮𑆳𑆖

श्रीभैरव उवाच

Śrībhairava uvāca

Venerable (śrī) Bhairava (bhairavaḥ) said (uvāca)

𑆃𑆱𑇀𑆩𑆴𑆤𑇀𑆥𑆵𑆜𑆼 𑆩𑆲𑆳𑆨𑆵𑆩𑆼 𑆮𑆵𑆫𑆮𑆵𑆫𑆽𑆂 𑆱𑆶𑆱𑆁𑆑𑆶𑆬𑆼  𑇅
𑆑𑆴𑆩𑆫𑇀𑆡𑆩𑆳𑆓𑆠𑆳𑆂 𑆱𑆫𑇀𑆮𑆼 𑆖𑆠𑆶𑆂𑆰𑆰𑇀𑆛𑆴𑆫𑇀𑆩𑆲𑆳𑆧𑆬𑆳𑆂 𑇆𑇑/𑇒𑇙𑇆

अस्मिन्पीठे महाभीमे वीरवीरैः सुसंकुले  ।
किमर्थमागताः सर्वे चतुःषष्टिर्महाबलाः ॥१/२९॥

Asminpīṭhe mahābhīme vīravīraiḥ susaṃkule  |
Kimarthamāgatāḥ sarve catuḥṣaṣṭirmahābalāḥ || 1/29 ||

Why (kim-artham) the sixty-four (catuḥ-ṣaṣṭiḥ) exceedingly Powerful (Yoginī-s) (mahā-balāḥ) come to (āgatāḥ) this (asmin) extremely fearful (mahā-bhīme) Pīṭha or Seat (pīṭhe), crowded by (susaṃkule) the Heroes of the heroes (vīravīraiḥ) everywhere (sarve)?

𑆪𑆾𑆓𑆴𑆤𑆵𑆮𑆵𑆫𑆮𑆵𑆫𑆽𑆯𑇀𑆖 𑆮𑆵𑆫𑆘𑆳𑆂 𑆥𑆫𑆩𑆼𑆯𑇀𑆮𑆫𑆴  𑇅
𑆠𑇀𑆮𑆪𑆳𑆫𑆳𑆣𑆤𑆱𑆁𑆱𑆑𑇀𑆠𑆳 𑆩𑆲𑆳𑆪𑆾𑆓𑆼𑆤𑇀𑆢𑇀𑆫𑆳𑆂 𑆱𑆾𑆠𑇀𑆱𑆶𑆑𑆳𑆂 𑇆𑇑/𑇓𑇐𑇆

𑆤𑆴𑆠𑇀𑆪𑆪𑆶𑆑𑇀𑆠𑆳 𑆮𑆴𑆣𑆳𑆤𑆘𑇀𑆚𑆳𑆂 𑆱𑆫𑇀𑆮𑆼 𑆱𑆫𑇀𑆮𑆼𑆰𑆶 𑆖𑆳𑆓𑇀𑆫𑆓𑆳𑆂  𑇅
𑆠𑇀𑆮𑆪𑆳 𑆱𑆶𑆯𑇀𑆫𑆷𑆰𑆟𑆼 𑆫𑆠𑆳 𑆃𑆠𑇀𑆪𑆤𑇀𑆠𑆩𑆶𑆢𑆴𑆠𑆳𑆤𑆤𑆳𑆂 𑇆𑇑/𑇓𑇑𑇆

𑆥𑇀𑆫𑆳𑆚𑇀𑆘𑆬𑆴𑆥𑇀𑆫𑆟𑆠𑆳𑆂 𑆱𑆫𑇀𑆮𑆼 𑆃𑆓𑇀𑆫𑆱𑇀𑆡𑆳𑆂 𑆑𑆴𑆁 𑆥𑇀𑆫𑆪𑆾𑆘𑆤𑆩𑇀  𑇅
𑆍𑆠𑆢𑆤𑆶𑆓𑇀𑆫𑆲𑆳𑆢𑇀𑆢𑆼𑆮𑆴 𑆮𑆢 𑆩𑆼 𑆥𑆫𑆩𑆼𑆯𑇀𑆮𑆫𑆴 𑇆𑇑/𑇓𑇒𑇆

योगिनीवीरवीरैश्च वीरजाः परमेश्वरि  ।
त्वयाराधनसंसक्ता महायोगेन्द्राः सोत्सुकाः ॥१/३०॥

नित्ययुक्ता विधानज्ञाः सर्वे सर्वेषु चाग्रगाः  ।
त्वया सुश्रूषणे रता अत्यन्तमुदिताननाः ॥१/३१॥

प्राञ्जलिप्रणताः सर्वे अग्रस्थाः किं प्रयोजनम्  ।
एतदनुग्रहाद्देवि वद मे परमेश्वरि ॥१/३२॥

Yoginīvīravīraiśca vīrajāḥ parameśvari  |
Tvayārādhanasaṃsaktā mahāyogendrāḥ sotsukāḥ || 1/30 ||

Nityayuktā vidhānajñāḥ sarve sarveṣu cāgragāḥ  |
Tvayā suśrūṣaṇe ratā atyantamuditānanāḥ || 1/31 ||

Prāñjalipraṇatāḥ sarve agrasthāḥ kiṃ prayojanam  |
Etadanugrahāddevi vada me parameśvari || 1/32 ||

Oh Supreme Mistress (parama-īśvari)! The great adepts of Yoga (mahā-yoga-indrāḥ), the descendants of Heroes (vīrajāḥ) (who are) fond of Your Worship (tvayā-ārādhana-saṃsaktā), together with (ca) the Heroes of the heroes and the Yoginī-s (yoginī-vīra-vīraiḥ) (and) all (sarve) the teachers (vidhāna-jñāḥ) and leaders (agragāḥ) everywhere (sarveṣu) are anxious (sotsukāḥ) and (ca) always busy (in spiritual activity) (nitya-yuktā), when, being desirous of hearing (suśrūṣaṇe) from You (tvayā), (they are) amused (ratāḥ) with their face (reflecting) unlimited Joy (atyanta-muditā-ananāḥ), bowing down with hollowed open hands --i.e. as a sign of respectful begging-- (pra-añjali-praṇatāḥ), (they are) established in the climax (of their state) (agrasthāḥ). Oh Parameśvarī (parameśvari)!, oh Devī (devi)! Tell (vada) me (me), what (kim) is this (etat) motive (prayojanam) in all of them (sarve), (which is) rising from Grace (anugrahāt)?

𑆯𑇀𑆫𑆵𑆢𑆼𑆮𑇀𑆪𑆶𑆮𑆳𑆖

श्रीदेव्युवाच

Śrīdevyuvāca

Venerable (śrī) Devī (devī) said (uvāca):

𑆑𑆴𑆁 𑆮𑆳 𑆠𑆶 𑆥𑆫𑆩𑆼𑆯𑆳𑆤 𑆥𑆸𑆖𑇀𑆗𑆱𑆼 𑆩𑆳𑆁 𑆑𑆥𑆳𑆬𑆣𑆸𑆑𑇀  𑇅
𑆑𑆴𑆁 𑆮𑆳 𑆥𑇀𑆫𑆪𑆾𑆘𑆤𑆁 𑆠𑆼 𑆮𑆽 𑆑𑆴𑆁 𑆮𑆳 𑆥𑇀𑆫𑆯𑇀𑆤𑆱𑇀𑆪 𑆑𑆳𑆫𑆟𑆩𑇀 𑇆𑇑/𑇓𑇓𑇆

𑆑𑆴𑆁 𑆮𑆳 𑆠𑆶𑆨𑇀𑆪𑆁 𑆮𑆲𑆤𑇀𑆠𑇀𑆪𑆠𑆳𑆂 𑆥𑆸𑆖𑇀𑆗 𑆠𑇀𑆮𑆁 𑆠𑆶 𑆥𑆫𑆁 𑆯𑆴𑆮𑆩𑇀𑇆
𑆑𑆴𑆁 𑆮𑆳 𑆱𑇀𑆮𑆨𑆳𑆮𑆨𑆳𑆮𑆼𑆤 𑆥𑆸𑆖𑇀𑆗𑆱𑆼 𑆠𑆶 𑆩𑆲𑆳𑆩𑆠𑆼 𑇆𑇑/𑇓𑇔𑇆

𑆑𑆴𑆁 𑆮𑆳𑆱𑇀𑆠𑆴 𑆥𑆫𑆩𑆳 𑆨𑆑𑇀𑆠𑆴𑆂 𑆠𑆱𑇀𑆪𑆽𑆮𑆳𑆫𑇀𑆡𑆱𑇀𑆪 𑆑𑆴𑆁 𑆦𑆬𑆩𑇀  𑇅
𑆮𑆢𑆳𑆩𑇀𑆪𑆱𑆁𑆯𑆪𑆁 𑆠𑆶𑆨𑇀𑆪𑆁 𑆥𑆸𑆖𑇀𑆗𑆱𑆼 𑆠𑆶 𑆪𑆡𑆳 𑆩𑆩 𑇆𑇑/𑇓𑇕𑇆

किं वा तु परमेशान पृच्छसे मां कपालधृक्  ।
किं वा प्रयोजनं ते वै किं वा प्रश्नस्य कारणम् ॥१/३३॥

किं वा तुभ्यं वहन्त्यताः पृच्छ त्वं तु परं शिवम्॥
किं वा स्वभावभावेन पृच्छसे तु महामते ॥१/३४॥

किं वास्ति परमा भक्तिः तस्यैवार्थस्य किं फलम्  ।
वदाम्यसंशयं तुभ्यं पृच्छसे तु यथा मम ॥१/३५॥

Kiṃ vā tu parameśāna pṛcchase māṃ kapāladhṛk  |
Kiṃ vā prayojanaṃ te vai kiṃ vā praśnasya kāraṇam || 1/33 ||

Kiṃ vā tubhyaṃ vahantyatāḥ pṛccha tvaṃ tu paraṃ śivam ||
Kiṃ vā svabhāvabhāvena pṛcchase tu mahāmate || 1/34 ||

Kiṃ vāsti paramā bhaktiḥ tasyaivārthasya kiṃ phalam  |
Vadāmyasaṃśayaṃ tubhyaṃ pṛcchase tu yathā mama || 1/35 ||

But (vā...tu), Oh! Supreme Ruler (parama-īśāna), Holder of the Skull (kapāla-dhṛk)!, why (kim) do You ask (pṛcchase) me (mām)? What (kim…vā) is Your (te) purpose (prayojanam) and (vai...vā) what (kim) is the cause (kāraṇam) of (this) question (praśnasya)?

Why (kim…vā) they offer (then) (vahantyatāḥ) to You (tubhyam)? You (tvam…tu) must adore (pṛccha) the Supreme (param) Śiva (śivam) as your own Essential Nature (sva-bhāva-bhāvena)! Why (kim…vā) do you ask (pṛcchase) Oh! You (who has) great understanding (mahā-mate)?

What (kim...vā) is (asti) Supreme (paramā) Devotion (then) (bhaktiḥ)? (and) What (kim) is really (eva) the fruit (phalam) of this (tasya) method (arthasya)? I tell (vadāmi) You (this) (tubhyam), If (yathā) you ask about (pṛcchase) my (mama) certainty or opinion (asaṃśayam). || 1/33-35 ||

𑆯𑇀𑆫𑆵𑆨𑆽𑆫𑆮 𑆇𑆮𑆳𑆖

श्रीभैरव उवाच

Śrībhairava uvāca

Venerable (śrī) Bhairava (bhairavaḥ) said (uvāca)

𑆥𑆸𑆖𑇀𑆗𑆳𑆩𑆴 𑆥𑆫𑆩𑆁 𑆢𑆼𑆮𑆴 𑆱𑇀𑆮𑆮𑆴𑆩𑆫𑇀𑆯𑆧𑆬𑆼𑆤 𑆠𑆶  𑇅
𑆃𑆓𑇀𑆫𑆓𑆳𑆱𑇀𑆠𑆶 𑆥𑆫𑆳𑆂 𑆢𑆼𑆮𑇀𑆪𑆂 𑆱𑆁𑆲𑆳𑆫𑆑𑆫𑆟𑆑𑇀𑆰𑆩𑆳𑆂 𑇆𑇑/𑇓𑇖𑇆

𑆱𑆫𑇀𑆮𑆳𑆱𑇀𑆠𑆶 * 𑆩𑆲𑆳𑆨𑆳𑆓𑆳𑆂 𑆱𑇀𑆮𑆼𑆖𑇀𑆗𑆪𑆳 𑆮𑆴𑆯𑇀𑆮𑆨𑆑𑇀𑆰𑆴𑆑𑆳𑆂  𑇅
𑆠𑆡𑆳𑆥𑆴 𑆲𑆸𑆢𑇀𑆓𑆠𑆁 𑆠𑆳𑆱𑆳𑆁 𑆥𑇀𑆫𑆯𑇀𑆤𑆩𑆱𑇀𑆠𑆴 𑆩𑆲𑆳𑆣𑆴𑆥𑆼 𑇆𑇑/𑇓𑇗𑇆

𑆓𑆶𑆥𑇀𑆠𑆁 𑆠𑆶 𑆥𑆫𑆩𑆁 𑆢𑆴𑆮𑇀𑆪𑆁 𑆑𑆴𑆩𑆫𑇀𑆡𑆁 𑆤𑆫𑆮𑆤𑇀𑆢𑆴𑆠𑆼  𑇅
𑆍𑆠𑆢𑇀𑆮𑆢𑆱𑇀𑆮 𑆩𑆼 𑆮𑆳𑆩𑆼 𑆪𑆡𑆳𑆮𑆴𑆣𑆴𑆫𑆤𑆶𑆑𑇀𑆫𑆩𑆳𑆠𑇀 𑇆𑇑/𑇓𑇘𑇆

पृच्छामि परमं देवि स्वविमर्शबलेन तु  ।
अग्रगास्तु पराः देव्यः संहारकरणक्षमाः ॥१/३६॥

सर्वास्तु * महाभागाः स्वेच्छया विश्वभक्षिकाः  ।
तथापि हृद्गतं तासां प्रश्नमस्ति महाधिपे ॥१/३७॥

गुप्तं तु परमं दिव्यं किमर्थं नरवन्दिते  ।
एतद्वदस्व मे वामे यथाविधिरनुक्रमात् ॥१/३८॥

Pṛcchāmi paramaṃ devi svavimarśabalena tu  |
Agragāstu parāḥ devyaḥ saṃhārakaraṇakṣamāḥ || 1/36 ||

Sarvāstu * mahābhāgāḥ svecchayā viśvabhakṣikāḥ  |
Tathāpi hṛdgataṃ tāsāṃ praśnamasti mahādhipe || 1/37 ||

Guptaṃ tu paramaṃ divyaṃ kimarthaṃ naravandite  |
Etadvadasva me vāme yathāvidhiranukramāt || 1/38 ||

Oh Devī (devi)! I ask (pṛcchāmi) the Highest (paramam) by the Force of my Awareness (sva-vimarśa-balena). The Leaders (agragāḥ...tu) are the Supreme (parāḥ) Goddesses (devyaḥ), capable of causing Dissolution (saṃhāra-karaṇa-kṣamāḥ) (and) all (of Them) (sarvāḥ) are highly fortunate (mahā-bhāgāḥ), (so They) eat up the universe (called duality) (viśva-bhakṣikāḥ) by Their own Will (sva-icchayā). Therefore (tathā-api), their (tāsām) question (praśnam) exists (asti) in the heart (hṛt-gatam) oh Great Ruler (mahā-ādhipe)!

Oh (You Who are) extolled by men --i.e. by yogins-- (nara-vandite)! Please, tell (vadasva) me (me) in a proper way (yathā-vidhiḥ) consecutively (anu-kramāt) oh Beautiful One (vāme)! Why (kim-artham) this (question) (etat) is the Highest (paramam) Divine (divyam) Secret (guptam)? || 1/36-38 ||

𑆯𑇀𑆫𑆵𑆢𑆼𑆮𑇀𑆪𑆶𑆮𑆳𑆖

श्रीदेव्युवाच

Śrīdevyuvāca

The Venerable (śrī) Goddess (devī) said (uvāca)

𑆯𑆸𑆟𑆶 𑆨𑆽𑆫𑆮 𑆠𑆠𑇀𑆠𑇀𑆮𑆼𑆤 𑆥𑇀𑆫𑆯𑇀𑆤𑆁 𑆠𑆶 𑆥𑆫𑆩𑆳𑆫𑇀𑆡𑆠𑆂  𑇅
𑆃𑆰𑇀𑆛𑆥𑆵𑆜𑆳𑆱𑇀𑆠𑆶 𑆪𑆼 𑆥𑇀𑆫𑆾𑆑𑇀𑆠𑆳𑆂 𑆱𑆫𑇀𑆮𑆥𑆵𑆜𑆼𑆰𑆶 𑆖𑆾𑆠𑇀𑆠𑆩𑆳𑆂 𑇆𑇑/𑇓𑇙𑇆

शृणु भैरव तत्त्वेन प्रश्नं तु परमार्थतः  ।
अष्टपीठास्तु ये प्रोक्ताः सर्वपीठेषु चोत्तमाः ॥१/३९॥

Śṛṇu bhairava tattvena praśnaṃ tu paramārthataḥ  |
Aṣṭapīṭhāstu ye proktāḥ sarvapīṭheṣu cottamāḥ || 1/39 ||

Listen (śṛṇu), oh Bhairava (bhairava)! Truly (tattvena), (this) question (praśnam...tu) (rises) from the Supreme Reality (parama-arthataḥ). The previously mentioned (proktāḥ) eight (Śākta) Pīṭha-s or Seat-s (aṣṭan-pīṭhāḥ...tu) are (ye) the Highest (ca-uttamāḥ) of all the Pīṭha-s (sarva-pīṭheṣu). || 1/39 ||

𑆠𑆠𑇀𑆫𑆱𑇀𑆡𑆳𑆂 𑆠𑆶 𑆅𑆩𑆳𑆂 𑆱𑆫𑇀𑆮𑆾 𑆄𑆓𑆠𑆳𑆱𑇀𑆠𑆶 𑆱𑇀𑆮𑆨𑆳𑆮𑆠𑆂  𑇅
𑆃𑆰𑇀𑆛𑆳𑆮𑆰𑇀𑆛𑆓𑆶𑆟𑆳 𑆢𑆴𑆮𑇀𑆪𑆳𑆂 𑆱𑇀𑆮𑆨𑆳𑆮𑆳𑆫𑆳𑆣𑆤𑆾𑆠𑇀𑆱𑆶𑆑𑆳𑆂 𑇆𑇑/𑇔𑇐𑇆

तत्रस्थाः तु इमाः सर्वो आगतास्तु स्वभावतः  ।
अष्टावष्टगुणा दिव्याः स्वभावाराधनोत्सुकाः ॥१/४०॥

Tatrasthāḥ tu imāḥ sarvo āgatāstu svabhāvataḥ  |
Aṣṭāvaṣṭaguṇā divyāḥ svabhāvārādhanotsukāḥ || 1/40 ||

All (sarvaḥ) those (imāḥ) (who are) longing for the Worship of one’s own Essential Nature (sva-bhāva-ārādhana-utsukāḥ) arrive (āgatāḥ) and (tu) dwell there --in the Highest Pīṭha that is One’s Own Self-- (tatra-sthāḥ) naturally (sva-bhāvataḥ), and (tu) are (furnished with) the qualities of the eight states (aṣṭa-avaṣṭa-guṇāḥ) (that are) Divine (divyāḥ). || 1/40 ||

𑆖𑆠𑆶𑆂𑆰𑆰𑇀𑆛𑆴𑆫𑇀𑆩𑆲𑆳𑆨𑆵𑆩𑆳𑆂 𑆱𑆫𑇀𑆮𑆮𑆵𑆫𑆼𑆯𑆤𑆳𑆪𑆴𑆑𑆳𑆂
𑆩𑆲𑆳𑆪𑆾𑆓𑆽𑆱𑇀𑆠𑆶 𑆮𑆽 𑆫𑆶𑆢𑇀𑆫 𑆇𑆢𑇀𑆪𑆶𑆑𑇀𑆠𑆳𑆱𑇀𑆠𑆶 𑆮𑆴𑆣𑆳𑆤𑆠𑆂 𑇆𑇑/𑇔𑇑𑇆

चतुःषष्टिर्महाभीमाः सर्ववीरेशनायिकाः
महायोगैस्तु वै रुद्र उद्युक्तास्तु विधानतः ॥१/४१॥

Catuḥṣaṣṭirmahābhīmāḥ sarvavīreśanāyikāḥ
Mahāyogaistu vai rudra udyuktāstu vidhānataḥ || 1/41 ||

The sixty-four (catuḥ-ṣaṣṭiḥ) greatly terrible Powers (mahā-bhīmāḥ) are the Mistresses (of all those who are) Lords of their senses (sarva-vīra-īśa-nāyikāḥ). By the processes of Supreme Yoga (mahā-yogaiḥ...tu...vai), according to the rule (vidhānataḥ), oh Rudra (rudra)! (They are --i.e. the sixty-four Powers) labouring for the desired end (udyuktāḥ...tu) || 1/41 ||

𑆠𑆼𑆤 𑆪𑆰𑇀𑆛𑆼𑆤 𑆮𑆽 𑆱𑆩𑇀𑆪𑆑𑇀 𑆱𑆫𑇀𑆮𑆁 𑆘𑆓𑆢𑆴𑆢𑆁 𑆠𑆶 𑆪𑆠𑇀  𑇅
𑆤𑆯𑇀𑆪𑆠𑆼 𑆥𑆫𑆩𑆳𑆫𑇀𑆡𑆼𑆤 𑆪𑆡𑆳 𑆮𑆲𑇀𑆤𑆴𑆓𑆠𑆁 𑆠𑆸𑆟𑆩𑇀 𑇆𑇑/𑇔𑇒𑇆

तेन यष्टेन वै सम्यक् सर्वं जगदिदं तु यत्  ।
नश्यते परमार्थेन यथा वह्निगतं तृणम् ॥१/४२॥

Tena yaṣṭena vai samyak sarvaṃ jagadidaṃ tu yat  |
Naśyate paramārthena yathā vahnigataṃ tṛṇam || 1/42 ||

By (tena) the device of that (Supreme Yoga) (yaṣṭena...vai), this (idam) whole (sarvam) world (jagat) which (tu...yat) just as (yathā) a minute straw (tṛṇam) consumed by fire (vahni-gatam), in real sense (parama-arthena), completely (samyak) disappears (naśyate) || 1/42 ||

𑆃𑆤𑆼𑆑𑆑𑆳𑆫𑆟𑆽𑆫𑆼𑆮 𑆮𑆴𑆮𑆢𑆤𑇀𑆠𑆴 𑆨𑆪𑆳𑆮𑆲𑆳𑆂  𑇅
𑆲𑆸𑆢𑆴𑆱𑇀𑆡𑆁 𑆥𑇀𑆫𑆯𑇀𑆤𑆩𑆘𑇀𑆚𑆳𑆠𑆩𑆳𑆱𑆳𑆁 𑆠𑆶 𑆥𑆫𑆩𑆳𑆫𑇀𑆡𑆠𑆂 𑇆𑇑/𑇔𑇓𑇆

अनेककारणैरेव विवदन्ति भयावहाः  ।
हृदिस्थं प्रश्नमज्ञातमासां तु परमार्थतः ॥१/४३॥

Anekakāraṇaireva vivadanti bhayāvahāḥ  |
Hṛdisthaṃ praśnamajñātamāsāṃ tu paramārthataḥ || 1/43 ||

The fear producing Powers (bhaya-āvahāḥ) actually (eva), by innumerable means (aneka-kāraṇaiḥ) converse about (vivadanti) the unexpected or not understood (ajñātam) question (praśnam) (that) in real sense (parama-arthataḥ) resting in their (āsām…tu) heart (hṛdi-stham). || 1/43 ||

𑆠𑆡𑆳𑆥𑆴 𑆑𑆳𑆬𑆁 𑆥𑇀𑆫𑆯𑇀𑆤𑆱𑇀𑆪 𑆩𑆾𑆑𑇀𑆰𑆟𑆳𑆪 𑆅𑆢𑆁 𑆨𑆮𑆼𑆠𑇀  𑇅
𑆅𑆢𑆁 𑆥𑇀𑆫𑆯𑇀𑆤𑆮𑆫𑆁 𑆫𑆶𑆢𑇀𑆫 𑆃𑆑𑆡𑇀𑆪𑆁 𑆱𑆫𑇀𑆮𑆘𑆤𑇀𑆠𑆶𑆰𑆶 𑇆𑇑 𑇔𑇔𑇆

तथापि कालं प्रश्नस्य मोक्षणाय इदं भवेत्  ।
इदं प्रश्नवरं रुद्र अकथ्यं सर्वजन्तुषु ॥१ ४४॥

Tathāpi kālaṃ praśnasya mokṣaṇāya idaṃ bhavet  |
Idaṃ praśnavaraṃ rudra akathyaṃ sarvajantuṣu || 1 44 ||

Therefore (tathāpi), oh Rudra (rudra)! This (idam...idam) unutterable (akathyam) most excellent Question of all the questions (praśnasya...praśnavaram), for the sake of Liberation (mokṣaṇāya), exists (bhavet) in all the limited beings (sarva-jantuṣu), for a certain period of time (kālam) || 1/44 ||

𑆨𑆪𑆳𑆮𑆲𑆁 𑆩𑆲𑆳𑆫𑆿𑆢𑇀𑆫𑆁 𑆨𑆵𑆩𑆫𑆷𑆥𑆁 𑆩𑆲𑆾𑆠𑇀𑆑𑆛𑆩𑇀  𑇅
𑆃𑆠𑇀𑆪𑆤𑇀𑆠𑆓𑆲𑆤𑆁 𑆓𑆷𑆞𑆁 𑆓𑆶𑆥𑇀𑆠𑆁 𑆓𑆶𑆥𑇀𑆠𑆠𑆫𑆁 𑆥𑆫𑆩𑇀 𑇆𑇑/𑇔𑇕𑇆

भयावहं महारौद्रं भीमरूपं महोत्कटम्  ।
अत्यन्तगहनं गूढं गुप्तं गुप्ततरं परम् ॥१/४५॥

Bhayāvahaṃ mahāraudraṃ bhīmarūpaṃ mahotkaṭam  |
Atyantagahanaṃ gūḍhaṃ guptaṃ guptataraṃ param || 1/45 ||

The fear-producing (bhaya-avaham), immensely (mahā-utkaṭam) terrible appearance (bhīma-rūpam), (which) belongs to the Great Rudra --i.e. it is actually greatly terrible and destructive to illusions-- (mahā-raudram) is an eternally deep --i.e. inexplicable-- (atyanta-gahanam) (and) hidden (gūḍham) mystery (guptam), supreme (param) amongst all the secrets --lit. more secret than a secret-- (gupta-taram). || 1/45 ||

𑆩𑆲𑆳𑆱𑆴𑆢𑇀𑆣𑆽𑆯𑇀𑆖 𑆢𑆼𑆮𑆽𑆯𑇀𑆖 𑆉𑆰𑆴𑆨𑆴𑆂 𑆧𑇀𑆫𑆲𑇀𑆩𑆫𑆳𑆑𑇀𑆰𑆱𑆽𑆂  𑇅
𑆓𑆤𑇀𑆣𑆫𑇀𑆮𑆽𑆂 𑆑𑆴𑆤𑇀𑆤𑆫𑆽𑆫𑇀𑆢𑆴𑆮𑇀𑆪𑆽𑆂 𑆱𑆳𑆣𑇀𑆪𑆽𑆯𑇀𑆖 𑆮𑆱𑆶𑆨𑆴𑆱𑇀𑆠𑆡𑆳 𑇆𑇑 𑇔𑇖𑇆

𑆫𑆶𑆢𑇀𑆫𑆽𑆯𑇀𑆖 𑆧𑇀𑆫𑆲𑇀𑆩𑆮𑆴𑆰𑇀𑆟𑆮𑆳𑆢𑇀𑆪𑆽𑆂 𑆫𑆶𑆢𑇀𑆫 𑆆𑆯𑇀𑆮𑆫 𑆍𑆮 𑆖  𑇅
𑆱𑆢𑆳𑆯𑆴𑆮𑆾 𑆨𑆽𑆫𑆮𑆯𑇀𑆖 𑆤𑆳𑆓𑆽𑆫𑇀 𑆤𑆳𑆓𑆮𑆫𑆽𑆱𑇀 𑆠𑆡𑆳 𑇆𑇑 𑇔𑇗𑇆

𑆪𑆑𑇀𑆰𑆨𑆷𑆠𑆥𑆴𑆯𑆳𑆖𑆽𑆯𑇀𑆖 𑆃𑆱𑆶𑆫𑆽 𑆫𑆳𑆑𑇀𑆰𑆱𑆽𑆱𑇀𑆠𑆡𑆳  𑇅
𑆩𑆳𑆤𑆶𑆰𑆼𑆯𑇀𑆖 𑆪𑆡𑆳 𑆠𑆡𑇀𑆪𑆁 𑆃𑆯𑆑𑇀𑆪𑆁 𑆠𑆶 𑆑𑆥𑆳𑆬𑆣𑆸𑆑𑇀 𑇆𑇑/𑇔𑇘𑇆

महासिद्धैश्च देवैश्च ऋषिभिः ब्रह्मराक्षसैः  ।
गन्धर्वैः किन्नरैर्दिव्यैः साध्यैश्च वसुभिस्तथा ॥१ ४६॥

रुद्रैश्च ब्रह्मविष्णवाद्यैः रुद्र ईश्वर एव च  ।
सदाशिवो भैरवश्च नागैर् नागवरैस् तथा ॥१ ४७॥

यक्षभूतपिशाचैश्च असुरै राक्षसैस्तथा  ।
मानुषेश्च यथा तथ्यं अशक्यं तु कपालधृक् ॥१/४८॥

Mahāsiddhaiśca devaiśca ṛṣibhiḥ brahmarākṣasaiḥ  |
Gandharvaiḥ kinnarairdivyaiḥ sādhyaiśca vasubhistathā || 1 46 ||

Rudraiśca brahmaviṣṇavādyaiḥ rudra īśvara eva ca  |
Sadāśivo bhairavaśca nāgair nāgavarais tathā || 1 47 ||

Yakṣabhūtapiśācaiśca asurai rākṣasaistathā  |
Mānuṣeśca yathā tathyaṃ aśakyaṃ tu kapāladhṛk || 1/48 ||

Oh! Holder of the Skull! As (yathā) (this Secret) is truly (tathyam) impossible to overcome (aśakyam) by (all) the great saints (mahā-siddhaiḥ) and (ca) gods (devaiḥ) and (ca) sages (ṛṣibhiḥ), evil beings (brahma-rākṣasaiḥ), celestial musicians (gandharvaiḥ), divine singers (kinnaraiḥ), demigods (divyaiḥ), beings beyond (even) the gods (sādhyaiḥ) and (ca) the (eight) Vasu-s (vasubhiḥ), moreover (tathā), by the Rudra-s (rudraiḥ) and (ca) by the followers of Brahma (brahma) (and) Viṣṇu (viṣṇu) and (ca) even (eva) by the (followers of) Rudra (rudraḥ), Īśvara (īśvaraḥ), Sadāśiva (sadā-śivaḥ), Bhairava (bhairavaḥ) and (ca) by the Nāga-s or serpent demons (nāgaiḥ) (and) by the best of the Nāga-s (nāgavaraiḥ), but also by the Yakṣa-s or ghosts (yakṣaiḥ), spirits (bhūtaiḥ) and blood-sucking demons (piśācaiḥ), asura-s --i.e. opponents of the gods-- (asuraiḥ), (and) rākṣasa-s or (other) demonical beings (rākṣasaiḥ), (it is obviously impossible) for (tathā) human beings (manuṣaiḥ) as well (ca) || 1/46-48 ||

𑆃𑆤𑆼𑆤 𑆖𑆑𑇀𑆰𑆶𑆰𑆳 𑆱𑆩𑇀𑆪𑆑𑇀𑆥𑇀𑆫𑆯𑇀𑆤𑆁 𑆖𑆾𑆠𑇀𑆠𑆫𑆤𑆴𑆫𑇀𑆟𑆪𑆩𑇀  𑇅
𑆢𑆶𑆫𑇀𑆮𑆴𑆘𑇀𑆚𑆼𑆪𑆁 𑆢𑆶𑆫𑆳𑆫𑆳𑆣𑇀𑆪𑆁 𑆱𑆫𑇀𑆮𑆣𑆳 𑆱𑆫𑇀𑆮𑆘𑆤𑇀𑆠𑆶𑆰𑆶 𑇆𑇑/𑇔𑇙𑇆

𑆢𑆶𑆂𑆱𑇀𑆡𑆳𑆥𑇀𑆪𑆁 𑆢𑆶𑆫𑇀𑆣𑆫𑆁 𑆖𑆽𑆮 𑆢𑆶𑆫𑇀𑆓𑆩𑆁 𑆠𑆶 𑆢𑆶𑆫𑆳𑆱𑆢𑆩𑇀  𑇅
𑆱𑆫𑇀𑆮𑆼𑆤𑆾𑆑𑇀𑆠𑆼𑆰𑇀𑆮𑆓𑆩𑇀𑆪𑆁 𑆮𑆽 𑆱𑆫𑇀𑆮𑆨𑆳𑆮𑆽𑆱𑇀𑆠𑆶 𑆮𑆫𑇀𑆘𑆴𑆠𑆩𑇀 𑇆𑇑/𑇕𑇐𑇆

अनेन चक्षुषा सम्यक्प्रश्नं चोत्तरनिर्णयम्  ।
दुर्विज्ञेयं दुराराध्यं सर्वधा सर्वजन्तुषु ॥१/४९॥

दुःस्थाप्यं दुर्धरं चैव दुर्गमं तु दुरासदम्  ।
सर्वेनोक्तेष्वगम्यं वै सर्वभावैस्तु वर्जितम् ॥१/५०॥

Anena cakṣuṣā samyakpraśnaṃ cottaranirṇayam  |
Durvijñeyaṃ durārādhyaṃ sarvadhā sarvajantuṣu || 1/49 ||

Duḥsthāpyaṃ durdharaṃ caiva durgamaṃ tu durāsadam  |
Sarvenokteṣvagamyaṃ vai sarvabhāvaistu varjitam || 1/50 ||

(Being furnished) with this (anena) viewpoint (cakṣuṣā), the perfect (samyak) the question (praśnam) and (ca) (its) hardly conceivable (dur-vijñeyam) final conclusion --i.e. “answer”-- (uttara-nirṇayam), (which is) difficult to be propitiated --i.e. very hard to accept or lit. “hard to love or make favourable”-- (dur-ārādhyam) and to keep (duḥ-sthāpyam) (in mind, as it is) irresistible (dur-dharam), (but) also (ca) truly (eva) impassable (dur-gamam) and (tu) difficult to face with (dur-āsadam), is all-containing --i.e. the summit of all the questions and answers one can have in life-- (sarvadhā) in all the limited beings (sarva-jantuṣu).

It is said (ukteṣu) by all (sarvena) (those who are succeeded in overcoming this great obstacle, that) it is (vai) unattainable (agamyam) (and) truly (tu) avoided (varjitam) by all the entities (sarva-bhāvaiḥ). || 1/49-50 ||

𑆱𑆫𑇀𑆮𑆢𑇀𑆮𑆤𑇀𑆢𑇀𑆮𑆮𑆴𑆤𑆴𑆫𑇀𑆩𑆶𑆑𑇀𑆠𑆁 𑆱𑆫𑇀𑆮𑆑𑆳𑆫𑆟𑆑𑆳𑆫𑆟𑆩𑇀  𑇅
𑆱𑆫𑇀𑆮𑆨𑆷𑆠𑆼𑆰𑆶 𑆨𑆳𑆮𑆘𑇀𑆚𑆼 𑆤 𑆥𑇀𑆫𑆑𑆳𑆯𑇀𑆪𑆩𑆤𑆾𑆥𑆩𑆩𑇀 𑇆𑇑/𑇕𑇑𑇆

सर्वद्वन्द्वविनिर्मुक्तं सर्वकारणकारणम्  ।
सर्वभूतेषु भावज्ञे न प्रकाश्यमनोपमम् ॥१/५१॥

Sarvadvandvavinirmuktaṃ sarvakāraṇakāraṇam  |
Sarvabhūteṣu bhāvajñe na prakāśyamanopamam || 1/51 ||

This (condition of being) freed from all the pair of opposites --i.e. from all the duality-- (sarva-dvandva-vinirmuktam) (which is) the Cause of the cause of everything, (sarva-kāraṇa-kāraṇam) does not (na) shine as the highest in the mind (prakāśya-mana-upamam) of the knower of Samsāra (bhāva-jñe) among all the beings (sarva-bhūteṣu). || 1/51 ||

𑆃𑆤𑆼𑆤 𑆑𑆡𑇀𑆪𑆩𑆳𑆤𑆼𑆤 𑆩𑆸𑆠𑇀𑆪𑆶𑆁 𑆓𑇀𑆫𑆱𑆠𑆴 𑆱𑆫𑇀𑆮𑆢𑆳  𑇅
𑆠𑆮𑆳𑆢𑇀𑆪 𑆑𑆡𑆪𑆴𑆰𑇀𑆪𑆳𑆩𑆴 𑆱𑆫𑇀𑆮𑆱𑆁𑆲𑆳𑆫𑆑𑆳𑆫𑆑𑆩𑇀 𑇆𑇑/𑇕𑇒𑇆

अनेन कथ्यमानेन मृत्युं ग्रसति सर्वदा  ।
तवाद्य कथयिष्यामि सर्वसंहारकारकम् ॥१/५२॥

Anena kathyamānena mṛtyuṃ grasati sarvadā  |
Tavādya kathayiṣyāmi sarvasaṃhārakārakam || 1/52 ||

Now (adya) I will explain (kathayiṣyāmi) to you (tava) that (which) produces the Dissolution of everything (sarva-saṃhāra-kārakam) (and which), by this (anena) explanation (kathyamānena), always (sarvadā) consumes (grasati) Death (mṛtyum). || 1/52 ||

𑆤𑆳𑆑𑆳𑆫𑆁 𑆠𑆱𑇀𑆪 𑆠𑆠𑇀𑆠𑇀𑆮𑆱𑇀𑆪 𑆩𑆾𑆑𑇀𑆰𑆱𑇀𑆪 𑆥𑆫𑆩𑆼𑆯𑇀𑆮𑆫𑆂  𑇅
𑆑𑆳𑆬𑆳𑆤𑇀𑆠𑆫𑆼 𑆠𑆶 𑆱𑆁𑆥𑇀𑆫𑆳𑆥𑇀𑆠𑆼 𑆮𑆑𑇀𑆰𑇀𑆪𑆳𑆩𑆴 𑆠𑆶 𑆪𑆡𑆳𑆠𑆡𑇀𑆪𑆩𑇀 𑇆𑇑/𑇕𑇓𑇆

नाकारं तस्य तत्त्वस्य मोक्षस्य परमेश्वरः  ।
कालान्तरे तु संप्राप्ते वक्ष्यामि तु यथातथ्यम् ॥१/५३॥

Nākāraṃ tasya tattvasya mokṣasya parameśvaraḥ  |
Kālāntare tu saṃprāpte vakṣyāmi tu yathātathyam || 1/53 ||

The Power of negation or ‘akāram’ the letter ‘A’ (na-kāram) (that is) being Liberated from (mokṣasya) its --i.e. Death’s-- (tasya) reality (tattvasya) is Parameśvara, the Supreme Lord (Himself) (parama-īśvaraḥ). But (tu), meanwhile (kāla-antare), (until) the moment (of Him) arrives (saṃprāpte), I am than speaking (vakṣyāmi...tu) (about) the Truth or according to the Truth (yathā-tathyam) || 1/53 ||

𑆯𑇀𑆫𑆵𑆨𑆽𑆫𑆮 𑆇𑆮𑆳𑆖

श्रीभैरव उवाच

Śrībhairava uvāca

Venerable (śrī) Bhairava (bhairavaḥ) said (uvāca)

𑆃𑆠𑇀𑆪𑆤𑇀𑆠𑆩𑆾𑆲𑆘𑆳𑆬𑆼𑆤 𑆮𑆼𑆰𑇀𑆛𑆴𑆠𑆾𑇁𑆲𑆁 𑆠𑆶 𑆱𑆶𑆤𑇀𑆢𑆫𑆴
𑆩𑆩𑆳𑆫𑇀𑆡𑇁𑆤𑆶𑆓𑇀𑆫𑆲𑆁 𑆱𑆩𑇀𑆪𑆑𑇀𑆑𑆶𑆫𑆶 𑆠𑆠𑇀𑆠𑇀𑆮𑆼𑆤 𑆨𑆳𑆩𑆴𑆤𑆴 𑇆𑇑/𑇕𑇔𑇆

अत्यन्तमोहजालेन वेष्टितोऽहं तु सुन्दरि
ममार्थऽनुग्रहं सम्यक्कुरु तत्त्वेन भामिनि ॥१/५४॥

Atyantamohajālena veṣṭito'haṃ tu sundari
Mamārtha'nugrahaṃ samyakkuru tattvena bhāmini || 1/54 ||

Oh Beautiful One (sundari)! I am (aham) truly (tu) wrapped (veṣṭitaḥ) by the endless net of illusion (atyanta-moha-jālena). Please bestow (kuru) (Your) Grace (anugraham) completely (samyak) to me --lit. for the sake of my good-- (mama arthaḥ), according to (Its) real nature (tattvena), oh Splendorous (bhāmini)! || 1/54 ||

𑆮𑆢𑆱𑇀𑆮 𑆥𑆫𑆩𑆁 𑆓𑆶𑆲𑇀𑆪𑆩𑆥𑇀𑆫𑆠𑆫𑇀𑆑𑇀𑆪𑆁 𑆤 𑆤𑆴𑆤𑇀𑆢𑆴𑆠𑆩𑇀  𑇅
𑆪𑆾𑆓𑆴𑆤𑆵𑆲𑆸𑆢𑆪𑆳𑆮𑆱𑇀𑆡𑆁 𑆥𑇀𑆫𑆑𑆛𑆁 𑆑𑆶𑆫𑆶 𑆯𑆁𑆑𑆫𑆴 𑇆𑇑/𑇕𑇕𑇆

वदस्व परमं गुह्यमप्रतर्क्यं न निन्दितम्  ।
योगिनीहृदयावस्थं प्रकटं कुरु शंकरि ॥१/५५॥

Vadasva paramaṃ guhyamapratarkyaṃ na ninditam  |
Yoginīhṛdayāvasthaṃ prakaṭaṃ kuru śaṃkari || 1/55 ||

Please explain (vadasva) the most Supreme (paramam) Secret (guhyam), (which is) incomprehensible by inference (apratarkyam), (although) not (na) censured (ninditam), (and) appears evidently in the Heart of the Yoginī-s (yoginī-hṛdayā-avastham…prakaṭam). Do (kuru) this (for me please), oh Śaṃkarī (śaṃkari)! || 1/55 ||

𑆠𑆴𑆡𑆴𑆩𑆼𑆬𑆳𑆥𑆤𑆴𑆫𑇀𑆩𑆶𑆑𑇀𑆠𑆁 𑆢𑆼𑆯𑆑𑆳𑆬𑆳𑆢𑆴𑆮𑆫𑇀𑆘𑆴𑆠𑆩𑇀  𑇅
𑆱𑇀𑆡𑆳𑆤𑆤𑆴𑆑𑆼𑆠𑆑𑆽𑆫𑇀𑆩𑆶𑆑𑇀𑆠𑆁 𑆤𑆑𑇀𑆰𑆠𑇀𑆫𑆽𑆯𑇀𑆖 𑆓𑇀𑆫𑆲𑆽𑆱𑇀𑆠𑆡𑆳 𑇆𑇑/𑇕𑇖𑇆

𑆩𑆶𑆢𑇀𑆫𑆳𑆩𑆤𑇀𑆠𑇀𑆫𑆮𑆴𑆤𑆴𑆫𑇀𑆩𑆶𑆑𑇀𑆠𑆁 𑆫𑆘𑆵𑆫𑆕𑇀𑆓𑆳𑆢𑆴𑆨𑆴𑆱𑇀𑆠𑆡𑆳  𑇅
𑆃𑆑𑇀𑆰𑆠𑆽𑆯𑇀𑆖 𑆠𑆴𑆬𑆽𑆫𑇀𑆤𑆴𑆠𑇀𑆪𑆁 𑆃𑆓𑇀𑆤𑆴𑆑𑆫𑇀𑆩𑆼𑆟 𑆮𑆫𑇀𑆘𑆴𑆠𑆩𑇀 𑇆𑇑/𑇕𑇗𑇆

तिथिमेलापनिर्मुक्तं देशकालादिवर्जितम्  ।
स्थाननिकेतकैर्मुक्तं नक्षत्रैश्च ग्रहैस्तथा ॥१/५६॥

मुद्रामन्त्रविनिर्मुक्तं रजीरङ्गादिभिस्तथा  ।
अक्षतैश्च तिलैर्नित्यं अग्निकर्मेण वर्जितम् ॥१/५७॥

Tithimelāpanirmuktaṃ deśakālādivarjitam  |
Sthānaniketakairmuktaṃ nakṣatraiśca grahaistathā || 1/56 ||

Mudrāmantravinirmuktaṃ rajīraṅgādibhistathā  |
Akṣataiśca tilairnityaṃ agnikarmeṇa varjitam || 1/57 ||

(That Secret which is) deprived of the union with the fifteen (tithi-melāpa-nirmuktam) (vowels and) devoid of Space, Time, etc. (deśa-kāla-ādi-varjitam) and free (muktam) of having fixed Abodes (sthāna-niketakaiḥ) (like that) of the gods (nakṣatraiḥ), Sun and (ca) Moon (famous in the Veda-s) (grahaiḥ) (, and) consequently (tathā), free of all the mudrā-s (and) mantra-s (mudrā-mantra-vinirmuktam) (and) from the directions, attachments, etc. (rajī-raṅga-ādibhiḥ) therefore (tathā), forever (nityam) abandoned (varjitam) the (purificatory) offerings of rice, etc. (akṣataiḥ) and (ca) (even) the (offering of) sesame seeds (tilaiḥ) (as well as) the fire rituals (agni-karmeṇa). || 1/56-57 ||

𑆄𑆲𑇀𑆮𑆳𑆤𑆳𑆢𑆴𑆮𑆴𑆤𑆴𑆫𑇀𑆩𑆶𑆑𑇀𑆠𑆁 𑆮𑇀𑆫𑆠𑆖𑆫𑇀𑆪𑆳𑆢𑆴𑆑𑆽𑆱𑇀𑆠𑆡𑆳  𑇅
𑆫𑆼𑆖𑆑𑆽𑆂 𑆥𑆶𑆫𑆑𑆽𑆯𑇀𑆖𑆽𑆮 𑆑𑆶𑆩𑇀𑆨𑆑𑆽𑆯𑇀𑆖 𑆮𑆴𑆯𑆼𑆰𑆠𑆂 𑇆𑇑/𑇕𑇘𑇆

आह्वानादिविनिर्मुक्तं व्रतचर्यादिकैस्तथा  ।
रेचकैः पुरकैश्चैव कुम्भकैश्च विशेषतः ॥१/५८॥

Āhvānādivinirmuktaṃ vratacaryādikaistathā  |
Recakaiḥ purakaiścaiva kumbhakaiśca viśeṣataḥ || 1/58 ||

Free of invocation of deities (āhvāna-ādi-vinirmuktam), religious observances (vrata-caryā-ādikaiḥ) and moreover (tathā), (from) the differences (viśeṣataḥ) between breathing in (recakaiḥ) and (ca) out (purakaiḥ) as well as (ca-eva) holding the breath (kumbhakaiḥ) || 1/58 ||

𑆤𑆴𑆫𑇀𑆩𑆶𑆑𑇀𑆠𑆁 𑆠𑆶 𑆱𑇀𑆮𑆨𑆳𑆮𑆼𑆤 𑆱𑆫𑇀𑆮𑆥𑆳𑆥𑆽𑆯𑇀𑆖 𑆮𑆫𑇀𑆘𑆴𑆠𑆩𑇀  𑇅
𑆱𑆁𑆪𑆩𑆤𑆴𑆪𑆩𑆽𑆯𑇀𑆖𑆽𑆮 𑆤𑆴𑆫𑇀𑆩𑆶𑆑𑇀𑆠𑆁 𑆠𑆠𑇀𑆠𑇀𑆮𑆠𑆾 𑆩𑆲𑆠𑇀 𑇆𑇑/𑇕𑇙𑇆

निर्मुक्तं तु स्वभावेन सर्वपापैश्च वर्जितम्  ।
संयमनियमैश्चैव निर्मुक्तं तत्त्वतो महत् ॥१/५९॥

Nirmuktaṃ tu svabhāvena sarvapāpaiśca varjitam  |
Saṃyamaniyamaiścaiva nirmuktaṃ tattvato mahat || 1/59 ||

But (tu) free of (nirmuktam) the (concept of) Essential Nature (sva-bhāvena), devoid of (varjitam) all evil (sarva-pāpaiḥ) and (ca) free from (nirmuktaṃ) self control and (other) restrictions (saṃyama-niyamaiḥ) also (ca-eva). In reality (tattvataḥ) it is (that) Great (mahat). || 1/59 ||

𑆮𑆢𑆱𑇀𑆮 𑆥𑆫𑆩𑆁 𑆓𑆶𑆲𑇀𑆪𑆩𑇀 𑆃𑆱𑇀𑆪 𑆪𑆢𑇀 𑆲𑆸𑆢𑆪𑆼 𑆱𑇀𑆡𑆴𑆠𑆩𑇀  𑇅
𑆍𑆠𑆢𑆶𑆑𑇀𑆠𑆁 𑆠𑆶 𑆮𑆖𑆤𑆁 𑆢𑆼𑆮𑇀𑆪𑆳𑆫𑆳𑆣𑆤𑆠𑆠𑇀𑆥𑆫𑆂 𑇆𑇑/𑇖𑇐𑇆

वदस्व परमं गुह्यम् अस्य यद् हृदये स्थितम्  ।
एतदुक्तं तु वचनं देव्याराधनतत्परः ॥१/६०॥

Vadasva paramaṃ guhyam asya yad hṛdaye sthitam  |
Etaduktaṃ tu vacanaṃ devyārādhanatatparaḥ || 1/60 ||

Please explain (vadasva) its (asya) Supreme (parama) Secret (guhya), which (yat) resides (sthitam) in the Heart (hṛdaye). These (etat) words (vacanam) that (tu) I have presented (to You) (uktam) arose from the devotion to Worship the Goddess (devī-ārādhana-tat-paraḥ). || 1/60 ||

𑆯𑇀𑆫𑆵𑆢𑆼𑆮𑇀𑆪𑆶𑆮𑆳𑆖

𑆨𑆽𑆫𑆮𑆱𑇀𑆠𑆶 𑆱𑇀𑆮𑆨𑆳𑆮𑆱𑇀𑆡𑆂 𑆠𑆶𑆰𑇀𑆟𑆵𑆑𑆸𑆠𑇀𑆪 𑆠𑆶 𑆠𑆴𑆰𑇀𑆜𑆠𑆴  𑇅
𑆠𑆠𑆂 𑆑𑆳𑆬𑆳𑆤𑇀𑆠𑆫𑆼 𑆫𑆩𑇀𑆪𑆼 𑆃𑆯𑆫𑆵𑆫𑆳 𑆠𑇀𑆮𑆴𑆪𑆁 𑆥𑆫𑆳 𑇆𑇑/𑇖𑇑𑇆

𑆮𑆳𑆟𑆵 𑆱𑆶𑆯𑇀𑆫𑆷𑆰𑆩𑆳𑆤𑆳 𑆱𑆳 𑆩𑆳𑆲𑆳𑆪𑆳𑆓𑆁 𑆑𑆶𑆫𑆶𑆰𑇀𑆮𑆡  𑇅
𑆍𑆠𑆖𑇀𑆗𑇀𑆫𑆶𑆠𑇀𑆮𑆳 𑆠𑆶 𑆮𑆖𑆤𑆁 𑆃𑆯𑆫𑆵𑆫𑆳𑆖𑇀𑆗𑆫𑆵𑆫𑆴𑆟𑆩𑇀 𑇆𑇑/𑇖𑇒𑇆

𑆥𑇀𑆫𑆳𑆚𑇀𑆘𑆬𑆴𑆥𑇀𑆫𑆟𑆠𑆳𑆂 𑆱𑆫𑇀𑆮𑆳𑆱𑇀𑆠𑆴𑆰𑇀𑆜𑆤𑇀𑆠𑆼 𑆖𑆳𑆓𑇀𑆫𑆓𑆳𑆂 𑆥𑆫𑆳𑆂  𑇅
𑆠𑆠𑆱𑇀𑆠𑆶 𑆢𑆼𑆮𑆢𑆼𑆮𑆼𑆯𑆴 𑆱𑇀𑆮𑆨𑆳𑆮𑆥𑆢𑆓𑆫𑇀𑆨𑆓𑆳 𑇆𑇑/𑇖𑇓𑇆

𑆤𑆴𑆂𑆱𑇀𑆮𑆫𑆳 𑆠𑆶 𑆱𑇀𑆮𑆫𑆷𑆥𑆱𑇀𑆡𑆳 𑆫𑆷𑆥𑆳𑆠𑆵𑆠𑆳 𑆤𑆴𑆫𑆚𑇀𑆘𑆤𑆳  𑇅
𑆩𑆲𑆳𑆪𑆾𑆓𑆽𑆂 𑆥𑇀𑆫𑆮𑆸𑆠𑇀𑆠𑆳 𑆱𑆳 𑆖𑆠𑆶𑆂𑆰𑆰𑇀𑆛𑆴𑆱𑆩𑆤𑇀𑆮𑆴𑆠𑆳 𑇆𑇑/𑇖𑇔𑇆

श्रीदेव्युवाच

भैरवस्तु स्वभावस्थः तुष्णीकृत्य तु तिष्ठति  ।
ततः कालान्तरे रम्ये अशरीरा त्वियं परा ॥१/६१॥

वाणी सुश्रूषमाना सा माहायागं कुरुष्वथ  ।
एतच्छ्रुत्वा तु वचनं अशरीराच्छरीरिणम् ॥१/६२॥

प्राञ्जलिप्रणताः सर्वास्तिष्ठन्ते चाग्रगाः पराः  ।
ततस्तु देवदेवेशि स्वभावपदगर्भगा ॥१/६३॥

निःस्वरा तु स्वरूपस्था रूपातीता निरञ्जना  ।
महायोगैः प्रवृत्ता सा चतुःषष्टिसमन्विता ॥१/६४॥

Śrīdevyuvāca

Bhairavastu svabhāvasthaḥ tuṣṇīkṛtya tu tiṣṭhati  |
Tataḥ kālāntare ramye aśarīrā tviyaṃ parā || 1/61 ||

Vāṇī suśrūṣamānā sā māhāyāgaṃ kuruṣvatha  |
Etacchrutvā tu vacanaṃ aśarīrāccharīriṇam || 1/62 ||

Prāñjalipraṇatāḥ sarvāstiṣṭhante cāgragāḥ parāḥ  |
Tatastu devadeveśi svabhāvapadagarbhagā || 1/63 ||

Niḥsvarā tu svarūpasthā rūpātītā nirañjanā  |
Mahāyogaiḥ pravṛttā sā catuḥṣaṣṭisamanvitā || 1/64 ||

Bhairava (bhairavaḥ) stands (tiṣṭhati) as the One (Who is) resting in one's own Essential Nature (sva-bhāva-sthaḥ) (that has) to be attended with Stillness (tuṣṇī-kṛtya). Therefore (tataḥ), meanwhile (kālāntare), oh Delightful One (ramye)!, this (iyam) is (sā) the Supreme (parā) Speech (vāṇī), (which) does not come from a body (aśarīrā) (and) has the purpose of devotion (suśrūṣa-mānā) (and) is the Great Sacrifice (māhā-yāgam) of the Kuru-s (kuruṣu). Thus (atha), having heard (śrutvā) this (etat) explanation (vacanam) coming from beyond the body --lit. from the bodiless-- (aśarīrāt) (which is proper to those who are) endowed with a body --i.e. it came from the bodiless to the embodied-- (śrīriṇam), all (sarvāḥ) the Supreme (parāḥ) leaders (ca…agragāḥ) remained (tiṣṭhante) bowing down with their palms like beggars (pra-añjali-praṇatāḥ). Hence (tatas…tu), Oh Mistress of the God of gods (deva-deva-īśi)! This (Secret) (sā) Pervades the Womb of the State of one’s own Essential Nature (sva-bhāva-pada-garbhagā), (and) Silently (niḥsvarā) established in one’s own Form (sva-rūpa-sthā), beyond form (rūpa-atītā). (It is) Immaculate (nirañjanā), (and) brought about (pravṛttā) by the (processes of) Great Union (mahā-yogaiḥ), full of the sixty-four (Yoginī-s) (catur-ṣaṣṭi-samanvitā). || 1/61-64 ||

𑆥𑆷𑆘𑆤𑆁 𑆑𑆡𑆤𑆁 𑆖𑆽𑆮 𑆱𑆁𑆑𑇀𑆫𑆳𑆩𑆟𑆩𑆠𑆂 𑆥𑆫𑆩𑇀  𑇅
𑆑𑆸𑆠𑆁 𑆠𑆶 𑆢𑆼𑆮𑆢𑆼𑆮𑇀𑆪𑆪𑆳 𑆪𑆾𑆓𑆴𑆤𑆵𑆤𑆳𑆁 𑆪𑆡𑆳𑆮𑆴𑆣𑆴𑆂 𑇆𑇑/𑇖𑇕𑇆

पूजनं कथनं चैव संक्रामणमतः परम्  ।
कृतं तु देवदेव्यया योगिनीनां यथाविधिः ॥१/६५॥

Pūjanaṃ kathanaṃ caiva saṃkrāmaṇamataḥ param  |
Kṛtaṃ tu devadevyayā yoginīnāṃ yathāvidhiḥ || 1/65 ||

Hence (ataḥ) Worship (pūjanam), Oral Instruction (kathanam) and (ca eva) Direct Transmission (saṃkrāmaṇam) are solely (param) performed (kṛtam) by the Divine Power of God (deva-devyayā) through the Yoginī-s (yoginīnām), according to the Sacred precepts (yathā-vidhiḥ). || 1/65 ||

𑆠𑆠𑆱𑇀𑆠𑆶 𑆪𑆳𑆱𑇀𑆠𑆶 𑆠𑆠𑇀𑆫𑆱𑇀𑆡𑆳𑆂 𑆥𑆯𑆶𑆠𑇀𑆮𑆱𑆁𑆲𑆸𑆠𑆳𑆂 𑆱𑆑𑆸𑆠𑇀  𑇅
𑆩𑆲𑆳𑆨𑆽𑆫𑆮𑆩𑆼𑆑𑆁 𑆠𑆶 𑆱𑆩𑆶𑆖𑇀𑆗𑆼 𑆠𑆴𑆰𑇀𑆜𑆠𑆼 𑆠𑆶 𑆪𑆠𑇀 𑇆𑇑/𑇖𑇖𑇆

ततस्तु यास्तु तत्रस्थाः पशुत्वसंहृताः सकृत्  ।
महाभैरवमेकं तु समुच्छे तिष्ठते तु यत् ॥१/६६॥

Tatastu yāstu tatrasthāḥ paśutvasaṃhṛtāḥ sakṛt  |
Mahābhairavamekaṃ tu samucche tiṣṭhate tu yat || 1/66 ||

Therefore (tatas...tu), (They --i.e. Yoginī-s--,) Who (yāḥ) dwell there --i.e. in the Womb of the State of one’s own Essential Nature-- (tatra-sthāḥ), suddenly (sakṛt) destroy the limited condition --lit. the state of being an animal-- (paśu-tva-saṃhṛtāḥ), (then) only (that) (ekam) remains (tiṣṭhate…tu) in the Sky (of Unlimited Consciousness) (samucche), Which is (yat) the Great Bhairava (mahā-bhairavam). || 1/66 ||

𑆃𑆤𑇀𑆪𑆼𑆱𑇀𑆠𑆶 𑆑𑆳𑆫𑆟𑆽𑆂 𑆱𑆫𑇀𑆮𑆽𑆂 𑆨𑆑𑇀𑆠𑆴𑆠𑆱𑇀𑆠𑆠𑇀𑆫 𑆬𑆵𑆬𑆪𑆳  𑇅
𑆠𑆠𑆱𑇀𑆠𑆶 𑆥𑆫𑆩𑆁 𑆠𑆠𑇀𑆠𑇀𑆮𑆁 𑆥𑇀𑆫𑆳𑆥𑇀𑆠𑆁 𑆠𑆶 𑆥𑆫𑆩𑆁 𑆯𑆴𑆮𑆩𑇀 𑇆𑇑/𑇖𑇗𑇆

अन्येस्तु कारणैः सर्वैः भक्तितस्तत्र लीलया  ।
ततस्तु परमं तत्त्वं प्राप्तं तु परमं शिवम् ॥१/६७॥

Anyestu kāraṇaiḥ sarvaiḥ bhaktitastatra līlayā  |
Tatastu paramaṃ tattvaṃ prāptaṃ tu paramaṃ śivam || 1/67 ||

And (tu) there (tatra), by all (sarvaiḥ) the means (kāraṇaiḥ) of any other kind (anyeḥ…tu) of devotion (bhaktitaḥ), the Supreme (paramam) Principle (tattvam), the Supreme (paramam) Śiva (śivam) is therefore (tataḥ) attained (prāptam) feignedly (līlayā). || 1/67 ||

𑆬𑆧𑇀𑆣𑆠𑆠𑇀𑆠𑇀𑆮𑆳 𑆪𑆡𑆳 𑆱𑆫𑇀𑆮𑆼 𑆒𑆼𑆖𑆑𑇀𑆫𑆩𑆮𑆬𑆩𑇀𑆧𑆑𑆳𑆂  𑇅
𑆖𑆠𑆶𑆂𑆰𑆰𑇀𑆛𑆴𑆱𑇀𑆠𑆶 𑆪𑆾𑆓𑆴𑆤𑇀𑆪𑆾 𑆩𑆲𑆳𑆫𑇀𑆡𑆥𑆢𑆓𑆫𑇀𑆮𑆴𑆠𑆳𑆂 𑇆𑇑/𑇖𑇘𑇆

लब्धतत्त्वा यथा सर्वे खेचक्रमवलम्बकाः  ।
चतुःषष्टिस्तु योगिन्यो महार्थपदगर्विताः ॥१/६८॥

Labdhatattvā yathā sarve khecakramavalambakāḥ  |
Catuḥṣaṣṭistu yoginyo mahārthapadagarvitāḥ || 1/68 ||

As (yathā) the obtained Realities (labdha-tattvāḥ) are everywhere (sarve) perpendicular (avalambakāḥ) to the Wheel of Emptiness --i.e. It is the Center of the Wheel-- (khe-cakram), (as They are) the sixty-four (catur-ṣaṣṭiḥ) Yoginī-s (yoginyaḥ) (Who) are proud of the position of the Mahārtha (system) (mahā-artha-pada-garvitāḥ) || 1/68 ||

𑆒𑆼𑆖𑆫𑆠𑇀𑆮𑆁 𑆓𑆠𑆳𑆂 𑆱𑆫𑇀𑆮𑆳 𑆮𑆴𑆖𑆫𑆤𑇀𑆠𑆴 𑆒𑆫𑆷𑆥𑆠𑆂 𑇅

खेचरत्वं गताः सर्वा विचरन्ति खरूपतः ।

Khecaratvaṃ gatāḥ sarvā vicaranti kharūpataḥ |

Being the Nature of Emptiness --i.e. Consciousness-- (kha-rūpataḥ), all of Them (sarvāḥ) enter (gatāḥ) the State of moving in the Sky of Consciousness --i.e. this is an epithet of Khecarīmudrā-- (khe-cara-tvam) (and) fly --i.e. Exist in Freedom-- (vicaranti) || 1/69 ||

𑆅𑆠𑆴 𑆯𑇀𑆫𑆵𑆩𑆢𑆶𑆠𑇀𑆠𑆫𑆥𑆵𑆜𑆮𑆴𑆤𑆴𑆫𑇀𑆓𑆠𑆼 𑆯𑇀𑆫𑆵𑆤𑆳𑆡𑆥𑆳𑆢𑆳𑆮𑆠𑆳𑆫𑆴𑆠𑆼
𑆯𑇀𑆫𑆵𑆑𑆳𑆬𑆴𑆑𑇀𑆫𑆩𑆼 𑆯𑇀𑆫𑆵𑆑𑇀𑆫𑆩𑆱𑆢𑇀𑆨𑆳𑆮𑆼 𑆮𑇀𑆪𑆾𑆩𑆼𑆯𑆵𑆱𑆩𑆪𑆼
𑆥𑇀𑆫𑆯𑇀𑆤𑆾 𑆤𑆳𑆩 𑆥𑇀𑆫𑆡𑆩𑆂 𑆥𑆛𑆬𑆂 𑇆𑇑/𑇑𑇆

इति श्रीमदुत्तरपीठविनिर्गते श्रीनाथपादावतारिते
श्रीकालिक्रमे श्रीक्रमसद्भावे व्योमेशीसमये
प्रश्नो नाम प्रथमः पटलः ॥१/१॥

Iti śrīmaduttarapīṭhavinirgate śrīnāthapādāvatārite
Śrīkālikrame śrīkramasadbhāve vyomeśīsamaye
Praśno nāma prathamaḥ paṭalaḥ || 1/1 ||

Here ends (iti) the First (prathamaḥ) Paṭala --i.e. chapter-- (paṭalaḥ) named (nāma) Praśna or ‘The Question’ (praśnaḥ), in Venerable Kramasadbhāvaḥ (śrī-krama-sadbhāve), (Which) belongs to the) Venerable (Tradition of) Kālikrama (śrī-kālī-krame), (which) comes forth from the most Venerable Supreme Pīṭha (śrīmat-uttara-pīṭha-vinirgate), (and) caused to descend by the Glorious Lord (śrī-nātha-pāda-avatārite) during the meeting with the Mistress of the Supreme Sky (vyoman-īśī-samaye). || 1 ||

Second Paṭala

Catuḥṣaṣṭivibhavāvatāraḥ

Descent of the Majesty of the Sixty-four (Siddha-s and Yoginī-s)

𑆯𑇀𑆫𑆵𑆨𑆽𑆫𑆮 𑆇𑆮𑆳𑆖

श्रीभैरव उवाच

Śrībhairava uvāca

Venerable (śrī) Bhairava (bhairavaḥ) said (uvāca):

𑆠𑆠𑆱𑇀𑆠𑆶 𑆢𑆼𑆮𑆢𑆼𑆮𑆼𑆯𑆵 𑆯𑆫𑆵𑆫𑆱𑇀𑆡𑆳𑆮𑆨𑆳𑆱𑆠𑆼  𑇅
𑆨𑆽𑆫𑆮𑆱𑇀𑆪 𑆱𑆩𑆷𑆫𑇀𑆗𑆱𑇀𑆪 𑆇𑆠𑇀𑆠𑆴𑆰𑇀𑆜 𑆮𑆲𑆠𑆳𑆁 𑆮𑆫𑆽𑆂 𑇆𑇒/𑇑𑇆

ततस्तु देवदेवेशी शरीरस्थावभासते  ।
भैरवस्य समूर्छस्य उत्तिष्ठ वहतां वरैः ॥२/१॥

Tatastu devadeveśī śarīrasthāvabhāsate  |
Bhairavasya samūrchasya uttiṣṭha vahatāṃ varaiḥ || 2/1 ||

Hence (tatas...tu), the Mistress of the God of gods (deva-deva-īśī) appears (avabhāsate) as the One (Who is) residing in the body (śarīra-sthā)! Please rise (uttiṣṭha) with the most exceptional (varaiḥ) Streams (vahatām) of the Expansion (samūrchasya) of Bhairava (bhairavasya). || 2/1 ||

𑆓𑆸𑆲𑇀𑆤 𑆠𑇀𑆮𑆁 𑆣𑆽𑆫𑇀𑆪𑆱𑆢𑇀𑆨𑆳𑆮𑆁 𑆑𑆳𑆬𑆴𑆑𑆳𑆒𑇀𑆪𑆁 𑆤𑆴𑆫𑆚𑇀𑆘𑆤  𑇅
𑆠𑆠𑆱𑇀𑆠𑆶 𑆥𑆫𑆩𑆁 𑆥𑇀𑆫𑆯𑇀𑆤𑆁 𑆑𑆡𑆪𑆱𑇀𑆮 𑆠𑆶 𑆲𑆸𑆢𑇀𑆓𑆠𑆩𑇀 𑇆𑇒,𑇒𑇆

गृह्न त्वं धैर्यसद्भावं कालिकाख्यं निरञ्जन  ।
ततस्तु परमं प्रश्नं कथयस्व तु हृद्गतम् ॥२,२॥

Gṛhna tvaṃ dhairyasadbhāvaṃ kālikākhyaṃ nirañjana  |
Tatastu paramaṃ praśnaṃ kathayasva tu hṛdgatam || 2,2 ||

Oh, Moving One (gṛhna)! You are (tvam) the Pure (nirañjana) Essential Nature of Patience or Intelligence --i.e. Constancy-- (dhairya-sat-bhāvam)! (Who is) called Kālikā (kālikā-ākhyam)! Therefore (tatas...tu), please speak (kathayasva) about (tu) the Supreme (paramam) Question (praśnam) arose in mind (hṛt-gatam)! || 2/2 ||

𑆮𑆳𑆑𑇀𑆪𑆩𑆼𑆠𑆠𑇀𑆥𑆫𑆁 𑆯𑇀𑆫𑆶𑆠𑇀𑆮𑆳 𑆨𑆽𑆫𑆮𑆾 𑆮𑆴𑆓𑆠𑆳𑆩𑆪𑆂  𑇅
𑆃𑆮𑆳𑆑𑇀𑆪𑆁 𑆠𑆢𑇀𑆫𑆲𑆱𑇀𑆪𑆁 𑆮𑆽 𑆢𑆸𑆰𑇀𑆛𑆁 𑆱𑇀𑆡𑆳𑆤𑆮𑆫𑆁 𑆥𑆫𑆩𑇀 𑇆𑇒/𑇓𑇆

𑆯𑆷𑆤𑇀𑆪𑆫𑆷𑆥𑆁 𑆩𑆲𑆳𑆨𑆵𑆩𑆩𑆱𑇀𑆡𑆴𑆱𑆁𑆑𑆬𑆱𑆁𑆑𑆶𑆬𑆩𑇀  𑇅
𑆒𑆠𑇀𑆮𑆳𑆕𑇀𑆓𑆽𑆱𑇀𑆠𑆶 𑆩𑆲𑆳𑆑𑆳𑆢𑇀𑆪𑆽𑆫𑇀𑆩𑆶𑆟𑇀𑆝𑆽𑆱𑇀𑆠𑆶 𑆥𑆫𑆴𑆮𑆳𑆫𑆴𑆠𑆩𑇀 𑇆𑇒/𑇔𑇆

𑆩𑆲𑆳𑆔𑆾𑆫𑆳𑆠𑆴𑆔𑆾𑆫𑆳𑆢𑇀𑆪𑆁 𑆨𑆽𑆫𑆮𑆁 𑆨𑆪𑆢𑆳𑆪𑆑𑆩𑇀  𑇅
𑆢𑆸𑆰𑇀𑆛𑆁 𑆩𑆼 𑆃𑆢𑇀𑆨𑆶𑆠𑆁 𑆢𑆼𑆮𑆴 𑆱𑆫𑇀𑆮𑆱𑆁𑆲𑆳𑆫𑆑𑆳𑆫𑆑𑆩𑇀 𑇆𑇒/𑇕𑇆

वाक्यमेतत्परं श्रुत्वा भैरवो विगतामयः  ।
अवाक्यं तद्रहस्यं वै दृष्टं स्थानवरं परम् ॥२/३॥

शून्यरूपं महाभीममस्थिसंकलसंकुलम्  ।
खत्वाङ्गैस्तु महाकाद्यैर्मुण्डैस्तु परिवारितम् ॥२/४॥

महाघोरातिघोराद्यं भैरवं भयदायकम्  ।
दृष्टं मे अद्भुतं देवि सर्वसंहारकारकम् ॥२/५॥

Vākyametatparaṃ śrutvā bhairavo vigatāmayaḥ  |
Avākyaṃ tadrahasyaṃ vai dṛṣṭaṃ sthānavaraṃ param || 2/3 ||

Śūnyarūpaṃ mahābhīmamasthisaṃkalasaṃkulam  |
Khatvāṅgaistu mahākādyairmuṇḍaistu parivāritam || 2/4 ||

Mahāghorātighorādyaṃ bhairavaṃ bhayadāyakam  |
Dṛṣṭaṃ me adbhutaṃ devi sarvasaṃhārakārakam || 2/5 ||

After hearing (śrutvā) this (etat) Supreme (param) Speech (vākyam), (which is) the (tat) Secret (rahasyam...vai) of Silence --i.e. that cannot be explained-- (avākyam), (So It is) experienced (dṛṣṭam) as the Supreme (param) (and) Most Excellent Resting (sthāna-varam) (which) has the appearance of the Greatly Terrible (mahā-bhīmam) Void --i.e. Aloneness-- (śūnya-rūpam), possessed of a collection of bones (asthi-saṃkala-saṃkulam) and (tu) surronded by (parivāritam) staffs (khatvāṅgaiḥ), heads (muṇḍaiḥ) and (tu) pieces of skulls (mahā-kādyaiḥ), Bhairava (bhairavaḥ) becomes Expanded (into solitude where there is no duality) (vigatā-mayaḥ).

(Such a) fear producing (bhaya-dāyakam) Terror (bhairavam) begins with the terrible (Powers Who eat it) (mahā-ghora-ati-ghora-ādyam) (and) is seen (dṛṣṭam) by me (me) Oh Devī (devi)! (as) the Wonderful (adbhutam) Producer of the Dissolution of Everything (sarva-saṃhāra-kārakam). || 2/3-5 ||

Notes:

The Supreme Speech of the Goddess is the Gift of Silence of mind that is the Ultimate Resting Condition for everyone. This condition is a terrible Void, which appears as a collection of bones, surronded by staffs, head and pieces of skulls. This means that the Silence of mind rests in Consciousness or Self-awareness, which makes one’s own body, made of a collection of bones, shine as mere void or nothingness. In real Self-awareness, one’s own body is made of imagination only and all the other ‘subjects around’, which, under the sway of illusion are different living beings, seen as staffs, heads and pieces of skulls or spinal columns with heads and skulls (as the symbol of lifelessness of the body) moving around. This mortuary symbolism shows the fact of Bhairava’s isolated Nature, which means, He is the only Existing Being or He Exists in the Void (from yogic point of view), and the shock of such a realization is terrifying, when the illusory fact of all the ‘other’ beings’ existence is melting away. Such a great fear, which constitutes the very nature of Bhairava which is necessarily manifested by Grace on the path of Yoga, is the Food of the Most Terrible Powers. When They consume it, Supreme Reality, the Being Shines beyond Void.

𑆯𑇀𑆫𑆵𑆨𑆽𑆫𑆮 𑆇𑆮𑆳𑆖

श्रीभैरव उवाच

Śrībhairava uvāca

Venerable (śrī) Bhairava (bhairavaḥ) said (uvāca)

𑆤 𑆯𑇀𑆫𑆶𑆠𑆁 𑆢𑆼𑆮𑆴 𑆩𑆼 𑆱𑆫𑇀𑆮𑆁 𑆤 𑆘𑇀𑆚𑆳𑆠𑆁 𑆥𑆫𑆩𑆳𑆫𑇀𑆡𑆠𑆂  𑇅
𑆖𑆠𑆶𑆂𑆰𑆰𑇀𑆛𑆴𑆱𑇀𑆠𑆶 𑆢𑆼𑆮𑆼𑆯𑇀𑆪𑆳𑆱𑇀𑆠𑆠𑇀𑆠𑇀𑆮𑆫𑆷𑆥𑆳𑆂 𑆥𑆫𑆳𑆪𑆟𑆳𑆂 𑇆𑇒/𑇖𑇆

𑆑𑆱𑇀𑆩𑆴𑆤𑇀𑆱𑇀𑆡𑆳𑆤𑆼 𑆥𑇀𑆫𑆬𑆵𑆤𑆳𑆱𑇀𑆠𑆼 𑆑𑆶𑆠𑇀𑆫 𑆖𑆳𑆮𑆱𑇀𑆡𑆴𑆠𑆳𑆂 𑆥𑆫𑆳𑆂  𑇅
𑆮𑆢𑆱𑇀𑆮 𑆥𑆫𑆩𑆁 𑆘𑇀𑆚𑆳𑆤𑆁 𑆪𑆠𑇀𑆱𑇀𑆡𑆴𑆠𑆁 𑆩𑆼 𑆲𑆸𑆢𑆤𑇀𑆠𑆫𑆼 𑇆𑇒/𑇗𑇆

न श्रुतं देवि मे सर्वं न ज्ञातं परमार्थतः  ।
चतुःषष्टिस्तु देवेश्यास्तत्त्वरूपाः परायणाः ॥२/६॥

कस्मिन्स्थाने प्रलीनास्ते कुत्र चावस्थिताः पराः  ।
वदस्व परमं ज्ञानं यत्स्थितं मे हृदन्तरे ॥२/७॥

Na śrutaṃ devi me sarvaṃ na jñātaṃ paramārthataḥ  |
Catuḥṣaṣṭistu deveśyāstattvarūpāḥ parāyaṇāḥ || 2/6 ||

Kasminsthāne pralīnāste kutra cāvasthitāḥ parāḥ  |
Vadasva paramaṃ jñānaṃ yatsthitaṃ me hṛdantare || 2/7 ||

Oh Devī (devi)! I have not (na…na…me) heard (śrutam) (and) understood (jñānam) everything (sarvam) about the Supreme Reality (paramārthataḥ). What (kasmin) stable condition (sthāne) the sixty-four (catur-ṣaṣṭiḥ) Mistresses (deva-īśyāḥ), (Who are) composed of Reality (tattva-rūpāḥ) (, and are) the Last Refuge (parā-yaṇāḥ), are reabsorbed into (pralīnāḥ), and (ca) where (kutra) is the Supreme Abode (parāḥ) They (te) rest (avasthitāḥ)? Please tell (vadasva) me (me) the Supreme (paramam) Wisdom (jñānam), which (yat) is situated (sthitam) in the Heart (hṛt-antare). || 2/6-7 ||

𑆯𑇀𑆫𑆵𑆢𑆼𑆮𑇀𑆪𑆶𑆮𑆳𑆖

श्रीदेव्युवाच

Śrīdevyuvāca

The Venerable (śrī) Goddess (devī) said (uvāca):

𑆱𑆸𑆟𑆶 𑆫𑆶𑆢𑇀𑆫 𑆩𑆲𑆳𑆥𑇀𑆫𑆘𑇀𑆚𑆳𑆤𑆶𑆓𑇀𑆫𑆲𑆁 𑆠𑆠𑇀𑆠𑇀𑆮𑆫𑆷𑆥𑆑𑆩𑇀  𑇅
𑆱𑆫𑇀𑆮𑆠𑇀𑆫 𑆇𑆠𑇀𑆠𑆩𑆁 𑆘𑇀𑆚𑆼𑆪𑆁 𑆱𑆫𑇀𑆮𑆳𑆬𑆩𑇀𑆧𑆽𑆱𑇀𑆠𑆶 𑆮𑆫𑇀𑆘𑆴𑆠𑆩𑇀 𑇆𑇒,𑇘𑇆

सृणु रुद्र महाप्रज्ञानुग्रहं तत्त्वरूपकम्  ।
सर्वत्र उत्तमं ज्ञेयं सर्वालम्बैस्तु वर्जितम् ॥२,८॥

Sṛṇu rudra mahāprajñānugrahaṃ tattvarūpakam  |
Sarvatra uttamaṃ jñeyaṃ sarvālambaistu varjitam || 2,8 ||

Listen (sṛṇu), oh very wise (mahā-prajña) Destroyer (rudra)! Anugraha or Grace (anugraham) does consist of Reality (tattva-rūpakam), and (tu) (It) is the Highest (uttamam) Wisdom (jñeyam) everywhere (sarvatra), (Which is) devoid (varjitam) of all supports (sarva-ālambaiḥ). || 2/8 ||

𑆱𑆫𑇀𑆮𑆾𑆥𑆩𑆳𑆩𑆠𑆴𑆑𑇀𑆫𑆳𑆤𑇀𑆠𑆩𑆢𑇀𑆮𑆪𑆁 𑆢𑇀𑆮𑆪𑆮𑆫𑇀𑆘𑆴𑆠𑆩𑇀  𑇅
𑆮𑆑𑇀𑆰𑇀𑆪𑆳𑆩𑆴 𑆠𑆼 𑆪𑆡𑆳 𑆠𑆡𑇀𑆪𑆩𑆠𑇀𑆪𑆤𑇀𑆠𑆓𑆲𑆤𑆁 𑆯𑆶𑆨𑆩𑇀 𑇆𑇒/𑇙𑇆

𑆩𑆲𑆳𑆪𑆾𑆓𑆼 𑆥𑇀𑆫𑆮𑆸𑆠𑇀𑆠𑆳𑆲𑆁 𑆱𑆫𑇀𑆮𑆓𑇀𑆫𑆳𑆱𑆼 𑆨𑆪𑆳𑆮𑆲𑆼  𑇅
𑆱𑆫𑇀𑆮𑆨𑆷𑆠𑆳𑆱𑇀𑆠𑆶 𑆱𑆫𑇀𑆮𑆼 𑆖 𑆓𑇀𑆫𑆱𑇀𑆠𑆳𑆱𑇀𑆠𑆱𑇀𑆩𑆴𑆤𑇀𑆩𑆲𑆳𑆲𑆮𑆼 𑇆𑇒/𑇑𑇐𑇆

सर्वोपमामतिक्रान्तमद्वयं द्वयवर्जितम्  ।
वक्ष्यामि ते यथा तथ्यमत्यन्तगहनं शुभम् ॥२/९॥

महायोगे प्रवृत्ताहं सर्वग्रासे भयावहे  ।
सर्वभूतास्तु सर्वे च ग्रस्तास्तस्मिन्महाहवे ॥२/१०॥

Sarvopamāmatikrāntamadvayaṃ dvayavarjitam  |
Vakṣyāmi te yathā tathyamatyantagahanaṃ śubham || 2/9 ||

Mahāyoge pravṛttāhaṃ sarvagrāse bhayāvahe  |
Sarvabhūtāstu sarve ca grastāstasminmahāhave || 2/10 ||

I (aham) shall tell (vakṣyāmi) you (te) (that) Radiant (śubham) Reality (tathyam), (which is) the Uppermost of All (sarva-upamām), (as) It is devoid of duality (dvaya-varjitam) (and) Surpasses (everything) (atikrāntam…advayam) (, and is) the inexpressible non-dual Absolute (atyanta-gahanam) (, which) comes forth (pravṛttā) in the All-consuming (sarva-grāse) Great Yoga (mahā-yoge) (, which) brings Fear (bhaya-avahe) everywhere (sarve), and (ca) all the beings (sarva-bhūtāḥ) are swallowed (grastāḥ) during this Great Sacrifice (mahā-ahave…tasmin). || 2/9-10 ||

𑆠𑆼𑆤 𑆠𑆸𑆥𑇀𑆠𑆳𑆱𑇀𑆠𑆶 𑆒𑆼𑆖𑆫𑇀𑆪𑆂 𑆱𑆫𑇀𑆮𑆓𑇀𑆫𑆳𑆱𑆤𑆴𑆫𑆳𑆑𑆶𑆬𑆳𑆂  𑇅
𑆠𑆳𑆨𑇀𑆪𑆂 𑆱𑆳𑆑𑇀𑆰𑆳𑆢𑇀𑆥𑆶𑆫𑆾𑆢𑇀𑆨𑆶𑆠𑆁 𑆘𑇀𑆚𑆳𑆤𑆁 𑆥𑆫𑆩𑆑𑆿𑆬𑆴𑆑𑆩𑇀 𑇆𑇒/𑇑𑇑𑇆

तेन तृप्तास्तु खेचर्यः सर्वग्रासनिराकुलाः  ।
ताभ्यः साक्षाद्पुरोद्भुतं ज्ञानं परमकौलिकम् ॥२/११॥

Tena tṛptāstu khecaryaḥ sarvagrāsanirākulāḥ  |
Tābhyaḥ sākṣādpurodbhutaṃ jñānaṃ paramakaulikam || 2/11 ||

The Khecarī-s --i.e. Powers, Which are moving in the Void of Consciousness-- (khe-caryaḥ), being satisfied (tṛptāḥ) with this (Great Sacrifice) (tena...tu), (become) calm by devouring everything --i.e. Their state of calmness rises from devouring all the obstacles in the Sky of Consciousness-- (sarva-grāsa-nirākulāḥ). Through Them (tābhyaḥ), rises the Abode (pura-udbhutam) of the Wisdom (jñānam) (that is) Supreme Totality (parama-kaulikam) before one’s eyes (sākṣāt). || 2/11 ||

𑆩𑆪𑆳 𑆠𑆶 𑆥𑆫𑆩𑆁 𑆢𑆢𑇀𑆪𑆳𑆢𑇀𑆱𑆫𑇀𑆮𑆨𑆳𑆮𑆳𑆤𑇀𑆠𑆑𑆳𑆤𑇀𑆠𑆑𑆩𑇀  𑇅
𑆠𑆼𑆤 𑆘𑇀𑆚𑆳𑆤𑆼𑆤 𑆮𑆽 𑆱𑆩𑇀𑆪𑆑𑇀𑆪𑆾𑆓𑆴𑆤𑆵𑆪𑆾𑆓𑆨𑆳𑆮𑆓𑆳 𑇆𑇒/𑇑𑇒𑇆

मया तु परमं दद्याद्सर्वभावान्तकान्तकम्  ।
तेन ज्ञानेन वै सम्यक्योगिनीयोगभावगा ॥२/१२॥

Mayā tu paramaṃ dadyādsarvabhāvāntakāntakam  |
Tena jñānena vai samyakyoginīyogabhāvagā || 2/12 ||

Through Me (mayā), the Most Supreme (paramam) Destruction of the death of all --i.e. destruction of the idea that anything can die-- (sarva-bhāva-antaka-antakam) is bestowed (dadyād). Together (samyak) with that (tena) Wisdom (jñānena...vai), Pervasion of the act of transition into the Yoga of the Yoginī-s (rises) --i.e. by the rising of the Yoginī-s, the transtition into Yoga or entering the Yogic process takes place. Hence, the term: ‘Yoginī-s’ can be translated as “Uniting Powers”, Which perform the act of Yoga or Union-- (yoginī-yoga-bhāva-gā). || 2/12 ||

𑆢𑆸𑆰𑇀𑆛𑇀𑆮𑆳 𑆠𑆶 𑆥𑆫𑆩𑆳𑆫𑇀𑆡𑆼𑆤 𑆢𑆴𑆢𑆸𑆑𑇀𑆰𑆳 𑆥𑆷𑆫𑆴𑆠𑆳 𑆖 𑆮𑆽  𑇅
𑆮𑆑𑇀𑆫𑆼𑆤 𑆥𑆫𑆩𑆼𑆟𑆽𑆮 𑆱𑆫𑇀𑆮𑆱𑆁𑆲𑆳𑆫𑆑𑆼𑆤 𑆖 𑇆𑇒/𑇑𑇓𑇆

𑆠𑆠𑇀𑆱𑇀𑆮𑆫𑆷𑆥𑆓𑆠𑆳𑆱𑇀𑆠𑆳 𑆮𑆽 𑆒𑆼𑆖𑆑𑇀𑆫𑆼 𑆖𑆑𑇀𑆫𑆓𑆳𑆱𑇀𑆠𑆡𑆳  𑇅
𑆨𑆽𑆫𑆮𑆫𑆷𑆥𑆣𑆳𑆫𑆴𑆟𑇀𑆪𑆾 𑆮𑇀𑆪𑆾𑆩𑇀𑆤𑆴 𑆮𑇀𑆪𑆾𑆩𑆓𑆠𑆳 𑆩𑆠𑆳𑆂 𑇆𑇒/𑇑𑇔𑇆

दृष्ट्वा तु परमार्थेन दिदृक्षा पूरिता च वै  ।
वक्रेन परमेणैव सर्वसंहारकेन च ॥२/१३॥

तत्स्वरूपगतास्ता वै खेचक्रे चक्रगास्तथा  ।
भैरवरूपधारिण्यो व्योम्नि व्योमगता मताः ॥२/१४॥

Dṛṣṭvā tu paramārthena didṛkṣā pūritā ca vai  |
Vakrena parameṇaiva sarvasaṃhārakena ca || 2/13 ||

Tatsvarūpagatāstā vai khecakre cakragāstathā  |
Bhairavarūpadhāriṇyo vyomni vyomagatā matāḥ || 2/14 ||

After observing (the rising of the Yoginī-s) (dṛṣṭvā...tu), the desire of Realization (didṛkṣā) without doubt (parama-arthena) becomes intensified or even fulfilled (pūritā) and (ca...ca...vai) truly (eva) by the Destroyer of everything (sarva-saṃhārakena) (, Who is) the Supreme (parameṇa) Crooked One --i.e. Kuṇḍalinī-- (vakrena), (the Yoginī-s, Who are) cast into the Wheel of the Void --i.e. Above manifestation or in thoughtlessness-- by that which comes from Her Essential Nature --i.e. by the Essential Nature of Kuṇḍalinī that is Self-awareness-- (tat-sva-rūpa-gatā-astāḥ...khe-cakre…vai), (become those Who are) Pervading that Wheel (cakra-gāḥ). Therefore (tathā), (Those Who) are known (matāḥ) as coming from the Sky (vyoman-gatā), maintain the Nature of Bhairava (bhairava-rūpa-dhāriṇyaḥ) in the Sky of Consciousness (vyomni). || 2/13-14 ||

𑆖𑆠𑆶𑆂𑆰𑆰𑇀𑆛𑆴𑆱𑇀𑆠𑆶𑆪𑆾𑆓𑆴𑆤𑇀𑆪𑆂 𑆱𑇀𑆮𑆨𑆳𑆮𑆥𑆢𑆓𑆫𑇀𑆮𑆴𑆠𑆳𑆂  𑇅
𑆤𑆴𑆂𑆱𑇀𑆮𑆨𑆳𑆮𑆱𑇀𑆮𑆨𑆳𑆮𑆱𑇀𑆡𑆳 𑆨𑆽𑆫𑆮𑇀𑆪𑆾 𑆔𑆾𑆫𑆮𑆴𑆓𑇀𑆫𑆲𑆳𑆂 𑇆𑇒/𑇑𑇕𑇆

चतुःषष्टिस्तुयोगिन्यः स्वभावपदगर्विताः  ।
निःस्वभावस्वभावस्था भैरव्यो घोरविग्रहाः ॥२/१५॥

Catuḥṣaṣṭistuyoginyaḥ svabhāvapadagarvitāḥ  |
Niḥsvabhāvasvabhāvasthā bhairavyo ghoravigrahāḥ || 2/15 ||

The sixty-four (catuḥṣaṣṭiḥ...tu) Yoginī-s (yoginyaḥ), (Who are) proud of (Their) own Essential Nature --i.e. They are fond of tasting the Nectar of everyone’s Self-- (sva-bhāva-pada-garvitāḥ), (being) established in the Essential Nature of (Spiritual) Poverty --i.e. lack of attributes created by imagination-- (niḥ-sva-bhāva-sva-bhāva-sthāḥ), are the Powers of Bhairava (bhairavyaḥ), (consequently, They are) Free of Fear (ghora-vigrahāḥ). || 2/15 ||

𑆯𑇀𑆫𑆵𑆨𑆽𑆫𑆮 𑆇𑆮𑆳𑆖

श्रीभैरव उवाच

Śrībhairava uvāca

Venerable (śrī) Bhairava (bhairavaḥ) said (uvāca):

𑆑𑆼𑆤 𑆘𑇀𑆚𑆳𑆤𑆼𑆤 𑆣𑇀𑆪𑆳𑆠𑆪𑆳𑆂 𑆒𑆼𑆖𑆑𑇀𑆫𑆩𑆮𑆬𑆩𑇀𑆧𑆑𑆳  𑇅
𑆮𑆢𑆱𑇀𑆮 𑆠𑆠𑇀𑆱𑆩𑆳𑆱𑆼𑆤 𑆪𑆡𑆳𑆮𑆴𑆣𑆴𑆫𑆤𑆶𑆑𑇀𑆫𑆩𑆳𑆠𑇀 𑇆𑇒/𑇑𑇖𑇆

केन ज्ञानेन ध्यातयाः खेचक्रमवलम्बका  ।
वदस्व तत्समासेन यथाविधिरनुक्रमात् ॥२/१६॥

Kena jñānena dhyātayāḥ khecakramavalambakā  |
Vadasva tatsamāsena yathāvidhiranukramāt || 2/16 ||

By what (kena) Wisdom (jñānena) They must be meditated upon (dhyātayāḥ), rises the (condition), (which is) hanging down from the Wheel of Emptiness --i.e. Sky of Consciousness-- (khe-cakram-avalambakā)? Please, explain (vadasva) that (tat) in brief (samāsena) in a successive way (anukramāt) according to the Precepts (yathā-vidhiḥ). || 2/16 ||

The Five Siddha-s

𑆯𑇀𑆫𑆵𑆢𑆼𑆮𑇀𑆪𑆶𑆮𑆳𑆖

श्रीदेव्युवाच

Śrīdevyuvāca

The Venerable (śrī) Goddess (devī) said (uvāca):

𑆮𑆑𑇀𑆰𑇀𑆪𑆳𑆩𑆴 𑆥𑆫𑆩𑆁 𑆓𑆶𑆲𑇀𑆪𑆁 𑆪𑆾𑆓𑆴𑆤𑆵𑆤𑆳𑆁 𑆠𑆶 𑆪𑆠𑇀 𑆑𑆸𑆠𑆩𑇀  𑇅
𑆠𑆖𑇀𑆗𑆸𑆟𑆶𑆰𑇀𑆮 𑆱𑆩𑆳𑆱𑆼𑆤 𑆱𑆳𑆫𑆳𑆠𑇀 𑆱𑆳𑆫𑆠𑆫𑆁 𑆯𑆶𑆨𑆩𑇀 𑇆𑇒/𑇑𑇗𑇆

वक्ष्यामि परमं गुह्यं योगिनीनां तु यत् कृतम्  ।
तच्छृणुष्व समासेन सारात् सारतरं शुभम् ॥२/१७॥

Vakṣyāmi paramaṃ guhyaṃ yoginīnāṃ tu yat kṛtam  |
Tacchṛṇuṣva samāsena sārāt sārataraṃ śubham || 2/17 ||

I will talk about (vakṣyāmi) in brief (samāsena) that (tat) most excellent (sārāt...sāra-taram) Auspicious (śubham) Supreme (paramam) Secret (guhyam) that is (yat) performed (kṛtam) by the Yoginī-s (yoginīnām...tu), listen (śṛṇuṣva)! || 2/17 ||

𑆍𑆑𑆳𑆓𑇀𑆫𑆱𑆁 𑆪𑆠𑆾 𑆨𑆷𑆠𑇀𑆮𑆳 𑆪𑆾𑆓𑆴𑆤𑆵𑆤𑆳𑆁 𑆥𑆫𑆳 𑆓𑆠𑆴𑆂  𑇅
𑆒𑆼𑆖𑆑𑇀𑆫𑆼 𑆠𑆶 𑆪𑆡𑆳 𑆬𑆧𑇀𑆣𑆳 𑆱𑇀𑆮𑆫𑆷𑆥𑆱𑇀𑆡𑆳 𑆤𑆴𑆫𑆳𑆩𑆪𑆳 𑇆𑇒/𑇑𑇘𑇆

𑆖𑆠𑆶𑆰𑆰𑇀𑆛𑆴𑆱𑇀𑆠𑆶 𑆪𑆾𑆓𑆴𑆤𑇀𑆪𑆾 𑆥𑆚𑇀𑆖𑆣𑆳 𑆱𑇀𑆮𑆱𑇀𑆮𑆫𑆷𑆥𑆠𑆂  𑇅
𑆥𑇀𑆫𑆳𑆥𑇀𑆠𑆳 𑆠𑆶 𑆥𑆫𑆩𑆳𑆢𑆼𑆮𑇀𑆪𑆳 𑆩𑆲𑆳𑆱𑆴𑆢𑇀𑆣𑆴𑆥𑇀𑆫𑆢𑆳𑆱𑇀𑆠𑆶 𑆠𑆳𑆂 𑇆𑇒/𑇑𑇙𑇆

𑆃𑆑𑇀𑆰𑆪𑆳𑆯𑇀𑆖 𑆤𑆴𑆫𑆳𑆖𑆳𑆫𑆳𑆂 𑆱𑆫𑇀𑆮𑆳𑆓𑇀𑆫𑆳𑆱𑇀𑆠𑆳𑆂 𑆱𑆫𑇀𑆮𑆓𑆳 𑆣𑇀𑆫𑆶𑆮𑆳𑆂𑇆
𑆩𑆲𑆳𑆫𑆯𑇀𑆩𑆴𑆱𑆩𑆷𑆲𑆼𑆤 𑆨𑆳𑆱𑆩𑆳𑆤𑆳𑆂 𑆱𑆩𑆤𑇀𑆠𑆠𑆂 𑇆𑇒/𑇒𑇐𑇆

एकाग्रसं यतो भूत्वा योगिनीनां परा गतिः  ।
खेचक्रे तु यथा लब्धा स्वरूपस्था निरामया ॥२/१८॥

चतुषष्टिस्तु योगिन्यो पञ्चधा स्वस्वरूपतः  ।
प्राप्ता तु परमादेव्या महासिद्धिप्रदास्तु ताः ॥२/१९॥

अक्षयाश्च निराचाराः सर्वाग्रास्ताः सर्वगा ध्रुवाः॥
महारश्मिसमूहेन भासमानाः समन्ततः ॥२/२०॥

Ekāgrasaṃ yato bhūtvā yoginīnāṃ parā gatiḥ  |
Khecakre tu yathā labdhā svarūpasthā nirāmayā || 2/18 ||

Catuṣaṣṭistu yoginyo pañcadhā svasvarūpataḥ  |
Prāptā tu paramādevyā mahāsiddhipradāstu tāḥ || 2/19 ||

Akṣayāśca nirācārāḥ sarvāgrāstāḥ sarvagā dhruvāḥ ||
Mahāraśmisamūhena bhāsamānāḥ samantataḥ || 2/20 ||

For (yataḥ), after assuming (bhūtvā) (the form of) the one consuming (reality) --i.e. ‘which is devouring everything into one’, or ‘one-pointedness’ if the manuscript is corrupted here and the original words is ‘ekāgratam’-- (ekā-grasam), the Supreme (parā) Process (gatiḥ) of the Yoginī-s (takes place) (yoginīnām) (, and later, it) will attain (labdhā) the Wheel of Emptiness --i.e. ‘thoughtlesness-- (khe-cakre) accordingly (yathā) (, and become) established in one’s own Essential Nature (sva-rūpa-sthā) (and will be) free from ignorance (nirāmayā).

The sixty-four (catur-ṣaṣṭiḥ) Yoginī-s (yoginyaḥ), acquired (prāptā) naturally (sva-sva-rūpataḥ) (in a) fivefold (phase) (pañca-dhā), (become) the Bestowers of Mahāsiddhi or Great Perfection (mahā-siddhi-pradāḥ) of the Supreme Goddess (paramā-devyāḥ). They are (tāḥ) imperishable (akṣayāḥ) and (ca) lawless (nirācārāḥ), all-swallowing (sarva-agrāstāḥ), all-pervading (sarva-gā), immovable --i.e. constant-- (dhruvāḥ). (They are) Shining (bhāsamānāḥ) everywhere (samantataḥ) by the collection of the Great Rays (of Consciusness) (mahā-raśmi-samūhena). || 2/18-20 ||

𑆍𑆠𑆳𑆱𑇀𑆠𑆶 𑆪𑆾𑆓𑆴𑆤𑆵𑆱𑆁𑆔𑆳𑆂 𑆘𑇀𑆚𑆳𑆤𑆱𑆴𑆢𑇀𑆣𑆳𑆱𑇀𑆠𑆶 𑆰𑆾𑆝𑆯  𑇅
𑆩𑆤𑇀𑆠𑇀𑆫𑆱𑆴𑆢𑇀𑆣𑆳𑆯𑇀𑆖𑆠𑆶𑆫𑇀𑆮𑆴𑆁𑆯 𑆩𑆼𑆬𑆳𑆥𑆼 𑆢𑇀𑆮𑆳𑆢𑆯 𑆱𑇀𑆩𑆸𑆠𑆳𑆂 𑇆𑇒/𑇒𑇑𑇆

𑆃𑆰𑇀𑆛𑆿 𑆯𑆑𑇀𑆠𑆴𑆓𑆠𑆳 𑆘𑇀𑆚𑆼𑆪𑆳𑆂 𑆖𑆠𑆶𑆂 𑆯𑆳𑆁𑆨𑆮𑆨𑆷𑆩𑆪𑆂  𑇅
𑆑𑆡𑆴𑆠𑆳𑆱𑇀𑆠𑆶 𑆱𑆩𑆳𑆱𑆼𑆤 𑆒𑆼𑆖𑆑𑇀𑆫𑆼 𑆠𑆶 𑆪𑆡𑆳 𑆩𑆠𑆳𑆂 𑇆𑇒/𑇒𑇒𑇆

एतास्तु योगिनीसंघाः ज्ञानसिद्धास्तु षोडश  ।
मन्त्रसिद्धाश्चतुर्विंश मेलापे द्वादश स्मृताः ॥२/२१॥

अष्टौ शक्तिगता ज्ञेयाः चतुः शांभवभूमयः  ।
कथितास्तु समासेन खेचक्रे तु यथा मताः ॥२/२२॥

Etāstu yoginīsaṃghāḥ jñānasiddhāstu ṣoḍaśa  |
Mantrasiddhāścaturviṃśa melāpe dvādaśa smṛtāḥ || 2/21 ||

Aṣṭau śaktigatā jñeyāḥ catuḥ śāṃbhavabhūmayaḥ  |
Kathitāstu samāsena khecakre tu yathā matāḥ || 2/22 ||

And (tu) this (etāḥ) multitude of Yoginī-s (yoginī-saṃghāḥ) are known (smṛtāḥ) as the (Powers of the) Jñānasiddha-s (jñāna-siddhāḥ), counting sixteen (ṣoḍaśa), the Mantrasiddha-s (mantra-siddhāḥ), counting twentyfour (catur-viṃśati), those (appear) in encounter or Melāpa --i.e. Melāpasiddha-s-- (melāpe), counting twelve (dvādaśa). Those to be known (jñeyāḥ) as ‘resting in Śakti’ --i.e. Śāktasiddha-s-- (śakti-gatāḥ), counting eight (aṣṭau) (and) the Stages of the Śāmbhava (state) --i.e. Śāmbhavasiddha-s-- (śāṃbhava-bhūmayaḥ), counting four (catuḥ). Described (kathitāḥ) in brief (samāsena); therefore (yathā), they are considered to be (matāḥ) (exist) in the Wheel of the Void (khe-cakre). || 2/21-22 ||

𑆥𑆸𑆡𑆑𑇀𑆥𑆸𑆡𑆓𑇀𑆮𑆴𑆨𑆳𑆓𑆼𑆤 𑆑𑆡𑇀𑆪𑆠𑆼 𑆠𑇀𑆮𑆣𑆶𑆤𑆳 𑆯𑆸𑆟𑆶  𑇅
𑆠𑆳𑆱𑆳𑆁 𑆘𑇀𑆚𑆳𑆤𑆁 𑆪𑆡𑆳 𑆩𑆤𑇀𑆠𑇀𑆫𑆾 𑆩𑆼𑆬𑆳𑆥𑆁 𑆠𑆶 𑆩𑆲𑆳𑆩𑆠𑆼 𑇆𑇒/𑇒𑇓𑇆

𑆯𑆳𑆑𑇀𑆠𑆁 𑆠𑆶 𑆯𑆳𑆩𑇀𑆨𑆮𑆁 𑆘𑇀𑆚𑆳𑆤𑆁 𑆱𑆫𑇀𑆮𑆱𑆴𑆢𑇀𑆣𑆴𑆥𑇀𑆫𑆢𑆳𑆪𑆑𑆩𑇀  𑇅
𑆠𑆼𑆤 𑆠𑆼𑆤 𑆱𑇀𑆮𑆫𑆷𑆥𑆼𑆤 𑆮𑇀𑆪𑆾𑆩𑆽𑆯𑇀𑆪𑆂 𑆱𑆫𑇀𑆮𑆨𑆳𑆮𑆠𑆂 𑇆𑇒/𑇒𑇔𑇆

पृथक्पृथग्विभागेन कथ्यते त्वधुना शृणु  ।
तासां ज्ञानं यथा मन्त्रो मेलापं तु महामते ॥२/२३॥

शाक्तं तु शाम्भवं ज्ञानं सर्वसिद्धिप्रदायकम्  ।
तेन तेन स्वरूपेन व्योमैश्यः सर्वभावतः ॥२/२४॥

Pṛthakpṛthagvibhāgena kathyate tvadhunā śṛṇu  |
Tāsāṃ jñānaṃ yathā mantro melāpaṃ tu mahāmate || 2/23 ||

Śāktaṃ tu śāmbhavaṃ jñānaṃ sarvasiddhipradāyakam  |
Tena tena svarūpena vyomaiśyaḥ sarvabhāvataḥ || 2/24 ||

Listen now (śṛṇu-adhunā), oh Great Minded (mahā-mate)! As (yathā) is it said (kathyate…tu) that Their --i.e. of the Yoginī-- (tāsām) Wisdom (jñānam) (, namely the Knowledge of) the Jñānasiddha-s (jñānam), Mantrasiddha-s (mantraḥ), Melāpasiddha-s (melāpam), Śāktasiddha-s (śāktam) and (tu) Śāmbhavasiddha-s (śāmbhavam), separately (vibhāgena) one after the other (pṛthak...pṛthak) are the Bestowers of all the Siddhi-s or Realizations (sarva-siddhi-pradāyakam) by one’s own Essential Nature (sva-rūpena) in any case (tena…tena), (so) from the Perfect Nature or Complete Satisfaction (sarva-bhāvataḥ), the Supremacy of the Supreme Sky (of Consciousness takes place) (vyoman-aiśyaḥ). || 2/23-24 ||

Notes:

A Siddha-s (Subject) are realized counterparts of the Uniting Powers or Yoginī-s (objects), hence They --i.e. Siddha-s-- represent the realizations performed by the Yoginī-s and experienced by the Subject, the yogin. The Yoga of the Sixty-four Yoginī-s manifests Sixty-four Siddha-s during the Process of Union, which is taught in the Kramasadbhāvaḥ, in five phases. The first phase of this Process or Krama is called the Sixteen Jñānasiddha-s. Their number of Powers or realizations are sixteen, matching the numbers of the vowels of the alphabet, which symbolise the nature of the Inner Self, the Awareness of the Jñānasiddha-s is composed of.

The Fivefold phase of the Sixty-four Yoginī-s manifests Five Wisdoms.

As a summary:

The sixteen Manifestations of the Jñānasiddha-s are the embodiments of
Jñānaḥ or the Knowledge of one’s Inner Self.

The twentyfour Stages of the Mantrasiddha-s are the embodiments of
Mantraḥ or I-consciousness.

The twelve Encounters of the Melāpasiddha-s are the embodiments of
Melāpaḥ of Union of Subject and objects.

The eight Rays of the Śāktasiddha-s are the embodiments of
Śaktiḥ or Self-awareness.

The four Waves of the Śāmbhavasiddha-s are the
Stages of Śāmbhuḥ or the Cause of Happiness that is Thoughtlessness.

When the Sixty-four Siddha-s and Yoginī-s are perfectly united, the reality of Supreme Being remains, Who is technically called here the Sixty-fifth.

𑆱𑆁𑆱𑆴𑆢𑇀𑆣𑆳𑆂 𑆥𑆫𑆩𑆳𑆫𑇀𑆡𑆼𑆤 𑆃𑆑𑆳𑆩𑆳𑆯𑇀𑆖𑆳𑆮𑇀𑆪𑆪𑆳 𑆣𑇀𑆫𑆶𑆮𑆳𑆂  𑇅
𑆠𑆮 𑆱𑇀𑆤𑆼𑆲𑆼𑆤 𑆮𑆑𑇀𑆰𑇀𑆪𑆳𑆩𑆴 𑆮𑆴𑆱𑇀𑆠𑆫𑆼𑆟 𑆪𑆡𑆳𑆮𑆴𑆣𑆴𑆂 𑇆𑇒/𑇒𑇕𑇆

संसिद्धाः परमार्थेन अकामाश्चाव्यया ध्रुवाः  ।
तव स्नेहेन वक्ष्यामि विस्तरेण यथाविधिः ॥२/२५॥

Saṃsiddhāḥ paramārthena akāmāścāvyayā dhruvāḥ  |
Tava snehena vakṣyāmi vistareṇa yathāvidhiḥ || 2/25 ||

Those (, who are) perfectly accomplished (saṃ-siddhāḥ) in Reality (parama-arthena), are imperishable (avyayāḥ), unchangeable (dhruvāḥ) and (ca) without desire (akāmāḥ). Out of (My) love (snehena) for you (tava), (now) I shall explain (this Wisdom) (vakṣyāmi) extensively (vistareṇa), in a way that is suitable (for you) (yathā-vidhiḥ.). || 2/25 ||

The Jñānasiddha-s

𑆄𑆢𑆿 𑆠𑆶 𑆢𑆼𑆮𑆢𑆼𑆮𑆼𑆯𑆾 𑆩𑆷𑆫𑇀𑆠𑆴𑆤𑆳𑆁 𑆠𑆶 𑆱𑇀𑆮𑆨𑆳𑆮𑆠𑆂  𑇅
𑆰𑆾𑆝𑆯𑆳𑆤𑆳𑆁 𑆠𑆶 𑆪𑆢𑇀 𑆘𑇀𑆚𑆼𑆪𑆁 𑆘𑇀𑆚𑆳𑆤𑆫𑆷𑆥𑆁 𑆥𑆫𑆳𑆥𑆫𑆩𑇀 𑇆𑇒/𑇒𑇖𑇆

आदौ तु देवदेवेशो मूर्तिनां तु स्वभावतः  ।
षोडशानां तु यद् ज्ञेयं ज्ञानरूपं परापरम् ॥२/२६॥

Ādau tu devadeveśo mūrtināṃ tu svabhāvataḥ  |
Ṣoḍaśānāṃ tu yad jñeyaṃ jñānarūpaṃ parāparam || 2/26 ||

At first (ādau...tu), oh Lord of the God of gods (deva-deva-īśaḥ)!, (about) the Nature of Knowledge (jñāna-rūpam) (, Which) belongs to the Manifestations (mūrtinām…tu) of the sixteen --Yoginī-s or vowels, representing the inner Nature of the Self-- (ṣoḍaśānām), which (yat) is to be known (jñeyam) as ‘parāpara’ or non-dual (and) dual (at the same time) (para-aparam), (which) rises naturally (sva-bhāvataḥ). || 2/26 ||

𑆍𑆑𑆳𑆓𑇀𑆫𑆼𑆟 𑆯𑆸𑆟𑆶𑆰𑇀𑆮𑆼𑆠𑆠𑇀𑆱𑆫𑇀𑆮𑆘𑇀𑆚𑆳𑆤𑆼𑆰𑆶 𑆱𑆷𑆠𑇀𑆠𑆩𑆩𑇀  𑇅
𑆱𑆷𑆠𑆑𑆵 𑆩𑆸𑆠𑆑𑆳 𑆢𑆼𑆮 𑆩𑆣𑇀𑆪𑆳𑆤𑇀𑆠𑆳𑆤𑆳𑆩𑆩𑆣𑇀𑆪𑆠𑆂 𑇆𑇒/𑇒𑇗𑇆

एकाग्रेण शृणुष्वेतत्सर्वज्ञानेषु सूत्तमम्  ।
सूतकी मृतका देव मध्यान्तानाममध्यतः ॥२/२७॥

Ekāgreṇa śṛṇuṣvetatsarvajñāneṣu sūttamam  |
Sūtakī mṛtakā deva madhyāntānāmamadhyataḥ || 2/27 ||

Please hear (śṛṇuṣva), oh Lord (deva)! This (etat) (, which) is the uppermost (su-uttamam) among all the knowledges (sarva-jñāneṣu) (and rises) by one-pointedness (ekāgreṇa), is Sūtakī, a ‘lying-in woman(sūtakī), (Who is motionless like) a corpse (mṛtakāḥ), (and) coming from the Nameless --i.e. undescribable-- (condition) of the (center between) ‘middle’ (and) ‘end’ (madhya-anta-anāman-madhyataḥ). || 2/27 ||

Notes:

The first Yoginī is Sūtakī --i.e. the aiśa-sanskrit form of ‘sūtikā’--, Who appears for a yogin as an attitude of lying down on the floor (or on bed), like a woman, who is expecting a child, because she is at the very end of her pregnancy and ready to experience that, which is coming. Sūtakī comes from Her Abode which is the indescribable --i.e. drowsy-- condition between wakefulness and dreaming. Her attitude to achieve the drowsy condition has nothing to do with being tired, as the attitude or mood itself is fueled by the desire of Self-realization. Nobody can practise this attitude, but nobody can reject it when She arises.

𑆲𑆵𑆤𑆳 𑆃𑆩𑆳𑆠𑇀𑆫𑆓𑆳 𑆤𑆴𑆠𑇀𑆪𑆳 𑆘𑇀𑆚𑆳𑆤𑆩𑆷𑆫𑇀𑆠𑆴𑆱𑇀𑆠𑆶 𑆠𑆳𑆁 𑆮𑆴𑆢𑆶𑆂  𑇅
𑆲𑆜𑆫𑆳𑆮𑆳 𑆃𑆫𑆳𑆮𑆱𑇀𑆡𑆳 𑆫𑆳𑆮𑆼𑆟 𑆲𑆜𑆨𑆑𑇀𑆰𑆑𑆵 𑇆𑇒/𑇒𑇘𑇆

हीना अमात्रगा नित्या ज्ञानमूर्तिस्तु तां विदुः  ।
हठरावा अरावस्था रावेण हठभक्षकी ॥२/२८॥

Hīnā amātragā nityā jñānamūrtistu tāṃ viduḥ  |
Haṭharāvā arāvasthā rāveṇa haṭhabhakṣakī || 2/28 ||

The (tām) Form or Appearance of Jñāna --i.e. the Wisdom of the Jñānasiddha-s’-- (jñāna-mūrtiḥ) is to be known as (viduḥ) Abandoned --the Jñānasiddha-s are completely alone when their special state is active-- (hīnā), Moving in Endlessness (amātra-gāḥ), Eternal (nityāḥ) and (tu) are the violent sound --the Realization of Pure Consciousness or Sound of the Jñānasiddha-s‘ is spontaneous and instant-- (haṭha-rāvāḥ), (but) by the roar --i.e. by Its spontaneous appearance-- (rāveṇa) (, they are) established in silence (arāva-sthāḥ). (So, this Jñāna) is the Violent Voracious (Power) (haṭha-bhakṣakī). || 2/28 ||

Notes:

Self-Realization, that is specific to those yogin-s, who are considered to be ‘Jñānasiddha-s’ are spontaneous and happens like a kind of consuming attack on the part of Consciousness, when the yogin is one-pointed due to his automatic attitude and lies down motionless like a corpse both in body and mind, as it was described in the previous verse. His Realization is established as complete isolation from body and mind as the Core of manifestation because the universe is thorougly consumed in this moment. Hence, it marks the yogin with the spontaneous Realization of his own Self. Such a Realization is not stable and lasts only for a few seconds.

𑆲𑆜𑆘𑇀𑆚𑆳𑆤𑆼𑆤 𑆱𑆳 𑆢𑆼𑆮𑆵 𑆱𑇀𑆡𑆳𑆤𑆼 𑆫𑆱𑆱𑇀𑆪 𑆢𑆼𑆮𑆠𑆳  𑇅
𑆃𑆤𑇀𑆠𑆳𑆤𑇀𑆠𑆳 𑆖𑆳𑆤𑇀𑆠𑆑𑆳𑆤𑇀𑆠𑆳 𑆠𑆶 𑆃𑆤𑇀𑆠𑆑𑆽𑆯𑇀𑆖𑆳𑆤𑇀𑆠𑆢𑆳𑆪𑆴𑆤𑆵 𑇆𑇒/𑇒𑇙𑇆

हठज्ञानेन सा देवी स्थाने रसस्य देवता  ।
अन्तान्ता चान्तकान्ता तु अन्तकैश्चान्तदायिनी ॥२/२९॥

Haṭhajñānena sā devī sthāne rasasya devatā  |
Antāntā cāntakāntā tu antakaiścāntadāyinī || 2/29 ||

By the Forceful or Violent Knowledge --i.e. by the Knowledge, which is attained through the Forceful consuming of the universe by the Powers of the Jñānasiddha-s-- (haṭha-jñānena), She is (sā) the Goddess (devī) (Who, becomes) the Deity (devatā) in the receptacle of (sthāne) Spiritual Nectar (rasasya) (, Who is) the End of all ends (anta-antā) and (ca) the End of Death (antaka-antā), but also (ca) by all the destructions (antakaiḥ), the Bestower of Dissolution (anta-dāyinī). || 2/29 ||

𑆃𑆤𑇀𑆠𑆘𑇀𑆚𑆳𑆤𑆼𑆤 𑆓𑇀𑆫𑆳𑆱𑇀𑆪 𑆮𑆽 𑆓𑆠𑆳 𑆠𑆠𑇀𑆠𑇀𑆮𑆱𑇀𑆮𑆫𑆷𑆥𑆴𑆟𑆵  𑇅
𑆄𑆬𑆵𑆞𑆳 𑆖 𑆤𑆴𑆫𑆳𑆬𑆵𑆝𑆳 𑆱𑆳𑆬𑆵𑆞𑆳𑆬𑆵𑆞𑆑𑆽𑆂 𑆱𑆲 𑇆𑇒/𑇓𑇐𑇆

अन्तज्ञानेन ग्रास्य वै गता तत्त्वस्वरूपिणी  ।
आलीढा च निरालीडा सालीढालीढकैः सह ॥२/३०॥

Antajñānena grāsya vai gatā tattvasvarūpiṇī  |
Ālīḍhā ca nirālīḍā sālīḍhālīḍhakaiḥ saha || 2/30 ||

(That, which) is to be consumed (grāsya…vai) by the Knowledge of the End (of the universe) (anta-jñānena), appears in the form of all the tattva-s (tattva-sva-rūpiṇī) (and) disappeared (gatā), (Because) She is (sā) licked up (ālīḍhā) but also (ca) cannot be licked up (nirālīḍā) along with the One who licks (and) that which is licked up --i.e. She is Subject and objects together-- (ālīḍhā-līḍhakaiḥ...saha). || 2/30 ||

𑆠𑆼𑆤 𑆘𑇀𑆚𑆳𑆤𑆼𑆤 𑆱𑆳 𑆱𑆴𑆢𑇀𑆣𑆳𑆬𑆵𑆞𑆳𑆬𑆵𑆝𑆳𑆯𑆴𑆤𑆵 𑆯𑆴𑆮𑆳  𑇅
𑆫𑆠𑇀𑆤𑆳𑆑𑆳𑆫𑆳 𑆫𑆠𑇀𑆤𑆓𑆫𑇀𑆨𑆾 𑆫𑆠𑇀𑆤𑆑𑆳𑆤𑇀𑆠𑆫𑆨𑆳𑆱𑆑𑆳 𑇆𑇒/𑇓𑇑𑇆

तेन ज्ञानेन सा सिद्धालीढालीडाशिनी शिवा  ।
रत्नाकारा रत्नगर्भो रत्नकान्तरभासका ॥२/३१॥

Tena jñānena sā siddhālīḍhālīḍāśinī śivā  |
Ratnākārā ratnagarbho ratnakāntarabhāsakā || 2/31 ||

By this (tena) Knowledge (jñānena), She (sā) (becomes) the Power of Śiva (śivā), the One, Who consumes that, which is licked up by the Siddha-s (siddha-ālīḍha-ālīḍāśinī). (She is) the producer of the Treasure (ratnā-kārā) (as well as) the Womb of the Treasure (of Realization) (ratna-garbhaḥ) (and She is) the One, (Who) makes the Gem (of the Knowledge of the Self) evident or seen inside (ratnaka-antara-bhāsakā). || 2/31 ||

𑆫𑆠𑇀𑆤𑆽𑆫𑇀𑆢𑇀𑆮𑆳𑆢𑆯𑆨𑆴𑆫𑇀𑆪𑆶𑆑𑇀𑆠𑆳 𑆫𑆠𑇀𑆤𑆘𑇀𑆚𑆳𑆤𑆱𑆩𑆳𑆓𑆠𑆳𑆂  𑇅
𑆰𑆝𑇀𑆨𑆳𑆓𑆼𑆤 𑆰𑆝𑆳𑆫𑆳𑆤𑇀𑆠𑆳𑆠𑆳𑆠𑆵𑆠𑆳𑆯𑆴𑆯𑆴𑆮𑆁 𑆣𑆶𑆠𑆩𑇀 𑇆𑇒/𑇓𑇒𑇆

रत्नैर्द्वादशभिर्युक्ता रत्नज्ञानसमागताः  ।
षड्भागेन षडारान्तातातीताशिशिवं धुतम् ॥२/३२॥

Ratnairdvādaśabhiryuktā ratnajñānasamāgatāḥ  |
Ṣaḍbhāgena ṣaḍārāntātātītāśiśivaṃ dhutam || 2/32 ||

United (yuktāḥ) with the twelve (dvā-daśabhiḥ) jewels --i.e. senses-- (ratnaiḥ), (the Yoginī-s then) come together as the Wisdom of the Gem --i.e. of the Self-- (ratna-jñāna-samāgatāḥ). (Then,) by the sixfold part (or ‘the sixth part’, which symbolises the tax one has to pay to the King, so it can be a necessary sacrifice) (ṣaṣ-bhāgena), resting happiness, which is beyond the state of the end of the hexagonal (condition) --i.e. the Expanded state-- (ṣaṣ-āra-antā-tā-atītā-śi-śivam), is abandoned (dhutam). || 2/32 ||

Notes:

When the Yoginī-s unite with the twelve senses, They appear as the Wisdom of the Self, which is not excluding the universe. Hence, when They empower the twelve senses, which were simply consumed prior to this stage of the process, the Siddha-s (i.e. the yogin) does not anymore satisfied with a realization, which excludes manifestation. This excluding attitude is geometrically symbolised with a triangle of inner Realization. In other words, the process and realization of the Jñānasiddha-s in the first five phases of their process rests on the viewpoint that the universe must be excluded from Consciousness. This is the first step of Spiritual Realization, but as Devī mentioned before, this understanding is ‘parāpara’ or filled with duality, though a necessary initial phase of Yoga. When She occupies the universe with Her Wisdom, She is shining in Her hexagonal form, which symbolises the union of the inner triangle and the outer triangle. When the universe, which is displayed by the twelve (including intellect and mind) senses, it is filled with the Wisdom of the Gem or the Self. This Wisdom lies in the understanding, that excluding the universe is not the true reality of the Self. The phases of this intuition will be described from the following verses. Anyway, the resting or lying happiness is not anymore satisfactory for the yogin, consequently he abandones such passive states and he tries to be Conscious in an active way.

𑆯𑆳𑆤𑇀𑆠𑆘𑇀𑆚𑆳𑆤𑆼𑆤 𑆱𑆴𑆢𑇀𑆣𑆳 𑆖 𑆒𑆼𑆖𑆑𑇀𑆫𑆩𑆮𑆬𑆩𑇀𑆧𑆴𑆤𑆵  𑇅
𑆱𑆥𑇀𑆠𑆓𑆫𑇀𑆨𑆓𑆠𑆳 𑆢𑆼𑆮𑆵 𑆱𑆥𑇀𑆠𑆱𑆥𑇀𑆠𑆽𑆑𑆱𑆁𑆱𑇀𑆡𑆴𑆠𑆳 𑇆𑇒/𑇓𑇓𑇆

शान्तज्ञानेन सिद्धा च खेचक्रमवलम्बिनी  ।
सप्तगर्भगता देवी सप्तसप्तैकसंस्थिता ॥२/३३॥

Śāntajñānena siddhā ca khecakramavalambinī  |
Saptagarbhagatā devī saptasaptaikasaṃsthitā || 2/33 ||

And (ca) (, Who is) resting in the Wheel of the Void (khe-cakram-avalambinī), acquired (siddhā) by the Wisdom of Tranquility (śānta-jñānena), is the Goddess (devī) (, Who is) shining forth from the Womb of the Seven (Mothers) (sapta-garbha-gatā), (and) is firmly established only in the fourty-nine --i.e. She is Raudrī-- (sapta-sapta-eka-saṃsthitā). || 2/33 ||

Notes:

Raudrī is the Supreme Power of Rudra, the Destroyer. She is the Bestower of the Essence of all the letters. She is rising from the Seven Mothers, Who govern the seven rows of the letters of the alphabet. When rising, She combines the Seven Mothers (7*7) and embodies the alphabet (49 letters). By bestowing the Essence of all the letters, She bestows the Knowledge of all the Mantra-s, which lies in the Wisdom of the Gem.

𑆯𑆴𑆒𑆳𑆱𑆥𑇀𑆠𑆑𑆧𑆳𑆲𑇀𑆪𑆼𑆤 𑆘𑇀𑆚𑆳𑆤𑆼𑆤 𑆱𑆩𑆠𑆳𑆁 𑆓𑆠𑆳  𑇅
𑆑𑆳𑆢𑇀𑆪𑆑𑆾𑆢𑆟𑇀𑆝𑆩𑆣𑇀𑆪𑆱𑇀𑆡𑆳 𑆑𑆳𑆬𑆩𑆲𑆳𑆱𑆤𑆼 𑆓𑆠𑆳 𑇆𑇒/𑇓𑇔𑇆

शिखासप्तकबाह्येन ज्ञानेन समतां गता  ।
काद्यकोदण्डमध्यस्था कालमहासने गता ॥२/३४॥

Śikhāsaptakabāhyena jñānena samatāṃ gatā  |
Kādyakodaṇḍamadhyasthā kālamahāsane gatā || 2/34 ||

Obtained (gatā) Identity (samatām) with the Knowledge --i.e. perception-- (jñānena) of the sevenfold outer portion of the Śikhā or Flame --i.e. the seven holes of one’s head, like eyes, ears, nostrils and the mouth, i.e. when Consciousness becomes outpoured through these-- (śikhā-saptaka-bāhyena), that, which is in the middle of the eyebrows of the skull --i.e. Understanding the Center-- (kādya-kodaṇḍa-madhya-sthā) is situated (gatā) in the Great Seat --i.e. Source-- of Time (kāla-mahā-āsane) || 2/34 ||

𑆑𑆳𑆬𑆘𑇀𑆚𑆳𑆤𑆼𑆤 𑆱𑆳 𑆢𑆼𑆮𑆵 𑆒𑆼𑆖𑆑𑇀𑆫𑆩𑆮𑆬𑆩𑇀𑆧𑆴𑆤𑆵  𑇅
𑆃𑆤𑆳𑆨𑆳𑆨𑆳𑆨𑆴𑆫𑆳𑆒𑆳𑆨𑇀𑆪𑆳 𑆨𑆳𑆮𑆤𑆵𑆪𑆳 𑆮𑆴𑆨𑆳𑆮𑆠𑆂 𑇆𑇒/𑇓𑇕𑇆

कालज्ञानेन सा देवी खेचक्रमवलम्बिनी  ।
अनाभाभाभिराखाभ्या भावनीया विभावतः ॥२/३५॥

Kālajñānena sā devī khecakramavalambinī  |
Anābhābhābhirākhābhyā bhāvanīyā vibhāvataḥ || 2/35 ||

Resting in the Wheel of Void (khe-cakram-avalambinī) through the Knowledge of Time (kāla-jñānena), She (sā) is the Goddess (devī) (, Who is) fearless (abhī) (and) unbroken (ākhā), Who (yā) is to be cherished --i.e. realized-- (bhāvanīyā) by Darkness and Light --i.e. both in annihilation and in manifestation-- (an-ābhā-ābhābhiḥ), according to Her Majesty (vibhāvataḥ). || 2/35 ||

𑆃𑆨𑆳𑆮𑆼𑆤 𑆠𑆶 𑆱𑆳 𑆢𑆼𑆮𑆵 𑆘𑇀𑆚𑆳𑆤𑆼𑆤 𑆱𑆩𑆠𑆳𑆁 𑆓𑆠𑆳  𑇅
𑆲𑆜𑆨𑆳𑆮𑆳 𑆱𑇀𑆮𑆨𑆳𑆮𑆱𑇀𑆡𑆳 𑆃𑆛𑆮𑇀𑆪𑆳𑆁 𑆲𑆜𑆩𑆣𑇀𑆪𑆓𑆳 𑇆𑇒/𑇓𑇖𑇆

अभावेन तु सा देवी ज्ञानेन समतां गता  ।
हठभावा स्वभावस्था अटव्यां हठमध्यगा ॥२/३६॥

Abhāvena tu sā devī jñānena samatāṃ gatā  |
Haṭhabhāvā svabhāvasthā aṭavyāṃ haṭhamadhyagā || 2/36 ||

She (sā) is the Goddess (devī) (, Who,) obtained (gatā) Identity (samatām) with the Knowledge (jñānena) of Annihilation (abhāvena…tu), (which is) appearing as Violent Devouring (haṭha-bhāvā), (She) pervades the center of Violent Devouring (haṭha-madhya-gā) (and) rests in one’s own Essential Nature (sva-bhāva-sthā) in “the place to roam in” --lit. in the forest, but here it is the symbol of the Ether of Consciousness or Wheel of Emptiness-- (aṭavyām). || 2/36 ||

Notes:

She obtains Oneness by outpouring Consciousness through the senses and by devouring everything through Annihilation. In other words, She is the same Center or Essence of Manifestation and also of Dissolution. She reveals the fact that one’s Essential Nature is not Annihilation and not manifestation, but That, which is the Core of these two.

𑆃𑆛𑆤𑆼 𑆱𑆫𑇀𑆮𑆘𑆤𑇀𑆠𑆷𑆤𑆳𑆁 𑆲𑆜𑆘𑇀𑆚𑆳𑆤𑆼𑆤 𑆒𑆼𑆓𑆠𑆳  𑇅
𑆒𑆟𑇀𑆝𑆒𑆟𑇀𑆝𑆑𑆩𑆣𑇀𑆪𑆱𑇀𑆡𑆳 𑆒𑆟𑇀𑆝𑆑𑆳𑆑𑆳𑆫𑆨𑆑𑇀𑆰𑆴𑆑𑆳 𑇆𑇒/𑇓𑇗𑇆

अटने सर्वजन्तूनां हठज्ञानेन खेगता  ।
खण्डखण्डकमध्यस्था खण्डकाकारभक्षिका ॥२/३७॥

Aṭane sarvajantūnāṃ haṭhajñānena khegatā  |
Khaṇḍakhaṇḍakamadhyasthā khaṇḍakākārabhakṣikā || 2/37 ||

During (this) roaming about (in Essential Nature) (aṭane), risen from the Void (khe-gatā) in all the limited beings (sarva-jantūnām) by the Knowledge of Violent Devouring (haṭha-jñānena), (She is) established in the middle of the breaking of parts (khaṇḍa-khaṇḍaka-madhya-sthā), (She is) the Devourer of the destroying agent --i.e. She devours even the necessity to destroy anything-- (khaṇḍakā-kāra-bhakṣikā). || 2/37 ||

𑆒𑆟𑇀𑆝𑆘𑇀𑆚𑆳𑆤𑆼𑆤 𑆱𑆳 𑆢𑆼𑆮𑆵 𑆒𑆟𑇀𑆝𑆖𑆑𑇀𑆫𑆽𑆑𑆠𑆳𑆁 𑆓𑆠𑆳  𑇅
𑆨𑆳𑆱𑇀𑆮𑆫𑆽𑆫𑇀𑆢𑆼𑆮𑆱𑆽𑆫𑇀𑆪𑆶𑆑𑇀𑆠𑆳 𑆯𑆴𑆒𑆳 𑆨𑆫𑇀𑆓𑆱𑇀𑆪 𑆖𑆾𑆠𑇀𑆠𑆩𑆳 𑇆𑇒/𑇓𑇘𑇆

खण्डज्ञानेन सा देवी खण्डचक्रैकतां गता  ।
भास्वरैर्देवसैर्युक्ता शिखा भर्गस्य चोत्तमा ॥२/३८॥

Khaṇḍajñānena sā devī khaṇḍacakraikatāṃ gatā  |
Bhāsvarairdevasairyuktā śikhā bhargasya cottamā || 2/38 ||

By the Knowledge of the Broken parts (khaṇḍa-jñānena), She is (sā) the Goddess (devī) (, Who) is obtained (gatā) Identity with the Broken Wheel --i.e. where unity rises by the breaking of the knowledge of parts in one’s own intellect-- (khaṇḍa-cakra-ekatām) and (ca) by the union (yuktā) with the Radiant (bhāsvaraiḥ) Knowledge of God (deva-saiḥ), the Highest (uttamā) Flame (śikhā) of Effulgence --i.e. Existence-- (takes place) (bhargasya). || 2/38 ||

𑆨𑆫𑇀𑆓𑆱𑇀𑆪 𑆘𑇀𑆚𑆳𑆤𑆩𑆳𑆢𑆳𑆪 𑆢𑆼𑆮𑆵 𑆱𑆳 𑆒𑆁 𑆱𑆩𑆳𑆓𑆠𑆳  𑇅
𑆑𑆳𑆬𑆑𑆳𑆬𑆑𑆬𑆳𑆫𑆷𑆞𑆳 𑆄𑆫𑆷𑆞𑆳𑆫𑆷𑆞𑆓𑆳 𑆥𑆫𑆳 𑇆𑇒/𑇓𑇙𑇆

भर्गस्य ज्ञानमादाय देवी सा खं समागता  ।
कालकालकलारूढा आरूढारूढगा परा ॥२/३९॥

Bhargasya jñānamādāya devī sā khaṃ samāgatā  |
Kālakālakalārūḍhā ārūḍhārūḍhagā parā || 2/39 ||

Along with (ādāya) the Knowledge (jñānam) of Effulgence (bhargasya) that is Consciousness --i.e. Emptiness, free of obstacles-- (kham), She (sā) is the Supreme (parā) Goddess (devī) (, Whose) meaning is hidden --i.e. the reality of “I Am”-- (samāgatā). Ascended to the Power, (Which) Destroys Time (kāla-kāla-kalā-rūḍhā), (She is) pervading the (State, which is) produced from Raising (ārūḍhā…rūḍhagā). || 2/39 ||

𑆫𑆷𑆞𑆳𑆫𑆷𑆞𑆱𑇀𑆮𑆨𑆳𑆮𑆼𑆤 𑆘𑇀𑆚𑆳𑆤𑆼𑆤 𑆱𑆩𑆠𑆳𑆁 𑆓𑆠𑆳  𑇅
𑆤𑆠𑇀𑆮𑆳𑆫 𑆢𑆯𑆩𑆾 𑆫𑆔𑇀𑆫𑆳 𑆄𑆔𑇀𑆫𑆳𑆨𑆳 𑆠𑆶 𑆤 𑆑𑆼𑆤𑆖𑆴𑆠𑇀 𑇆𑇒/𑇔𑇐𑇆

रूढारूढस्वभावेन ज्ञानेन समतां गता  ।
नत्वार दशमो रघ्रा आघ्राभा तु न केनचित् ॥२/४०॥

Rūḍhārūḍhasvabhāvena jñānena samatāṃ gatā  |
Natvāra daśamo raghrā āghrābhā tu na kenacit || 2/40 ||

(She) obtained (gatā) Oneness (samatām) with the Knowledge (jñānena) of the Essential Nature of the (State, which is) produced from being Risen (rūḍhā-ārūḍha-sva-bhāvena), but (tu) (there is) also (āra) no (na...na) culminating point (daśamaḥ) (that is) possible (raghrā) to smell (āghrā-bhā) by anyone --i.e. it is not objectivity-- (kenacit). || 2/40 ||

𑆔𑇀𑆫𑆳𑆠𑆳𑆔𑇀𑆫𑆳𑆠𑆳𑆮𑆴𑆤𑆴𑆫𑇀𑆩𑆶𑆑𑇀𑆠𑆳𑆘𑇀𑆚𑆳𑆤𑆼𑆤 𑆱𑆩𑆠𑆳𑆁 𑆓𑆠𑆳  𑇅
𑆥𑆚𑇀𑆖𑆳𑆤𑆳𑆁 𑆱𑇀𑆮𑆱𑇀𑆮𑆨𑆳𑆮𑆳𑆤𑆳𑆁 𑆠𑇀𑆫𑆴𑆣𑆳𑆩𑆳 𑆱𑆳 𑆮𑇀𑆪𑆮𑆱𑇀𑆡𑆴𑆠𑆳 𑇆𑇒/𑇔𑇑𑇆

घ्राताघ्राताविनिर्मुक्ताज्ञानेन समतां गता  ।
पञ्चानां स्वस्वभावानां त्रिधामा सा व्यवस्थिता ॥२/४१॥

Ghrātāghrātāvinirmuktājñānena samatāṃ gatā  |
Pañcānāṃ svasvabhāvānāṃ tridhāmā sā vyavasthitā || 2/41 ||

(Being) obtained (gatā) Identity (samatām) with the Knowledge (jñānena), (which is) freed from perception and non-perception (ghrātā-ghrātā-vinirmuktā), She (sā) appears (vyavasthitā) as the Threefold Abode --i.e. Fire, Sun and Moon or Subject, Cognition and object-- (tridhāmā) of the fivefold expansion (pañcānām) of one’s own Natural Essence (sva-sva-bhāvānām). || 2/41 ||

𑆱𑆸𑆰𑇀𑆛𑆴𑆱𑆁𑆲𑆳𑆫𑆑𑆼 𑆘𑇀𑆚𑆳𑆤𑆼 𑆱𑇀𑆡𑆴𑆠𑆴𑆑𑆫𑇀𑆠𑇀𑆫𑆵 𑆱𑆩𑆶𑆢𑇀𑆪𑆠𑆳  𑇅
𑆏𑆀𑆑𑆳𑆫𑆳 𑆏𑆀𑆓𑆠𑆳 𑆄𑆢𑇀𑆪𑆳 𑆏𑆰𑆣𑆵𑆤𑆳𑆁 𑆱𑇀𑆮𑆫𑆷𑆥𑆢𑆳 𑇆𑇒/𑇔𑇒𑇆

सृष्टिसंहारके ज्ञाने स्थितिकर्त्री समुद्यता  ।
ॐकारा ॐगता आद्या ओषधीनां स्वरूपदा ॥२/४२॥

Sṛṣṭisaṃhārake jñāne sthitikartrī samudyatā  |
Oṃkārā Oṃgatā ādyā oṣadhīnāṃ svarūpadā || 2/42 ||

(Being) the Holder of Manifestation --lit. the ‘doer of maintenance’-- (sthiti-kartrī) (She) is engaged (samudyatā) in the Knowledge (jñāne) (, which lies) in the Destroyer of Manifestation (sṛṣṭi-saṃhārake). (Being) Om̐kārā --i.e the Producer of Om̐-- (oṃkārā) (and) Om̐gatā --i.e. coming forth from Om̐-- (oṃgatā), (She is) the Bestower of one’s own Essential Nature (sva-rūpa-dā), (Who is) ‘to be Eaten’ or the Primordial (ādyā) among all the Medicines (oṣadhīnām). || 2/42 ||

𑆏𑆀𑆑𑆳𑆫𑆳𑆤𑇀𑆠𑆳𑆤𑇀𑆠𑆨𑆳𑆮𑆼𑆤 𑆘𑇀𑆚𑆳𑆤𑆁 𑆥𑇀𑆫𑆳𑆥𑇀𑆪 𑆤𑆨𑆁 𑆓𑆠𑆳  𑇅
𑆍𑆠𑆳𑆱𑇀𑆠𑆶 𑆩𑆷𑆫𑇀𑆠𑆪𑆂 𑆥𑇀𑆫𑆾𑆑𑇀𑆠𑆳𑆂 𑆱𑆫𑇀𑆮𑆨𑆳𑆮𑆼 𑆠𑆶 𑆖𑆳𑆓𑇀𑆫𑆓𑆳𑆂 𑇆𑇒/𑇔𑇓𑇆

ॐकारान्तान्तभावेन ज्ञानं प्राप्य नभं गता  ।
एतास्तु मूर्तयः प्रोक्ताः सर्वभावे तु चाग्रगाः ॥२/४३॥

Oṃkārāntāntabhāvena jñānaṃ prāpya nabhaṃ gatā  |
Etāstu mūrtayaḥ proktāḥ sarvabhāve tu cāgragāḥ || 2/43 ||

After attaining (prāpya) Knowledge (jñānam) as --i.e. in the form of-- the end of the end of Oṃkāra (oṃkāra-anta-anta-bhāvena), (She) obtained (gatā) the Sky (of Consciousness) (nabham), and (ca) these (etāḥ…tu) ‘embodiments’ or ‘manifestations’ (mūrtayaḥ) are said to be (proktāḥ) the leaders or guides (agragāḥ) in all the living beings (sarva-bhāve). || 2/43 ||

𑆥𑆷𑆘𑆴𑆠𑆮𑇀𑆪𑆳𑆂 𑆥𑇀𑆫𑆪𑆠𑇀𑆤𑆼𑆤 𑆅𑆠𑇀𑆪𑆳𑆘𑇀𑆚𑆳 𑆥𑆳𑆫𑆩𑆼𑆯𑇀𑆮𑆫𑆴  𑇅
𑆘𑇀𑆚𑆳𑆤𑆱𑆴𑆢𑇀𑆣𑆳𑆱𑇀𑆠𑆶 𑆑𑆡𑆴𑆠𑆳𑆂 𑆰𑆾𑆝𑆯 𑆖 𑆃𑆨𑆳𑆮𑆓𑆳𑆂 𑇆𑇒/𑇔𑇔𑇆

पूजितव्याः प्रयत्नेन इत्याज्ञा पारमेश्वरि  ।
ज्ञानसिद्धास्तु कथिताः षोडश च अभावगाः ॥२/४४॥

Pūjitavyāḥ prayatnena ityājñā pārameśvari  |
Jñānasiddhāstu kathitāḥ ṣoḍaśa ca abhāvagāḥ || 2/44 ||

The Jñānasiddha-s (jñāna-siddhāḥ…tu) (are) to be worshipped (pūjita-vyāḥ) by continuous endeavour (prayatnena). This is (iti) ‘The Command’ (ājñā) of the Supreme Mistress (pārame-īśvari). They are said to be (kathitāḥ) sixteen in number --i.e. they dwell in the pure subjectivity that is represented by the sixteen vowels-- (ṣoḍaśa) and (ca) they pervade the (sphere of) Annihilation --lit. non-existence, i.e. in the state where the whole universe is withdrawn (abhāva-gāḥ). || 2/44 ||

Manifestations of the Sixteen Yoginī-s as the Jñānasiddha-s

Names of the Yoginī-s
 (inspired by the verses)

Short description

Sūtakī

She is like a lying-in woman, who is like a corpse and rests in between the ‘middle’ (and) ‘end’ of wakefulness.

Haṭhabhakṣakī

Next, in a flash, She is moving in Endlessness. She appears as Eternal, Pure Consciusness. Because of the nature of such a realization, She is called the Violent Voracious Power.

Antadāyinī

Next, She becomes the Deity, as the State for attaining Spiritual Nectar. She assumes the form of the State, in which the yogin experiences Spiritual Bliss. This way, She becomes the Deity the yogin is longing for.

Śivā

She consumes that which is licked up by the Siddha-s. She makes the Gem of the Knowledge of the Self evident or seen inside, even when the mind of the yogin is active. This was not happening in the previous phases.

Ratnajñānā

United with the twelve senses, the Wisdom of the Gem shines also in the senses. The yogin is getting more and more aware about the fact, that what he started to experience by the momentary, but forceful destruction of the universe, is his Essence. This realization is still internal.

Saptagarbhagatā

Next, She is firmly established only in the fourty-nine. She starts to illuminate one’s mind, by shedding light on the secret of all the letters.

Śikhāsaptakā

Being united with the sevenfold outer portion of the Śikhā or Flame, She rests in the Great Seat --i.e. Source-- of Time. She appears in the senses and the process of the recognition of the trick of Time begins, because he starts to see the world from a new viewpoint, as his Self-awareness is increasing.

Kālajñāninī

She appears as the Essence of the manifestation of the universe and also the dissolution of the universe. The yogin must Worship such a Consciousness by both states. He must experience both, meanwhile he is becoming conscious of the unchanging Essence.

Haṭhabhāvā

(She) pervades the center of Violent Devouring and starts to shine as one’s own Essential Nature. She appears as the Devourer and not the devoured, like in previous the phases.

Haṭhajñāninī

(She is) established in the middle of the breaking of parts. (She is) the Devourer of the destroying agent. When the parts of the universe start to vanish, the necessity to devour anything is also vanishing, accordingly.

Śikhā

She appears as the Highest Flame of Effulgence and She is Identified with the Broken Wheel, which is excludes the limited determining function of the intellect.

Parādevī

Along with Effulgence, She ascends to the Power, (Which) Destroys Time and the process of transcending objectivity begins.

Rūḍhagā

She is the Essential Nature of the (State, which is) produced from being Risen from objectivity. The Subject starts to shine in the yogin’s Consciousness.

Tridhāmā

She becomes freed from the duality of perception and non-perception, hence She appears as all the three worlds of Fire, Sun, and Moon or subject, cognition and object.

Svarūpadā

(She is) the Bestower of one’s own Essential Nature.

Nabhagatā

She obtained the Sky. All of Them together, become the leaders or guides in all the living beings

𑆱𑇀𑆮𑆱𑇀𑆮𑆨𑆳𑆮𑆱𑆩𑆳𑆮𑆴𑆰𑇀𑆛𑆳 𑆘𑇀𑆚𑆳𑆤𑆢𑆳𑆂 𑆥𑆫𑆩𑆼𑆯𑇀𑆮𑆫 𑇅

स्वस्वभावसमाविष्टा ज्ञानदाः परमेश्वर ।

Svasvabhāvasamāviṣṭā jñānadāḥ parameśvara |

Oh Parameśvara (parama-īśvara)! Those, who are entered into or filled with one’s own True Nature (sva-sva-bhāva-samāviṣṭāḥ), are the Imparters of Knowledge (jñāna-dāḥ)

𑆯𑇀𑆫𑆵𑆨𑆽𑆫𑆮 𑆇𑆮𑆳𑆖

श्रीभैरव उवाच

Śrībhairava uvāca

Venerable (śrī) Bhairava (bhairavaḥ) said (uvāca):

𑆰𑆾𑆝𑆯𑆳𑆤𑆳𑆁 𑆠𑆶 𑆩𑆷𑆫𑇀𑆠𑆴𑆤𑆳𑆁 𑆓𑆷𑆞𑆁 𑆱𑆫𑇀𑆮𑆳𑆫𑇀𑆡𑆤𑆳𑆯𑆤𑆩𑇀 𑇆𑇒/𑇔𑇕𑇆

𑆘𑇀𑆚𑆳𑆤𑆁 𑆠𑆶 𑆥𑆫𑆩𑆁 𑆢𑆼𑆮𑆵 𑆯𑇀𑆫𑆶𑆠𑆁 𑆩𑆼 𑆠𑇀𑆮𑆠𑇀𑆥𑇀𑆫𑆱𑆳𑆢𑆠𑆂  𑇅
𑆅𑆢𑆳𑆤𑆵𑆁 𑆯𑇀𑆫𑆾𑆠𑆶𑆩𑆴𑆖𑇀𑆗𑆳𑆩𑆴 𑆮𑆴𑆱𑇀𑆠𑆫𑆼𑆟 𑆮𑆴𑆣𑆳𑆤𑆠𑆂𑆫𑇀𑆠𑇀 𑇆𑇒/𑇔𑇖𑇆

𑆖𑆠𑆶𑆫𑇀𑆮𑆴𑆁𑆯𑆠𑆴𑆫𑇀𑆪𑆳𑆂 𑆢𑆼𑆮𑆴 𑆑𑆼𑆤 𑆩𑆤𑇀𑆠𑇀𑆫𑆼𑆟 𑆒𑆼𑆖𑆫𑆳𑆂  𑇅
𑆥𑇀𑆫𑆑𑆛𑆁 𑆥𑆫𑆩𑆳𑆫𑇀𑆡𑆼𑆤 𑆠𑆢𑇀 𑆮𑆢𑆱𑇀𑆮 𑆪𑆡𑆳𑆫𑇀𑆡𑆠𑆂 𑇆𑇒𑇔𑇗𑇆

षोडशानां तु मूर्तिनां गूढं सर्वार्थनाशनम् ॥२/४५॥

ज्ञानं तु परमं देवी श्रुतं मे त्वत्प्रसादतः  ।
इदानीं श्रोतुमिच्छामि विस्तरेण विधानतःर्त् ॥२/४६॥

चतुर्विंशतिर्याः देवि केन मन्त्रेण खेचराः  ।
प्रकटं परमार्थेन तद् वदस्व यथार्थतः ॥२४७॥

Ṣoḍaśānāṃ tu mūrtināṃ gūḍhaṃ sarvārthanāśanam || 2/45 ||

Jñānaṃ tu paramaṃ devī śrutaṃ me tvatprasādataḥ  |
Idānīṃ śrotumicchāmi vistareṇa vidhānataḥrt || 2/46 ||

Caturviṃśatiryāḥ devi kena mantreṇa khecarāḥ  |
Prakaṭaṃ paramārthena tad vadasva yathārthataḥ || 247 ||

Oh Devī (devi)! By Your (tvat) Favor (prasādataḥ), I (me) have heard (śrutam) the Supreme (paramam) Wisdom (jñānam…tu) (that is) the secret (gūḍham) of the ‘embodiments’ (mūrtinām) of the sixteen (vowels) (ṣoḍaśānām), (which are) causing all the (other) doctrines perish (sarva-artha-nāśanam).

Now (idānīm), I have a desire to hear (śrotum-icchāmi) in detail (vistareṇa) (and) according to the precepts (vidhānataḥ), what is the mantra, by which (kena…mantreṇa) the twenty-four (Yoginī-s) (catur-viṃśatiḥ), Who are (yāḥ) moving in the Sky of Consciousness (khe-carāḥ) manifest (prakaṭam) in real sense (yathā-arthataḥ) throuh the Supreme Reality (parama-arthena)? Oh Devī (devi)! Please explain (vadasva) that (tat)! || 2/45-47 ||

The Mantrasiddha-s

𑆯𑇀𑆫𑆵𑆢𑆼𑆮𑇀𑆪𑆶𑆮𑆳𑆖

श्रीदेव्युवाच

Śrīdevyuvāca

The Venerable (śrī) Goddess (devī) said (uvāca)

𑆮𑆑𑇀𑆰𑇀𑆪𑆳𑆩𑆴 𑆥𑆫𑆩𑆁 𑆩𑆤𑇀𑆠𑇀𑆫𑆁 * * * 𑆮𑆴𑆮𑆫𑇀𑆘𑆴𑆠𑆩𑇀  𑇅
𑆪𑆼𑆤 𑆱𑆴𑆢𑇀𑆣𑆳𑆯𑇀𑆖𑆠𑆶𑆫𑇀𑆮𑆴𑆁𑆯 𑆨𑆷𑆩𑆪𑆂 𑆱𑇀𑆮𑆱𑇀𑆮𑆫𑆷𑆥𑆠𑆂 𑇆𑇒/𑇔𑇘𑇆

वक्ष्यामि परमं मन्त्रं * * * विवर्जितम्  ।
येन सिद्धाश्चतुर्विंश भूमयः स्वस्वरूपतः ॥२/४८॥

Vakṣyāmi paramaṃ mantraṃ * * * vivarjitam  |
Yena siddhāścaturviṃśa bhūmayaḥ svasvarūpataḥ || 2/48 ||

I shall tell (you) (vakṣyāmi) the Supreme (paramam) Mantra (mantram), that is free of *** --maybe: utterance-- (vivarjitam). By which (yena) the stages (bhūmayaḥ) of the twenty-four (catur-viṃśa) Siddha-s (siddhāḥ) rise naturally by one’s own Self (sva-sva-rūpataḥ). || 2/48 ||

𑆤𑆴𑆠𑇀𑆪𑆯𑆷𑆤𑇀𑆪𑆤𑆴𑆫𑆳𑆤𑆤𑇀𑆢𑆼 𑆰𑆛𑇀𑆖𑆑𑇀𑆫𑆼 𑆃𑆮𑇀𑆪𑆪𑆼 𑆣𑇀𑆫𑆶𑆮𑆼  𑇅
𑆠𑆁 𑆠𑆶 𑆮𑆵𑆫𑇀𑆪𑆮𑆫𑆁 𑆯𑇀𑆫𑆼𑆰𑇀𑆜𑆁 𑆩𑆤𑇀𑆠𑇀𑆫𑆠𑆠𑇀𑆠𑇀𑆮𑆁 𑆱𑇀𑆮𑆫𑆷𑆥𑆠𑆂 𑇆𑇒/𑇔𑇙𑇆

नित्यशून्यनिरानन्दे षट्चक्रे अव्यये ध्रुवे  ।
तं तु वीर्यवरं श्रेष्ठं मन्त्रतत्त्वं स्वरूपतः ॥२/४९॥

Nityaśūnyanirānande ṣaṭcakre avyaye dhruve  |
Taṃ tu vīryavaraṃ śreṣṭhaṃ mantratattvaṃ svarūpataḥ || 2/49 ||

(I shall tell you) that (tam) most splendid (śreṣṭham) Reality of Mantra (mantra-tattvam) (, which is) eminent among the Hero-s (vīrya-varam), (and expands) on its own (sva-rūpataḥ) in the imperishable (avyaye) and constant (dhruve) Joy of Stillness of the innate Void --i.e. constant reality-- (nitya-śūnya-nirānande) of the six cakra-s (ṣaṭ-cakre). || 2/49 ||

𑆑𑆶𑆁𑆢𑆪𑆳𑆓𑆮𑆴𑆨𑆳𑆓𑆼𑆰𑆶 𑆪𑆾𑆓𑆴𑆤𑆵𑆤𑆳𑆁 𑆠𑆶 𑆱𑆫𑇀𑆮𑆠𑆂  𑇅
𑆠𑆖𑇀𑆖𑆸𑆟𑆶𑆰𑇀𑆮 𑆱𑆩𑆳𑆱𑆼𑆤 𑆨𑆮𑆧𑆤𑇀𑆣𑆤𑆴𑆱𑆷𑆢𑆤 𑇆𑇒/𑇕𑇐𑇆

कुंदयागविभागेषु योगिनीनां तु सर्वतः  ।
तच्चृणुष्व समासेन भवबन्धनिसूदन ॥२/५०॥

Kuṃdayāgavibhāgeṣu yoginīnāṃ tu sarvataḥ  |
Taccṛṇuṣva samāsena bhavabandhanisūdana || 2/50 ||

Listen (śṛṇuṣva) to the summary (samāsena) of that (tat), (which rises) everywhere (sarvataḥ) in the divisions of the Sacrifice of the Cremation Ground (kuṃda-yāga-vibhāgeṣu) of the Yoginī-s (yoginīnām...tu), Oh! Destroyer of the bondage of material existence! (bhava-bandha-nisūdanaḥ). || 2/50 ||

𑆪𑆼𑆤 𑆘𑇀𑆚𑆳𑆠𑆼𑆤 𑆮𑆽 𑆱𑆩𑇀𑆪𑆑𑇀𑆒𑆼𑆖𑆫𑆠𑇀𑆮𑆁 𑆥𑇀𑆫𑆥𑆢𑇀𑆪𑆠𑆼  𑇅
𑆯𑆷𑆤𑇀𑆪𑆱𑇀𑆪 𑆯𑆷𑆤𑇀𑆪𑆨𑆳𑆮𑆼𑆤 𑆤𑆳𑆢𑆫𑆷𑆥𑆑𑆬𑆳𑆤𑇀𑆮𑆴𑆠𑆳 𑇆𑇒/𑇕𑇑𑇆

येन ज्ञातेन वै सम्यक्खेचरत्वं प्रपद्यते  ।
शून्यस्य शून्यभावेन नादरूपकलान्विता ॥२/५१॥

Yena jñātena vai samyakkhecaratvaṃ prapadyate  |
Śūnyasya śūnyabhāvena nādarūpakalānvitā || 2/51 ||

Perceived (jñātena...vai) by which --i.e. when it is known-- (yena), also (samyak) the State of Moving in the Unlimited Sky of Consciousness (khe-cara-tvam) is obtained (prapadyate) as the void (śūnya-bhāvena) of the void (śūnyasya) (that is) furnished with the Power of I-consciousness (nāda-rūpa-kalā-anvitā). || 2/51 ||

𑆠𑆠𑇀𑆫𑆱𑇀𑆡𑆳 𑆥𑆫𑆩𑆳 𑆫𑆿𑆢𑇀𑆫𑆳 𑆩𑆤𑇀𑆠𑇀𑆫𑆨𑆷𑆩𑆴𑆱𑇀𑆠𑆶 𑆱𑆳 𑆮𑆴𑆢𑆶𑆂  𑇅
𑆫𑆳𑆮𑆘𑇀𑆚𑆳 𑆫𑆳𑆮𑆓𑆳𑆫𑆳𑆮𑆳 𑆫𑆳𑆮𑆱𑇀𑆡𑆳 𑆫𑆳𑆮𑆢𑆳 𑆱𑆢𑆳 𑇆𑇒/𑇕𑇒𑇆

तत्रस्था परमा रौद्रा मन्त्रभूमिस्तु सा विदुः  ।
रावज्ञा रावगारावा रावस्था रावदा सदा ॥२/५२॥

Tatrasthā paramā raudrā mantrabhūmistu sā viduḥ  |
Rāvajñā rāvagārāvā rāvasthā rāvadā sadā || 2/52 ||

Dwelling there (tatra-sthā), the (sā) Supreme (paramā) Power of Rudra (raudrā) is to be known as (viduḥ) a Stage of Mantra (mantra-bhūmiḥ...tu). To know the Sound --i.e. I-consciousness-- (rāva-jñā), is to swallow --i.e. enjoy-- the Sound (rāva-gārā), but (vā) Resting in the Sound (rāva-sthā) is to be the Bestower of the Sound (rāva-dā) Forever (sadā) --i.e. The yogin-s, who only know, but not established in I-consciousness, are satisfied with enjoying or swallowing It. But those yogin-s, who rest or established in I-consciousness as their Supreme Shelter, are the bestowers of I-consciousness to others--. || 2/52 ||

𑆫𑆮𑆠𑆼 𑆪𑆳 𑆅𑆢𑆁 𑆮𑆴𑆯𑇀𑆮𑆁 𑆩𑆤𑇀𑆠𑇀𑆫𑆨𑆷𑆩𑆴𑆱𑇀𑆠𑆶 𑆱𑆳 𑆮𑆴𑆢𑆶𑆂  𑇅
𑆠𑆸𑆠𑆵𑆪𑆟 𑆃𑆤𑆶𑆖𑇀𑆖𑆳𑆫𑇀𑆪𑆳 𑆖𑆳𑆫𑆾𑆖𑇀𑆖𑆳𑆫𑆮𑆴𑆮𑆫𑇀𑆘𑆴𑆠𑆳 𑇆𑇒/𑇕𑇓𑇆

रवते या इदं विश्वं मन्त्रभूमिस्तु सा विदुः  ।
तृतीयण अनुच्चार्या चारोच्चारविवर्जिता ॥२/५३॥

Ravate yā idaṃ viśvaṃ mantrabhūmistu sā viduḥ  |
Tṛtīyaṇa anuccāryā cāroccāravivarjitā || 2/53 ||

She (sā), Who (yā) breaks (ravate) this (idam) universe (into pieces) (viśvam), is to be known as (viduḥ) a Stage of Mantra (mantra-bhūmiḥ...tu) (that is) the ?third? (tṛtīyaṇa) condition that cannot be pronounced (an-ut-cāryā), (as She) is devoid of rising on any course (cāra-ut-cāra-vi-varjitā). || 2/53 ||

𑆖𑆫𑆠𑆼 𑆱𑆫𑇀𑆮𑆓𑆳𑆤𑇀𑆠𑆼 𑆪𑆳 𑆩𑆤𑇀𑆠𑇀𑆫𑆨𑆷𑆩𑆴𑆱𑇀𑆠𑆶 𑆱𑆳 𑆮𑆴𑆢𑆶𑆂  𑇅
𑆑𑆾𑆢𑆟𑇀𑆝𑆼 𑆠𑆶 𑆖𑆠𑆶𑆫𑇀𑆢𑆟𑇀𑆝𑆳 𑆢𑆟𑇀𑆝𑆳𑆤𑇀𑆠𑆢𑇀𑆮𑆪𑆢𑆟𑇀𑆝𑆟𑆵 𑇅 𑇒/𑇕𑇔𑇆

चरते सर्वगान्ते या मन्त्रभूमिस्तु सा विदुः  ।
कोदण्डे तु चतुर्दण्डा दण्डान्तद्वयदण्डणी । २/५४॥

Carate sarvagānte yā mantrabhūmistu sā viduḥ  |
Kodaṇḍe tu caturdaṇḍā daṇḍāntadvayadaṇḍaṇī | 2/54 ||

She (sā), Who (yā) lives (carate) in (that, which) pervades everything (sarva-gā-ante), is to be known as (viduḥ) a Stage of Mantra (mantra-bhūmiḥ...tu). (She) is the Stick (, which) rules the Fourth (catur-daṇḍā) in the eyebrows (kodaṇḍe…tu), (and) the Ruler of the two ends of the Stick --i.e. Suṣumṇā--. (daṇḍā-anta-dvaya-daṇḍaṇī). || 2/54 ||

𑆘𑆤𑇀𑆩𑆑𑆳𑆬𑆼 𑆨𑆮𑆼𑆤𑇀𑆩𑆳𑆠𑆳 𑆥𑆷𑆘𑆳𑆑𑆳𑆬𑆼 𑆖 𑆢𑆼𑆮𑆠𑆳  𑇅
𑆫𑆠𑆴𑆑𑆳𑆬𑆼 𑆨𑆮𑆼𑆢𑇀𑆢𑆷𑆠𑆵 𑆩𑆸𑆠𑇀𑆪𑆶𑆑𑆳𑆬𑆼 𑆖 𑆑𑆳𑆬𑆴𑆑𑆳𑇆

जन्मकाले भवेन्माता पूजाकाले च देवता  ।
रतिकाले भवेद्दूती मृत्युकाले च कालिका॥

Janmakāle bhavenmātā pūjākāle ca devatā  |
Ratikāle bhaveddūtī mṛtyukāle ca kālikā ||

At the time of birth (janma-kāle), (She) becomes (bhavet) Mātā or Mother (mātā) and (ca) at the time of worship (pūjā-kāle) (She is) Devatā or Deity (devatā). At the time of spiritual pleasure (rati-kāle), (She) becomes (bhavet) Dūtī or a ‘female messenger’ a.k.a. ‘sexual partner’ (dūtī) and (ca) at the time of death (mṛtyu-kāle) (She) is Kālikā or the Black One (kālikā).

𑆮𑆫𑇀𑆟𑆽𑆱𑇀𑆠𑆶 𑆮𑆤𑆠𑆿 ** 𑆩𑆤𑇀𑆠𑇀𑆫𑆨𑆷𑆩𑆴𑆱𑇀𑆠𑆶 𑆱𑆳 𑆮𑆴𑆢𑆶𑆂  𑇅
𑆑𑆲𑆵𑆤𑆳 𑆑𑆳𑆢𑇀𑆪𑆓𑆳 𑆱𑇀𑆮𑆱𑇀𑆡𑆳 𑆑𑆳𑆬𑆳𑆑𑆳𑆬𑆑𑇀𑆰𑆪𑆳𑆑𑆶𑆬𑆳 𑇆𑇒/𑇕𑇕𑇆

वर्णैस्तु वनतौ ** मन्त्रभूमिस्तु सा विदुः  ।
कहीना काद्यगा स्वस्था कालाकालक्षयाकुला ॥२/५५॥

Varṇaistu vanatau ** mantrabhūmistu sā viduḥ  |
Kahīnā kādyagā svasthā kālākālakṣayākulā || 2/55 ||

With the letters (varṇaiḥ) *** (vanatau...? **) She (sā) is to be known as (viduḥ) a Stage of Mantra (mantra-bhūmiḥ...tu). (She) is ‘kahīnā’ --this can be mandrake or other flowers like the coral swirl, also called ‘ambikā’, or anything else-- (kahīnā), moving in kādya or the skull (kādya-gā), resting in the Self (sva-sthā) (and) overwhelmed with the Destruction of Time (kāla-akāla-kṣaya-ākulā). || 2/55 ||

𑆑𑆬𑆳𑆤𑇀𑆠𑆼 𑆱𑆫𑇀𑆮𑆩𑆤𑇀𑆠𑇀𑆫𑆳𑆟𑆳𑆁 𑆩𑆤𑇀𑆠𑇀𑆫𑆨𑆷𑆩𑆴𑆱𑇀𑆠𑆶 𑆱𑆳 𑆮𑆴𑆢𑆶𑆂  𑇅
𑆮𑇀𑆪𑆳𑆥𑇀𑆠𑆴𑆫𑆷𑆥𑆳 𑆃𑆫𑆷𑆥𑆱𑇀𑆡𑆳 𑆫𑆷𑆥𑆳𑆠𑆵𑆠𑆳 𑆤𑆴𑆫𑆴𑆤𑇀𑆢𑇀𑆫𑆴𑆪𑆳 𑇆𑇒/𑇕𑇖𑇆

कलान्ते सर्वमन्त्राणां मन्त्रभूमिस्तु सा विदुः  ।
व्याप्तिरूपा अरूपस्था रूपातीता निरिन्द्रिया ॥२/५६॥

Kalānte sarvamantrāṇāṃ mantrabhūmistu sā viduḥ  |
Vyāptirūpā arūpasthā rūpātītā nirindriyā || 2/56 ||

(She) has the nature of Pervasion (vyāpti-rūpā), established in formlessness (a-rūpa-sthā) beyond form (rūpa-aītā) (and) devoid of the senses (nir-indriyā). She (sā) is to be known as (viduḥ) a Stage of Mantra (mantra-bhūmiḥ...tu) of all the Mantra-s (sarva-mantrāṇām) at the end of the Kalā-s (kalā-ante). || 2/56 ||

𑆫𑆷𑆥𑆑𑆽𑆱𑇀𑆠𑆶 𑆯𑆠𑆽𑆫𑇀𑆨𑆴𑆤𑇀𑆤𑆳 𑆩𑆤𑇀𑆠𑇀𑆫𑆨𑆷𑆩𑆴𑆱𑇀𑆠𑆶 𑆱𑆳 𑆮𑆴𑆢𑆶𑆂  𑇅
𑆥𑇀𑆫𑆡𑆩𑆥𑇀𑆫𑆠𑆴𑆨𑆾𑆬𑇀𑆬𑆳𑆱𑆳𑆢𑇀𑆮𑆩𑆤𑇀𑆠𑆵 𑆠𑆖𑇀𑆖𑆫𑆳𑆖𑆫𑆩𑇀 𑇆𑇒/𑇕𑇗𑇆

रूपकैस्तु शतैर्भिन्ना मन्त्रभूमिस्तु सा विदुः  ।
प्रथमप्रतिभोल्लासाद्वमन्ती तच्चराचरम् ॥२/५७॥

Rūpakaistu śatairbhinnā mantrabhūmistu sā viduḥ  |
Prathamapratibhollāsādvamantī taccarācaram || 2/57 ||

She (, Who is) (sā) mingled with (bhinnā) hundreds (śataiḥ) of forms (rūpakaiḥ...tu) (, and) from outpouring Primordial Splendour (prathama-pratibhā-ullāsāt), emits (vamantī) that (, which is) moving and not-moving --i.e. the world-- (tat…cara-acaram), is to be known as (viduḥ) a Stage of Mantra (mantra-bhūmiḥ...tu). || 2/57 ||

𑆤𑆴𑆂𑆱𑇀𑆮𑆨𑆳𑆮𑆩𑆲𑆳𑆮𑆱𑇀𑆡𑆳 𑆩𑆤𑇀𑆠𑇀𑆫𑆨𑆷𑆩𑆴𑆱𑇀𑆠𑆶 𑆱𑆳 𑆮𑆴𑆢𑆶𑆂  𑇅
𑆱𑇀𑆡𑆶𑆬𑆓𑆳 𑆪𑆳𑆩𑆢𑇀𑆫𑆾𑆢𑆴𑆑𑇀𑆑𑆳 𑆃𑆑𑇀𑆰𑆫𑆑𑇀𑆰𑆫𑆩𑆣𑇀𑆪𑆓𑆳 𑇆𑇒/𑇕𑇘𑇆

निःस्वभावमहावस्था मन्त्रभूमिस्तु सा विदुः  ।
स्थुलगा यामद्रोदिक्का अक्षरक्षरमध्यगा ॥२/५८॥

Niḥsvabhāvamahāvasthā mantrabhūmistu sā viduḥ  |
Sthulagā yāmadrodikkā akṣarakṣaramadhyagā || 2/58 ||

She (sā), (Who) is the Great State of (spiritual) poverty --i.e. being devoid of particular attributes-- (niḥ-sva-bhāva-mahā-avasthā), (and) pervades the gross plane of manifestation (sthula-gā), Who (yā) ?is Joy all around? (madradikkā), in the middle of imperishable and perishable (akṣara-kṣara-madhya-gā), is to be known as (viduḥ) a Stage of Mantra (mantra-bhūmiḥ...tu). || 2/58 ||

𑆩𑆲𑆳𑆱𑇀𑆡𑆳𑆤𑆼𑆯𑆨𑆫𑆴𑆠𑆳 𑆩𑆤𑇀𑆠𑇀𑆫𑆨𑆷𑆩𑆴𑆱𑇀𑆠𑆶 𑆱𑆳 𑆮𑆴𑆢𑆶𑆂  𑇅
𑆃𑆩𑆤𑆳 𑆩𑆳𑆤𑆱𑆽𑆫𑇀𑆨𑆳𑆮𑆽𑆂 𑆲𑆵𑆤𑆳 𑆩𑆤𑆾𑆤𑇀𑆤𑆠𑆳 𑆱𑆢𑆳 𑇆𑇒/𑇕𑇙𑇆

महास्थानेशभरिता मन्त्रभूमिस्तु सा विदुः  ।
अमना मानसैर्भावैः हीना मनोन्नता सदा ॥२/५९॥

Mahāsthāneśabharitā mantrabhūmistu sā viduḥ  |
Amanā mānasairbhāvaiḥ hīnā manonnatā sadā || 2/59 ||

She (sā) is to be known as (viduḥ) a Stage of Mantra (mantra-bhūmiḥ...tu), (Who is) mindless (amanā) (, consequently) abandoned (hīnā) by mental (mānasaiḥ) appearances (bhāvaiḥ), (therefore, She is) always (sadā) above mind (manas-unnatā) (and) nourished by the Lord of Great Repose (mahā-sthān-īśa-bharitā). || 2/59 ||

𑆩𑆤𑆤𑆼 𑆠𑇀𑆫𑆳𑆟𑆤𑆼 𑆫𑆠𑆳 𑆩𑆤𑇀𑆠𑇀𑆫𑆨𑆷𑆩𑆴𑆱𑇀𑆠𑆶 𑆱𑆳 𑆮𑆴𑆢𑆶𑆂  𑇅
𑆑𑆑𑆬𑆳𑆑𑆩𑆬𑆳𑆫𑆷𑆞𑆳 𑆑𑆳𑆑𑆖𑆚𑇀𑆖𑆶𑆥𑆶𑆛𑆴𑆯𑇀𑆫𑆴𑆠𑆳 𑇆𑇒/𑇖𑇐𑇆

मनने त्राणने रता मन्त्रभूमिस्तु सा विदुः  ।
ककलाकमलारूढा काकचञ्चुपुटिश्रिता ॥२/६०॥

Manane trāṇane ratā mantrabhūmistu sā viduḥ  |
Kakalākamalārūḍhā kākacañcupuṭiśritā || 2/60 ||

She (sā) is to be known as (viduḥ) a Stage of Mantra (mantra-bhūmiḥ...tu), (Who) is delighted (ratā) (in the condition of being) protected (trāṇane) from mentation --i.e. She is gratified by the silence of mind-- (manane), (and by) ascending to the Wealth of the ‘crow’ --i.e. associated with cremation grounds, spiritual poverty, etc.-- (kakalā-kamalā-ārūḍhā), (She) is resting in the cavity (, which is formed by the closed) beak of a crow --i.e. in ‘kākacañcupuṭamudrā’, which is Khecarīmudrā, the Silence above mind, which bestows Joy-- (kāka-cañcu-puṭi-śritā). || 2/60 ||

𑆪𑆳 𑆑𑆬𑆳 𑆑𑆳𑆬𑆘𑆤𑆤𑆵 𑆩𑆤𑇀𑆠𑇀𑆫𑆨𑆷𑆩𑆴𑆱𑇀𑆠𑆶 𑆱𑆳 𑆮𑆴𑆢𑆶𑆂  𑇅
𑆖𑆴𑆠𑇀𑆪𑆨𑇀𑆪𑆤𑇀𑆠𑆫𑆩𑆳𑆮𑆴𑆰𑇀𑆛𑆳 𑆪𑆳 𑆃𑆰𑇀𑆛𑆒𑆟𑇀𑆝𑆤𑆯𑆷𑆤𑇀𑆪𑆓𑆳 𑇆𑇒/𑇖𑇑𑇆

या कला कालजननी मन्त्रभूमिस्तु सा विदुः  ।
चित्यभ्यन्तरमाविष्टा या अष्टखण्डनशून्यगा ॥२/६१॥

Yā kalā kālajananī mantrabhūmistu sā viduḥ  |
Cityabhyantaramāviṣṭā yā aṣṭakhaṇḍanaśūnyagā || 2/61 ||

She (sā) is to be known as (viduḥ) a Stage of Mantra (mantra-bhūmiḥ...tu), Who (yā) is the Power (kalā) (Who) produces Time (kāla-jananī), (and) Who (yā) is entered (āviṣṭā) into the Center of Citi --i.e. the Power of Consciousness-- (citi-abhyantaram) (and) pervading the void --i.e. the aforementioned Silence-- (, which) destroys the eight --i.e. the puryaṣṭaka or subtle body-- (aṣṭa-khaṇḍana-śūnya-gā). || 2/61 ||

𑆥𑆿𑆰𑇀𑆛𑆴𑆑𑆳 𑆠𑆠𑇀𑆱𑇀𑆮𑆫𑆷𑆥𑆳𑆤𑇀𑆠𑆳 𑆩𑆤𑇀𑆠𑇀𑆫𑆨𑆷𑆩𑆴𑆱𑇀𑆠𑆶 𑆱𑆳 𑆮𑆴𑆢𑆶𑆂  𑇅
𑆑𑆬𑆳𑆤𑇀𑆠𑆳 𑆱𑆫𑇀𑆮𑆼𑆢𑆼𑆮𑆵𑆤𑆳𑆁 𑆓𑇀𑆫𑆳𑆱𑆠𑆼 𑆬𑆳𑆬𑆱𑆳 𑆱𑆢𑆳 𑇆𑇒/𑇖𑇒𑇆

पौष्टिका तत्स्वरूपान्ता मन्त्रभूमिस्तु सा विदुः  ।
कलान्ता सर्वेदेवीनां ग्रासते लालसा सदा ॥२/६२॥

Pauṣṭikā tatsvarūpāntā mantrabhūmistu sā viduḥ  |
Kalāntā sarvedevīnāṃ grāsate lālasā sadā || 2/62 ||

She (sā) is to be known as (viduḥ) a Stage of Mantra (mantra-bhūmiḥ...tu), (Who,) at the limit of the essential nature of it --i.e the subtle body--, (tat-sva-rūpa-antā), is at the end of all the Kalā-s (kalā-antā), (and by) nourishing (pauṣṭikā) the Goddesses (devīnām) (She) always (sadā) fond of (lālasā) consuming (grāsate) all (sarve). || 2/62 ||

𑆱𑆫𑇀𑆮𑆨𑆳𑆮𑆼𑆰𑆶 𑆱𑆁𑆬𑆵𑆤𑆳 𑆩𑆤𑇀𑆠𑇀𑆫𑆨𑆷𑆩𑆴𑆱𑇀𑆠𑆶 𑆱𑆳 𑆮𑆴𑆢𑆶𑆂  𑇅
𑆮𑇀𑆪𑆳𑆥𑇀𑆠𑆴𑆨𑆳𑆮𑆱𑇀𑆠𑆶 𑆱𑆫𑇀𑆮𑆱𑇀𑆮𑆁 𑆲𑆜𑆳𑆠𑇀𑆠𑆶 𑆑𑆬𑆤𑆾𑆢𑇀𑆪𑆠𑆳 𑇆𑇒/𑇖𑇓𑇆

सर्वभावेषु संलीना मन्त्रभूमिस्तु सा विदुः  ।
व्याप्तिभावस्तु सर्वस्वं हठात्तु कलनोद्यता ॥२/६३॥

Sarvabhāveṣu saṃlīnā mantrabhūmistu sā viduḥ  |
Vyāptibhāvastu sarvasvaṃ haṭhāttu kalanodyatā || 2/63 ||

She (sā) is to be known as (viduḥ) a Stage of Mantra (mantra-bhūmiḥ...tu), (Who) secretly enters (saṃ-līnā) all the existing entities (sarva-bhāveṣu), (and is) engaged in the act of impelling (kalanā…udyatā) the Essence of everything (sarva-svam) (that is) the Appearance of Universal Pervasion (vyāpti-bhāvaḥ) (, which) truly (tu) rises in a flash (haṭhāt). || 2/63 ||

𑆄𑆟𑆮𑆼 𑆥𑆫𑆩𑆳𑆤𑆤𑇀𑆢𑆼 𑆩𑆤𑇀𑆠𑇀𑆫𑆨𑆷𑆩𑆴𑆱𑇀𑆠𑆶 𑆱𑆳 𑆮𑆴𑆢𑆶𑆂  𑇅
𑆤𑆴𑆂𑆱𑇀𑆮𑆨𑆳𑆮𑆩𑆲𑆳𑆮𑆱𑇀𑆡𑆳 𑆩𑆤𑇀𑆠𑇀𑆫𑆨𑆷𑆩𑆴𑆱𑇀𑆠𑆶 𑆱𑆳 𑆮𑆴𑆢𑆶𑆂 𑇆𑇒/𑇖𑇔𑇆

आणवे परमानन्दे मन्त्रभूमिस्तु सा विदुः  ।
निःस्वभावमहावस्था मन्त्रभूमिस्तु सा विदुः ॥२/६४॥

Āṇave paramānande mantrabhūmistu sā viduḥ  |
Niḥsvabhāvamahāvasthā mantrabhūmistu sā viduḥ || 2/64 ||

She (sā) is to be known as (viduḥ) a Stage of Mantra (mantra-bhūmiḥ...tu), (Who) is the Great Condition of Spiritual Poverty --i.e. insignificancy and indifferency-- (niḥ-sva-bhāva-mahā-avasthā), (which lies) in an individual (who experiences) (āṇave) Supreme Bliss (parama-ānande). She (sā) is to be known as (viduḥ) a Stage of Mantra (mantra-bhūmiḥ...tu)! || 2/64 ||

𑆱𑇀𑆦𑆶𑆫𑆤𑇀𑆠𑆵 𑆥𑆫𑆩𑆼 𑆮𑇀𑆪𑆾𑆩𑇀𑆤𑆴 𑆩𑆤𑇀𑆠𑇀𑆫𑆨𑆷𑆩𑆴𑆱𑇀𑆠𑆶 𑆱𑆳 𑆮𑆴𑆢𑆶𑆂  𑇅
𑆃𑆣𑇀𑆪𑆳𑆠𑇀𑆩𑆘𑇀𑆚𑆳𑆤𑆫𑆷𑆥𑆱𑇀𑆪 𑆱𑆢𑆳𑆤𑇀𑆠𑆳 𑆥𑆫𑆩𑆳𑆮𑇀𑆪𑆪𑆳 𑇆𑇒/𑇖𑇕𑇆

स्फुरन्ती परमे व्योम्नि मन्त्रभूमिस्तु सा विदुः  ।
अध्यात्मज्ञानरूपस्य सदान्ता परमाव्यया ॥२/६५॥

Sphurantī parame vyomni mantrabhūmistu sā viduḥ  |
Adhyātmajñānarūpasya sadāntā paramāvyayā || 2/65 ||

She (sā) is to be known as (viduḥ) a Stage of Mantra (mantra-bhūmiḥ...tu), (Who is) the Supreme Imperishable (State) (paramā-avyayā) of the Nature of the Wisdom of the Supreme Self (adhi-ātma-jñāna-rūpasya), always (sadā) Shining (sphurantī) in the Supreme (parame) Emptiness (of the Sky of Consciousness) (vyomni…antā). || 2/65 ||

𑆤𑆴𑆫𑇀𑆢𑆪𑆳 𑆃𑆖𑇀𑆪𑆶𑆠𑆳 𑆯𑆳𑆤𑇀𑆠𑆳 𑆩𑆤𑇀𑆠𑇀𑆫𑆨𑆷𑆩𑆴𑆱𑇀𑆠𑆶 𑆱𑆳 𑆮𑆴𑆢𑆶𑆂  𑇅
𑆥𑆑𑇀𑆰𑆢𑇀𑆮𑆪𑆮𑆴𑆤𑆴𑆫𑇀𑆩𑆶𑆑𑇀𑆠𑆳 𑆩𑆣𑇀𑆪𑆩𑆳𑆥𑆳𑆢𑆩𑆣𑇀𑆪𑆓𑆳 𑇆𑇒/𑇖𑇖𑇆

निर्दया अच्युता शान्ता मन्त्रभूमिस्तु सा विदुः  ।
पक्षद्वयविनिर्मुक्ता मध्यमापादमध्यगा ॥२/६६॥

Nirdayā acyutā śāntā mantrabhūmistu sā viduḥ  |
Pakṣadvayavinirmuktā madhyamāpādamadhyagā || 2/66 ||

She (sā) is to be known as (viduḥ) a Stage of Mantra (mantra-bhūmiḥ...tu), (Who is) Excessive (nirdayā), never falling (acyutā) (and) Calm (śāntā). (She) is free of the duality of the pair of opposites (pakṣa-dvaya-vinirmuktā) (and) pervades the center of the middle state (in everything) --i.e. She is the Essence or Womb of everything, always and everywhere, the Mantra or I-consciousness of the only one Being-- (madhyamā-pāda-madhya-gā). || 2/66 ||

𑆑𑆬𑆠𑆼 𑆠𑆠𑇀𑆫 𑆱𑆁𑆱𑇀𑆡𑆳 𑆪𑆳 𑆩𑆤𑇀𑆠𑇀𑆫𑆨𑆷𑆩𑆴𑆱𑇀𑆠𑆶 𑆱𑆳 𑆮𑆴𑆢𑆶𑆂  𑇅
𑆃𑆣𑆾𑆩𑆶𑆒𑆳 𑆤𑆴𑆫𑆳𑆑𑆳𑆫𑆳 𑆑𑆳𑆬𑆳𑆑𑆳𑆬𑆱𑇀𑆪 𑆨𑆑𑇀𑆰𑆑𑆵 𑇆𑇒/𑇖𑇗𑇆

कलते तत्र संस्था या मन्त्रभूमिस्तु सा विदुः  ।
अधोमुखा निराकारा कालाकालस्य भक्षकी ॥२/६७॥

Kalate tatra saṃsthā yā mantrabhūmistu sā viduḥ  |
Adhomukhā nirākārā kālākālasya bhakṣakī || 2/67 ||

She (sā) is to be known as (viduḥ) a Stage of Mantra (mantra-bhūmiḥ...tu), (Who is) resting (saṃsthā) there --i.e in the Center of everything-- (tatra), vibrates (kalate) (and) gazes downwards (adhaḥ-mukhā), formless (nir-ākārā), (and) is the Devourer (bhakṣakī) of the Destroyer of Time (kāla-akālasya). || 2/67 ||

𑆩𑆤𑇀𑆠𑇀𑆫𑆳𑆠𑆵𑆠𑆳 𑆃𑆩𑆤𑇀𑆠𑇀𑆫𑆘𑇀𑆚𑆳 𑆩𑆤𑇀𑆠𑇀𑆫𑆨𑆷𑆩𑆴𑆱𑇀𑆠𑆶 𑆱𑆳 𑆮𑆴𑆢𑆶𑆂  𑇅
𑆃𑆩𑆳𑆠𑇀𑆫𑆳 𑆢𑇀𑆮𑆳𑆢𑆯𑆳𑆤𑇀𑆠𑆳𑆤𑇀𑆠𑆳 𑆰𑆾𑆝𑆯𑆳𑆤𑇀𑆠𑆳 𑆥𑆶𑆤𑆂 𑆱𑆢𑆳 𑇆𑇒/𑇖𑇘𑇆

मन्त्रातीता अमन्त्रज्ञा मन्त्रभूमिस्तु सा विदुः  ।
अमात्रा द्वादशान्तान्ता षोडशान्ता पुनः सदा ॥२/६८॥

Mantrātītā amantrajñā mantrabhūmistu sā viduḥ  |
Amātrā dvādaśāntāntā ṣoḍaśāntā punaḥ sadā || 2/68 ||

She (sā) is to be known as (viduḥ) a Stage of Mantra (mantra-bhūmiḥ...tu), (Who is) beyond mantra-s (mantra-atītā), (and) knows the application of no mantra (amantra-jñā), measureless (amātrā) (and) truly the conclusion of the end of the twelve (senses) (dvā-daśa-anta-antā) (and) the end of the sixteen --i.e. vowels of the Subject or this term may refer to the Seventeenth Kalā, the Supreme Power of Freedom-- (ṣoḍaśa-āntā), over and over again (punaḥ), forever (sadā). || 2/68 ||

𑆩𑆳𑆠𑇀𑆫𑆳𑆲𑆵𑆤𑆳 𑆠𑆶 𑆪𑆳 𑆱𑆁𑆮𑆴𑆤𑇀𑆩𑆤𑇀𑆠𑇀𑆫𑆨𑆷𑆩𑆴𑆱𑇀𑆠𑆶 𑆱𑆳 𑆮𑆴𑆢𑆶𑆂  𑇅
𑆠𑆠𑇀𑆠𑇀𑆮𑆱𑇀𑆡𑆳 𑆠𑆠𑇀𑆠𑇀𑆮𑆓𑆲𑆤𑆵 𑆠𑆠𑇀𑆠𑇀𑆮𑆳𑆠𑆠𑇀𑆠𑇀𑆮𑆮𑆴𑆮𑆫𑇀𑆘𑆴𑆠𑆳 𑇆𑇒/𑇖𑇙𑇆

मात्राहीना तु या संविन्मन्त्रभूमिस्तु सा विदुः  ।
तत्त्वस्था तत्त्वगहनी तत्त्वातत्त्वविवर्जिता ॥२/६९॥

Mātrāhīnā tu yā saṃvinmantrabhūmistu sā viduḥ  |
Tattvasthā tattvagahanī tattvātattvavivarjitā || 2/69 ||

She (sā) is to be known as (viduḥ) a Stage of Mantra (mantra-bhūmiḥ...tu), Who (yā) is Consciousness (saṃvid) devoid of measure (of any kind) (mātrā-hīnā), (and) the impenetrable resting place of reality (tattva-gahanī) (, but also) resting in reality (tattva-sthā), (and She is even) devoid of reality and the absence of reality (tattva-atattva-vivarjitā). || 2/69 ||

𑆠𑇀𑆫𑆴𑆠𑆠𑇀𑆠𑇀𑆮𑆨𑆳𑆮𑆑𑆵 𑆪𑆳 𑆠𑆶 𑆩𑆤𑇀𑆠𑇀𑆫𑆨𑆷𑆩𑆴𑆱𑇀𑆠𑆶 𑆱𑆳 𑆮𑆴𑆢𑆶𑆂  𑇅
𑆪𑆱𑇀𑆪𑆳 𑆤𑆳𑆱𑇀𑆠𑆴 𑆥𑆫𑆁 𑆘𑇀𑆚𑆳𑆤𑆁 𑆪𑆠𑇀𑆫 𑆘𑇀𑆚𑆼𑆪𑆁 𑆥𑆫𑆳𑆥𑆫𑆩𑇀 𑇆𑇒/𑇗𑇐𑇆

त्रितत्त्वभावकी या तु मन्त्रभूमिस्तु सा विदुः  ।
यस्या नास्ति परं ज्ञानं यत्र ज्ञेयं परापरम् ॥२/७०॥

Tritattvabhāvakī yā tu mantrabhūmistu sā viduḥ  |
Yasyā nāsti paraṃ jñānaṃ yatra jñeyaṃ parāparam || 2/70 ||

She (sā), Who (yā) is to be known as (viduḥ) a Stage of Mantra (mantra-bhūmiḥ...tu), (though) expressive of the three realities --i.e. whether it be the guṇa-s, worlds or any well known threefold reality-- (tri-tattva-bhāvakī), where (yatra) the object of knowledge --i.e. that, which is to be perceived-- (jñeyam) is Parāpara --lit. supreme and non-supreme at the same time, or it is still objective-- (para-aparam) (, is the one,) Whose (yasyāḥ) Supreme (param) Knowledge (jñānam) does not (na) exist (asti). || 2/70 ||

𑆪𑆠𑇀𑆫 𑆓𑆫𑇀𑆨𑆠𑇀𑆫𑆪𑆾𑆢𑆪𑆁 𑆩𑆤𑇀𑆠𑇀𑆫𑆨𑆷𑆩𑆴𑆱𑇀𑆠𑆶 𑆱𑆳 𑆮𑆴𑆢𑆶𑆂  𑇅
𑆫𑆳𑆑𑆳𑆑𑆳𑆫𑆳 𑆑𑆶𑆲𑆷𑆫𑆷𑆥𑆳 𑆑𑆶𑆲𑆶𑆤𑆳𑆑𑆳𑆯𑆨𑆑𑇀𑆰𑆑𑆵 𑇆𑇒/𑇗𑇑𑇆

यत्र गर्भत्रयोदयं मन्त्रभूमिस्तु सा विदुः  ।
राकाकारा कुहूरूपा कुहुनाकाशभक्षकी ॥२/७१॥

Yatra garbhatrayodayaṃ mantrabhūmistu sā viduḥ  |
Rākākārā kuhūrūpā kuhunākāśabhakṣakī || 2/71 ||

Where (yatra) the threefold Womb rises (garbha-traya-udayam) (and) has the form of the new-moon (of ignorance) (kuhū-rūpā), She (sā) is to be known as (viduḥ) a Stage of Mantra (mantra-bhūmiḥ...tu), the producer of Full-moon (rākā-kārā), the Devourer of the Sky of Deception (kuhunā-ākāśa-bhakṣakī). || 2/71 ||

𑆥𑆫𑆨𑆳𑆮𑆩𑆤𑆶𑆢𑆵𑆥𑇀𑆠𑆳 𑆩𑆤𑇀𑆠𑇀𑆫𑆨𑆷𑆩𑆴𑆱𑇀𑆠𑆶 𑆱𑆳 𑆮𑆴𑆢𑆶𑆂  𑇅
𑆃𑆤𑇀𑆠𑆂 𑆱𑆷𑆑𑇀𑆰𑇀𑆩𑆳 𑆧𑆲𑆴𑆂 𑆱𑆷𑆑𑇀𑆰𑇀𑆩𑆳 𑆖𑆫𑆠𑆼 𑆪𑆳 𑆖𑆫𑆳𑆖𑆫𑆼 𑇆𑇒/𑇗𑇒𑇆

परभावमनुदीप्ता मन्त्रभूमिस्तु सा विदुः  ।
अन्तः सूक्ष्मा बहिः सूक्ष्मा चरते या चराचरे ॥२/७२॥

Parabhāvamanudīptā mantrabhūmistu sā viduḥ  |
Antaḥ sūkṣmā bahiḥ sūkṣmā carate yā carācare || 2/72 ||

She (sā) is to be known as (viduḥ) a Stage of Mantra (mantra-bhūmiḥ...tu), Who (yā) repeatedly blazing (para-bhāvam-anu-dīptā) with (the condition) of ‘loving another’ --i.e. with affection to ‘something else’ that is objective--, (being) subtle (sūkṣmā...sūkṣmā) inside (antaḥ) (and) outside (bahiḥ), follows (carate) (the course of) the world (cara-acare). || 2/72 ||

𑆃𑆫𑆷𑆥𑆳 𑆱𑆫𑇀𑆮𑆫𑆷𑆥𑆳 𑆖 𑆩𑆤𑇀𑆠𑇀𑆫𑆨𑆷𑆩𑆴𑆱𑇀𑆠𑆶 𑆱𑆳 𑆮𑆴𑆢𑆶𑆂  𑇅
𑆪𑆳 𑆮𑆳𑆑𑇀𑆠𑇀𑆫𑆪𑆼 𑆃𑆠𑆵𑆠𑆳 𑆪𑆳 𑆥𑆫𑆳𑆫𑆷𑆥𑆼 𑆒𑆓𑆼𑆯𑇀𑆮𑆫𑆵 𑇆𑇒/𑇗𑇓𑇆

अरूपा सर्वरूपा च मन्त्रभूमिस्तु सा विदुः  ।
या वाक्त्रये अतीता या परारूपे खगेश्वरी ॥२/७३॥

Arūpā sarvarūpā ca mantrabhūmistu sā viduḥ  |
Yā vāktraye atītā yā parārūpe khageśvarī || 2/73 ||

She (sā) is to be known as (viduḥ) a Stage of Mantra (mantra-bhūmiḥ...tu), Who (exists) (yā) in the threefold Speech --i.e. in paśyantī, madhyamā and vaikharī-- (vāk-traye), (though) transcends (them all) (atītā) in the Supreme One (parā-rūpe), is the Formless Mistress, Who (yā) pervades the Unlimited Sky of Consciousness (arūpā…kha-ga-īśvarī) and (ca) the Form of everything (sarva-rūpā). || 2/73 ||

𑆱𑆫𑇀𑆮𑆩𑆤𑇀𑆠𑇀𑆫𑆳𑆫𑆟𑆵 𑆪𑆳 𑆮𑆽 𑆩𑆤𑇀𑆠𑇀𑆫𑆨𑆷𑆩𑆴𑆱𑇀𑆠𑆶 𑆱𑆳 𑆮𑆴𑆢𑆶𑆂  𑇅
𑆍𑆠𑆳𑆱𑇀𑆠𑆶 𑆩𑆤𑇀𑆠𑇀𑆫𑆱𑆴𑆢𑇀𑆣𑆳 𑆮𑆽 𑆨𑆷𑆩𑆪𑆂 𑆥𑆫𑆴𑆑𑆵𑆫𑇀𑆠𑆴𑆠𑆳𑆂 𑇆𑇒/𑇗𑇔𑇆

सर्वमन्त्रारणी या वै मन्त्रभूमिस्तु सा विदुः  ।
एतास्तु मन्त्रसिद्धा वै भूमयः परिकीर्तिताः ॥२/७४॥

Sarvamantrāraṇī yā vai mantrabhūmistu sā viduḥ  |
Etāstu mantrasiddhā vai bhūmayaḥ parikīrtitāḥ || 2/74 ||

She (sā) is to be known as (viduḥ) a Stage of Mantra (mantra-bhūmiḥ...tu), Who (yā) is the two pieces of wood, which kindle the Sacrificial Fire of all the Mantra-s --She kindles the Fire, which Blazes as the realization of (the Essence of) all the Mantra-s, that is I-consciousness-- (sarva-mantra-araṇī). These (etāḥ...tu) Mantrasiddha-s (mantra-siddhāḥ) are said to be (pari-kīrtitāḥ) the Stages (of the realization of I-consciousness) (bhū-mayaḥ). || 2/74 ||

𑆩𑆴𑆠𑇀𑆫𑆮𑆫𑆶𑆟𑆪𑆾𑆫𑇀𑆩𑆣𑇀𑆪𑆼 𑆱𑆁𑆖𑆫𑆤𑇀𑆠𑆴 𑆮𑆴𑆨𑆳𑆓𑆯𑆂  𑇅
𑆩𑆤𑇀𑆠𑇀𑆫𑆳𑆱𑇀𑆠𑆶 𑆖𑆫𑆫𑆷𑆥𑆼𑆟 𑆩𑆤𑇀𑆠𑇀𑆫𑆨𑆷𑆩𑆴𑆱𑇀𑆠𑆶 𑆱𑆳 𑆮𑆴𑆢𑆶𑆂 𑇆𑇒/𑇗𑇕𑇆

मित्रवरुणयोर्मध्ये संचरन्ति विभागशः  ।
मन्त्रास्तु चररूपेण मन्त्रभूमिस्तु सा विदुः ॥२/७५॥

Mitravaruṇayormadhye saṃcaranti vibhāgaśaḥ  |
Mantrāstu cararūpeṇa mantrabhūmistu sā viduḥ || 2/75 ||

She is (sā) really (tu) to be known as (viduḥ) a Stage of Mantra (mantra-bhūmiḥ) (Who,) between Mitra and Varuṇa --i.e. Mitra and Varuṇa together uphold and rule the earth and the sky, in other words, in them, there is possibility of rising and descending-- (mitra-varuṇayoḥ-madhye), (where) the Mantra-s (mantrāḥ...tu) (appear) with their divisions (of different stages i.e. of the three tattva-s) (vi-bhāgaśaḥ), in the forms of moving or rising (one after another) (cara-rūpeṇa), come together (for the sake of Fusion) --i.e. in Her, the illusion of higher and lower becomes dissolved-- (saṃ-caranti). || 2/75 ||

𑆩𑆤𑇀𑆠𑇀𑆫𑆨𑆷𑆩𑆼𑆱𑇀𑆠𑆶 𑆠𑆳 𑆢𑆼𑆮𑆵 𑆨𑆷𑆩𑆪𑆂 𑆱𑆁𑆥𑇀𑆫𑆑𑆵𑆫𑇀𑆠𑆴𑆠𑆳𑆂  𑇅
𑆖𑆠𑆶𑆫𑇀𑆮𑆴𑆁𑆯𑆠𑆴𑆨𑆼𑆢𑆳𑆤𑆳𑆁 𑆱𑆩𑇀𑆪𑆓𑇀𑆱𑆷𑆠𑇀𑆫𑆁 𑆥𑇀𑆫𑆑𑆳𑆯𑆪𑆼𑆠𑇀 𑇆𑇒/𑇗𑇖𑇆

मन्त्रभूमेस्तु ता देवी भूमयः संप्रकीर्तिताः  ।
चतुर्विंशतिभेदानां सम्यग्सूत्रं प्रकाशयेत् ॥२/७६॥

Mantrabhūmestu tā devī bhūmayaḥ saṃprakīrtitāḥ  |
Caturviṃśatibhedānāṃ samyagsūtraṃ prakāśayet || 2/76 ||

Those (tāḥ) aforementioned (saṃ-pra-kīrtitāḥ) Stages (bhūmayaḥ) (are) the Goddess (devī) of the Stage of Mantra (mantra-bhūmeḥ), (Who) illumines (prakāśayet) the Single (samyak) Thread (of I-consciousness, which runs) (sūtram), through dualism of the Twenty-four (Yoginī-s) (catur-viṃśati-bhedānām). || 2/76 ||

𑆥𑆷𑆘𑆤𑆵𑆪𑆳 𑆥𑇀𑆫𑆪𑆠𑇀𑆤𑆼𑆤 𑆱𑆁𑆱𑆴𑆢𑇀𑆣𑆴𑆑𑆳𑆫𑆴𑆑𑆳 𑆑𑇀𑆰𑆴𑆠𑆴 𑇅  𑇅
𑆠𑆠𑇀𑆫𑆱𑇀𑆡𑆳 𑆢𑆼𑆮𑆢𑆼𑆮𑆼𑆯𑇀𑆪𑆾 𑆮𑆴𑆘𑇀𑆚𑆳𑆤𑆑𑇀𑆫𑆩𑆪𑆾𑆓𑆠𑆂 𑇆𑇒/𑇗𑇗𑇆

पूजनीया प्रयत्नेन संसिद्धिकारिका क्षिति ।  ।
तत्रस्था देवदेवेश्यो विज्ञानक्रमयोगतः ॥२/७७॥

Pūjanīyā prayatnena saṃsiddhikārikā kṣiti |  |
Tatrasthā devadeveśyo vijñānakramayogataḥ || 2/77 ||

(She) is the Bestower of Perfection (saṃ-siddhi-kārikā), the Abode or Shelter (kṣiti) (, Who is) to be Worshipped (pūjanīyā) by endeavour (prayatnena). (She is) Resting there (tatra-sthā), as the Supreme Power or Sovereignty of the God of gods (deva-deva-īśyaḥ), in consequence of the Process of the Process of Wisdom --i.e. by this Process, which unfolds Wisdom, She is truly Resting there, in the Shelter of I-consciousness, that has to be worshipped-- (vijñāna-krama-yogataḥ). || 2/77 ||

𑆩𑆤𑇀𑆠𑇀𑆫𑆨𑆷𑆩𑆴𑆁 𑆥𑇀𑆫𑆪𑆖𑇀𑆗𑆤𑇀𑆠𑆴 𑆱𑆳𑆣𑆑𑆳𑆤𑆳𑆁 𑆠𑆶 𑆤𑆴𑆠𑇀𑆪𑆯𑆂  𑇅
𑆠𑆱𑇀𑆩𑆳𑆠𑇀𑆱𑆫𑇀𑆮𑆥𑇀𑆫𑆪𑆠𑇀𑆤𑆼𑆤 𑆥𑆷𑆘𑇀𑆪𑆳 𑆮𑆤𑇀𑆢𑇀𑆪𑆳𑆂 𑆱𑇀𑆠𑆶𑆠𑆳𑆂 𑆱𑆢𑆳 𑇆𑇒/𑇗𑇘 𑇅

मन्त्रभूमिं प्रयच्छन्ति साधकानां तु नित्यशः  ।
तस्मात्सर्वप्रयत्नेन पूज्या वन्द्याः स्तुताः सदा ॥२/७८ ।

Mantrabhūmiṃ prayacchanti sādhakānāṃ tu nityaśaḥ  |
Tasmātsarvaprayatnena pūjyā vandyāḥ stutāḥ sadā || 2/78 |

From that (Process) (tasmāt), those (Powers are worthy of being) Praised (vandyāḥ), Glorified (stutāḥ) (and) Worshipped (pūjyā) forever (sadā) by all the (possible) zealous effort (sarva-prayatnena). (As They) constantly (nityaśaḥ) bestow (prayacchanti) the Stage of Mantra (mantra-bhūmim) for the sādhaka-s or spiritual aspirants (sādhakānām...tu). || 2/78 ||

𑆓𑆶𑆫𑆶𑆥𑇀𑆫𑆱𑆳𑆢𑆳𑆠𑇀𑆥𑇀𑆫𑆳𑆥𑇀𑆪𑆽𑆠𑆳𑆂 𑆑𑆾 𑆤𑆫𑆱𑇀𑆠𑆴𑆰𑇀𑆜𑆠𑆼 𑆨𑆶𑆮𑆴 𑇅

गुरुप्रसादात्प्राप्यैताः को नरस्तिष्ठते भुवि ।

Guruprasādātprāpyaitāḥ ko narastiṣṭhate bhuvi |

Having reached (prāpya) all this (etāḥ) by the Favor of the Guru (guru-prasādāt), what (kaḥ) individual (naraḥ) would remain (tiṣṭhate) in this world (bhuvi)?

𑆯𑇀𑆫𑆵𑆨𑆽𑆫𑆮 𑆇𑆮𑆳𑆖

श्रीभैरव उवाच

Śrībhairava uvāca

Venerable (śrī) Bhairava (bhairavaḥ) said (uvāca):

𑆖𑆠𑆶𑆫𑇀𑆮𑆴𑆁𑆯𑆠𑆴𑆫𑇀𑆪𑆳 𑆢𑆼𑆮𑇀𑆪𑆂 𑆯𑇀𑆫𑆶𑆠𑆳 𑆩𑆼 𑆠𑇀𑆮𑆠𑇀𑆥𑇀𑆫𑆱𑆳𑆢𑆠𑆂 𑇆𑇒/𑇗𑇙𑇆

𑆩𑆤𑇀𑆠𑇀𑆫𑆳𑆟𑆳𑆁 𑆥𑆫𑆩𑆳𑆫𑇀𑆡𑆼𑆤 𑆨𑆷𑆩𑆪𑆂 𑆱𑆠𑆠𑆾𑆢𑆴𑆠𑆳𑆂  𑇅
𑆅𑆢𑆳𑆤𑆵𑆁 𑆯𑇀𑆫𑆾𑆠𑆶𑆩𑆴𑆖𑇀𑆗𑆳𑆩𑆴 𑆮𑆴𑆣𑇀𑆪𑆶𑆢𑇀𑆢𑆴𑆰𑇀𑆛𑆼𑆤 𑆑𑆫𑇀𑆩𑆟𑆳 𑇆𑇒/𑇘𑇐𑇆

𑆩𑆼𑆬𑆳𑆥𑆼𑆤 𑆪𑆡𑆳 𑆢𑆼𑆮𑇀𑆪𑆾 𑆩𑆴𑆬𑆴𑆠𑆳𑆱𑇀𑆠𑆶 𑆱𑇀𑆮𑆨𑆳𑆮𑆠𑆂  𑇅
𑆢𑇀𑆮𑆳𑆢𑆯 𑆖 𑆥𑇀𑆫𑆪𑆠𑇀𑆤𑆼𑆤 𑆮𑆴𑆯𑇀𑆮𑆫𑆷𑆥𑆳 𑆤𑆴𑆫𑆚𑇀𑆘𑆤𑆳𑆂 𑇆𑇒/𑇘𑇑𑇆

𑆃𑆑𑇀𑆫𑆩𑆑𑇀𑆫𑆩𑆨𑆳𑆮𑆼𑆤 𑆑𑆡𑆪𑆱𑇀𑆮 𑆪𑆡𑆳𑆫𑇀𑆡𑆠𑆂 𑇅

चतुर्विंशतिर्या देव्यः श्रुता मे त्वत्प्रसादतः ॥२/७९॥

मन्त्राणां परमार्थेन भूमयः सततोदिताः  ।
इदानीं श्रोतुमिच्छामि विध्युद्दिष्टेन कर्मणा ॥२/८०॥

मेलापेन यथा देव्यो मिलितास्तु स्वभावतः  ।
द्वादश च प्रयत्नेन विश्वरूपा निरञ्जनाः ॥२/८१॥

अक्रमक्रमभावेन कथयस्व यथार्थतः ।

Caturviṃśatiryā devyaḥ śrutā me tvatprasādataḥ || 2/79 ||

Mantrāṇāṃ paramārthena bhūmayaḥ satatoditāḥ  |
Idānīṃ śrotumicchāmi vidhyuddiṣṭena karmaṇā || 2/80 ||

Melāpena yathā devyo militāstu svabhāvataḥ  |
Dvādaśa ca prayatnena viśvarūpā nirañjanāḥ || 2/81 ||

Akramakramabhāvena kathayasva yathārthataḥ |

By Your (tvat) Favor (prasādataḥ), I (me) have heard (śrutāḥ) about the Goddesses (devyaḥ) (Who are) Truly (parama-arthena) the Stages (bhūmayaḥ) of the Mantra-s (mantrāṇām), always rising (satata-uditāḥ) (and) Whose (yā) (number) is Twenty-four (catur-viṃśatiḥ). || 2/79-80ab ||

Now (idānīm), I have a desire to hear (śrotum-icchāmi) about the already mentioned precept of Encounter (that is) the Sacrifice (vidhi-uddiṣṭena...karmaṇā...melāpena), in which (yathā) the twelve (dvādaśa) Goddesses (devyaḥ) (are) naturally (sva-bhāvataḥ) Encountered (militāḥ), and (ca) through endeavour (prayatnena), as the Process of the Processless (akrama-krama-bhāvena), (They become) Spotless (nirañjanāḥ) (, and) appear as the Universe (viśva-rūpāḥ). Please, tell (me this,) (kathayasva) according to the precepts (yathārthataḥ). || 2/80cd-81 ||

The Melāpasiddha-s

𑆯𑇀𑆫𑆵𑆢𑆼𑆮𑇀𑆪𑆶𑆮𑆳𑆖

श्रीदेव्युवाच

Śrīdevyuvāca

The Venerable (śrī) Goddess (devī) said (uvāca):

𑆃𑆠𑇀𑆪𑆤𑇀𑆠𑆓𑆲𑆤𑆁 𑆓𑆶𑆲𑇀𑆪𑆁 𑆩𑆼𑆬𑆳𑆥𑆁 𑆩𑆬𑆮𑆫𑇀𑆘𑆴𑆠𑆩𑇀 𑇆𑇒/𑇘𑇒𑇆

अत्यन्तगहनं गुह्यं मेलापं मलवर्जितम् ॥२/८२॥

Atyantagahanaṃ guhyaṃ melāpaṃ malavarjitam || 2/82 ||

The Melāpa or Encounter (melāpam), (which is) devoid of impurity (mala-varjitam), is the Secret (guhyam) of the deepest abyss (ati-anta-gahanam). || 2/82 ||

𑆑𑆡𑆪𑆳𑆩𑆴 𑆠𑆮 𑆱𑇀𑆤𑆼𑆲𑆳𑆠𑇀 𑆩𑆴𑆬𑆴𑆠𑆁 𑆖 𑆥𑆢𑆁 𑆪𑆡𑆳  𑇅
𑆪𑆾𑆓𑆴𑆤𑇀𑆪𑆂 𑆱𑆫𑇀𑆮𑆨𑆳𑆮𑆳𑆱𑇀𑆠𑆶 𑆖𑆴𑆢𑇀𑆨𑆳𑆮𑆥𑆢𑆩𑆣𑇀𑆪𑆓𑆳𑆂 𑇆𑇒/𑇘𑇓𑇆

कथयामि तव स्नेहात् मिलितं च पदं यथा  ।
योगिन्यः सर्वभावास्तु चिद्भावपदमध्यगाः ॥२/८३॥

Kathayāmi tava snehāt militaṃ ca padaṃ yathā  |
Yoginyaḥ sarvabhāvāstu cidbhāvapadamadhyagāḥ || 2/83 ||

Out of my Love (snehāt), I shall explain (kathayāmi) to you (tava) the Encounter (militam) and (ca) Its Condition (padam), in which (yathā) the Yoginī-s (yoginyaḥ), pervading the Center of the Condition, (which) turns into Consciousness --i.e. They are the Essence of that Condition, which makes everything seen as Consciousness at the end-- (cit-bhāva-pada-madhya-gāḥ), become all the objects (sarva-bhāvāḥ). || 2/82 ||

𑆢𑇀𑆮𑆳𑆢𑆯 𑆖 𑆱𑆩𑆳𑆱𑆼𑆤 𑆖𑆴𑆠𑇀𑆱𑇀𑆮𑆫𑆷𑆥𑆳𑆂 𑆱𑇀𑆮𑆫𑆷𑆥𑆠𑆂 𑇅

द्वादश च समासेन चित्स्वरूपाः स्वरूपतः ।

Dvādaśa ca samāsena citsvarūpāḥ svarūpataḥ |

In brief (samāsena), (They are) twelve in number (dvā-daśa) and (ca) (They) the Essence of Consciousness (cit-svarūpāḥ), (which) rises naturally (sva-rūpataḥ).

The Essences of the organs of cognitions,
connected to the respective subtle elements

(Jñānendriya-s and Tanmātra-s)

As Śrotra or Hearing
and Śabda or Sound

𑆯𑇀𑆫𑆾𑆠𑇀𑆫𑆪𑆾𑆫𑆶𑆨𑆪𑆾𑆫𑇀𑆩𑆣𑇀𑆪𑆼 𑆥𑆫𑆳 𑆪𑆳 𑆖𑆴𑆠𑇀𑆱𑇀𑆮𑆫𑆷𑆥𑆴𑆟𑆵 𑇆𑇒/𑇘𑇔𑇆
𑆩𑆼𑆬𑆳𑆥𑆼 𑆩𑆴𑆬𑆴𑆠𑆳 𑆱𑆳 𑆮𑆽 𑆯𑆧𑇀𑆢𑆱𑇀𑆪 𑆥𑆫𑆩𑆳 𑆖𑆴𑆠𑆴𑆂 𑇅

श्रोत्रयोरुभयोर्मध्ये परा या चित्स्वरूपिणी ॥२/८४॥
मेलापे मिलिता सा वै शब्दस्य परमा चितिः ।

Śrotrayorubhayormadhye parā yā citsvarūpiṇī || 2/84 ||
Melāpe militā sā vai śabdasya paramā citiḥ |

In Melāpa or Encounter (melāpe), (when) the Supreme (paramā) Consciousness (citiḥ) of Sound (śabdasya) is Encountered (militā), She (sā) is truly (vai) in the middle of both ears (śrotrayoḥ-ubhayoḥ-madhye), Who (yā) is Supreme (parā), (and) appears in the form of Consciousness --i.e. Awareness of the nature of continuity, which is delivered hidden in the “middle” of Divine Sound-- (cit-svarūpiṇī). || 2/85ab ||

The Essence of Sound is Uninterrupted Consciousness.

When Divine Hearing takes place, one “hears” Continuity of Existence

As Tvak or Feeling of Touch
and Sparśa or the sense of Touch

𑆠𑇀𑆮𑆓𑇀𑆓𑆠𑆳 𑆱𑆫𑇀𑆮𑆨𑆷𑆠𑆼𑆰𑆶 𑆮𑆴𑆯𑇀𑆮𑆼𑇁𑆱𑇀𑆩𑆴𑆤𑇀 𑆱𑆖𑆫𑆳𑆖𑆫𑆼 𑇆𑇒/𑇘𑇕𑇆
𑆩𑆼𑆬𑆳𑆥𑆼 𑆩𑆴𑆬𑆴𑆠𑆳 𑆱𑆳 𑆮𑆽 𑆱𑇀𑆥𑆫𑇀𑆯𑆱𑇀𑆪 𑆥𑆫𑆩𑆳 𑆖𑆴𑆠𑆴𑆂 𑇅

त्वग्गता सर्वभूतेषु विश्वेऽस्मिन् सचराचरे ॥२/८५॥
मेलापे मिलिता सा वै स्पर्शस्य परमा चितिः ।

Tvaggatā sarvabhūteṣu viśve'smin sacarācare || 2/85 ||
Melāpe militā sā vai sparśasya paramā citiḥ |

In Melāpa or Encounter (melāpe), (when) the Supreme (paramā) Consciousness (citiḥ) of Touch (sparśasya) is Encountered (militā), She (sā) is truly (vai) appearing in the skin (tvak-gatā) in all the living beings (sarva-bhūteṣu) in this (asmin) world (viśve) (, which is made of) everything moving and motionless (sa-cara-acare). || 2/86ab ||

The Essence of Touch is Contact with Consciousness

When Divine Touching takes place, one is touched by Self-awareness

Notes:

When Consciousness Touches, one experiences the outpouring of the waves of Bliss in one’s own skin. She rises in the skin as Bliss that is the Joy of Existence, because skin is Her own creation, experienced by all the living beings, as a kind of wall between internal and external worlds. Nobody can describe clearly that one’s own skin is internal or external, but it is obviously a sense organ. In other words, when it comes to skin, description of internality and externality is doubtful, because both are true from different viewpoints. Such a doubt embodies Her Secret. Therefore, She rises in the skin, when She --i.e. Consciousness-- Touches Herself in waking condition. This mystery is mentioned in Krama Scriptures, by stating that Consciousness has the Nature of Touch. The Mahānayaprakāśaḥ of Arṇasiṃhaḥ says: “tattvataḥ sparśasaṃvittilaharyāmantare sphuṭam” “ (The Goddesses are) truly and clearly manifested in the waves of the perception of Touch”. As the current verse of the Kramasadbhāvaḥ mentioned, this is an everyday experience of all the living beings in this world, usually connected with horripilation or ‘goosebumps’, and not exclusively for yogin-s. Although, one need spiritual awareness to understand why and how She Touches like this. All in all, such an experience has nothing to do with the body. It is just a symptom of the Vibration of Consciousness and one must dive into its Source by recognizing it as one’s own Essential Nature.

As Cakṣus or Seeing
and Rūpa or Form

𑆖𑆑𑇀𑆰𑆶𑆫𑇀𑆩𑆣𑇀𑆪𑆼 𑆱𑇀𑆡𑆴𑆠𑆳 𑆪𑆳 𑆮𑆽 𑆖𑆤𑇀𑆢𑇀𑆫𑆳𑆫𑇀𑆑𑆢𑇀𑆮𑆪𑆨𑆳𑆱𑆑𑆵 𑇆𑇒/𑇘𑇖𑇆
𑆩𑆼𑆬𑆳𑆥𑆼 𑆩𑆴𑆬𑆴𑆠𑆳 𑆱𑆳 𑆮𑆽 𑆫𑆷𑆥𑆱𑇀𑆪 𑆥𑆫𑆩𑆳 𑆖𑆴𑆠𑆴𑆂 𑇅

चक्षुर्मध्ये स्थिता या वै चन्द्रार्कद्वयभासकी ॥२/८६॥
मेलापे मिलिता सा वै रूपस्य परमा चितिः ।

Cakṣurmadhye sthitā yā vai candrārkadvayabhāsakī || 2/86 ||
Melāpe militā sā vai rūpasya paramā citiḥ |

In Melāpa or Encounter (melāpe), (when) the Supreme (paramā) Consciousness (citiḥ) of Form (rūpasya) is Encountered (militā), She (sā), Who is (yā) truly (vai) resting (sthitā) in between the eyes (of duality) (cakṣur-madhye), is the One Enlightens the pair of the Moon and the Sun --i.e. the outer and the inner or object and subject -- (candra-ārka-dvaya-bhāsakī). || 2/87ab ||

The Essence of Form is Oneness.

When Divine Seeing takes place, one sees the Source of opposites that is Oneness of the Supreme Subject

As Rasanā or Tasting
and Rasa or Taste

𑆢𑇀𑆮𑆳𑆠𑇀𑆫𑆴𑆁𑆯𑆢𑇀𑆮𑆵𑆫𑆱𑆁𑆪𑆶𑆑𑇀𑆠𑆳 𑆩𑆣𑇀𑆪𑆼 𑆪𑆳 𑆱𑇀𑆮𑆳𑆢𑆴𑆤𑆵 𑆑𑆬𑆳 𑇆𑇒/𑇘𑇗𑇆
𑆩𑆼𑆬𑆳𑆥𑆼 𑆩𑆴𑆬𑆴𑆠𑆳 𑆱𑆳 𑆮𑆽 𑆫𑆱𑆱𑇀𑆪 𑆥𑆫𑆩𑆳 𑆖𑆴𑆠𑆴𑆂 𑇅

द्वात्रिंशद्वीरसंयुक्ता मध्ये या स्वादिनी कला ॥२/८७॥
मेलापे मिलिता सा वै रसस्य परमा चितिः ।

Dvātriṃśadvīrasaṃyuktā madhye yā svādinī kalā || 2/87 ||
Melāpe militā sā vai rasasya paramā citiḥ |

In Melāpa or Encounter (melāpe), (when) the Supreme (paramā) Consciousness (citiḥ) of Taste (rasasya) is Encountered (militā), She (sā) is truly (vai) the Tasting (svādinī) Power (kalā), Who is (yā) in the middle of the Thirty-two Hero-s --i.e. the teeth--, (which are) joined together (dvā-triṃśat-vīra-saṃyuktā…madhye). || 2/88ab ||

The Essence of Taste is Silence

When Divine Tasting takes place, one experiences the Silence of Consciousness

Notes:

When one closes the two sets of teeth --i.e. the mouth--, in the middle, there is the tongue, which is passive, as it has nothing to do. This example refers to the constant teaching in Krama Scriptures, in which the end of speech is connected with Silence. Spiritual Silence refers to the mindless state of Consciousness, where the prolixity of mind --i.e. let’s say the ‘movement of the tongue of mind’--, which is the very nature of saṃsāra, is consumed. Such a Silence of Freedom is said to be the Taste of Consciousness. This topic is connected with the core process of the next phase of the Yoginī-s, in which Divine Tongue licks up one’s own subtle body (made of residual tendencies) that is the Gate to the Śāmbhava State of Thoughtlesness, which is the final phase and is connected with Khecarīmudrā.

As Ghrāṇa or Smelling
and Gandha or Smell

𑆑𑆥𑆳𑆛𑆢𑇀𑆮𑆪𑆨𑆼𑆢𑆼𑆤 𑆥𑆑𑇀𑆰𑆳𑆥𑆑𑇀𑆰𑆢𑇀𑆮𑆪𑆫𑆠𑆳 𑇆𑇒/𑇘𑇘𑇆
𑆩𑆼𑆬𑆳𑆥𑆼 𑆩𑆴𑆬𑆴𑆠𑆳 𑆱𑆳 𑆮𑆽 𑆓𑆤𑇀𑆣𑆱𑇀𑆪 𑆥𑆫𑆩𑆳 𑆖𑆴𑆠𑆴𑆂 𑇅

कपाटद्वयभेदेन पक्षापक्षद्वयरता ॥२/८८॥
मेलापे मिलिता सा वै गन्धस्य परमा चितिः ।

Kapāṭadvayabhedena pakṣāpakṣadvayaratā || 2/88 ||
Melāpe militā sā vai gandhasya paramā citiḥ |

In Melāpa or Encounter (melāpe), (when) the Supreme (paramā) Consciousness (citiḥ) of Smell (gandhasya) is Encountered (militā), She (sā) is truly (vai) gratified by the pair of (any) opposites (pakṣa-apakṣa-dvaya-ratā), distinguished by the two doors --i.e. the two nostrils-- (kapāṭa-dvaya-bhedena). || 2/89ab ||

The Essence of Smell is enjoyment of duality

When Divine Smelling takes place, one enjoys the differences in this world

Notes:

Smell, as a subtle element and smelling, as the sensual activity connected with it, is the ambassador of enjoying differences. Smell is the subtle equivalent of the grossest element, the earth, which embodies the duality of manifestation. To be gratified by the pair of opposites, is to enjoy the constant difference between them, by means of comparison. The enjoyment of comparing the objects of the world with each other is practically the wealth of mundane existence. Without constant comparing, saṃsāra is meaningless. The Divine can Smell His own creation from a Divine distance, and recognizes His own Freedom in its play of diversity.

The Essences of the organs of actions

(Karmendriya-s)

As Vāc or Speech

𑆥𑆫𑆳 𑆱𑇀𑆮𑆫𑆷𑆥𑆳 𑆥𑆯𑇀𑆪𑆤𑇀𑆠𑆵 𑆩𑆣𑇀𑆪𑆩𑆳 𑆮𑆽𑆒𑆫𑆵 𑆠𑆡𑆳 𑇆𑇒/𑇘𑇙  𑇅
𑆩𑆼𑆬𑆳𑆥𑆼 𑆩𑆴𑆬𑆴𑆠𑆳 𑆱𑆳 𑆮𑆽 𑆘𑆥𑇀𑆪𑆠𑆼 𑆥𑆫𑆩𑆳 𑆖𑆴𑆠𑆴𑆂 𑇅

परा स्वरूपा पश्यन्ती मध्यमा वैखरी तथा ॥२/८९  ।
मेलापे मिलिता सा वै जप्यते परमा चितिः ।

Parā svarūpā paśyantī madhyamā vaikharī tathā || 2/89  |
Melāpe militā sā vai japyate paramā citiḥ |

(Just as) one’s own Essential Nature (sva-rūpā) is the (fourfold Speech, like) Parā or Supreme (parā), Paśyantī (paśyantī), Madhyamā (madhyamā) (and) Vaikharī (vaikharī); therefore (tathā), in Melāpa or Encounter (melāpe), (when) Supreme (paramā) Consciousness (citiḥ) is Encountered (militā), She is (sā) truly (vai) Invoked (japyate). || 2/90ab ||

The Essence of Speech is Invocation

When Divine Speech takes place, one Invokes Consciousness

As Pāṇi or Taking

𑆦𑆟𑆴𑆫𑆷𑆥𑆳 𑆥𑆚𑇀𑆖𑆩𑆶𑆒𑆳 𑆱𑆫𑇀𑆮𑆓𑇀𑆫𑆳𑆱𑆽𑆑𑆠𑆠𑇀𑆥𑆫𑆳 𑇆𑇒/𑇙𑇐𑇆
𑆩𑆼𑆬𑆳𑆥𑆼 𑆩𑆴𑆬𑆴𑆠𑆳 𑆪𑆳 𑆮𑆽 𑆄𑆢𑆳𑆤𑆼 𑆥𑆫𑆩𑆳 𑆖𑆴𑆠𑆴𑆂 𑇅

फणिरूपा पञ्चमुखा सर्वग्रासैकतत्परा ॥२/९०॥
मेलापे मिलिता या वै आदाने परमा चितिः ।

Phaṇirūpā pañcamukhā sarvagrāsaikatatparā || 2/90 ||
Melāpe militā yā vai ādāne paramā citiḥ |

In Melāpa or Encounter (melāpe), (when) Supreme (paramā) Consciousness (citiḥ) is truly (vai) Encountered (militā) in the (process) of Taking --i.e. Drawing near to one's self-- (ādāne), She (sā), assuming the form of a Serpent --i.e. Kuṇḍalinī-- (phaṇi-rūpā) having Five Faces (pañca-mukhā), is devoted only to Consume everything --i.e. all the five subtle elements-- (sarva-grāsa-eka-tat-parā). || 2/91ab ||

The Essence of Taking is Consuming

When Divine Taking takes place, one’s citta or individual mind is Consumed

As Pāda or Locomotion

𑆱𑆫𑇀𑆮𑆳𑆤𑇀𑆠𑆳 𑆰𑆾𑆝𑆯𑆳𑆤𑇀𑆠𑆳 𑆖 𑆥𑆳𑆢𑆖𑆑𑇀𑆫𑆱𑇀𑆪 𑆮𑆳𑆲𑆴𑆑𑆳 𑇆𑇒/𑇙𑇑𑇆
𑆩𑆼𑆬𑆳𑆥𑆼 𑆩𑆴𑆬𑆴𑆠𑆳 𑆱𑆳 𑆮𑆽 𑆮𑆴𑆲𑆫𑆼𑆠𑇀𑆥𑆫𑆩𑆳 𑆖𑆴𑆠𑆴𑆂 𑇅

सर्वान्ता षोडशान्ता च पादचक्रस्य वाहिका ॥२/९१॥
मेलापे मिलिता सा वै विहरेत्परमा चितिः ।

Sarvāntā ṣoḍaśāntā ca pādacakrasya vāhikā || 2/91 ||
Melāpe militā sā vai viharetparamā citiḥ |

In Melāpa or Encounter (melāpe), (when) Supreme (paramā) Consciousness (citiḥ) is truly (vai) Encountered (militā) (in) Wandering (viharet), (She) is the end of everything (sarva-antā), and (ca) the end of the the sixteen or the Subject --i.e. the Seventeenth Kalā, as one’s own, unmanifested, Endless Self-- (ṣoḍaśa-antā), She (sā) is the Vehicle (vāhikā) of the Wheel of the Feet (pāda-cakrasya). || 2/92ab ||

The Essence of Locomotion is to “Carry” the Supreme Self

When Divine Locomotion takes place, one’s own feet carry one’s own Self, without any spatial change

When one has an encounter or union with the Essence of locomotion, one does not feel that he is moving in space, while wandering. Locomotion appears merely as the activity of the feet, like the rotating movement of the wheels of a carriage. One’s own Self never changes, and all the time remains stationary: Here, as It moves in Eternity.

As Pāyu or Excretion

𑆃𑆥𑆳𑆤𑆮𑆳𑆪𑆶𑆩𑆳𑆯𑇀𑆫𑆴𑆠𑇀𑆪 𑆢𑇀𑆮𑆳𑆢𑆯𑆳𑆤𑇀𑆠𑆼 𑆤𑆴𑆫𑆳𑆑𑆶𑆬𑆳 𑇆𑇒/𑇙𑇒𑇆
𑆩𑆼𑆬𑆳𑆥𑆼 𑆩𑆴𑆬𑆴𑆠𑆳 𑆱𑆳 𑆮𑆽 𑆇𑆠𑇀𑆱𑆫𑇀𑆓𑆼 𑆥𑆫𑆩𑆳 𑆖𑆴𑆠𑆴𑆂 𑇅

अपानवायुमाश्रित्य द्वादशान्ते निराकुला ॥२/९२॥
मेलापे मिलिता सा वै उत्सर्गे परमा चितिः ।

Apānavāyumāśritya dvādaśānte nirākulā || 2/92 ||
Melāpe militā sā vai utsarge paramā citiḥ |

In Melāpa or Encounter (melāpe), (when) Supreme (paramā) Consciousness (citiḥ) is truly (vai) Encountered (militā) in the (process of) Throwing out (ut-sarge), She (sā), having recoursed (āśritya) to ‘breathing in’ --i.e. Resting in the Self-- (apāna-vāyum) at the end of the twelve --i.e. beyond the senses-- (dvā-daśa-ante), is completely calm (nirākulā). || 2/93ab ||

The Essence of Excretion is Resting in one’s own Self

When Divine Excretion takes place, one rests in one’s own Self by throwing out the content of mind, consequently, remains without confusion --i.e. becomes calm--.

As Upastha or Procreation

𑆇𑆥𑆱𑇀𑆡𑆱𑇀𑆪 𑆠𑆶 𑆩𑆣𑇀𑆪𑆓𑆳 𑆫𑆼𑆠𑆾𑆮𑆳𑆲𑆼 𑆱𑆢𑆾𑆢𑆴𑆠𑆳 𑇆𑇒/𑇙𑇓𑇆
𑆩𑆼𑆬𑆳𑆥𑆼 𑆩𑆴𑆬𑆴𑆠𑆳 𑆱𑆳 𑆮𑆽 𑆄𑆤𑆤𑇀𑆢𑆼 𑆥𑆫𑆩𑆳 𑆖𑆴𑆠𑆴𑆂 𑇅

उपस्थस्य तु मध्यगा रेतोवाहे सदोदिता ॥२/९३॥
मेलापे मिलिता सा वै आनन्दे परमा चितिः ।

Upasthasya tu madhyagā retovāhe sadoditā || 2/93 ||
Melāpe militā sā vai ānande paramā citiḥ |

In Melāpa or Encounter (melāpe), (when) Supreme (paramā) Consciousness (citiḥ) is truly (vai) Encountered (militā) in (the Form of) Bliss (ānande), She (sā) is pervading the Center (madhyagā) of procreation (upasthasya), (and) always rising --i.e. uninterrupted-- (sadā-uditā) during the flow of semen (reta-vāhe). || 2/94ab ||

The Essence of Procreation is the Bliss of Consciousness

When Divine Procreation takes place, the union of one’s ‘I’ and ‘Am’ rises in the form of Spiritual Bliss

The Essences of the internal psychic organs

(Antaḥkaraṇa)

As Manas or Mind

𑆱𑆁𑆑𑆬𑇀𑆥𑆱𑇀𑆪 𑆮𑆴𑆑𑆬𑇀𑆥𑆱𑇀𑆪 𑆩𑆣𑇀𑆪𑆼 𑆪𑆳 𑆖𑆼𑆠𑆤𑆵 𑆑𑆬𑆳 𑇆𑇒/𑇙𑇔𑇆
𑆩𑆼𑆬𑆳𑆥𑆼 𑆩𑆴𑆬𑆴𑆠𑆳 𑆱𑆳 𑆮𑆽 𑆩𑆤𑆤𑆼 𑆥𑆫𑆩𑆳 𑆖𑆴𑆠𑆴𑆂 𑇅

संकल्पस्य विकल्पस्य मध्ये या चेतनी कला ॥२/९४॥
मेलापे मिलिता सा वै मनने परमा चितिः ।

Saṃkalpasya vikalpasya madhye yā cetanī kalā || 2/94 ||
Melāpe militā sā vai manane paramā citiḥ |

In Melāpa or Encounter (melāpe), (when) Supreme (paramā) Consciousness (citiḥ) is truly (vai) Encountered (militā) in the (process) of Mentation --i.e. Contemplation-- (manane), (She,) Who exists (yā) in the presence --i.e. in the middle-- (madhye) of (all) the thoughts (vikalpasya) of imagination (saṃkalpasya), is the (sā) Power or Portion (kalā) of the Conscious One (cetanī). || 2/95ab ||

The Essence of Mind is the Conscious One

When Divine Mentation takes place, one becomes the Conscious Being in the middle

As Buddhi or Intellect

𑆥𑆵𑆠𑆳 𑆱𑇀𑆮𑆱𑇀𑆪 𑆱𑆩𑆱𑇀𑆠𑆱𑇀𑆪 𑆄𑆢𑇀𑆪𑆳 𑆪𑆳 𑆧𑆾𑆣𑆑𑆵 𑆢𑆯𑆳 𑇆𑇒/𑇙𑇕𑇆
𑆩𑆼𑆬𑆳𑆥𑆼 𑆩𑆴𑆬𑆴𑆠𑆳 𑆱𑆳 𑆮𑆽 𑆘𑇀𑆚𑆳𑆤𑆱𑇀𑆪 𑆥𑆫𑆩𑆳 𑆖𑆴𑆠𑆴𑆂 𑇅

पीता स्वस्य समस्तस्य आद्या या बोधकी दशा ॥२/९५॥
मेलापे मिलिता सा वै ज्ञानस्य परमा चितिः ।

Pītā svasya samastasya ādyā yā bodhakī daśā || 2/95 ||
Melāpe militā sā vai jñānasya paramā citiḥ |

In Melāpa or Encounter (melāpe), (when) Supreme (paramā) Consciousness (citiḥ) of Knowledge (jñānasya) is truly (vai) Encountered (militā), (That,) Which (yā) gets drunk (pītā) with Itself (svasya) (as) pervading everything (samastasya), is the (sā) Primordial (ādyā) Awakening (bodhakī) Condition (daśā). || 2/96ab ||

The Essence of Intellect is Awakening Knowledge

When Divine Knowledge takes place, everything is united in it

 

Individual experience

Divine experience
in Melāpa

Śrotra and Śabda

Hearing the element of Sound connected with Ether or Space

Hearing that, which is the Source of all the sounds, the Continuity of Existence --i.e. Eternity--

Tvak and Sparśa

Touching the element of the sense of Touch connected with Air

Experiencing the Divine Touch of one’s own Self-awareness, as waves of Bliss between external and internal

Cakṣus and Rūpa

Seeing the element of Form connected with Fire

Seeing Oneness by the Eye of the Fire of Consciousness or Supreme Subject, which burns differences of sun and moon.

Rasanā and Rasa

Tasting the element of Taste connected with Water

Tasting the Flavour of the Wisdom of Silence

Ghrāṇa and Gandha

Smelling the element of Smell connected with Earth

Enjoying the play of diversity, which rises from the Freedom of the Self

Vāc

Speech - articulate sounds with the mouth

Invoking the Goddesses of Speech

Pāṇi

Taking - grabbing things (mostly) with the hands

Consuming the content of mind

Pāda

Locomotion - moving one’s body from a place to another

Experiencing the Activity --i.e. manifestation-- of Consciousness, without any change

Pāyu

Excretion - eliminating waste from the body

Experiencing the Appeased nature of Consciousness through resting in It, by rejecting everything, which is created

Upastha

Procreation - sexual activity to produce offspring

Experiencing union of ‘I’ and ‘Am’, of which nature is the Rise of Spiritual Bliss

Manas

Mind - displaying ideas of imagination

Awareness of the Source of all the ideas as one’s own Self

Buddhi

Intellect - determining meanings

Awakening, in which everything is united

𑆍𑆠𑆳𑆱𑇀𑆠𑆶 𑆑𑆡𑆴𑆠𑆳 𑆢𑆼𑆮𑇀𑆪𑆂 𑆩𑆼𑆬𑆳𑆥𑆼 𑆪𑆳𑆂 𑆒𑆩𑆳𑆫𑇀𑆓𑆓𑆳𑆂 𑇆𑇒/𑇙𑇖𑇆
𑆥𑆷𑆘𑇀𑆪𑆳 𑆧𑆤𑇀𑆢𑇀𑆪𑆳𑆂 𑆥𑇀𑆫𑆪𑆠𑇀𑆤𑆼𑆤 𑆓𑆶𑆫𑆷𑆢𑇀𑆢𑆴𑆰𑇀𑆛𑆼𑆤 𑆑𑆫𑇀𑆩𑆟𑆳 𑇅

एतास्तु कथिता देव्यः मेलापे याः खमार्गगाः ॥२/९६॥
पूज्या बन्द्याः प्रयत्नेन गुरूद्दिष्टेन कर्मणा ।

Etāstu kathitā devyaḥ melāpe yāḥ khamārgagāḥ || 2/96 ||
Pūjyā bandyāḥ prayatnena gurūddiṣṭena karmaṇā |

These (etāḥ...tu) narrated (kathitāḥ) Praiseworthy (pūjyāḥ) Goddesses (devyaḥ) (become Those) Who are (yāḥ) Pervading the Path of the Sky of Consciousness (kha-mārga-gāḥ) in Melāpa or Encounter (melāpe), by the Sacrifice (karmaṇā) (that is) mentioned by the Guru (guru-uddiṣṭena) (, and) by the continued exertion (prayatnena) of those who are praising (Them) --i.e. by the Speech of the Guru and by the effort of the aspirant who are practising it-- (bandyāḥ). || 2/97ab ||

𑆥𑆷𑆘𑆤𑆵𑆪𑆁 𑆥𑆫𑆁 𑆢𑆴𑆮𑇀𑆪𑆁 𑆩𑆼𑆬𑆳𑆥𑆁 𑆱𑆫𑇀𑆮𑆘𑆤𑇀𑆠𑆶𑆰𑆶 𑇆𑇒/𑇙𑇗𑇆
𑆩𑆢𑆤𑇀𑆠𑆴 𑆱𑆫𑇀𑆮𑆡𑆳 𑆢𑆼𑆮𑇀𑆪𑆂 𑆒𑆖𑆑𑇀𑆫𑆥𑆢𑆢𑆫𑇀𑆯𑆴𑆠𑆳𑆂 𑇅

पूजनीयं परं दिव्यं मेलापं सर्वजन्तुषु ॥२/९७॥
मदन्ति सर्वथा देव्यः खचक्रपददर्शिताः ।

Pūjanīyaṃ paraṃ divyaṃ melāpaṃ sarvajantuṣu || 2/97 ||
Madanti sarvathā devyaḥ khacakrapadadarśitāḥ |

The Venerable (pūjanīyam) Supreme (param) Divine (divyam) Encounter (melāpam) (exists) in all the living entities (sarva-jantuṣu). However (sarvathā), the Goddesses (devyaḥ), intoxicated (with Divine Bliss) (madanti), (Are) shown or explained in the Condition of the Wheel of Consciousness (kha-cakra-pada-darśitāḥ). || 2/98ab ||

𑆯𑇀𑆫𑆵𑆨𑆽𑆫𑆮 𑆇𑆮𑆳𑆖

श्रीभैरव उवाच

Śrībhairava uvāca

Venerable (śrī) Bhairava (bhairavaḥ) said (uvāca)

𑆯𑇀𑆫𑆶𑆠𑆳 𑆍𑆠𑆳𑆮𑆢𑇀𑆮𑆑𑇀𑆠𑇀𑆫𑆳𑆧𑇀𑆘𑆳𑆢𑇀 𑆩𑆼𑆬𑆳𑆥𑆼 𑆩𑆴𑆬𑆴𑆠𑆳 𑆪𑆡𑆳 𑇆𑇒/𑇙𑇘𑇆
𑆪𑆾𑆓𑆴𑆤𑇀𑆪𑆾 𑆮𑇀𑆪𑆾𑆩𑆓𑆳𑆂 𑆱𑆫𑇀𑆮𑆳𑆂 𑆢𑇀𑆮𑆳𑆢𑆯𑆓𑆳𑆂 𑆱𑆩𑆳𑆱𑆠𑆂 𑇅

श्रुता एतावद्वक्त्राब्जाद् मेलापे मिलिता यथा ॥२/९८॥
योगिन्यो व्योमगाः सर्वाः द्वादशगाः समासतः ।

Śrutā etāvadvaktrābjād melāpe militā yathā || 2/98 ||
Yoginyo vyomagāḥ sarvāḥ dvādaśagāḥ samāsataḥ |

So far (etāvat), the Yoginī-s (yoginyaḥ), (Who are) transmitted orally (śrutāḥ) from the Lotus of Speech (vaktra-abjāt) in Melāpa or Encounter (melāpe), in which (yathā) all of Them (sarvāḥ) are Encountered (militāḥ) (and) Pervading the Sky (vyoma-gāḥ) and the twelve senses (dvā-daśa-gāḥ) (, are explained) in brief (samāsataḥ). || 2/99ab ||

𑆅𑆢𑆳𑆤𑆵𑆁 𑆯𑇀𑆫𑆾𑆠𑆶𑆩𑆴𑆖𑇀𑆗𑆳𑆩𑆴 𑆃𑆰𑇀𑆛𑆵 𑆢𑆼𑆮𑇀𑆪𑆾 𑆮𑆴𑆨𑆳𑆓𑆯𑆂 𑇆𑇒/𑇙𑇙𑇆

𑆫𑆯𑇀𑆩𑆴𑆫𑆷𑆥𑆳 𑆤𑆴𑆫𑆳𑆖𑆳𑆫𑆳 𑆨𑆳𑆮𑆳𑆨𑆳𑆮𑆑𑇀𑆰𑆪𑆼 𑆫𑆠𑆳𑆂  𑇅
𑆒𑆁 𑆥𑇀𑆫𑆳𑆥𑇀𑆠𑆳𑆂 𑆯𑆑𑇀𑆠𑆴𑆩𑆳𑆫𑇀𑆓𑆼𑆤 𑆠𑆢𑇀𑆮𑆢 𑆩𑆼 𑆠𑇀𑆫𑆴𑆬𑆾𑆖𑆤𑆼 𑇆𑇒/𑇑𑇐𑇐𑇆

इदानीं श्रोतुमिच्छामि अष्टी देव्यो विभागशः ॥२/९९॥

रश्मिरूपा निराचारा भावाभावक्षये रताः  ।
खं प्राप्ताः शक्तिमार्गेन तद्वद मे त्रिलोचने ॥२/१००॥

Idānīṃ śrotumicchāmi aṣṭī devyo vibhāgaśaḥ || 2/99 ||

Raśmirūpā nirācārā bhāvābhāvakṣaye ratāḥ  |
Khaṃ prāptāḥ śaktimārgena tadvada me trilocane || 2/100 ||

Now (idānīm), I have a desire to hear (śrotum-icchāmi) (about) the eight (aṣṭī) Goddesses (devyaḥ) in detail (vibhāgaśaḥ), Who are the Forms of the Rays of Consciousness (raśmi-rūpāḥ) intent upon (ratāḥ) the destruction of the (conditions of) existence and non-existence (bhāva-abhāva-kṣaye), lawless (nir-ācārāḥ) (and) by the Path of Śakti (śakti-mārgena), attained (prāptāḥ) to the Sky of Consciousness (kham). Please, explain (vada) that (tat) (Path) to me (me), oh Three-Eyed One (tri-locane)! || 2/99cd-100 ||

The Śāktasiddha-s

𑆯𑇀𑆫𑆵𑆢𑆼𑆮𑇀𑆪𑆶𑆮𑆳𑆖

श्रीदेव्युवाच

Śrīdevyuvāca

The Venerable (śrī) Goddess (devī) said (uvāca)

𑆠𑆮 𑆮𑆑𑇀𑆰𑇀𑆪𑆳𑆩𑆴 𑆨𑆳𑆮𑆘𑇀𑆚 𑆮𑆴𑆱𑇀𑆠𑆫𑆼𑆟 𑆪𑆡𑆳𑆮𑆴𑆣𑆴𑆂  𑇅
𑆱𑇀𑆤𑆼𑆲𑆳𑆠𑇀𑆠𑆶 𑆥𑆫𑆩𑆁 𑆘𑇀𑆚𑆳𑆤𑆩𑆠𑇀𑆪𑆶𑆠𑇀𑆑𑆸𑆰𑇀𑆛𑆠𑆫𑆁 𑆩𑆲𑆠𑇀 𑇆𑇒/𑇑𑇐𑇑𑇆

तव वक्ष्यामि भावज्ञ विस्तरेण यथाविधिः  ।
स्नेहात्तु परमं ज्ञानमत्युत्कृष्टतरं महत् ॥२/१०१॥

Tava vakṣyāmi bhāvajña vistareṇa yathāvidhiḥ  |
Snehāttu paramaṃ jñānamatyutkṛṣṭataraṃ mahat || 2/101 ||

Out of my Love (snehāt) for you (tava), oh Knower of the Heart (bhāva-jña)! I shall tell (you) (vakṣyāmi) the Greatest (mahat) Supreme (paramam) Wisdom (jñānam) (, That) is Beyond even the Most eminent (ati-ut-kṛṣṭa-taram), in detail (vistareṇa), according to the rules (yathā-vidhiḥ). || 2/101 ||

𑆃𑆰𑇀𑆛𑆿 𑆢𑆼𑆮𑇀𑆪𑆱𑇀𑆠𑆶 𑆪𑆳𑆂 𑆥𑇀𑆫𑆾𑆑𑇀𑆠𑆳𑆂 𑆪𑆾𑆓𑆴𑆤𑆵𑆪𑆾𑆓𑆖𑆑𑇀𑆫𑆓𑆳𑆂 𑇆 𑇅
𑆯𑆳𑆑𑇀𑆠𑆩𑆳𑆫𑇀𑆓𑆼𑆤 𑆱𑆁𑆥𑇀𑆫𑆳𑆥𑇀𑆠𑆳𑆂 𑆒𑆼𑆖𑆫𑆠𑇀𑆮𑆓𑆠𑆴𑆫𑇀𑆣𑇀𑆫𑆶𑆮𑆩𑇀 𑇆𑇒/𑇑𑇐𑇒𑇆

अष्टौ देव्यस्तु याः प्रोक्ताः योगिनीयोगचक्रगाः ॥ ।
शाक्तमार्गेन संप्राप्ताः खेचरत्वगतिर्ध्रुवम् ॥२/१०२॥

Aṣṭau devyastu yāḥ proktāḥ yoginīyogacakragāḥ ||  |
Śāktamārgena saṃprāptāḥ khecaratvagatirdhruvam || 2/102 ||

The eight (aṣṭau) Goddesses (devyaḥ...tu), Who are (yāḥ) said to be (proktāḥ) Pervading the Wheel of the Yoga of the Yoginī-s (yoginī-yoga-cakra-gāḥ) (that is) surely (dhruvam) the process (, which is leading to) the State of Moving in the Void or Sky of Consciousness (khe-cara-tva-gatiḥ), are attained (saṃprāptāḥ) by the Path of Śakti (śākta-mārgena). || 2/102 ||

𑆈𑆫𑇀𑆣𑇀𑆮𑆁 𑆢𑇀𑆮𑆳𑆢𑆯𑆓𑆼 𑆖𑆑𑇀𑆫𑆼 𑆥𑆫𑆳 𑆱𑆳 𑆨𑆽𑆫𑆮𑆵𑆢𑆯𑆳  𑇅
𑆠𑆼𑆤 𑆩𑆳𑆫𑇀𑆓𑆼𑆟 𑆱𑆳 𑆫𑆯𑇀𑆩𑆴𑆂 𑆯𑆑𑇀𑆠𑆴𑆫𑆷𑆥𑆳 𑆒𑆩𑆳𑆓𑆠𑆳 𑇆𑇒/𑇑𑇐𑇓𑇆

ऊर्ध्वं द्वादशगे चक्रे परा सा भैरवीदशा  ।
तेन मार्गेण सा रश्मिः शक्तिरूपा खमागता ॥२/१०३॥

Ūrdhvaṃ dvādaśage cakre parā sā bhairavīdaśā  |
Tena mārgeṇa sā raśmiḥ śaktirūpā khamāgatā || 2/103 ||

In the upper region (ūrdhvam) of the Wheel (of the Yoga of the Yoginī-s) (cakre) (, Which) pervades the twelve (senses) (dvā-daśa-ge), She is (sā) a Ray (raśmiḥ), the (sā) Supreme (parā) State of Bhairavī (bhairavī-daśā). By that (tena) Path (mārgeṇa), assuming the Nature of Śakti (śakti-rūpā), (She) attains (āgatā) the Void of Consciousness (kham). || 2/103 ||

𑆓𑆬𑆠𑆳𑆬𑆶𑆑𑆩𑆣𑇀𑆪𑆱𑇀𑆡𑆳 𑆃𑆤𑇀𑆠𑆂 𑆪𑆳𑆠𑆴 𑆥𑆫𑆳 𑆖𑆴𑆠𑆴𑆂  𑇅
𑆠𑆼𑆤 𑆩𑆳𑆫𑇀𑆓𑆼𑆟 𑆱𑆳 𑆫𑆯𑇀𑆩𑆴𑆂 𑆯𑆑𑇀𑆠𑆴𑆫𑆷𑆥𑆳 𑆒𑆩𑆳𑆓𑆠𑆳 𑇆𑇒/𑇑𑇐𑇔𑇆

गलतालुकमध्यस्था अन्तः याति परा चितिः  ।
तेन मार्गेण सा रश्मिः शक्तिरूपा खमागता ॥२/१०४॥

Galatālukamadhyasthā antaḥ yāti parā citiḥ  |
Tena mārgeṇa sā raśmiḥ śaktirūpā khamāgatā || 2/104 ||

Resting in between the throat and the palate (gala-tāluka-madhya-sthā), She (sā) is Supreme (parā) Consciousness (citiḥ), a Ray (raśmiḥ) (, Who) rises (yāti) inside (antaḥ). By that (tena) Path (mārgeṇa), assuming the Nature of Śakti (śakti-rūpā), (She) attains (āgatā) the Void of Consciousness (kham). || 2/104 ||

𑆑𑆾𑆥𑆱𑆴𑆢𑇀𑆣𑆼 𑆪𑆳 𑆩𑆣𑇀𑆪𑆼 𑆠𑆶 𑆢𑆟𑇀𑆝𑆳𑆨𑆳 𑆢𑆟𑇀𑆝𑆓𑆳 𑆱𑆢𑆳  𑇅
𑆠𑆼𑆤 𑆩𑆳𑆫𑇀𑆓𑆼𑆟 𑆱𑆳 𑆫𑆯𑇀𑆩𑆴𑆂 𑆯𑆑𑇀𑆠𑆴𑆫𑆷𑆥𑆳 𑆒𑆩𑆳𑆓𑆠𑆳 𑇆𑇒/𑇑𑇐𑇕𑇆

कोपसिद्धे या मध्ये तु दण्डाभा दण्डगा सदा  ।
तेन मार्गेण सा रश्मिः शक्तिरूपा खमागता ॥२/१०५॥

Kopasiddhe yā madhye tu daṇḍābhā daṇḍagā sadā  |
Tena mārgeṇa sā raśmiḥ śaktirūpā khamāgatā || 2/105 ||

In the midst of achieving Passion (kopa-siddhe), She is (sā) a Ray (raśmiḥ), Who (yā) is shining like the Stick --i.e. Suṣumnā-- (, which She is) pervading (daṇḍa-ābhā…daṇḍa-gā) forever (sadā). By that (tena) Path (mārgeṇa), assuming the Nature of Śakti (śakti-rūpā), (She) attains (āgatā) the Void of Consciousness (kham). || 2/105 ||

𑆃𑆣𑆂 𑆑𑆬𑆳 𑆩𑆠𑆳 𑆯𑆶𑆢𑇀𑆣𑆳 𑆨𑇀𑆫𑆩𑆤𑇀𑆠𑆵 𑆱𑆫𑇀𑆮𑆢𑆼𑆲𑆴𑆤𑆳𑆩𑇀  𑇅
𑆠𑆼𑆤 𑆩𑆳𑆫𑇀𑆓𑆼𑆟 𑆱𑆳 𑆫𑆯𑇀𑆩𑆴𑆂 𑆯𑆑𑇀𑆠𑆴𑆫𑆷𑆥 𑆒𑆩𑆳𑆓𑆠𑆳 𑇆𑇒/𑇑𑇐𑇖𑇆

अधः कला मता शुद्धा भ्रमन्ती सर्वदेहिनाम्  ।
तेन मार्गेण सा रश्मिः शक्तिरूप खमागता ॥२/१०६॥

Adhaḥ kalā matā śuddhā bhramantī sarvadehinām  |
Tena mārgeṇa sā raśmiḥ śaktirūpa khamāgatā || 2/106 ||

In the lower region (adhaḥ), She is (sā) the Pure (śuddhā) Power (kalā), considered to be (matā) a Ray (raśmiḥ), (Who) is roaming (bhramantī) in all the embodied beings (sarva-dehinām). By that (tena) Path (mārgeṇa), assuming the Nature of Śakti (śakti-rūpā), (She) attains (āgatā) the Void of Consciousness (kham). || 2/106 ||

𑆒𑆫𑆟𑇀𑆝𑆳𑆟𑇀𑆝𑆼 𑆩𑆲𑆳𑆖𑆟𑇀𑆝𑆳 𑆖𑆟𑇀𑆝𑆠𑆼𑆘𑆂𑆱𑇀𑆮𑆫𑆷𑆥𑆴𑆟𑆵  𑇅
𑆠𑆼𑆤 𑆩𑆳𑆫𑇀𑆓𑆼𑆟 𑆱𑆳 𑆫𑆯𑇀𑆩𑆴𑆂 𑆯𑆑𑇀𑆠𑆴𑆫𑆷𑆥𑆳 𑆒𑆩𑆳𑆓𑆠𑆳 𑇆𑇒/𑇑𑇐𑇗𑇆

खरण्डाण्डे महाचण्डा चण्डतेजःस्वरूपिणी  ।
तेन मार्गेण सा रश्मिः शक्तिरूपा खमागता ॥२/१०७॥

Kharaṇḍāṇḍe mahācaṇḍā caṇḍatejaḥsvarūpiṇī  |
Tena mārgeṇa sā raśmiḥ śaktirūpā khamāgatā || 2/107 ||

In the Seed of the Lotus (kharaṇḍa-aṇḍe), She is (sā) a Ray (raśmiḥ), the Great One Glowing with Passion --Cāmuṇḍā-- (mahā-caṇḍā), (Who) has the Form of the Essence of Passion (caṇḍa-tejaḥ-sva-rūpiṇī). By that (tena) Path (mārgeṇa), assuming the Nature of Śakti (śakti-rūpā), (She) attains (āgatā) the Void of Consciousness (kham). || 2/107 ||

𑆃𑆣𑆾𑆩𑆳𑆫𑇀𑆓𑆼𑆤 𑆫𑆼𑆦𑆠𑇀𑆮𑆁 𑆱𑆫𑇀𑆮𑆠𑇀𑆫 𑆥𑆳𑆤𑆬𑆾𑆬𑆶𑆥𑆳  𑇅
𑆠𑆼𑆤 𑆩𑆳𑆫𑇀𑆓𑆼𑆟 𑆱𑆳 𑆫𑆯𑇀𑆩𑆴𑆂 𑆯𑆑𑇀𑆠𑆴𑆫𑆷𑆥𑆳 𑆒𑆩𑆳𑆓𑆠𑆳 𑇆𑇒/𑇑𑇐𑇘𑇆

अधोमार्गेन रेफत्वं सर्वत्र पानलोलुपा  ।
तेन मार्गेण सा रश्मिः शक्तिरूपा खमागता ॥२/१०८॥

Adhomārgena rephatvaṃ sarvatra pānalolupā  |
Tena mārgeṇa sā raśmiḥ śaktirūpā khamāgatā || 2/108 ||

By the downward path (adhas-mārgena), She is (sā) a Ray (raśmiḥ), the Condition of the letter ‘ra’ --i.e. Fire-- (repha-tvam), (Who) is eager to drink (Spiritual Nectar) (pāna-lolupā) everywhere (sarvatra). By that (tena) Path (mārgeṇa), assuming the Nature of Śakti (śakti-rūpā), (She) attains (āgatā) the Void of Consciousness (kham). || 2/108 ||

𑆠𑆴𑆡𑇀𑆪𑆤𑇀𑆠𑆼 𑆩𑆳𑆫𑇀𑆓𑆳𑆫𑆷𑆞𑆳 𑆱𑆳 𑆈𑆫𑇀𑆣𑇀𑆮𑆩𑆳𑆫𑇀𑆓𑆳𑆮𑆬𑆩𑇀𑆧𑆴𑆤𑆵  𑇅
𑆠𑆼𑆤 𑆩𑆳𑆫𑇀𑆓𑆼𑆟 𑆱𑆳 𑆫𑆯𑇀𑆩𑆴𑆂 𑆯𑆑𑇀𑆠𑆴𑆫𑆷𑆥𑆳 𑆒𑆩𑆳𑆓𑆠𑆳 𑇆𑇒/𑇑𑇐𑇙𑇆

तिथ्यन्ते मार्गारूढा सा ऊर्ध्वमार्गावलम्बिनी  ।
तेन मार्गेण सा रश्मिः शक्तिरूपा खमागता ॥२/१०९॥

Tithyante mārgārūḍhā sā ūrdhvamārgāvalambinī  |
Tena mārgeṇa sā raśmiḥ śaktirūpā khamāgatā || 2/109 ||

Having ascended to the Path (mārga-ārūḍhā) at the end of the fifteen (vowels) (tithi-ante), She is (sā) a Ray (raśmiḥ), (Who is) Resting upon the Upper Path (ūrdhva-mārga-avalambinī). By that (tena) Path (mārgeṇa), assuming the Nature of Śakti (śakti-rūpā), She (sā) attains (āgatā) the Void of Consciousness (kham). || 2/109 ||

𑆃𑆩𑆳𑆤𑆳 𑆩𑆳𑆤𑆤𑆵𑆪𑆳 𑆖 𑆯𑆴𑆮𑆨𑆷𑆠𑆳 𑆥𑆫𑆳 𑆑𑆬𑆳  𑇅
𑆠𑆼𑆤 𑆩𑆳𑆫𑇀𑆓𑆼𑆟 𑆱𑆳 𑆫𑆯𑇀𑆩𑆴𑆂 𑆯𑆑𑇀𑆠𑆴𑆫𑆷𑆥𑆳 𑆒𑆩𑆳𑆓𑆠𑆳 𑇆𑇒/𑇑𑇑𑇐𑇆

अमाना माननीया च शिवभूता परा कला  ।
तेन मार्गेण सा रश्मिः शक्तिरूपा खमागता ॥२/११०॥

Amānā mānanīyā ca śivabhūtā parā kalā  |
Tena mārgeṇa sā raśmiḥ śaktirūpā khamāgatā || 2/110 ||

She is (sā) a Ray (raśmiḥ), the Supreme (parā) Kalā or Power (kalā), the Existence of Śiva (śiva-bhūtā), thoughtless (amānā) and (ca) worthy of being praised (mānanīyā). By that (tena) Path (mārgeṇa), assuming the Nature of Śakti (śakti-rūpā), (She) attains (āgatā) the Void of Consciousness (kham). || 2/110 ||

𑆍𑆠𑆳𑆂 𑆱𑆶𑆫𑆯𑇀𑆩𑆪𑆂 𑆥𑇀𑆫𑆾𑆑𑇀𑆠𑆳𑆂 𑆯𑆑𑇀𑆠𑆴𑆫𑆷𑆥𑆳𑆂 𑆱𑆢𑆾𑆢𑆴𑆠𑆳𑆂  𑇅
𑆃𑆰𑇀𑆛𑆿 𑆠𑆶 𑆥𑆫𑆩𑆳𑆫𑇀𑆡𑆼𑆤 𑆱𑆫𑇀𑆮𑆠𑇀𑆫 𑆥𑆳𑆤𑆬𑆩𑇀𑆥𑆛𑆳𑆂 𑇆𑇒/𑇑𑇑𑇑𑇆

एताः सुरश्मयः प्रोक्ताः शक्तिरूपाः सदोदिताः  ।
अष्टौ तु परमार्थेन सर्वत्र पानलम्पटाः ॥२/१११॥

Etāḥ suraśmayaḥ proktāḥ śaktirūpāḥ sadoditāḥ  |
Aṣṭau tu paramārthena sarvatra pānalampaṭāḥ || 2/111 ||

These (etāḥ) Supreme Rays (su-raśmayaḥ) are said to be (proktāḥ) the Forms of Śakti (śakti-rūpāḥ), always Rising --i.e. They exist eternally-- (sadā-uditāḥ). In reality (parama-arthena), the eight (Yoginī-s) (aṣṭau) are eager to drink (the Nectar of the Self spontaneously) (pāna-lampaṭāḥ) everywhere (sarvatra). || 2/111 ||

𑆥𑆷𑆘𑆤𑆵𑆪𑆳𑆂 𑆥𑇀𑆫𑆪𑆠𑇀𑆤𑆼𑆤 𑆥𑆶𑆰𑇀𑆥𑆣𑆷𑆥𑆾𑆥𑆲𑆳𑆫𑆑𑆽𑆂  𑇅
𑆥𑆷𑆘𑆤𑆳𑆠𑇀𑆠𑆶 𑆨𑆮𑆼𑆠𑇀𑆱𑆴𑆢𑇀𑆣𑆴𑆂 𑆱𑆫𑇀𑆮𑆼𑆰𑆳𑆁 𑆱𑆴𑆢𑇀𑆣𑆴𑆫𑆾𑆠𑇀𑆠𑆩𑆳 𑇆𑇒/𑇑𑇑𑇒𑇆

पूजनीयाः प्रयत्नेन पुष्पधूपोपहारकैः  ।
पूजनात्तु भवेत्सिद्धिः सर्वेषां सिद्धिरोत्तमा ॥२/११२॥

Pūjanīyāḥ prayatnena puṣpadhūpopahārakaiḥ  |
Pūjanāttu bhavetsiddhiḥ sarveṣāṃ siddhirottamā || 2/112 ||

(They) are to be worshipped (pūjanīyāḥ) by continuous endeavour (prayatnena) (and) by gifts, like flowers and incense (puṣpa-dhūpa-upa-hārakaiḥ). From worship (pūjanāt...tu), the Realization (siddhiḥ) that is the most excellent (siddhiḥ-uttamā) of all the (possible realizations) (sarveṣām), shines (bhavet). || 2/112 ||

𑆯𑇀𑆫𑆵𑆨𑆽𑆫𑆮 𑆇𑆮𑆳𑆖

श्रीभैरव उवाच

Śrībhairava uvāca

Venerable (śrī) Bhairava (bhairavaḥ) said (uvāca)

𑆯𑇀𑆫𑆶𑆠𑆁 𑆩𑆼 𑆢𑆼𑆮𑆢𑆼𑆮𑆼𑆯𑆴 𑆯𑆳𑆤𑇀𑆠𑆫𑆯𑇀𑆩𑆴𑆱𑇀𑆮𑆫𑆷𑆥𑆑𑆩𑇀  𑇅
𑆃𑆰𑇀𑆛𑆳𑆤𑆳𑆁 𑆠𑆶 𑆪𑆡𑆳 𑆠𑆡𑇀𑆪𑆁 𑆪𑆾𑆓𑆴𑆤𑆵𑆤𑆳𑆁 𑆱𑇀𑆮𑆨𑆳𑆮𑆓𑆩𑇀 𑇆𑇒/𑇑𑇑𑇓𑇆

श्रुतं मे देवदेवेशि शान्तरश्मिस्वरूपकम्  ।
अष्टानां तु यथा तथ्यं योगिनीनां स्वभावगम् ॥२/११३॥

Śrutaṃ me devadeveśi śāntaraśmisvarūpakam  |
Aṣṭānāṃ tu yathā tathyaṃ yoginīnāṃ svabhāvagam || 2/113 ||

Oh Mistress of the God of gods (deva-deva-īśi)!, As (yathā) I (me) have (already) heard (śrutam) about the Truth (tathyam) of the Eight (aṣṭānām...tu) Yoginī-s (yoginīnām), (Which) pervades one’s own Essential Nature (sva-bhāva-gam) (and) has the Form of the Rays of Tranquility (śānta-raśmi-sva-rūpakam) || 2/113 ||

𑆅𑆢𑆳𑆤𑆵𑆁 𑆯𑇀𑆫𑆾𑆠𑆶𑆩𑆴𑆖𑇀𑆗𑆳𑆩𑆴 𑆯𑆳𑆩𑇀𑆨𑆮𑆁 * 𑆪𑆡𑆳𑆮𑆴𑆣𑆴𑆂  𑇅
𑆩𑆳𑆫𑇀𑆓𑆼𑆟 𑆢𑆼𑆮𑆢𑆼𑆮𑇀𑆪𑆳𑆱𑇀𑆠𑆶 𑆬𑆲𑆫𑇀𑆪𑆾 𑆘𑇀𑆚𑆼𑆪𑆱𑇀𑆪 ** 𑇆𑇒/𑇑𑇑𑇔𑇆

इदानीं श्रोतुमिच्छामि शाम्भवं * यथाविधिः  ।
मार्गेण देवदेव्यास्तु लहर्यो ज्ञेयस्य ** ॥२/११४॥

Idānīṃ śrotumicchāmi śāmbhavaṃ * yathāvidhiḥ  |
Mārgeṇa devadevyāstu laharyo jñeyasya ** || 2/114 ||

…now (idānīm), I have a desire (icchāmi) to hear (śrotum) about (That, which) pertains to Śambhu (śāmbhavam), according to the precepts (yathā-vidhiḥ). The Waves (laharyaḥ) of that, (which) is to be understood (jñeyasya) by the Path (mārgeṇa) of the Mistress of God (deva-devyāḥ...tu)... || 2/114 ||

𑆖𑆠𑇀𑆮𑆳𑆫𑆂 𑆱𑆫𑇀𑆮𑆱𑆳𑆩𑆳𑆤𑇀𑆪𑆳𑆂 𑆤𑆴𑆂𑆱𑇀𑆮𑆨𑆳𑆮𑆱𑇀𑆮𑆨𑆳𑆮𑆓𑆳𑆂  𑇅
𑆒𑆥𑇀𑆫𑆳𑆥𑇀𑆠𑆳𑆂 𑆥𑆫𑆩𑆼𑆯𑆳𑆤𑆴 𑆠𑆁 𑆮𑆢𑆱𑇀𑆮 𑆩𑆩𑆼𑆥𑇀𑆱𑆴𑆠𑆩𑇀 𑇆𑇒/𑇑𑇑𑇕𑇆

चत्वारः सर्वसामान्याः निःस्वभावस्वभावगाः  ।
खप्राप्ताः परमेशानि तं वदस्व ममेप्सितम् ॥२/११५॥

Catvāraḥ sarvasāmānyāḥ niḥsvabhāvasvabhāvagāḥ  |
Khaprāptāḥ parameśāni taṃ vadasva mamepsitam || 2/115 ||

Please describe (vadasva) those (tam) Four (catvāraḥ) (Yoginī-s, Who are) common to all (sarva-sāmānyāḥ) (and) move in one’s own Essential Nature, (which) is devoid of any attributes (and consequently) (niḥ-sva-bhāva-sva-bhāva-gāḥ) attained to the Sky of Consciousness (kha-prāptāḥ). This is my (mama) desire (īpsitam), Oh, Supreme Mistress (parama-īśāni)! || 2/115 ||

The Śāmbhavasiddha-s

𑆯𑇀𑆫𑆵𑆢𑆼𑆮𑇀𑆪𑆶𑆮𑆳𑆖

श्रीदेव्युवाच

Śrīdevyuvāca

The Venerable (śrī) Goddess (devī) said (uvāca):

𑆯𑆸𑆟𑆶𑆯𑇀𑆮𑆽𑆑𑆩𑆤𑆾 𑆨𑆷𑆠𑇀𑆮𑆳 𑆲𑆸𑆢𑆪𑆼 𑆯𑆳𑆁𑆨𑆮𑆁 𑆥𑆫𑆩𑇀  𑇅
𑆖𑆠𑇀𑆮𑆳𑆫𑆾𑆤𑇀𑆩𑆤𑆠𑆳𑆨𑆴𑆤𑇀𑆤𑆁 𑆘𑇀𑆚𑆼𑆪𑆁 𑆑𑆳𑆬𑆵𑆑𑇀𑆫𑆩𑆳𑆓𑆩𑆼 𑇆𑇒/𑇑𑇑𑇖𑇆

शृणुश्वैकमनो भूत्वा हृदये शांभवं परम्  ।
चत्वारोन्मनताभिन्नं ज्ञेयं कालीक्रमागमे ॥२/११६॥

Śṛṇuśvaikamano bhūtvā hṛdaye śāṃbhavaṃ param  |
Catvāronmanatābhinnaṃ jñeyaṃ kālīkramāgame || 2/116 ||

Listen (śṛṇuśva)!, (After) being engaged (bhūtvā) in the Heart --i.e. the Absolute-- (hṛdaye), the Supreme (State) (param) pertaining to Śambhu, (Who is the Cause of Happiness) (śāṃbhavam), (Which is) not different from the State of Mindlessness or Thoughtlessness (unmana-tā-abhinnam), (and is) to be understood (jñeyam) in the Arrival of the Process of Kālī (kālī-krama-āgame), (along with) the Four (Yoginī-s, arises) (catvāraḥ), oh Attentive One (eka-manaḥ)! || 2/116 ||

𑆪𑆢𑇀 𑆘𑇀𑆚𑆳𑆠𑇀𑆮𑆳 𑆧𑆾𑆣𑆯𑆳𑆬𑆵𑆤𑆳𑆁 𑆥𑇀𑆫𑆧𑆶𑆢𑇀𑆣𑆳𑆤𑆳𑆩𑇀 𑆇𑆩𑆳𑆣 𑆖  𑇅
𑆒𑆼𑆓𑆠𑆴𑆫𑇀𑆨𑆮𑆠𑆼 𑆱𑆢𑇀𑆪𑆂 𑆱𑆫𑇀𑆮𑆨𑆳𑆮𑆑𑇀𑆰𑆪𑆁𑆑𑆫𑆵 𑇆𑇒/𑇑𑇑𑇗𑇆

यद् ज्ञात्वा बोधशालीनां प्रबुद्धानाम् उमाध च  ।
खेगतिर्भवते सद्यः सर्वभावक्षयंकरी ॥२/११७॥

Yad jñātvā bodhaśālīnāṃ prabuddhānām umādha ca  |
Khegatirbhavate sadyaḥ sarvabhāvakṣayaṃkarī || 2/117 ||

Then (adha…ca), after understanding (jñātvā) this (yat), Umā, the Splendour of Śiva (umā), (Who) pervades the Sky of Consciousness (khe-gatiḥ) (and) performs the Destruction of all the objects --i.e. objectivity-- (sarva-bhāva-kṣayam-karī), immediately (sadyaḥ) shines (bhavate) for those awakened ones who are full of Consciousness (bodha-śālīnām…pra-buddhānām). || 2/117 ||

𑆱𑆑𑇀𑆰𑆶𑆤𑇀𑆪𑆼𑆠𑆴𑆂 𑆱𑇀𑆮𑆨𑆳𑆮𑆳𑆒𑇀𑆪𑆼 𑆮𑆴𑆯𑇀𑆮𑆓𑇀𑆫𑆳𑆱𑆳 𑆥𑆫𑆳 𑆖𑆴𑆠𑆴𑆂  𑇅
𑆬𑆲𑆫𑆵𑆁 𑆥𑇀𑆫𑆡𑆩𑆳𑆁 𑆮𑆴𑆢𑇀𑆣𑆴 𑆯𑆳𑆁𑆨𑆮𑆵 𑆑𑆳𑆬𑆨𑆑𑇀𑆰𑆑𑆵 𑇆𑇒/𑇑𑇑𑇘𑇆

सक्षुन्येतिः स्वभावाख्ये विश्वग्रासा परा चितिः  ।
लहरीं प्रथमां विद्धि शांभवी कालभक्षकी ॥२/११८॥

Sakṣunyetiḥ svabhāvākhye viśvagrāsā parā citiḥ  |
Laharīṃ prathamāṃ viddhi śāṃbhavī kālabhakṣakī || 2/118 ||

The Arrival of the Power of Capability (sakṣunī-etiḥ) regarding (that, which) is called one’s own Essential Nature (sva-bhāva-ākhye), is Supreme (parā) Consciousness (citiḥ), (Who) is the Devourer of the universe --i.e. all-- (viśva-grāsā). You should know (viddhi) (Her as) the First (prathamām) Great Wave (laharīm) (of) Śāmbhavī or the Mistress of Śambhu (śāṃbhavī), the Devourer of Time (kāla-bhakṣakī). || 2/118 ||

𑆄𑆤𑆤𑇀𑆢𑆁 𑆖 𑆤𑆴𑆫𑆳𑆤𑆤𑇀𑆢𑆁 𑆱𑆳𑆤𑆤𑇀𑆢𑆁 𑆫𑆑𑇀𑆰𑆠𑆼 **  𑇅
𑆢𑇀𑆮𑆴𑆠𑆵𑆪𑆳𑆁 𑆬𑆲𑆫𑆵𑆁 𑆮𑆴𑆢𑇀𑆣𑆴 𑆯𑆳𑆁𑆨𑆮𑆵 𑆑𑆳𑆬𑆨𑆑𑇀𑆰𑆑𑆵 𑇆𑇒/𑇑𑇑𑇙𑇆

आनन्दं च निरानन्दं सानन्दं रक्षते **  ।
द्वितीयां लहरीं विद्धि शांभवी कालभक्षकी ॥२/११९॥

Ānandaṃ ca nirānandaṃ sānandaṃ rakṣate **  |
Dvitīyāṃ laharīṃ viddhi śāṃbhavī kālabhakṣakī || 2/119 ||

(Who) Joyfully (sānandam) Guards (rakṣate) Spiritual Bliss (ānandam) and (ca) the Bliss of Stillness (nirānandam), you should know (Her) (viddhi) (as) the Second (dvitīyām) Great Wave (laharīm) (of) Śāmbhavī or the Mistress of Śambhu (śāṃbhavī), the Devourer of Time (kāla-bhakṣakī). || 2/119 ||

𑆯𑆴𑆮𑆯𑆑𑇀𑆠𑇀𑆪𑆳 𑆲𑇀𑆪𑆱𑆳𑆮𑆳𑆤𑆳𑆁 𑆮𑆫𑇀𑆖𑆱𑆼 𑆬𑆩𑇀𑆥𑆛𑆵 𑆠𑆶 𑆪𑆳  𑇅
𑆠𑆸𑆠𑆵𑆪𑆳𑆁 𑆬𑆲𑆫𑆵𑆁 𑆮𑆴𑆢𑇀𑆣𑆴 𑆯𑆳𑆁𑆨𑆮𑆵 𑆑𑆳𑆬𑆨𑆑𑇀𑆰𑆑𑆵 𑇆𑇒/𑇑𑇒𑇐𑇆

शिवशक्त्या ह्यसावानां वर्चसे लम्पटी तु या  ।
तृतीयां लहरीं विद्धि शांभवी कालभक्षकी ॥२/१२०॥

Śivaśaktyā hyasāvānāṃ varcase lampaṭī tu yā  |
Tṛtīyāṃ laharīṃ viddhi śāṃbhavī kālabhakṣakī || 2/120 ||

Who (yā), through Attachment to Śiva or throught the Power of Śiva (śiva-śaktyā…hi), is truly (tu) desirous of (lampaṭī) the Illuminating Power of the Sun (varcase) ?for those, (who) press out the Juice? (asāvānām), You should know (viddhi) (Her as) the Third (tṛtīyām) Great Wave (laharīm) (of) Śāmbhavī or the Mistress of Śambhu (śāṃbhavī), the Devourer of Time (kāla-bhakṣakī). || 2/120 ||

𑆱𑆫𑇀𑆮𑆾𑆠𑇀𑆑𑆸𑆰𑇀𑆛𑆠𑆩𑆠𑇀𑆮𑆼𑇁𑆥𑆴 𑆮𑆴𑆩𑆫𑇀𑆯𑆓𑇀𑆫𑆱𑆤𑆳𑆑𑆶𑆬𑆳  𑇅
𑆖𑆠𑆶𑆫𑇀𑆡𑆵 𑆬𑆲𑆫𑆵𑆁 𑆮𑆴𑆢𑇀𑆣𑆴 𑆯𑆳𑆁𑆨𑆮𑆵 𑆑𑆳𑆬𑆨𑆑𑇀𑆰𑆑𑆵 𑇆𑇒/𑇑𑇒𑇑𑇆

सर्वोत्कृष्टतमत्वेऽपि विमर्शग्रसनाकुला  ।
चतुर्थी लहरीं विद्धि शांभवी कालभक्षकी ॥२/१२१॥

Sarvotkṛṣṭatamatve'pi vimarśagrasanākulā  |
Caturthī laharīṃ viddhi śāṃbhavī kālabhakṣakī || 2/121 ||

And (api) in the Most Excellent State (sarva-utkṛṣṭa-tama-tve), (She) is eagerly occupied with swallowing Awareness --i.e. to consume even Self-awareness-- (vimarśa-grasana-ākulā). You should know (viddhi) (Her as) the Fourth (caturthī) Great Wave (laharīm) (of) Śāmbhavī or the Mistress of Śambhu (śāṃbhavī), the Devourer of Time (kāla-bhakṣakī). || 2/121 ||

𑆍𑆠𑆳𑆱𑇀𑆠𑆶* * 𑆠𑆳 𑆢𑆼𑆮𑇀𑆪𑆂 𑆱𑆫𑇀𑆮𑆓𑇀𑆫𑆱𑆤𑆬𑆩𑇀𑆥𑆛𑆳𑆂  𑇅
𑆖𑆠𑇀𑆮𑆳𑆫 𑆇𑆫𑇀𑆩𑆪𑆾 𑆢𑆼𑆮𑇀𑆪𑆳𑆂 𑆯𑆳𑆁𑆨𑆮𑇀𑆪𑆶𑆢𑆣𑆴𑆩𑆣𑇀𑆪𑆓𑆳𑆂 𑇆𑇒/𑇑𑇒𑇒𑇆

एतास्तु* * ता देव्यः सर्वग्रसनलम्पटाः  ।
चत्वार उर्मयो देव्याः शांभव्युदधिमध्यगाः ॥२/१२२॥

Etāstu* * tā devyaḥ sarvagrasanalampaṭāḥ  |
Catvāra urmayo devyāḥ śāṃbhavyudadhimadhyagāḥ || 2/122 ||

They (tāḥ) are the Goddesses (devyaḥ), (Who) are addicted to Devour everything (sarva-grasana-lampaṭāḥ). These (etāḥ) Four (catvāraḥ) Waves (urmayaḥ) of the Goddess (devyāḥ) are indeed (tu) Pervading the Center of the Ocean of Śāmbhavī --the Power of Śambhu-- (śāṃbhavī-udadhi-madhya-gāḥ). || 2/122 ||

𑆥𑆷𑆘𑆤𑆵𑆪𑆳𑆱𑇀𑆠𑆶 𑆮𑆽 𑆤𑆴𑆠𑇀𑆪𑆁 𑆮𑆵𑆫𑆢𑇀𑆫𑆮𑇀𑆪𑆽𑆱𑇀𑆠𑆶 𑆠𑆳𑆂 𑆱𑆢𑆳  𑇅
𑆃𑆢𑇀𑆮𑆪𑆳𑆖𑆳𑆫𑆨𑆳𑆮𑆼𑆤 𑆮𑆵𑆫𑆳𑆖𑆳𑆫𑆼𑆟 𑆨𑆽𑆫𑆮 𑇆𑇒/𑇑𑇒𑇓𑇆

पूजनीयास्तु वै नित्यं वीरद्रव्यैस्तु ताः सदा  ।
अद्वयाचारभावेन वीराचारेण भैरव ॥२/१२३॥

Pūjanīyāstu vai nityaṃ vīradravyaistu tāḥ sadā  |
Advayācārabhāvena vīrācāreṇa bhairava || 2/123 ||

They (tāḥ) are truly (tu) to be worshipped (pūjanīyāḥ...vai) forever (sadā) (and) constantly (nityam), with the ‘heroic ingredients’ --i.e. the courage to conquer the fear of death-- (vīra-dravyaiḥ) belong to the conduct of the Heroes (vīrā-cāreṇa) as the practice of Unity (advaya-ācāra-bhāvena), oh Bhairava (bhairava)! || 2/123 ||

𑆓𑆶𑆥𑇀𑆠𑆳𑆖𑆳𑆫𑆼𑆟 𑆮𑆽 𑆤𑆴𑆠𑇀𑆪𑆁 𑆥𑆚𑇀𑆖𑆣𑆳 𑆠𑆶 𑆪𑆡𑆳𑆫𑇀𑆡𑆠𑆂  𑇅
𑆅𑆢𑆁 𑆮𑆽 𑆪𑆾𑆓𑆴𑆤𑆵𑆖𑆑𑇀𑆫𑆁 𑆒𑆼𑆖𑆫𑆠𑇀𑆮𑆥𑇀𑆫𑆢𑆳𑆪𑆑𑆩𑇀 𑇆𑇒/𑇑𑇒𑇔𑇆

𑆥𑆷𑆘𑆴𑆠𑆮𑇀𑆪𑆁 𑆥𑇀𑆫𑆪𑆠𑇀𑆤𑆼𑆤 𑆱𑆫𑇀𑆮𑆓𑇀𑆫𑆱𑆤𑆬𑆾𑆬𑆶𑆥𑆩𑇀  𑇅
𑆫𑆑𑇀𑆰𑆪𑆼𑆠𑇀𑆥𑇀𑆫𑆳𑆟𑆮𑆢𑇀𑆪𑆠𑇀𑆤𑆼𑆤 𑆖𑆿𑆫𑆼𑆨𑇀𑆪𑆾 𑆢𑇀𑆫𑆮𑆴𑆟𑆁 𑆪𑆡𑆳 𑇆𑇒/𑇑𑇒𑇕𑇆

𑆱𑆶𑆫𑆑𑇀𑆰𑆴𑆠𑆁 𑆥𑇀𑆫𑆢𑆳𑆠𑆮𑇀𑆪𑆁 𑆱𑆳𑆣𑆑𑆳𑆪 𑆩𑆲𑆳𑆠𑇀𑆩𑆤𑆂  𑇅
𑆍𑆠𑆳𑆱𑆳𑆁 𑆪𑆾𑆓𑆴𑆤𑆵𑆤𑆳𑆁 𑆖 𑆓𑆶𑆫𑆶𑆮𑆑𑇀𑆠𑇀𑆫𑆓𑆠𑆳𑆤𑆴 𑆖 𑇆𑇒/𑇑𑇒𑇖𑇆

गुप्ताचारेण वै नित्यं पञ्चधा तु यथार्थतः  ।
इदं वै योगिनीचक्रं खेचरत्वप्रदायकम् ॥२/१२४॥

पूजितव्यं प्रयत्नेन सर्वग्रसनलोलुपम्  ।
रक्षयेत्प्राणवद्यत्नेन चौरेभ्यो द्रविणं यथा ॥२/१२५॥

सुरक्षितं प्रदातव्यं साधकाय महात्मनः  ।
एतासां योगिनीनां च गुरुवक्त्रगतानि च ॥२/१२६॥

Guptācāreṇa vai nityaṃ pañcadhā tu yathārthataḥ  |
Idaṃ vai yoginīcakraṃ khecaratvapradāyakam || 2/124 ||

Pūjitavyaṃ prayatnena sarvagrasanalolupam  |
Rakṣayetprāṇavadyatnena caurebhyo draviṇaṃ yathā || 2/125 ||

Surakṣitaṃ pradātavyaṃ sādhakāya mahātmanaḥ  |
Etāsāṃ yoginīnāṃ ca guruvaktragatāni ca || 2/126 ||

In Reality (yathā-arthataḥ) by the fivefold (pañcadhā...tu) Secret practice (gupta-ācāreṇa...vai), this (idam...vai) Yoginīcakra or the Wheel of the Yoginī-s --i.e. the Vṛndacakra of the 64 Yoginī-s-- (yoginī-cakram), (which) is ardently longing for swallowing all (sarva-grasana-lolupam), is to be worshipped (pūjita-vyam) by continuous endeavour (prayatnena), (as it) always (nityam) bestows the State of Moving in the Sky of Consciousness (khe-cara-tva-pra-dāyakam). Therefore (yathā), One (who) is vigorous (prāṇavat), must protect (rakṣayet) (Its) wealth (draviṇam) from thieves (caurebhyaḥ) by effort (yatnena). The well protected (Treasure) (surakṣitam) of these (etāsām) Yoginī-s (yoginīnām) rises from the Mouth of the Guru (guru-vaktra-gatāni) and (ca...ca) is to be imparted (pradātavyam) to the aspirant (sādhakāya) of great understanding (mahā-ātmanaḥ). || 2/124-126 ||

𑆥𑆷𑆘𑆳𑆤𑆳𑆩𑆳𑆤𑆴 𑆢𑆴𑆮𑇀𑆪𑆳𑆤𑆴 𑆬𑆨𑆠𑆼 𑆥𑆶𑆟𑇀𑆪𑆮𑆳𑆓𑇀𑆘𑆤𑆂  𑇅
𑆠𑆼𑆰𑆶 𑆬𑆧𑇀𑆣𑆼𑆰𑆶 𑆮𑆽 𑆫𑆶𑆢𑇀𑆫 𑆖𑆑𑇀𑆫𑆼𑆯𑆠𑇀𑆮𑆁 𑆤 𑆢𑆶𑆫𑆠𑆂 𑇆𑇒/𑇑𑇒𑇗𑇆

पूजानामानि दिव्यानि लभते पुण्यवाग्जनः  ।
तेषु लब्धेषु वै रुद्र चक्रेशत्वं न दुरतः ॥२/१२७॥

Pūjānāmāni divyāni labhate puṇyavāgjanaḥ  |
Teṣu labdheṣu vai rudra cakreśatvaṃ na durataḥ || 2/127 ||

(Who) rests on Sacred Speech (puṇya-vāg-janaḥ), attains (labhate) (that, which) is called Divine Worship (divyāni...pūjānāmāni). For those (teṣu) (who) attained (That) (labdheṣu...vai), oh Rudra (rudra)!, the State of the Lord of the Cakra (cakra-īśa-tvam) is not (na) far (durataḥ). || 2/127 ||

𑆍𑆠𑆠𑇀𑆘𑇀𑆚𑆳𑆠𑇀𑆮𑆳 𑆥𑇀𑆫𑆪𑆠𑇀𑆤𑆼𑆤 𑆓𑆶𑆫𑆶𑆁 𑆖𑆳𑆫𑆳𑆣𑇀𑆪 𑆪𑆠𑇀𑆤𑆠𑆂  𑇅
𑆠𑆼𑆤 𑆠𑆶𑆰𑇀𑆛𑆼𑆤 𑆮𑆽 𑆱𑆩𑇀𑆪𑆓𑇀 𑆪𑆾𑆓𑆴𑆤𑇀𑆪𑆱𑇀𑆠𑆶𑆰𑇀𑆛𑆩𑆳𑆤𑆱𑆳𑆂 𑇆𑇒/𑇑𑇒𑇘𑇆

एतत्ज्ञात्वा प्रयत्नेन गुरुं चाराध्य यत्नतः  ।
तेन तुष्टेन वै सम्यग् योगिन्यस्तुष्टमानसाः ॥२/१२८॥

Etatjñātvā prayatnena guruṃ cārādhya yatnataḥ  |
Tena tuṣṭena vai samyag yoginyastuṣṭamānasāḥ || 2/128 ||

Having understood (jñātvā) this (etat) by continuous endeavour (prayatnena), and (then) (ca) after worshipping (ārādhya) the Guru (gurum) zealously (yatnataḥ), together (samyak) with His (tena) satisfaction (tuṣṭena...vai), the Yoginī-s (yoginyaḥ), (Who are) the Mental Powers of Satisfaction (rise) (tuṣṭa-mānasāḥ). || 2/128 ||

𑆨𑆮𑆠𑆴 𑆱𑆳 𑆑𑇀𑆫𑆩𑆳𑆫𑇀𑆡𑆳𑆨𑆳 𑆮𑆴𑆢𑆴𑆠𑇀𑆮𑆳 𑆑𑆳𑆬𑆴𑆑𑆳𑆑𑇀𑆫𑆩𑆩𑇀 𑇅

भवति सा क्रमार्थाभा विदित्वा कालिकाक्रमम् ।

Bhavati sā kramārthābhā viditvā kālikākramam |

After knowing (viditvā) the Process of Kālikā (kālikā-kramam), She (sā) becomes (bhavati) the Effulgence of the Goal of Krama (krama-artha-ābhā). |

𑆅𑆠𑆴 𑆯𑇀𑆫𑆵𑆩𑆢𑆶𑆃𑆠𑇀𑆠𑆫𑆥𑆵𑆜𑆮𑆴𑆤𑆴𑆫𑇀𑆓𑆠𑆼 𑆯𑇀𑆫𑆵𑆯𑇀𑆫𑆵𑆤𑆳𑆡𑆥𑆳𑆢𑆳𑆮𑆠𑆳𑆫𑆴𑆠𑆼
𑆯𑇀𑆫𑆵𑆑𑆳𑆬𑆴𑆑𑆳𑆑𑇀𑆫𑆩𑆑𑇀𑆫𑆩𑆱𑆢𑇀𑆨𑆳𑆮𑆼 𑆖𑆠𑆶𑆂𑆰𑆰𑇀𑆛𑆴𑆮𑆴𑆨𑆮𑆳𑆮𑆠𑆳𑆫𑆾 𑆤𑆳𑆩 𑆢𑇀𑆮𑆴𑆠𑆵𑆪𑆂
𑆥𑆛𑆬𑆂 𑇆𑇒/𑇒𑇆

इति श्रीमदुअत्तरपीठविनिर्गते श्रीश्रीनाथपादावतारिते
श्रीकालिकाक्रमक्रमसद्भावे चतुःषष्टिविभवावतारो नाम द्वितीयः
पटलः ॥२/२॥

Iti śrīmaduattarapīṭhavinirgate śrīśrīnāthapādāvatārite
Śrīkālikākramakramasadbhāve catuḥṣaṣṭivibhavāvatāro nāma dvitīyaḥ paṭalaḥ || 2/2 ||

Here ends (iti) the Second (dvitīyaḥ) Paṭala --i.e. chapter-- (paṭalaḥ), named (nāma) ‘The Descent of the Majesty of the sixty-four (Yoginī-s)’ (catur-ṣaṣṭi-vibhava-avatāraḥ), in the Kramasadbhāva of the Venerable Kālikākrama (śrī-kālikā-krama-krama-sat-bhāve), (which) comes forth from the most Venerable Supreme Pīṭha (śrīmat-uttara-pīṭha-vinirgate), (and) caused to descend by the Supremely Glorious Lord (śrī-śrī-nātha-pāda-avatārite.) || 2 ||

Third Paṭala

Mahārthakramāvatāraḥ


The Descent of Mahārthakrama

𑆯𑇀𑆫𑆵𑆢𑆼𑆮𑇀𑆪𑆶𑆮𑆳𑆖

श्रीदेव्युवाच

Śrīdevyuvāca

The Venerable (śrī) Goddess (devī) said (uvāca):

𑆃𑆡𑆳𑆠𑆂 𑆱𑆁𑆥𑇀𑆫𑆮𑆑𑇀𑆰𑇀𑆪𑆳𑆩𑆴 𑆑𑇀𑆫𑆩𑆳𑆫𑇀𑆡𑆁 𑆥𑆫𑆩𑆁 𑆣𑇀𑆫𑆶𑆮𑆩𑇀  𑇅
𑆪𑆼𑆤 𑆮𑆴𑆘𑇀𑆚𑆳𑆠𑆩𑆳𑆠𑇀𑆫𑆼𑆟 𑆑𑆳𑆬𑆴𑆘𑇀𑆚𑆳𑆤𑆳𑆫𑆶𑆲𑆾 𑆨𑆮𑆼𑆠𑇀 𑇆𑇓/𑇑𑇆

अथातः संप्रवक्ष्यामि क्रमार्थं परमं ध्रुवम्  ।
येन विज्ञातमात्रेण कालिज्ञानारुहो भवेत् ॥३/१॥

Athātaḥ saṃpravakṣyāmi kramārthaṃ paramaṃ dhruvam  |
Yena vijñātamātreṇa kālijñānāruho bhavet || 3/1 ||

Now (athātaḥ), I shall explain in detail (sam-pra-vakṣyāmi) the Supreme (paramam) (and) Eternal (dhruvam) Goal of Krama (krama-artham), by mere understanding of which --i.e. even by mere understanding of this Teaching-- (yena…vijñāta-mātreṇa), an ascending to the Wisdom of Kālī (kāli-jñāna-āruhaḥ) shines (bhavet) || 3/1 ||

𑆠𑆖𑇀𑆗𑆸𑆟𑆶𑆰𑇀𑆮 𑆱𑆩𑆳𑆱𑆼𑆤 𑆱𑆳𑆫𑆨𑆷𑆠𑆁 𑆪𑆡𑆳 𑆱𑇀𑆡𑆴𑆠𑆩𑇀  𑇅
𑆪𑆼𑆤 𑆱𑆴𑆢𑇀𑆣𑆳 𑆩𑆲𑆳𑆱𑆴𑆢𑇀𑆣𑆳𑆂 𑆱𑇀𑆮𑆖𑆑𑇀𑆫𑆼 𑆖𑆑𑇀𑆫𑆩𑆣𑇀𑆪𑆓𑆳𑆂 𑇆𑇓/𑇒𑇆

तच्छृणुष्व समासेन सारभूतं यथा स्थितम्  ।
येन सिद्धा महासिद्धाः स्वचक्रे चक्रमध्यगाः ॥३/२॥

Tacchṛṇuṣva samāsena sārabhūtaṃ yathā sthitam  |
Yena siddhā mahāsiddhāḥ svacakre cakramadhyagāḥ || 3/2 ||

Listen (śṛṇuṣva) then (yathā) to a summary (samāsena) of that (tat) most excellent (Teaching) (sāra-bhūtam), (which is) resting (sthitam) in one’s own Wheel (of Consciousness) (sva-cakre), through which (yena) the Siddha-s (siddhāḥ) become Mahāsiddha-s (mahā-siddhāḥ), pervading the Center of the Wheel (cakra-madhya-gāḥ). || 3/2 ||

𑆪𑆢𑆼𑆠𑆠𑇀 𑆑𑆡𑆴𑆠𑆁 𑆠𑆠𑇀𑆠𑇀𑆮𑆁 𑆠𑆼𑆤 𑆱𑇀𑆤𑆼𑆲𑆼𑆤 𑆨𑆽𑆫𑆮  𑇅
𑆠𑆠𑇀 𑆠𑆶 𑆘𑇀𑆚𑆳𑆤𑆁 𑆩𑆲𑆳𑆢𑆵𑆥𑇀𑆠𑆁 𑆱𑆫𑇀𑆮𑆘𑇀𑆚𑆳𑆤𑆼𑆰𑆶 𑆖𑆾𑆠𑇀𑆠𑆩𑆩𑇀 𑇆𑇓/𑇓𑇆

यदेतत् कथितं तत्त्वं तेन स्नेहेन भैरव  ।
तत् तु ज्ञानं महादीप्तं सर्वज्ञानेषु चोत्तमम् ॥३/३॥

Yadetat kathitaṃ tattvaṃ tena snehena bhairava  |
Tat tu jñānaṃ mahādīptaṃ sarvajñāneṣu cottamam || 3/3 ||

This (etat) Reality (tattvam), what (yat) (I’ve already) explained (kathitam) with affection to it (tena…snehena) oh Bhairava (bhairava)!, is (tat) a (tu) Greatly Blazing (mahā-dīptam) Wisdom (jñānam) and also (ca) the best (utamam) among all the wisdoms (sarva-jñāneṣu). || 3/3 ||

𑆪𑆾𑆓𑆴𑆤𑆵𑆤𑆳𑆁 𑆥𑆫𑆁 𑆱𑆳𑆫𑆁 𑆮𑆴𑆣𑆳𑆤𑆁 𑆑𑇀𑆫𑆩𑆯𑆳𑆱𑆤𑆩𑇀  𑇅
𑆱𑆴𑆢𑇀𑆣𑆑𑇀𑆫𑆩𑆼𑆟 𑆄𑆪𑆳𑆠𑆁 𑆥𑆳𑆫𑆁𑆥𑆫𑇀𑆪𑆑𑇀𑆫𑆩𑆳𑆓𑆠𑆩𑇀 𑇆𑇓/𑇔𑇆

योगिनीनां परं सारं विधानं क्रमशासनम्  ।
सिद्धक्रमेण आयातं पारंपर्यक्रमागतम् ॥३/४॥

Yoginīnāṃ paraṃ sāraṃ vidhānaṃ kramaśāsanam  |
Siddhakrameṇa āyātaṃ pāraṃparyakramāgatam || 3/4 ||

The Supreme (param) Essence (sāram), (which flows as) the method (vidhānam) of the Yoginī-s (yoginīnām), (and) inherited lineally from the Tradition (pāraṃparya-krama-āgatam) (and) attained (āyātam) by the uninterrupted sequence of Siddha-s (siddha-krameṇa), is the Teaching of the Krama (krama-śāsanam). || 3/4 ||

𑆱𑆫𑇀𑆮𑆱𑆴𑆢𑇀𑆣𑆴𑆱𑆶𑆒𑆳𑆮𑆱𑇀𑆡𑆁 𑆱𑆫𑇀𑆮𑆱𑆴𑆢𑇀𑆣𑆴𑆥𑇀𑆫𑆢𑆳𑆪𑆑𑆩𑇀  𑇅
𑆱𑆫𑇀𑆮𑆨𑆳𑆮𑆼𑆰𑆶 𑆱𑆳𑆩𑆳𑆤𑇀𑆪𑆁 𑆱𑆫𑇀𑆮𑆨𑆳𑆮𑆼𑆰𑆶 𑆮𑆫𑇀𑆘𑆴𑆠𑆩𑇀 𑇆𑇓/𑇕𑇆

सर्वसिद्धिसुखावस्थं सर्वसिद्धिप्रदायकम्  ।
सर्वभावेषु सामान्यं सर्वभावेषु वर्जितम् ॥३/५॥

Sarvasiddhisukhāvasthaṃ sarvasiddhipradāyakam  |
Sarvabhāveṣu sāmānyaṃ sarvabhāveṣu varjitam || 3/5 ||

Established in the Joy of all the Siddhi-s or Realizations (sarva-siddhi-sukha-avasthaṃ) (and) the Bestower of all the Siddhi-s (sarva-siddhi-pradāyakam). Equal (sāmānyam) in the Heart of everyone (sarva-bhāveṣu), (but also) abandoned (varjitam) in the Heart of everyone (sarva-bhāveṣu). || 3/5 ||

𑆱𑆫𑇀𑆮𑆩𑆤𑇀𑆠𑇀𑆫𑆼𑆰𑆶 𑆠𑆠𑇀 𑆱𑆳𑆫𑆁 𑆱𑆫𑇀𑆮𑆘𑇀𑆚𑆼𑆪𑆼𑆰𑆶 𑆖𑆾𑆠𑇀𑆠𑆩𑆩𑇀  𑇅
𑆱𑆫𑇀𑆮𑆾𑆥𑆩𑆳𑆩𑆠𑆴𑆑𑇀𑆫𑆳𑆤𑇀𑆠𑆁 𑆮𑆳𑆑𑇀𑆑𑇀𑆫𑆩𑆳𑆠𑆵𑆠𑆓𑆾𑆖𑆫𑆩𑇀 𑇆𑇓/𑇖𑇆

सर्वमन्त्रेषु तत् सारं सर्वज्ञेयेषु चोत्तमम्  ।
सर्वोपमामतिक्रान्तं वाक्क्रमातीतगोचरम् ॥३/६॥

Sarvamantreṣu tat sāraṃ sarvajñeyeṣu cottamam  |
Sarvopamāmatikrāntaṃ vākkramātītagocaram || 3/6 ||

The (tat) Essence (sāram) of all the Mantra-s (sarva-mantreṣu) and (ca) the Highest (uttamam) among all that (, which) must be known (sarva-jñeyeṣu). Transgresses everything in the highest degree (sarva-upamām-atikrāntam), (and) resides in the sphere, that is beyond the succession of Speech (vāk-krama-atīta-gocaram). || 3/6 ||

𑆯𑇀𑆫𑆵𑆨𑆽𑆫𑆮 𑆇𑆮𑆳𑆖

श्रीभैरव उवाच

Śrībhairava uvāca

Venerable (śrī) Bhairava (bhairavaḥ) said (uvāca):

𑆃𑆑𑆡𑇀𑆪𑆁 𑆥𑆫𑆩𑆳𑆫𑇀𑆡𑆼𑆤 𑆱𑆳𑆫𑆨𑆷𑆠𑆩𑆴𑆢𑆁 𑆘𑆓𑆠𑇀  𑇅
𑆑𑆡𑆁 𑆮𑆢𑆱𑇀𑆮 𑆠𑆠𑇀𑆠𑇀𑆮𑆘𑇀𑆚 𑆮𑆵𑆫𑆾𑇁𑆥𑆴 𑆨𑆪𑆮𑆴𑆲𑇀𑆮𑆬𑆂 𑇆𑇓/𑇗𑇆

अकथ्यं परमार्थेन सारभूतमिदं जगत्  ।
कथं वदस्व तत्त्वज्ञ वीरोऽपि भयविह्वलः ॥३/७॥

Akathyaṃ paramārthena sārabhūtamidaṃ jagat  |
Kathaṃ vadasva tattvajña vīro'pi bhayavihvalaḥ || 3/7 ||

Oh! Knower of Truth (tattva-jña)! This (idam) Most Excellent (Doctrine) (sāra-bhūtam) all over the world (jagat) is truly (parama-arthena) unspeakable (akathyam). Please tell me (vadasva), how is it possible (katham) that even (api) a Vīra or Hero (vīraḥ) is disturbed by fear (bhaya-vihvalaḥ)? || 3/7 ||

𑆨𑆮𑆠𑆼 𑆤𑆳𑆠𑇀𑆫 𑆱𑆁𑆢𑆼𑆲𑆂 𑆑𑆴𑆁 𑆥𑆶𑆤𑆂 𑆥𑇀𑆫𑆳𑆑𑆸𑆠𑆾 𑆘𑆤𑆂  𑇅
𑆯𑇀𑆫𑆶𑆠𑆁 𑆩𑆼 𑆢𑆼𑆮𑆢𑆼𑆮𑆼𑆯𑆴 𑆘𑇀𑆚𑆳𑆤𑆁 𑆥𑆫𑆩𑆢𑆶𑆫𑇀𑆬𑆨𑆩𑇀 𑇆𑇓/𑇘𑇆

भवते नात्र संदेहः किं पुनः प्राकृतो जनः  ।
श्रुतं मे देवदेवेशि ज्ञानं परमदुर्लभम् ॥३/८॥

Bhavate nātra saṃdehaḥ kiṃ punaḥ prākṛto janaḥ  |
Śrutaṃ me devadeveśi jñānaṃ paramadurlabham || 3/8 ||

Oh! Your Majesty (bhavate...nātra)! How much (kim…punaḥ) confusion (saṃdehaḥ) in (the mind) of common (prākṛtḥ) people (janaḥ)? I have (me) heard (śrutaṃ), oh Mistress of the God of gods (deva-deva-īśi)!, the Wisdom (jñānam) (, that is) supremely difficult to attain (parama-dur-labham). || 3/8 ||

𑆠𑆮 𑆮𑆑𑇀𑆠𑇀𑆫𑆳𑆢𑇀 𑆮𑆴𑆤𑆴𑆫𑇀𑆪𑆳𑆠𑆁 𑆮𑆴𑆣𑆳𑆤𑆁 𑆠𑆠𑇀𑆠𑇀𑆮𑆫𑆷𑆥𑆑𑆩𑇀  𑇅
𑆘𑇀𑆚𑆳𑆤𑆩𑆳𑆟𑆮𑆩𑆼𑆬𑆳𑆥𑆁 𑆯𑆳𑆑𑇀𑆠𑆁 𑆯𑆳𑆁𑆨𑆮𑆩𑆼𑆮 𑆖 𑇆𑇓/𑇙𑇆

तव वक्त्राद् विनिर्यातं विधानं तत्त्वरूपकम्  ।
ज्ञानमाणवमेलापं शाक्तं शांभवमेव च ॥३/९॥

Tava vaktrād viniryātaṃ vidhānaṃ tattvarūpakam  |
Jñānamāṇavamelāpaṃ śāktaṃ śāṃbhavameva ca || 3/9 ||

The methods (vidhānam), having the nature of Reality (tattva-rūpakam), (which) are the knowledge of (jñānam) Āṇava (āṇava), Śākta (śāktam) and (ca) even (eva) Śāmbhava (means) (śāṃbhava) of Union (melāpam), has been set out (viniryātam) by Your (tava) Speech (vaktrāt). || 3/9 ||

𑆅𑆢𑆳𑆤𑆵𑆁 𑆯𑇀𑆫𑆾𑆠𑆶𑆩𑆴𑆖𑇀𑆗𑆳𑆩𑆴 𑆲𑆸𑆢𑇀𑆓𑆠𑆁 𑆱𑆠𑆠𑆾𑆢𑆴𑆠𑆩𑇀  𑇅
𑆄𑆢𑇀𑆪𑆁 𑆥𑇀𑆫𑆪𑆠𑇀𑆤𑆮𑆴𑆢𑆴𑆠𑆁 𑆧𑇀𑆫𑆲𑇀𑆩𑆳𑆢𑆵𑆤𑆳𑆁 𑆪𑆯𑆱𑇀𑆮𑆴𑆤𑆴 𑇆𑇓/𑇑𑇐𑇆

𑆱𑆫𑇀𑆮𑆱𑇀𑆮𑆁 𑆱𑆫𑇀𑆮𑆢𑆼𑆲𑆱𑇀𑆡𑆁 𑆱𑆫𑇀𑆮𑆳𑆢𑇀𑆪𑆁 𑆱𑆫𑇀𑆮𑆑𑆳𑆫𑆟𑆩𑇀  𑇅
𑆱𑆫𑇀𑆮𑆾𑆥𑆩𑆳𑆩𑆠𑆴𑆑𑇀𑆫𑆳𑆤𑇀𑆠𑆁 𑆯𑆳𑆱𑇀𑆠𑇀𑆫𑆁 𑆯𑆳𑆱𑇀𑆠𑇀𑆫𑆮𑆴𑆮𑆫𑇀𑆘𑆴𑆠𑆩𑇀 𑇆𑇓/𑇑𑇑𑇆

इदानीं श्रोतुमिच्छामि हृद्गतं सततोदितम्  ।
आद्यं प्रयत्नविदितं ब्रह्मादीनां यशस्विनि ॥३/१०॥

सर्वस्वं सर्वदेहस्थं सर्वाद्यं सर्वकारणम्  ।
सर्वोपमामतिक्रान्तं शास्त्रं शास्त्रविवर्जितम् ॥३/११॥

Idānīṃ śrotumicchāmi hṛdgataṃ satatoditam  |
Ādyaṃ prayatnaviditaṃ brahmādīnāṃ yaśasvini || 3/10 ||

Sarvasvaṃ sarvadehasthaṃ sarvādyaṃ sarvakāraṇam  |
Sarvopamāmatikrāntaṃ śāstraṃ śāstravivarjitam || 3/11 ||

Now (idānīm), oh Splendid One (yaśasvini)!, I have a desire to hear (śrotum-icchāmi) about the unprecedented (ādyam), always rising (satata-uditam), hardly known (Secret) (prayatna-viditam) (, which) rests in the Heart (hṛd-gatam) (and) begins with Brahmā (the Creator) (brahmā-ādīnām). (That, which is) everything (sarva-svam) (, which) resides in all the embodied beings --i.e. this is the best anybody can naturally have-- (sarva-deha-stham), exists as the first (before the manifestation of anything, and) (sarva-ādyam) the producer or cause of everything (sarva-kāraṇam). The Śāstra (śāstram) (, which) transgresses all (the others) in the highest degree (sarva-upamām-ati-krāntam), (so it is also) deprived of the Śāstra-s (śāstra-vivarjitam). || 3 |10-11 ||

𑆯𑆳𑆱𑇀𑆠𑇀𑆫𑆳𑆟𑆳𑆁 𑆤𑆴𑆖𑆪𑆁 𑆥𑆷𑆫𑇀𑆮𑆁 𑆯𑇀𑆫𑆶𑆠𑆁 𑆩𑆼 𑆠𑇀𑆮𑆢𑆤𑆶𑆓𑇀𑆫𑆲𑆳𑆠𑇀  𑇅
𑆠𑆼𑆰𑆶 𑆩𑆣𑇀𑆪𑆳𑆠𑇀 𑆠𑆩𑆘𑇀𑆚𑆳𑆠𑆁 𑆘𑇀𑆚𑆼𑆪𑆁 𑆑𑆳𑆬𑆴𑆑𑇀𑆫𑆩𑆁 𑆪𑆡𑆳 𑇆𑇓/𑇑𑇒𑇆

𑆤 𑆠𑆤𑇀𑆠𑇀𑆫𑆼 𑆤 𑆖 𑆱𑆴𑆢𑇀𑆣𑆳𑆤𑇀𑆠𑆼 𑆨𑆽𑆫𑆮𑆼 𑆮𑆳𑆡 𑆪𑆳𑆩𑆬𑆼  𑇅
𑆤𑆳𑆟𑆮𑆼 𑆱𑇀𑆫𑆾𑆠𑆨𑆼𑆢𑆼 𑆮𑆳 𑆤 𑆯𑆳𑆑𑇀𑆠𑆼 𑆯𑆳𑆁𑆨𑆮𑆼 𑆤 𑆖 𑇆𑇓/𑇑𑇓𑇆

𑆤 𑆑𑆶𑆬𑆼 𑆑𑆿𑆬𑆴𑆑𑆼 𑆢𑆼𑆮𑆴 𑆯𑇀𑆫𑆶𑆠𑆁 𑆩𑆼 𑆑𑇀𑆫𑆩𑆯𑆳𑆱𑆤𑆼  𑇅
𑆑𑇀𑆫𑆩𑆁 𑆠𑆶 𑆑𑆵𑆢𑆸𑆯𑆁 𑆢𑆼𑆮𑆴 𑆫𑆯𑇀𑆩𑆴𑆱𑇀𑆡𑆳𑆤𑆼 𑆥𑇀𑆫𑆠𑆴𑆰𑇀𑆜𑆴𑆠𑆩𑇀 𑇆𑇓/𑇑𑇔𑇆

शास्त्राणां निचयं पूर्वं श्रुतं मे त्वदनुग्रहात्  ।
तेषु मध्यात् तमज्ञातं ज्ञेयं कालिक्रमं यथा ॥३/१२॥

न तन्त्रे न च सिद्धान्ते भैरवे वाथ यामले  ।
नाणवे स्रोतभेदे वा न शाक्ते शांभवे न च ॥३/१३॥

न कुले कौलिके देवि श्रुतं मे क्रमशासने  ।
क्रमं तु कीदृशं देवि रश्मिस्थाने प्रतिष्ठितम् ॥३/१४॥

Śāstrāṇāṃ nicayaṃ pūrvaṃ śrutaṃ me tvadanugrahāt  |
Teṣu madhyāt tamajñātaṃ jñeyaṃ kālikramaṃ yathā || 3/12 ||

Na tantre na ca siddhānte bhairave vātha yāmale  |
Nāṇave srotabhede vā na śākte śāṃbhave na ca || 3/13 ||

Na kule kaulike devi śrutaṃ me kramaśāsane  |
Kramaṃ tu kīdṛśaṃ devi raśmisthāne pratiṣṭhitam || 3/14 ||

I’ve (me) previously (pūrvaṃ) heard (śrutam) about the multitude (nicayam) of Śāstra-s (śāstrāṇām) by Your (tvat) Grace (anugrahāt), (and) as (yathā) among (madhyāt) them (teṣu), the most desired knowledge (tama-jñātam) (, which) has to be known (jñeyam) is the Process of Kālī (kāli-kramam), absent (na) in the Tantra-s (tantre) (, which) belong to Bhairava (bhairave) and (ca) in the (Tantra-s of) the Siddhānta --i.e. the dualistic Revelations-- (siddha-ante) and (vā) even (atha) absent (na) in the Yāmalatantra-s (yāmale), but (vā) it is absent (na) (in the means, that are the) streams of duality (srota-bhede) belongs to the individuals (āṇave), to the Power (na...śākte) and (ca) (also) to Śambhu --i.e. in the streams of duality, namely the means of Āṇavopāya, Śāktopāya, Śāmbhavopāya-- (śāṃbhave...na). (But) absent (na) in the Kula (kule) (and) in the Kaula (kaulike). Oh Devī (devi)! It is (only) in the Instructions of the Krama (krama-śāsane), that I’ve (me) heard (from You) (śrutam). What is then the nature (tu...kīdṛśam) of the Krama (kramam), situated in (pratiṣṭhitam) (in the condition of) standing firmly in the Rays of Consciousness (raśmi-sthāne)? Oh Devī (devi)! || 3/12-14 ||

𑆑𑆂 𑆑𑇀𑆫𑆩𑆂 𑆑𑆴𑆁 𑆑𑇀𑆫𑆩𑆱𑇀𑆪𑆳𑆱𑇀𑆪 𑆘𑇀𑆚𑆼𑆪𑆁 𑆘𑇀𑆚𑆳𑆤𑆁 𑆠𑆶 𑆑𑆴𑆁 𑆨𑆮𑆼𑆠𑇀  𑇅
𑆑𑆼 𑆱𑆴𑆢𑇀𑆣𑆳𑆱𑇀𑆠𑆱𑇀𑆪 𑆠𑆠𑇀𑆠𑇀𑆮𑆱𑇀𑆪 𑆑𑇀𑆫𑆩𑆮𑆴𑆘𑇀𑆚𑆳𑆤𑆨𑆳𑆮𑆓𑆳𑆂 𑇆𑇓/𑇑𑇕𑇆

कः क्रमः किं क्रमस्यास्य ज्ञेयं ज्ञानं तु किं भवेत्  ।
के सिद्धास्तस्य तत्त्वस्य क्रमविज्ञानभावगाः ॥३/१५॥

Kaḥ kramaḥ kiṃ kramasyāsya jñeyaṃ jñānaṃ tu kiṃ bhavet  |
Ke siddhāstasya tattvasya kramavijñānabhāvagāḥ || 3/15 ||

What (kaḥ) is the Krama (kramaḥ)? And (tu) what (kim) is the Knowledge (jñānam) of this (asya) Krama (kramasya) (, which) must be contemplated on (bhavet) (and) what (kim) is (that, which) must be understood (jñeyam)? Who are (ke) the Siddha-s (siddhāḥ) of It’s (tasya) Reality (tattvasya), roaming in the Truth of the Wisdom of the Krama (krama-vijñāna-bhāva-gāḥ)? || 3/15 ||

𑆑𑆴𑆁 𑆠𑆢𑇀𑆨𑆳𑆮𑆓𑆁 𑆨𑆳𑆮𑆁 𑆮𑆳 𑆑𑆴𑆁 𑆮𑆳 𑆨𑆳𑆮𑆼𑆰𑆶 𑆩𑆣𑇀𑆪𑆓𑆩𑇀  𑇅
𑆑𑆴𑆁 𑆮𑆳 𑆄𑆢𑇀𑆪𑆩𑆤𑆳𑆢𑇀𑆪𑆁 𑆮𑆳 𑆑𑆴𑆁 𑆮𑆳 𑆄𑆢𑇀𑆪𑆤𑇀𑆠𑆩𑆣𑇀𑆪𑆓𑆩𑇀 𑇆𑇓/𑇑𑇖𑇆

किं तद्भावगं भावं वा किं वा भावेषु मध्यगम्  ।
किं वा आद्यमनाद्यं वा किं वा आद्यन्तमध्यगम् ॥३/१६॥

Kiṃ tadbhāvagaṃ bhāvaṃ vā kiṃ vā bhāveṣu madhyagam  |
Kiṃ vā ādyamanādyaṃ vā kiṃ vā ādyantamadhyagam || 3/16 ||

What (kim) is its condition (bhāvam) (and) pervading It (tad-bhāva-gam)? It (vā) is (kim) to be among or pervading the middle of (madhya-gam) all the entities (bhāveṣu)? Or (kim...vā) it is the beginning --i.e. foremost-- (ādyam) or (vā) lack of beginning (anādyam)? Or (vā…kim) to roam in the middle of beginning (ādyanta-madhyagam) and (vā) end? || 3/16 ||

𑆑𑆴𑆁 𑆮𑆳 𑆑𑆤𑇀𑆢𑆓𑆠𑆁 𑆢𑆼𑆮𑆴 𑆑𑆴𑆩𑇀 𑆮𑆳 𑆲𑆸𑆠𑇀𑆩𑆣𑇀𑆪𑆓𑆾𑆖𑆫𑆩𑇀  𑇅
𑆑𑆴𑆁 𑆮𑆳 𑆑𑆟𑇀𑆜𑆓𑆠𑆁 𑆯𑆶𑆨𑇀𑆫𑆁 𑆑𑆴𑆁 𑆮𑆳 𑆠𑆠𑇀𑆠𑇀𑆮𑆁 𑆤𑆳𑆱𑆼 𑆱𑇀𑆡𑆴𑆠𑆩𑇀 𑇆𑇓/𑇑𑇗𑇆
𑆑𑆴𑆁 𑆮𑆳 𑆧𑆴𑆤𑇀𑆢𑆶𑆓𑆠𑆁 𑆠𑆠𑇀𑆠𑇀𑆮𑆁 𑆑𑆴𑆁 𑆮𑆳 𑆤𑆳𑆢𑆓𑆠𑆁 𑆥𑇀𑆫𑆴𑆪𑆼  𑇅
𑆑𑆴𑆁 𑆮𑆳 𑆯𑆑𑇀𑆠𑆴𑆓𑆠𑆁 𑆔𑆾𑆫𑆼 𑆃𑆡 𑆑𑆴𑆁 𑆮𑆳𑆓𑇀𑆓𑆠𑆁 𑆱𑇀𑆡𑆴𑆠𑆩𑇀 𑇆𑇓/𑇑𑇘𑇆

किं वा कन्दगतं देवि किम् वा हृत्मध्यगोचरम्  ।
किं वा कण्ठगतं शुभ्रं किं वा तत्त्वं नासे स्थितम् ॥३/१७॥
किं वा बिन्दुगतं तत्त्वं किं वा नादगतं प्रिये  ।
किं वा शक्तिगतं घोरे अथ किं वाग्गतं स्थितम् ॥३/१८॥

Kiṃ vā kandagataṃ devi kim vā hṛtmadhyagocaram  |
Kiṃ vā kaṇṭhagataṃ śubhraṃ kiṃ vā tattvaṃ nāse sthitam || 3/17 ||
Kiṃ vā bindugataṃ tattvaṃ kiṃ vā nādagataṃ priye  |
Kiṃ vā śaktigataṃ ghore atha kiṃ vāggataṃ sthitam || 3/18 ||

Oh Devī (devi)! It rises from Kanda (kanda-gatam) --i.e. the bulbous root between the mūlādhāra and svādiṣṭhāna from where Kuṇḍalinī is said to be rises-- (kim...vā)? Or (kim…vā) is It the sphere of the Center of the Heart (hṛt-madhya-gocaram)? Or is It (kim…vā) rising from the throat (kaṇṭha-gatam)? Or is It (kim…vā) the reality (tattvam) residing (sthitam) in the nose (nāse)? Or (kim…vā) the reality (tattvam) rises from Bindu (bindu-gatam)? Or (kim…vā) rises from Nāda (nāda-gatam)? Oh Dear (priye)! Or is It (kim…vā) (that, which) rises from Śakti (śakti-gatam) in the terrible one (ghore), then (atha) remains (sthitam) as (that, which) rises from Speech (vāc-gatam)? || 3/17-18 ||

𑆑𑆴𑆁 𑆮𑆳 𑆯𑆴𑆮𑆓𑆠𑆁 𑆯𑆳𑆤𑇀𑆠𑆁 𑆑𑆴𑆁 𑆮𑆳 𑆱𑆫𑇀𑆮𑆾𑆠𑇀𑆠𑆩𑆁 𑆣𑇀𑆫𑆶𑆮𑆩𑇀  𑇅
𑆑𑆴𑆁 𑆮𑆳 𑆯𑆷𑆤𑇀𑆪𑆩𑆯𑆷𑆤𑇀𑆪𑆁 𑆮𑆳 𑆑𑆴𑆁 𑆮𑆳 𑆯𑆷𑆤𑇀𑆪𑆳𑆤𑇀𑆠𑆫𑆳𑆤𑇀𑆠𑆫𑆩𑇀 𑇆𑇓/𑇑𑇙𑇆

किं वा शिवगतं शान्तं किं वा सर्वोत्तमं ध्रुवम्  ।
किं वा शून्यमशून्यं वा किं वा शून्यान्तरान्तरम् ॥३/१९॥

Kiṃ vā śivagataṃ śāntaṃ kiṃ vā sarvottamaṃ dhruvam  |
Kiṃ vā śūnyamaśūnyaṃ vā kiṃ vā śūnyāntarāntaram || 3/19 ||

Or (kim…vā) the Peace (śāntam) rises from Śiva (śiva-gatam)? Or (kim…vā) the all-transcending (sarva-uttamam) permanent (condition) (dhruvam)? Or (kim…vā) the void (śūnyam) (or) the absence of the void (aśūnyam)? Or (kim…vā) the innermost depth of the void (śūnya-antara-antaram)? || 3/19 ||

𑆍𑆠𑆠𑇀𑆱𑆫𑇀𑆮𑆁 **** 𑆑𑆡𑆪𑆱𑇀𑆮 𑆠𑆶 𑆤𑆴𑆫𑇀𑆟𑆪𑆩𑇀  𑇅
𑆮𑆢 𑆩𑆼𑆁 𑆥𑆫𑆩𑆼𑆯𑆳𑆤𑆴 𑆱𑆳𑆫𑆳𑆠𑇀𑆱𑆳𑆫𑆠𑆫𑆁 𑆥𑆫𑆩𑇀 𑇆𑇓/𑇒𑇐𑇆

𑆪𑆼𑆤 𑆮𑆴𑆘𑇀𑆚𑆳𑆠𑆩𑆳𑆠𑇀𑆫𑆼𑆟 𑆨𑆳𑆮𑆳𑆩𑆴 𑆑𑇀𑆫𑆩𑆨𑆳𑆘𑆤𑆂  𑇅
𑆃𑆤𑆶𑆓𑇀𑆫𑆲𑆁 𑆑𑆶𑆫𑆶 𑆩𑆼 𑆢𑆼𑆮𑆴 𑆱𑆴𑆢𑇀𑆣𑆥𑆳𑆫𑆁𑆥𑆫𑆳𑆪𑆠𑆩𑇀 𑇆𑇓/𑇒𑇑𑇆

एतत्सर्वं **** कथयस्व तु निर्णयम्  ।
वद में परमेशानि सारात्सारतरं परम् ॥३/२०॥

येन विज्ञातमात्रेण भावामि क्रमभाजनः  ।
अनुग्रहं कुरु मे देवि सिद्धपारंपरायतम् ॥३/२१॥

Etatsarvaṃ **** kathayasva tu nirṇayam  |
Vada meṃ parameśāni sārātsārataraṃ param || 3/20 ||

Yena vijñātamātreṇa bhāvāmi kramabhājanaḥ  |
Anugrahaṃ kuru me devi siddhapāraṃparāyatam || 3/21 ||

Please continue (kathayasva...tu) this (etat) detailed (sarvam) explanation, which removes (all the doubts) (nirṇayam). Tell (vada) me (mem), oh Supreme Mistress (parama-īśāni)! (that, which is) Supreme (param) (and) Most Essential among all (sārāt...sārataram). By mere understanding of which (yena…vijñāta-mātreṇa), I become (bhāvāmi) a receptacle of the Krama (krama-bhājanaḥ). Oh Devī (devi)! Please bestow (kuru) Your Grace (anugraham) to me (me), (that is) spreading further from the Siddha-s (siddha-pāraṃpara-āyatam). || 3/20-21 ||

𑆪𑆾𑆓𑆴𑆤𑆵𑆤𑆳𑆁 𑆠𑆶 𑆱𑆢𑇀𑆨𑆳𑆮𑆁 𑆤𑆴𑆂𑆯𑆼𑆰𑆁 𑆑𑆡𑆴𑆠𑆁 𑆠𑇀𑆮𑆪𑆳  𑇅
𑆱𑆴𑆢𑇀𑆣𑆳𑆤𑆳𑆁 𑆠𑆶 𑆪𑆡𑆳 𑆠𑆠𑇀𑆠𑇀𑆮𑆁 𑆲𑆸𑆢𑇀𑆓𑆠𑆁 𑆩𑆼𑆁 𑆥𑆢𑆩𑇀 𑆩𑆲𑆠𑇀 𑇆𑇓/𑇒𑇒𑇆

𑆑𑆡𑆪𑆱𑇀𑆮 𑆥𑇀𑆫𑆱𑆳𑆢𑆼𑆤 𑆑𑇀𑆫𑆩𑆱𑆢𑇀𑆨𑆳𑆮𑆩𑆶𑆠𑇀𑆠𑆩𑆩𑇀  𑇅
𑆪𑆼𑆤 𑆘𑇀𑆚𑆳𑆠𑆼𑆤 𑆮𑆽 𑆱𑆩𑇀𑆪𑆑𑇀 𑆱𑇀𑆮𑆱𑇀𑆮𑆫𑆷𑆥𑆠𑆪𑆳 𑆱𑇀𑆡𑆴𑆠𑆂 𑇆𑇓/𑇒𑇓𑇆

योगिनीनां तु सद्भावं निःशेषं कथितं त्वया  ।
सिद्धानां तु यथा तत्त्वं हृद्गतं में पदम् महत् ॥३/२२॥

कथयस्व प्रसादेन क्रमसद्भावमुत्तमम्  ।
येन ज्ञातेन वै सम्यक् स्वस्वरूपतया स्थितः ॥३/२३॥

Yoginīnāṃ tu sadbhāvaṃ niḥśeṣaṃ kathitaṃ tvayā  |
Siddhānāṃ tu yathā tattvaṃ hṛdgataṃ meṃ padam mahat || 3/22 ||

Kathayasva prasādena kramasadbhāvamuttamam  |
Yena jñātena vai samyak svasvarūpatayā sthitaḥ || 3/23 ||

You have (tvayā) told (me) (kathitam) the Essential Nature (sat-bhāvam) of the Yoginī-s (yoginīnām...tu) in its entirety (niḥśeṣam). Please tell (kathayasva) me (mem) the Truth (tattvam) of the Siddha-s (siddhānām), the great (mahat) condition (, which) (padam) rises from the Heart (hṛt-gatam), in which way (yathā), by (Your) Favor (prasādena), the Kramasadbhāva --this Tantra or the True Nature of Krama-- (krama-sat-bhāvam) becomes the uppermost (uttamam) (and) by knowing it (yena...jñātena), (it) also (vai...samyak) becomes (that, which) remains firm (sthitaḥ) in the form of the State of one’s own True Nature (sva-sva-rūpatayā) --i.e. by the understanding of the Truth of the Siddha-s, that knowledge itself will be the state of remaining in the condition of Self-realization.-- || 3/22-23 ||

𑆨𑆮𑆠𑆼 𑆱𑆫𑇀𑆮𑆱𑆠𑇀𑆠𑇀𑆮𑆳𑆤𑆳𑆁 𑆠𑆢𑇀𑆮𑆢𑆱𑇀𑆮 𑆮𑆴𑆣𑆳𑆤𑆠𑆂 𑇅

भवते सर्वसत्त्वानां तद्वदस्व विधानतः ।

Bhavate sarvasattvānāṃ tadvadasva vidhānataḥ |

Please tell (me) (vadasva), oh Your Highness (bhavate)! the (tat) True Essence of All the beings (sarva-sattvānām), according to the precept (vidhānataḥ). |

𑆯𑇀𑆫𑆵𑆢𑆼𑆮𑇀𑆪𑆶𑆮𑆳𑆖

श्रीदेव्युवाच

Śrīdevyuvāca

The Venerable (śrī) Goddess (devī) said (uvāca):

𑆯𑆸𑆟𑆶𑆰𑇀𑆮𑆳𑆮𑆲𑆴𑆠𑆾 𑆨𑆷𑆠𑇀𑆮𑆳 𑆑𑇀𑆫𑆩𑆱𑆳𑆫𑆱𑇀𑆪 𑆤𑆴𑆫𑇀𑆟𑆪𑆩𑇀 𑇆𑇓/𑇒𑇔𑇆

शृणुष्वावहितो भूत्वा क्रमसारस्य निर्णयम् ॥३/२४॥

Śṛṇuṣvāvahito bhūtvā kramasārasya nirṇayam || 3/24 ||

Be (bhūtvā) attentive (avahitaḥ) (and) listen (śṛṇuṣva) to the explanation (nirṇayam) of the Essence of Krama (krama-sārasya). || 3/24 ||

𑆪𑆼𑆤 𑆢𑆸𑆰𑇀𑆛𑆼𑆤 𑆬𑆧𑇀𑆣𑆼𑆤 𑆘𑇀𑆚𑆳𑆤𑆼𑆤 𑆥𑆫𑆩𑆳𑆫𑇀𑆡𑆠𑆂  𑇅
𑆣𑇀𑆪𑆳𑆤𑆼𑆤 𑆱𑇀𑆩𑆫𑆟𑆼𑆤𑆽𑆮 𑆓𑆶𑆫𑆶𑆟𑆾𑆠𑇀𑆠𑆼𑆤 𑆑𑆫𑇀𑆩𑆟𑆳 𑇆𑇓/𑇒𑇕𑇆

𑆮𑇀𑆪𑆾𑆩𑆼𑆯𑆵𑆤𑆳𑆁 𑆥𑆫𑆁 𑆢𑆴𑆮𑇀𑆪𑆁 𑆬𑆨𑆠𑆼 𑆱𑆳𑆣𑆑𑆾𑆠𑇀𑆠𑆩𑆂  𑇅
*𑆠𑆴𑆠𑇀𑆠𑆱𑇀𑆠𑆶𑆢𑇀𑆪𑆾𑆩𑇀𑆪𑆟𑆁* 𑆥𑆴𑆟𑇀𑆝 𑆑𑆳𑆬𑆴𑆑𑆳𑆑𑇀𑆫𑆩𑆩𑆶𑆠𑇀𑆠𑆩𑆩𑇀 𑇆𑇓/𑇒𑇖𑇆

𑆥𑆯𑇀𑆪 𑆠𑇀𑆮𑆁 𑆥𑇀𑆫𑆑𑆛𑆁 𑆖𑆤𑇀𑆢𑇀𑆫𑆁 𑆓𑆾𑆥𑆴𑆠𑆁 𑆱𑆫𑇀𑆮𑆘𑆤𑇀𑆠𑆶𑆰𑆶  𑇅
𑆮𑇀𑆪𑆾𑆩𑇀𑆤𑆴 𑆮𑇀𑆪𑆾𑆩𑆓𑆠𑆁 𑆨𑆷𑆠𑇀𑆮𑆳 𑆯𑆸𑆟𑆶𑆰𑇀𑆮𑆼𑆢𑆩𑆨𑆳𑆮𑆓𑆩𑇀 𑇆𑇓/𑇒𑇗𑇆

येन दृष्टेन लब्धेन ज्ञानेन परमार्थतः  ।
ध्यानेन स्मरणेनैव गुरुणोत्तेन कर्मणा ॥३/२५॥

व्योमेशीनां परं दिव्यं लभते साधकोत्तमः  ।
*तित्तस्तुद्योम्यणं* पिण्ड कालिकाक्रममुत्तमम् ॥३/२६॥

पश्य त्वं प्रकटं चन्द्रं गोपितं सर्वजन्तुषु  ।
व्योम्नि व्योमगतं भूत्वा शृणुष्वेदमभावगम् ॥३/२७॥

Yena dṛṣṭena labdhena jñānena paramārthataḥ  |
Dhyānena smaraṇenaiva guruṇottena karmaṇā || 3/25 ||

Vyomeśīnāṃ paraṃ divyaṃ labhate sādhakottamaḥ  |
*Tittastudyomyaṇaṃ* piṇḍa kālikākramamuttamam || 3/26 ||

Paśya tvaṃ prakaṭaṃ candraṃ gopitaṃ sarvajantuṣu  |
Vyomni vyomagataṃ bhūtvā śṛṇuṣvedamabhāvagam || 3/27 ||

By (yena) the appearance (dṛṣṭena) of the obtainment (labdhena) of Wisdom (jñānena) from the Supreme Reality (parama-arthataḥ) (and) by the act (karmaṇā) of contemplating (dhyānena) (on it) actually (eva) (in the form of) remembering it (smaraṇena), (being) watered (uttena) by the Guru (guruṇā), the best (uttamaḥ) of the sādhaka-s or spiritual aspirants (sādhakaḥ) attains (labhate) the Supremely (param) Divine (divyam) Mass (piṇḍam) of the Mistresses of the Sky (vyoma-īśīnāṃ), (that is) the ** most elevated (uttamam) Kālikākrama or the Process pertaining to Kālī (kālikā-kramam). Behold (paśya…tvam) this Most Excellent (candram), clearly manifesting (prakaṭam) Secret, (that is) hidden (gopitam) in all the limited beings (sarva-jantuṣu). Having became (bhūtvā) the one, (who) rises from the Sky (vyoma-gatam) in the Sky (vyomni), listen (śṛṇuṣva) to this (idam) condition, (which) pervades Annihilation (of mundane existence) (a-bhāva-gam). || 3/25-27 ||

𑆩𑆶𑆒𑆥𑆳𑆫𑆁𑆥𑆫𑆳𑆓𑆠𑆁 𑆩𑆶𑆒𑆳𑆤𑇀𑆩𑆶𑆒𑆓𑆠𑆁 𑆱𑆢𑆳  𑇅
𑆩𑆶𑆒𑆳𑆩𑆶𑆒𑆥𑆢𑆿 𑆲𑆵𑆤𑆁 𑆱𑆁𑆩𑆶𑆒𑆁 𑆠𑆶 𑆃𑆣𑆾𑆩𑆶𑆒𑆩𑇀 𑇆𑇓/𑇒𑇘𑇆

मुखपारंपरागतं मुखान्मुखगतं सदा  ।
मुखामुखपदौ हीनं संमुखं तु अधोमुखम् ॥३/२८॥

Mukhapāraṃparāgataṃ mukhānmukhagataṃ sadā  |
Mukhāmukhapadau hīnaṃ saṃmukhaṃ tu adhomukham || 3/28 ||

Coming from the uninterrupted Oral Tradition of the Mouth (mukha-pāraṃpara-āgatam) (and) spreading from mouth to mouth --or as sometimes said, ‘from ear to ear’-- (mukhān-mukha-gatam) without any break (sadā), without (hīnam) having or not having a mouth --or entrance-- (mukha-amukha-padau), presented in front of the eyes (saṃ-mukham), but (tu) facing downwards --to help-- (adho-mukham). --i.e. in this verse, the Mouth is the Source of the Tradition of Oral Instructions flowing from Master to disciple. In other words, it is the Teachings of the Guru-s of the Krama-- || 3/28 ||

𑆮𑆑𑇀𑆠𑇀𑆫𑆳𑆢𑇀𑆮𑆑𑇀𑆠𑇀𑆫𑆓𑆠𑆁 𑆮𑇀𑆪𑆑𑇀𑆠𑆩𑆮𑇀𑆪𑆑𑇀𑆠𑆁 𑆖𑆑𑇀𑆫𑆩𑆣𑇀𑆪𑆓𑆩𑇀  𑇅
𑆠𑆼𑆤 𑆖𑆑𑇀𑆫𑆼𑆤 𑆮𑆑𑇀𑆰𑇀𑆪𑆳𑆩𑆴 𑆮𑆑𑇀𑆠𑇀𑆫𑆳𑆩𑇀𑆤𑆳𑆪𑆁 𑆑𑇀𑆫𑆩𑆳𑆪𑆠𑆩𑇀 𑇆𑇓/𑇒𑇙𑇆

वक्त्राद्वक्त्रगतं व्यक्तमव्यक्तं चक्रमध्यगम्  ।
तेन चक्रेन वक्ष्यामि वक्त्राम्नायं क्रमायतम् ॥३/२९॥

Vaktrādvaktragataṃ vyaktamavyaktaṃ cakramadhyagam  |
Tena cakrena vakṣyāmi vaktrāmnāyaṃ kramāyatam || 3/29 ||

Manifests (vyaktam) from the Mouth (vaktrāt) and settles in the Mouth (vaktra-gatam), (but also) invisible (avyaktam) (and) moves --i.e. pervades or exists-- in the Center of the Wheel (cakra-madhya-gam). Through (tena) the Wheel (cakrena), I shall speak (vakṣyāmi) about the Sacred Scriptural Tradition rising from the Mouth (vaktra-āmnāyam), blooming from the Krama (krama-āyatam) --i.e. in this verse, the Mouth is the Source of the Tradition of Sacred Scriptural Transmission, (which) establishes the Doctrine of the Krama. In other words, it is the Teachings of the Tantra-s of the Krama-- || 3/29 ||

𑆯𑆳𑆱𑇀𑆠𑇀𑆫𑆾𑆥𑆳𑆪𑆼𑆤 𑆤𑆴𑆫𑇀𑆩𑆶𑆑𑇀𑆠𑆁 𑆥𑆫𑆴𑆥𑆳𑆛𑇀𑆪𑆳 𑆮𑆴𑆮𑆫𑇀𑆠𑆴𑆠𑆩𑇀  𑇅
𑆤 𑆑𑆶𑆬𑆁 𑆑𑆶𑆬𑆨𑆳𑆮𑆱𑇀𑆡𑆁 𑆤 𑆯𑆳𑆑𑇀𑆠𑆁 𑆯𑆳𑆩𑇀𑆨𑆮𑆁 𑆤 𑆖 𑇆𑇓/𑇓𑇐𑇆

शास्त्रोपायेन निर्मुक्तं परिपाट्या विवर्तितम्  ।
न कुलं कुलभावस्थं न शाक्तं शाम्भवं न च ॥३/३०॥

Śāstropāyena nirmuktaṃ paripāṭyā vivartitam  |
Na kulaṃ kulabhāvasthaṃ na śāktaṃ śāmbhavaṃ na ca || 3/30 ||

Free of (nirmuktam) the path of the Śāstra-s (śāstra-upāyena) (and) turned away (vivartitam) from succession (paripāṭyā). It is not (na) the Kula (kulam) (and) it is not in love with the Kula (kula-bhāva-stham). Not (na) Śākta (śāktam), but also (ca) not (na) Śāmbhava (śāmbhavam). --i.e. Krama is neither the path of Scriptures, nor of succession, nor the path of Kula system, but not even the Śākta and Śāmbhava means-- || 3/30 ||

𑆄𑆟𑆮𑆁 𑆤 𑆖 𑆮𑆽 𑆫𑆶𑆢𑇀𑆫𑆂 𑆱𑇀𑆮𑆱𑇀𑆮𑆨𑆳𑆮𑆁 𑆤 𑆖𑆽𑆮 𑆲𑆴  𑇅
𑆤 𑆘𑇀𑆚𑆳𑆤𑆁 𑆤 𑆖 𑆠𑆠𑇀 𑆘𑇀𑆚𑆼𑆪𑆁 𑆤 𑆧𑆾𑆣𑆁 𑆤 𑆖 𑆧𑆶𑆣𑇀𑆪𑆠𑆼 𑇆𑇓/𑇓𑇑𑇆

आणवं न च वै रुद्रः स्वस्वभावं न चैव हि  ।
न ज्ञानं न च तत् ज्ञेयं न बोधं न च बुध्यते ॥३/३१॥

Āṇavaṃ na ca vai rudraḥ svasvabhāvaṃ na caiva hi  |
Na jñānaṃ na ca tat jñeyaṃ na bodhaṃ na ca budhyate || 3/31 ||

And (ca...vai) neither (na) (the means) of Āṇava (āṇavam), nor (the path) of Rudra (rudraḥ), moreover (ca) not (na) even (eva...hi) one’s own True Nature (sva-sva-bhāvam). It is not (na) Knowledge (jñānam), and (ca) not (na) that (tat) (, which) should be known --by Knowledge-- (jñeyam). Neither (na) understanding (bodham), nor (na...ca) about becoming awakened (budhyate). || 3/31 ||

𑆤𑆳𑆓𑇀𑆫𑆁 𑆤𑆳𑆤𑇀𑆠𑆁 𑆤 𑆩𑆣𑇀𑆪𑆁 𑆮𑆳 𑆄𑆤𑆤𑇀𑆢𑆳𑆤𑆤𑇀𑆢𑆮𑆫𑇀𑆘𑆴𑆠𑆩𑇀  𑇅
𑆤 𑆖 𑆑𑆤𑇀𑆢𑆓𑆠𑆁 𑆢𑆼𑆮 𑆤 𑆖𑆑𑇀𑆫𑆥𑆢𑇀𑆩𑆓𑆾𑆖𑆫𑆩𑇀 𑇆𑇓/𑇓𑇒𑇆

नाग्रं नान्तं न मध्यं वा आनन्दानन्दवर्जितम्  ।
न च कन्दगतं देव न चक्रपद्मगोचरम् ॥३/३२॥

Nāgraṃ nāntaṃ na madhyaṃ vā ānandānandavarjitam  |
Na ca kandagataṃ deva na cakrapadmagocaram || 3/32 ||

Neither (na) the foremost (agram), nor (na) the conclusion (antam), but (vā) not (na) in between (the two) (madhyam). Devoid of Bliss and absence of Bliss (ānanda-ānanda-varjitam). Neither (na...ca) rising from Kanda (kanda-gatam), oh God (deva)!, nor (na) dwells in the Lotus of the Wheel (cakra-padma-gocaram). || 3/32 ||

𑆤 𑆖 𑆧𑆴𑆤𑇀𑆢𑆶𑆓𑆠𑆁 𑆤𑆳𑆡 𑆤𑆳𑆤𑆾𑆢𑆪𑆮𑆴𑆮𑆫𑇀𑆘𑆴𑆠𑆩𑇀  𑇅
𑆤 𑆯𑆷𑆤𑇀𑆪𑆁 𑆤 𑆖𑆳𑆯𑆷𑆤𑇀𑆪𑆁 𑆮𑆳 𑆯𑆷𑆤𑇀𑆪𑆳𑆤𑆳𑆁 𑆨𑆪𑆮𑆫𑇀𑆘𑆴𑆠𑆩𑇀 𑇆𑇓/𑇓𑇓𑇆

न च बिन्दुगतं नाथ नानोदयविवर्जितम्  ।
न शून्यं न चाशून्यं वा शून्यानां भयवर्जितम् ॥३/३३॥

Na ca bindugataṃ nātha nānodayavivarjitam  |
Na śūnyaṃ na cāśūnyaṃ vā śūnyānāṃ bhayavarjitam || 3/33 ||

And (ca) It does not (na) rise from Bindu (bindu-gatam), oh Lord (nātha)! It is deprived of the rising of knowledge (*jñāna*-udaya-vi-varjitam). Neither (na) the void (śūnyam), nor (na) the absence of void (aśūnyam), it is free of the fear (bhaya-varjitam) of all the voids (śūnyānām), indeed (vā). || 3/33 ||

𑆱𑆴𑆢𑇀𑆣𑆥𑆫𑆁𑆥𑆫𑆳𑆪𑆳𑆠𑆁 𑆮𑇀𑆪𑆾𑆩𑆮𑆳𑆩𑆼𑆯𑆴𑆓𑆾𑆖𑆫𑆩𑇀  𑇅
𑆇𑆩𑆖𑆳 𑆫𑆠𑆪𑆾 𑆢𑆼𑆮 𑆢𑆡𑇀𑆪𑆠𑆼 *** 𑆃𑆑𑇀𑆫𑆩𑆑𑇀𑆫𑆩𑆩𑇀 𑇆𑇓/𑇓𑇔𑇆

सिद्धपरंपरायातं व्योमवामेशिगोचरम्  ।
उमचा रतयो देव दथ्यते *** अक्रमक्रमम् ॥३/३४॥

Siddhaparaṃparāyātaṃ vyomavāmeśigocaram  |
Umacā ratayo deva dathyate *** akramakramam || 3/34 ||

Blooming forth from the Oral Tradition of the Siddha-s (siddha-paraṃparāyātam), (and) dwelling in Vyomavāmeśi or the Mistress, Who Vomits the Voids --i.e. of Khecarī, Bhūcarī, Saṃhārabakṣiṇī, Raudreśvarī-- (vyoma-vāma-īśi-gocaram). Oh God (deva)! *** It is the processless process (akrama-kramam). || 3/34 ||

𑆤𑆳𑆱𑆠𑇀𑆠𑆳 𑆤 𑆖 𑆱𑆠𑇀𑆠𑆳 𑆮𑆳 𑆱𑆠𑇀𑆠𑆳𑆱𑆠𑇀𑆠𑆾𑆨𑆪𑆾𑆘𑇀𑆙𑆴𑆠𑆩𑇀  𑇅
𑆃𑆮𑆼𑆢𑇀𑆪𑆩𑇀 𑆮𑆼𑆢𑆑𑆠𑇀𑆮𑆼𑇁𑆥𑆴 𑆱𑆳𑆑𑆁 𑆑𑆾 𑆥𑆖𑆤𑆳𑆫𑇀𑆡𑆠𑆂 𑇆𑇓/𑇓𑇕𑇆

नासत्ता न च सत्ता वा सत्तासत्तोभयोज्झितम्  ।
अवेद्यम् वेदकत्वेऽपि साकं को पचनार्थतः ॥३/३५॥

Nāsattā na ca sattā vā sattāsattobhayojjhitam  |
Avedyam vedakatve'pi sākaṃ ko pacanārthataḥ || 3/35 ||

Neither (na) non-existence (asattā), nor (na...ca) existence (sattā) and (vā) it is free of the duality of Being and non-Being (sattā-asatta-ubhaya-ujjhitam). It is not something to be known (avedyam) even (api) in ‘making known’ or rendering conscious (vedaka-tve), (and) at the same time (sākam), It is for the sake of cooking --i.e. maturing in a spiritual sense-- (pacana-arthataḥ). || 3/35 ||

𑆯𑆷𑆤𑇀𑆪𑆁 𑆯𑆷𑆤𑇀𑆪𑆁 𑆠𑆡𑆳 𑆯𑆷𑆤𑇀𑆪𑆁 𑆠𑆴𑆯𑆷𑆤𑇀𑆪𑆁 𑆯𑆷𑆤𑇀𑆪𑆮𑆫𑇀𑆘𑆴𑆠𑆩𑇀  𑇅
𑆯𑆷𑆤𑇀𑆪𑆘𑇀𑆚𑆳𑆤𑆩𑆴𑆢𑆁 𑆫𑆶𑆢𑇀𑆫 𑆘𑇀𑆚𑆳𑆠𑇀𑆮𑆳 𑆯𑆷𑆤𑇀𑆪𑆳𑆤𑇀𑆠𑆪𑆾𑆨𑆮𑆼𑆠𑇀 𑇆𑇓/𑇓𑇖𑇆

शून्यं शून्यं तथा शून्यं तिशून्यं शून्यवर्जितम्  ।
शून्यज्ञानमिदं रुद्र ज्ञात्वा शून्यान्तयोभवेत् ॥३/३६॥

Śūnyaṃ śūnyaṃ tathā śūnyaṃ tiśūnyaṃ śūnyavarjitam  |
Śūnyajñānamidaṃ rudra jñātvā śūnyāntayobhavet || 3/36 ||

Void (śūnyam) is void (śūnyam), therefore (tathā) void (śūnyam) is so extremely empty (tiśūnyam), that it is (really) beyond void (śūnya-varjitam). Having known (jñātvā) this (idam) understanding of śūnya or void (śūnya-jñānam), oh Rudra (rudra)!, (the condition, which) makes an end of the void (problem) (śūnya-antayaḥ) shines (bhavet). || 3/36 ||

𑆤𑆳𑆑𑆳𑆯𑆁 𑆤 𑆖 𑆢𑆵𑆥𑇀𑆠𑆁 𑆮𑆽 𑆤 𑆥𑇀𑆫𑆨𑆳𑆱𑆁 𑆤 𑆨𑆳𑆱𑆑𑆩𑇀  𑇅
𑆤 𑆑𑆸𑆰𑇀𑆟𑆁 𑆤 𑆖 𑆮𑆽 𑆥𑆵𑆠𑆁 𑆤 𑆫𑆑𑇀𑆠𑆁 𑆬𑆾𑆲𑆴𑆠𑆁 𑆤 𑆖 𑇆𑇓/𑇓𑇗𑇆

नाकाशं न च दीप्तं वै न प्रभासं न भासकम्  ।
न कृष्णं न च वै पीतं न रक्तं लोहितं न च ॥३/३७॥

Nākāśaṃ na ca dīptaṃ vai na prabhāsaṃ na bhāsakam  |
Na kṛṣṇaṃ na ca vai pītaṃ na raktaṃ lohitaṃ na ca || 3/37 ||

Not (na) the ether (ākāśam) and (ca) it is not (na) blazing (dīptam). Neither (na) the appearance --i.e. manifestation-- (prabhāsam), nor (na) that (, which) enlightens (bhāsakam). Not (na) black --i.e. darkness-- (kṛṣṇam) and (ca) not (na) yellow (pītam), and (ca) not (na...na) red (lohitam) like blood (raktam). || 3/37 ||

𑆤 𑆮𑆫𑇀𑆟𑆁 𑆤 𑆖 𑆃𑆮𑆫𑇀𑆟𑆁 𑆤 𑆑𑇀𑆰𑆫𑆁 𑆖𑆳𑆑𑇀𑆰𑆫𑆁 𑆤 𑆠𑆶  𑇅
𑆍𑆠𑆠𑇀 𑆱𑇀𑆮𑆫𑆷𑆥𑆩𑆩𑆬𑆁 𑆃𑆑𑇀𑆫𑆩𑆼 𑆠𑆶 𑆑𑇀𑆫𑆩𑆳𑆓𑆠𑆩𑇀 𑇆𑇓/𑇓𑇘𑇆

न वर्णं न च अवर्णं न क्षरं चाक्षरं न तु  ।
एतत् स्वरूपममलं अक्रमे तु क्रमागतम् ॥३/३८॥

Na varṇaṃ na ca avarṇaṃ na kṣaraṃ cākṣaraṃ na tu  |
Etat svarūpamamalaṃ akrame tu kramāgatam || 3/38 ||

Not (na) external appearance (varṇam) and (ca) not (na) its absence (avarṇam), not (na) perishable --like the body-- (kṣaram) and (ca) not (na) imperishable (akṣaram). This (etat) Essential Nature (sva-rūpam) is Spotless (amalam) and (tu) it is coming from the process (krama-āgatam) of the Processless (akrame). || 3/38 ||

𑆑𑆡𑆪𑆳𑆩𑆴 𑆪𑆡𑆳 𑆠𑆡𑇀𑆪𑆁 𑆮𑆴𑆱𑇀𑆠𑆫𑆼𑆟 𑆪𑆡𑆳𑆑𑇀𑆫𑆩𑆩𑇀  𑇅
𑆪𑆼𑆤 𑆮𑆴𑆘𑇀𑆚𑆳𑆠𑆩𑆳𑆠𑇀𑆫𑆼𑆤 𑆒𑆼𑆖𑆫𑆵𑆱𑆩𑆠𑆳𑆁 𑆮𑇀𑆫𑆘𑆼𑆠𑇀 𑇆𑇓/𑇓𑇙𑇆

कथयामि यथा तथ्यं विस्तरेण यथाक्रमम्  ।
येन विज्ञातमात्रेन खेचरीसमतां व्रजेत् ॥३/३९॥

Kathayāmi yathā tathyaṃ vistareṇa yathākramam  |
Yena vijñātamātrena khecarīsamatāṃ vrajet || 3/39 ||

I shall speak (kathayāmi) then (yathā) (about) the Truth (tathyam) in detailed (vistareṇa) succession (yathā-kramam), by mere understanding of which (yena …vijñāta-mātrena), identity with Khecarī (khecarī-samatām) takes place (vrajet). || 3/39 ||

𑆱𑆸𑆰𑇀𑆛𑆴𑆑𑇀𑆫𑆩𑆁 𑆠𑆶 𑆥𑇀𑆫𑆡𑆩𑆩𑆤𑆤𑇀𑆠𑆫𑆁 𑆢𑇀𑆮𑆴𑆠𑆵𑆪𑆑𑆩𑇀  𑇅
𑆱𑆁𑆲𑆳𑆫𑆁 𑆠𑆶 𑆠𑆸𑆠𑆵𑆪𑆁 𑆱𑇀𑆪𑆳𑆢𑆤𑆳𑆒𑇀𑆪𑆼𑆪𑆁 𑆖𑆠𑆶𑆫𑇀𑆡𑆑𑆩𑇀 𑇆𑇓/𑇔𑇐𑇆

सृष्टिक्रमं तु प्रथममनन्तरं द्वितीयकम्  ।
संहारं तु तृतीयं स्यादनाख्येयं चतुर्थकम् ॥३/४०॥

Sṛṣṭikramaṃ tu prathamamanantaraṃ dvitīyakam  |
Saṃhāraṃ tu tṛtīyaṃ syādanākhyeyaṃ caturthakam || 3/40 ||

The Process of Manifestation (sṛṣṭi-kramam) is the First (prathamam). ‘Continuous’ --i.e. maintenance-- (anantaram) is the Second (dvitīyakam). Dissolution (saṃhāram) is the Third (tṛtīyam). This (iyam) Nameless (syāt-anākhya) is the Fourth (caturthakam). || 3/40 ||

𑆨𑆳𑆱𑆳𑆒𑇀𑆪𑆁 𑆥𑆫𑆩𑆁 𑆫𑆶𑆢𑇀𑆫𑆁 𑆑𑇀𑆫𑆩𑆾𑇁𑆪𑆁 𑆑𑆳𑆬𑆴𑆑𑆳𑆑𑇀𑆫𑆩𑆼  𑇅
𑆘𑇀𑆚𑆳𑆤𑆁 𑆱𑆸𑆰𑇀𑆛𑆴𑆫𑇀𑆮𑆴𑆘𑆳𑆤𑆵𑆪𑆳𑆠𑇀𑆱𑇀𑆡𑆴𑆠𑆴𑆫𑇀𑆩𑆤𑇀𑆠𑇀𑆫𑆂 𑆥𑇀𑆫𑆑𑆵𑆫𑇀𑆠𑆴𑆠𑆂 𑇆𑇓/𑇔𑇑𑇆

भासाख्यं परमं रुद्रं क्रमोऽयं कालिकाक्रमे  ।
ज्ञानं सृष्टिर्विजानीयात्स्थितिर्मन्त्रः प्रकीर्तितः ॥३/४१॥

Bhāsākhyaṃ paramaṃ rudraṃ kramo'yaṃ kālikākrame  |
Jñānaṃ sṛṣṭirvijānīyātsthitirmantraḥ prakīrtitaḥ || 3/41 ||

In the Process of Kālikā (kālikā-krame) this (ayam) Process (kramaḥ) is called Bhāsā or Supreme Light (bhāsā-ākhyam) that is Supremely (paramam) Terrible (rudram). One should know (vijānīyāt) Sṛṣṭi (sṛṣṭiḥ) as Jñāna (jñānam), (and) Sthiti (sthitiḥ) is revealed (prakīrtitaḥ) as Mantra (mantraḥ). || 3/41 ||

𑆱𑆁𑆲𑆳𑆫𑆱𑇀𑆠𑆶 𑆩𑆲𑆳𑆑𑆳𑆬𑆾 𑆩𑆼𑆬𑆳𑆥𑆁 𑆥𑆫𑆩𑆁 𑆮𑆴𑆢𑆶𑆂  𑇅
𑆃𑆤𑆳𑆒𑇀𑆪𑆁 𑆯𑆑𑇀𑆠𑆴𑆨𑆳𑆮𑆁 𑆠𑆶 𑆨𑆳𑆱𑆳𑆒𑇀𑆪𑆁 𑆯𑆑𑇀𑆠𑆴𑆫𑆷𑆥𑆑𑆩𑇀 𑇆𑇓/𑇔𑇒𑇆

संहारस्तु महाकालो मेलापं परमं विदुः  ।
अनाख्यं शक्तिभावं तु भासाख्यं शक्तिरूपकम् ॥३/४२॥

Saṃhārastu mahākālo melāpaṃ paramaṃ viduḥ  |
Anākhyaṃ śaktibhāvaṃ tu bhāsākhyaṃ śaktirūpakam || 3/42 ||

Dissolution (saṃhāraḥ) is certainly (tu) the Great Lord of Time (mahā-kālaḥ) (, which) must be known (viduḥ) as Supreme (paramam) Encounter --i.e. union-- (melāpam). The Nameless or Anākhya (anākhyam) is transition into Śakti (śakti-bhāvam) and (tu) (that which is) called Bhāsā or Supreme Light (bhāsā-ākhyam) is having the Form of Śakti --or ‘Śambhurūpakam’ - ‘the Nature of Śambhu --i.e. of Śiva--’, based on the version of this verse quoted in Mahārthamañjarīparimala-- (śakti-rūpakam). || 3/42 ||

𑆥𑆚𑇀𑆖𑆥𑇀𑆫𑆑𑆳𑆫𑆩𑆼𑆠𑆢𑇀𑆣𑆴 𑆮𑆴𑆘𑇀𑆚𑆳𑆪𑆼𑆠𑇀𑆠𑆠𑇀𑆠𑇀𑆮𑆢𑆫𑇀𑆯𑆴𑆤𑆂  𑇅
𑆑𑇀𑆫𑆩𑆁 𑆠𑆶 𑆢𑆼𑆮𑆢𑆼𑆮𑆼𑆯 𑆄𑆓𑆠𑆁 𑆑𑇀𑆫𑆩𑆪𑆾𑆓𑆠𑆂 𑇆𑇓/𑇔𑇓𑇆

पञ्चप्रकारमेतद्धि विज्ञायेत्तत्त्वदर्शिनः  ।
क्रमं तु देवदेवेश आगतं क्रमयोगतः ॥३/४३॥

Pañcaprakārametaddhi vijñāyettattvadarśinaḥ  |
Kramaṃ tu devadeveśa āgataṃ kramayogataḥ || 3/43 ||

The Knowers of Truth (tattva-darśinaḥ), Oh Lord of the God of gods (deva-deva-īśa)! must truly understand (hi…vijñāyet) this (etat) fivefold way (pañca-prakāram), (which) comes to (āgatam) the Krama (kramam) truly (tu) in consequence of the Krama (krama-yogataḥ). || 3/43 ||

𑆥𑆯𑇀𑆖𑆳𑆢𑇀𑆨𑆳𑆱𑆳𑆑𑇀𑆫𑆩𑆳𑆪𑆳𑆠𑆳𑆁 𑆱𑆫𑇀𑆮𑆯𑆳𑆱𑇀𑆠𑇀𑆫𑆼𑆰𑆶 𑆓𑆾𑆥𑆴𑆠𑆁  𑇅
𑆃𑆑𑇀𑆰𑆫𑆳 𑆖 𑆃𑆫𑆷𑆥𑆳 𑆖 𑆑𑇀𑆰𑆫𑆠𑆼 𑆱𑆫𑇀𑆮𑆨𑆳𑆮𑆓𑆳 𑇆𑇓/𑇔𑇔𑇆

𑆮𑆴𑆯𑇀𑆮𑆤𑆴𑆫𑇀𑆩𑆳𑆠𑆸𑆫𑆷𑆥𑆠𑇀𑆮𑆁 𑆢𑆴𑆮𑇀𑆪𑆩𑆳𑆤𑆤𑇀𑆢𑆫𑆷𑆥𑆴𑆟𑆩𑇀  𑇅
𑆑𑆬𑆳 𑆫𑆷𑆥𑆳𑆤𑇀𑆠𑆳 𑆍𑆑𑆳 𑆮𑆽 𑆖𑆠𑆶𑆂𑆰𑆰𑇀𑆛𑇀𑆪𑆤𑇀𑆠𑆓𑆳 𑆯𑆴𑆮𑆳 𑇆𑇓/𑇔𑇕𑇆

पश्चाद्भासाक्रमायातां सर्वशास्त्रेषु गोपितं  ।
अक्षरा च अरूपा च क्षरते सर्वभावगा ॥३/४४॥

विश्वनिर्मातृरूपत्वं दिव्यमानन्दरूपिणम्  ।
कला रूपान्ता एका वै चतुःषष्ट्यन्तगा शिवा ॥३/४५॥

Paścādbhāsākramāyātāṃ sarvaśāstreṣu gopitaṃ  |
Akṣarā ca arūpā ca kṣarate sarvabhāvagā || 3/44 ||

Viśvanirmātṛrūpatvaṃ divyamānandarūpiṇam  |
Kalā rūpāntā ekā vai catuḥṣaṣṭyantagā śivā || 3/45 ||

Afterwards (paścāt), the superabundance of the Processless (Nature) of Bhāsā or Supreme Light (bhāsa-akrama-āyātām) is kept Secret (gopitam) in all the Scriptures (sarva-śāstreṣu), (and is) Imperishable (akṣarā) and (ca) Formless (arūpā), and (ca) pervades all the beings (sarva-bhāva-gā) (and) oozes --i.e. flows in everyone, in the whole world-- (kṣarate) as the state of having the form of the creator of the universe (viśva-nirmātṛ-rūpatvam). (She) is Divine (divyam), and appears as Bliss --the State of the Creator is Bliss-- (ānanda-rūpiṇam). (She is) the only one (ekā) Power (kalā) of Śiva (śivā) (that is) beyond form (rūpa-antā) and flows at the end of the sixty-four --i.e. She is all of them-- (catur-ṣaṣṭi-antagā). || 3/44-45 ||

𑆢𑇀𑆮𑆳𑆢𑆯𑆳𑆤𑇀𑆠𑆳 𑆤𑆴𑆫𑆳𑆤𑆤𑇀𑆢𑆳 𑆯𑆾𑆝𑆯𑆳𑆤𑇀𑆠𑆳 𑆩𑆤𑆾𑆤𑇀𑆩𑆤𑆵  𑇅
𑆥𑆶𑆤𑆫𑇀𑆢𑇀𑆮𑇀𑆪𑆰𑇀𑆛𑆑𑆬𑆳𑆪𑆳𑆠𑆳 𑆢𑇀𑆮𑆿 𑆢𑆯𑆰𑆛𑇀𑆠𑇀𑆫𑆴𑆠 𑆍𑆑𑆩𑇀 𑇆𑇓/𑇔𑇖𑇆

द्वादशान्ता निरानन्दा शोडशान्ता मनोन्मनी  ।
पुनर्द्व्यष्टकलायाता द्वौ दशषट्त्रित एकम् ॥३/४६॥

Dvādaśāntā nirānandā śoḍaśāntā manonmanī  |
Punardvyaṣṭakalāyātā dvau daśaṣaṭtrita ekam || 3/46 ||

At the end of the twelve --i.e. beyond the senses-- (dvādaśa-antā), She is the Bliss of Stillness (nirānandā). At the end of the sixteen --i.e. beyond the subject-- (śoḍaśa-antā), She is the one (Who) transcends the mind (manas-unmanī), although (punar) those (tāḥ) coming from dvyaṣṭakalā --i.e. the Power of sixteen-- (dvyaṣṭakalāyātā) are two (dvau), in “daśaṣaṭtrita” (daśa-ṣaṭ-trite) is only one (ekam). || 3/46 ||

𑆠𑆠𑇀𑆫 𑆥𑇀𑆫𑆾𑆠𑆳 𑆠𑆶 𑆱𑆳 𑆑𑆬𑆳 𑆤𑆴𑆫𑆳𑆖𑆳𑆫𑆳 𑆤𑆴𑆤𑆳𑆢𑆵 𑆪𑆳  𑇅
𑆃𑆫𑆷𑆥𑆳 𑆃𑆩𑇀𑆧𑆫𑆳 𑆑𑆳𑆬𑆵 𑆠𑆴𑆡𑇀𑆪𑆤𑇀𑆠𑆼 𑆱𑇀𑆮𑆱𑇀𑆮𑆨𑆳𑆮𑆠𑆂 𑇆𑇓/𑇔𑇗𑇆

तत्र प्रोता तु सा कला निराचारा निनादी या  ।
अरूपा अम्बरा काली तिथ्यन्ते स्वस्वभावतः ॥३/४७॥

Tatra protā tu sā kalā nirācārā ninādī yā  |
Arūpā ambarā kālī tithyante svasvabhāvataḥ || 3/47 ||

And (tu) fixed (protā) there (tatra), She (sā) is Kālī (kālī), the Power (kalā) of the Formless (arūpā) Sky (ambarā), Who (yā) is lawless (nirācārā) (and) sounding (ninādī) at the end of the fifteen (vowels) (tithyante) Naturally --lit. by Her own True Nature-- (sva-sva-bhāvataḥ). || 3/47 ||

𑆱𑆁𑆱𑇀𑆡𑆴𑆠𑆳 𑆥𑆫𑆩𑆳𑆫𑇀𑆡𑆼𑆤 𑆥𑆶𑆤𑆫𑇀𑆫𑆑𑇀𑆰𑆴𑆠 𑆠𑆠𑇀𑆥𑆢𑆩𑇀  𑇅
𑆃𑆑𑆬𑆳 𑆠𑆶 𑆑𑆬𑆳𑆑𑆳𑆯𑆼 𑆑𑆳𑆬𑆑𑆬𑆤𑆪𑆳 𑆑𑆬𑆳 𑇆𑇓/𑇔𑇘𑇆

संस्थिता परमार्थेन पुनर्रक्षित तत्पदम्  ।
अकला तु कलाकाशे कालकलनया कला ॥३/४८॥

Saṃsthitā paramārthena punarrakṣita tatpadam  |
Akalā tu kalākāśe kālakalanayā kalā || 3/48 ||

Nevertheless (punar), in real sense (parama-arthena), Her State (tat-padam) is protected (rakṣita) (, and She is) resting (saṃsthitā) in the Ether of parts (kalā-ākāśe) without parts (akalā), --i.e. as the plane of diversity, She remains One-- and (tu) by the act of impelling Time (kāla-kalanayā), She (Herself becomes) ‘parts’ (kalā), || 3/48 ||

𑆑𑆬𑇀𑆥𑆳𑆤𑇀𑆠𑆼 𑆑𑆳𑆬𑆢𑆼𑆲𑆱𑇀𑆪 𑆖𑆫𑇀𑆮𑆟𑆼 𑆬𑆳𑆬𑆱𑆳 𑆱𑆢𑆳  𑇅
𑆈𑆫𑇀𑆣𑇀𑆮𑆩𑆳𑆫𑇀𑆓𑆼 𑆖 𑆱𑆳 𑆑𑆳𑆬𑆵 𑆢𑇀𑆮𑆳𑆢𑆯𑆳𑆤𑇀𑆠𑆳𑆤𑇀𑆠𑆫𑆷𑆥𑆓𑆳 𑇆𑇓/𑇔𑇙𑇆

कल्पान्ते कालदेहस्य चर्वणे लालसा सदा  ।
ऊर्ध्वमार्गे च सा काली द्वादशान्तान्तरूपगा ॥३/४९॥

Kalpānte kāladehasya carvaṇe lālasā sadā  |
Ūrdhvamārge ca sā kālī dvādaśāntāntarūpagā || 3/49 ||

During the dissolution of everything (kalpa-ante), always (sadā) longing for (lālasā) Devouring (carvaṇe) the Body of Time (kāla-dehasya) and (ca) in the Path of Rising (ūrdhva-mārge), She (sā) is Kālī (kālī), (Who) pervades the nature of the end of dvādaśānta --lit. the end of the twelve, here means a gate to the Self-- (dvādaśa-anta-anta-rūpa-gā). || 3/49 ||

𑆱𑆁𑆲𑆳𑆫𑆑𑆫𑆟𑆾𑆢𑇀𑆪𑆶𑆑𑇀𑆠𑆳 𑆨𑆳𑆮𑆼𑆤𑆳𑆤𑆼𑆤 𑆱𑆫𑇀𑆮𑆠𑆂  𑇅
𑆮𑆴𑆢𑇀𑆪𑆳𑆫𑆷𑆥𑆳 𑆠𑆶 𑆰𑆰𑇀𑆛𑇀𑆪𑆤𑇀𑆠𑆳 𑆑𑆳𑆬𑆵𑆑𑆳 𑆑𑆤𑆲𑆼𑆲𑆶 -𑆇 𑇆𑇓/𑇕𑇐𑇆

संहारकरणोद्युक्ता भावेनानेन सर्वतः  ।
विद्यारूपा तु षष्ट्यन्ता कालीका कनहेहु -उ ॥३/५०॥

Saṃhārakaraṇodyuktā bhāvenānena sarvataḥ  |
Vidyārūpā tu ṣaṣṭyantā kālīkā kanahehu -u || 3/50 ||

(She is) Kālīkā (kālīkā), the appearance of Wisdom (vidyā-rūpā) and (tu) the end of sixty --i.e. in the Śāmbhava state-- (ṣaṣṭi-antā), (Who) zealously active to perform dissolution (saṃhāra-karaṇa-udyuktā) by this (anena) extasy (bhāvena) everywhere (sarvataḥ),*** || 3/50 ||

𑆑𑆫𑇀𑆰𑆪𑆼𑆢𑆮𑆴𑆑𑆬𑇀𑆥𑆼𑆤 𑆑𑆬𑇀𑆥𑆩𑆳𑆤𑆳 𑆱𑇀𑆮𑆑𑆳 𑆑𑆬𑆳  𑇅
𑆠𑇀𑆫𑆴𑆣𑆳 𑆩𑆳𑆠𑆸𑆮𑆢𑆳 𑆠𑇀𑆫𑇀𑆪𑆤𑇀𑆠𑆳 𑆠𑆳𑆫𑆟𑆵 𑆠𑆠𑇀𑆠𑇀𑆮𑆩𑆣𑇀𑆪𑆓𑆳 𑇆𑇓/𑇕𑇑𑇆

𑆠𑆳𑆫𑆱𑇀𑆮𑆁 𑆓𑆸𑆣𑇀𑆮𑆳𑆤𑇀𑆠𑆁 𑆱𑆳 𑆮𑆽 * 𑆠𑆫𑆳 𑆱𑆫𑇀𑆮𑆢𑆼𑆲𑆴𑆤𑆳𑆩𑇀  𑇅
𑆍𑆑𑆳𑆤𑆼𑆑𑆠𑆪𑆳 𑆨𑆴𑆤𑇀𑆤𑆳 𑆃𑆨𑆼𑆢𑆵 𑆨𑆴𑆤𑇀𑆤𑆨𑆳𑆮𑆤𑆵 𑇆𑇓/𑇕𑇒𑇆

कर्षयेदविकल्पेन कल्पमाना स्वका कला  ।
त्रिधा मातृवदा त्र्यन्ता तारणी तत्त्वमध्यगा ॥३/५१॥

तारस्वं गृध्वान्तं सा वै * तरा सर्वदेहिनाम्  ।
एकानेकतया भिन्ना अभेदी भिन्नभावनी ॥३/५२॥

Karṣayedavikalpena kalpamānā svakā kalā  |
Tridhā mātṛvadā tryantā tāraṇī tattvamadhyagā || 3/51 ||

Tārasvaṃ gṛdhvāntaṃ sā vai * tarā sarvadehinām  |
Ekānekatayā bhinnā abhedī bhinnabhāvanī || 3/52 ||

(She) is one’s own (sva-kā) threefold (tridhā) Power (kalā), pervading the Center of Reality (tattva-madhya-gā), the Speech --lit. speaker-- of the Mother or the Conscious One (mātṛ-vadā), the end of the three --i.e. the Unity of the three Powers-- (tri-antā), the Liberator --lit. the One makes one enable to cross limitations-- (tāraṇī), proceeding (kalpa-mānā) by shortening --i.e. draws closer-- (karṣayet) one’s own protector --i.e. one’s Self as the Protector-- (tāra-svam) (that is) the end of lust (gṛdhu-āntam), through consuming thoughts --lit. by the lack of thoughts or thoughtlessness-- (avikalpena). She (sā) is the Passage (tarā) for all the embodied beings (sarva-dehinām). (Though) non-different (abhedī) (, She is) pierced (bhinnā) by the states of sameness and manifoldness (eka-anekatayā) (and) displaying separation (bhinna-bhāvanī). || 3/51-52 ||

𑆤 𑆱𑆳 𑆍𑆑𑆳 𑆃𑆤𑆼𑆑𑆳 𑆮𑆳 𑆥𑆫𑆳 𑆢𑆴𑆮𑇀𑆪𑆳 𑆪𑆯𑆱𑇀𑆮𑆴𑆤𑆵  𑇅
𑆥𑆶𑆤𑆂 𑆱𑆁𑆮𑆵𑆑𑇀𑆰𑆳 𑆣𑆫𑇀𑆩𑆠𑇀𑆮𑆁 𑆓𑆸𑆲𑆤𑇀𑆠𑆼 𑆠𑆶𑆱𑇀𑆮 𑆬𑆵𑆬𑆪𑆳 𑇆𑇓/𑇕𑇓𑇆

न सा एका अनेका वा परा दिव्या यशस्विनी  ।
पुनः संवीक्षा धर्मत्वं गृहन्ते तुस्व लीलया ॥३/५३॥

Na sā ekā anekā vā parā divyā yaśasvinī  |
Punaḥ saṃvīkṣā dharmatvaṃ gṛhante tusva līlayā || 3/53 ||

Again (punaḥ), She (sā) is neither (na) one (ekā), nor (vā) manifoldness (anekā), (but) the inherent Nature (of everyone) (dharma-tvam), the Radiant (yaśasvinī) Divine (divyā) Supreme (parā), the astonishment of Surprise (of the Truth) (saṃvīkṣā) at the end of seizing (object of the mind) (gṛh-ante...tu,) (furnished) with one’s own amusement (sva-līlayā) --i.e. She is not an object, therefore during Recognition, She appears as one’s own amazement-- . || 3/53 ||

𑆑𑆳𑆬𑆱𑇀𑆪 𑆘𑆤𑆤𑆵 𑆱𑆳 𑆮𑆽 𑆱𑆶𑆯𑆳𑆤𑇀𑆠𑆳 𑆖𑆟𑇀𑆝𑆖𑆑𑇀𑆫𑆓𑆳  𑇅
𑆃𑆱𑇀𑆪𑆳𑆂 𑆱𑇀𑆮𑆫𑆷𑆥𑆓𑆳 𑆑𑆳𑆬𑆵 𑆩𑆣𑇀𑆪𑆩𑆼 𑆖 𑆪𑆡𑆳𑆯𑇀𑆫𑆴𑆠𑆳 𑇆𑇓/𑇕𑇔𑇆

कालस्य जननी सा वै सुशान्ता चण्डचक्रगा  ।
अस्याः स्वरूपगा काली मध्यमे च यथाश्रिता ॥३/५४॥

Kālasya jananī sā vai suśāntā caṇḍacakragā  |
Asyāḥ svarūpagā kālī madhyame ca yathāśritā || 3/54 ||

She (sā) is The Mother (jananī) of Time (kālasya), completely calm (su-śāntā), moving in the Wheel of (Divine) Wrath or objectivity (caṇḍa-cakra-gā). Because of this (nature) (asyāḥ), Kālī (kālī) moves in the Center (madhyame) of one’s own Essential Nature (sva-rūpa-gā), hence (yathā...ca), (She) is the Refuge (āśritā). || 3/54 ||

𑆠𑆠𑇀𑆫𑆱𑇀𑆡𑆳 𑆢𑇀𑆮𑆳𑆢𑆯𑆽𑆫𑇀𑆨𑆼𑆢𑆽𑆂 𑆰𑆾𑆝𑆯𑆽𑆯𑇀𑆖 𑆠𑆶 𑆩𑆠𑇀𑆫𑆓𑆳  𑇅
𑆤𑆴𑆂𑆱𑇀𑆮𑆨𑆳𑆮𑆥𑆢𑆳𑆤𑇀𑆠𑆱𑇀𑆡𑆳 𑆨𑆑𑇀𑆰𑆑𑆵𑆠𑆶𑆁 𑆖 𑆠𑆤𑇀𑆠𑆶𑆢𑆼𑆲𑆓𑆳 𑇆𑇓/𑇕𑇕𑇆

तत्रस्था द्वादशैर्भेदैः षोडशैश्च तु मत्रगा  ।
निःस्वभावपदान्तस्था भक्षकीतुं च तन्तुदेहगा ॥३/५५॥

Tatrasthā dvādaśairbhedaiḥ ṣoḍaśaiśca tu matragā  |
Niḥsvabhāvapadāntasthā bhakṣakītuṃ ca tantudehagā || 3/55 ||

Being established there (tatra-sthā) divided by (bhedaiḥ) the twelve (senses) (dvā-daśaiḥ) and (ca) the sixteen (aspects of subjectivity) (ṣoḍaśaiḥ) and (tu) pervades (even) the smallest particle (matra-gā). Rests at the end of the state devoid of attributes (niḥ-sva-bhāva-pada-anta-sthā) (and) pervades the manifestation (deha-gā) of the thread --i.e. of the process-- (tantu) and (ca) to consume or chew (illusions) (bhakṣakītum). || 3/55 ||

𑆃𑆨𑆑𑇀𑆰𑆳 𑆱𑆫𑇀𑆮𑆨𑆑𑇀𑆰𑆳 𑆖 𑆱𑇀𑆡𑆴𑆠𑆳 𑆑𑆳𑆬𑆵 𑆠𑆫𑆕𑇀𑆓𑆴𑆟𑆵  𑇅
𑆃𑆠𑆴𑆩𑆳𑆫𑇀𑆓𑆼𑆤 𑆫𑆼𑆦𑆓𑆁 𑆠𑆑𑆳𑆫𑆠𑇀𑆮𑆼 𑆖 𑆈𑆫𑇀𑆣𑇀𑆮𑆓𑆳 𑇆𑇓/𑇕𑇖𑇆

अभक्षा सर्वभक्षा च स्थिता काली तरङ्गिणी  ।
अतिमार्गेन रेफगं तकारत्वे च ऊर्ध्वगा ॥३/५६॥

Abhakṣā sarvabhakṣā ca sthitā kālī taraṅgiṇī  |
Atimārgena rephagaṃ takāratve ca ūrdhvagā || 3/56 ||

Kālī (kālī) does not eat (anything) (abhakṣā) and (ca) (She is also) the Devourer of everything (sarva-bhakṣā). Being the One Waving (taraṅgiṇī) in the Supreme Path (ati-mārgena), moving in the letter ‘ra’ (repha-gam) in the state of the letter ‘ta’ --these two letters constitue the five gross elements in other Krama Scripture and together considered to be the letter ‘a’ or Śiva-- (ta-kāra-tve) and (ca) ascending (ūrdhva-gā). || 3/56 ||

𑆠𑆫𑆳 𑆩𑆣𑇀𑆪𑆼 𑆃𑆑𑆳𑆫𑆁 𑆠𑆶 𑆘𑇀𑆚𑆳𑆠𑇀𑆮𑆳 𑆒𑆼𑆓𑆠𑆴𑆩𑇀 𑆄𑆥𑇀𑆤𑆶𑆪𑆳𑆠𑇀  𑇅
𑆠𑆡𑇀𑆪𑆳𑆤𑇀𑆠𑆳 𑆩𑆤𑆬𑆳𑆤𑇀𑆠𑆳 𑆖 𑆑𑆶𑆲𑆷𑆑𑆳𑆤𑇀𑆠𑆳 𑆠𑆡𑆽𑆮 𑆖 𑇆𑇓/𑇕𑇗𑇆

तरा मध्ये अकारं तु ज्ञात्वा खेगतिम् आप्नुयात्  ।
तथ्यान्ता मनलान्ता च कुहूकान्ता तथैव च ॥३/५७॥

Tarā madhye akāraṃ tu jñātvā khegatim āpnuyāt  |
Tathyāntā manalāntā ca kuhūkāntā tathaiva ca || 3/57 ||

And (tu) after understanding (jñātvā) the letter ‘a’ (in this way) (a-kāram), may there be obtainment (āpnuyāt) of ‘khegati’ ‘moving in the Sky of Consciousness’ --i.e. this is an epithet of Khecarīmudrā-- (khe-gatim), (as) She is the Passage or the Boat (tarā) in the Center (madhye), the Conclusion of Truth (tathya-antā) and (ca...ca) truly (tathā-eva) the end of suffering (kuhūka-antā).  || 3/57 ||

𑆑𑆶𑆲𑆷𑆑𑆳𑆤𑇀𑆠𑆳 𑆥𑆶𑆫𑆳 𑆘𑇀𑆚𑆳𑆠𑇀𑆮𑆳 𑆱𑆳 𑆑𑆳𑆩𑆳𑆢𑇀 𑆩𑆾𑆖𑆪𑆴𑆰𑇀𑆪𑆠𑆴  𑇅
𑆠𑆠𑇀𑆫𑆱𑇀𑆡𑆳 𑆱𑇀𑆮𑆨𑆳𑆮𑆱𑇀𑆡𑆳 𑆖𑆫𑆲𑆵𑆤𑆳 𑆠𑆫𑆕𑇀𑆓𑆴𑆠𑆳 𑇆𑇓/𑇕𑇘𑇆

कुहूकान्ता पुरा ज्ञात्वा सा कामाद् मोचयिष्यति  ।
तत्रस्था स्वभावस्था चरहीना तरङ्गिता ॥३/५८॥

Kuhūkāntā purā jñātvā sā kāmād mocayiṣyati  |
Tatrasthā svabhāvasthā carahīnā taraṅgitā || 3/58 ||

After understanding (jñātvā) the end of the suffering (kuhūka-antā) at first (purā), She (sā) makes (Herself) Liberated (mocayiṣyati) from desire (kāmāt). Resting there (tatra-sthā), in one’s own Essential Nature (sva-bhāva-sthā), (She) rejects wandering (in saṃsāra and) (cara-hīnā) (freely) Waves (taraṅgitā). || 3/58 ||

𑆠𑆳𑆫𑆪𑆼𑆠𑇀𑆱𑆫𑇀𑆮𑆘𑆤𑇀𑆠𑆷𑆤𑆳𑆁 𑆑𑆫𑆟𑇀𑆝 𑆥𑆯𑇀𑆖𑆯𑇀𑆖 𑆱𑆢𑆳  𑇅
𑆥𑇀𑆫𑆮𑆴𑆰𑇀𑆛𑆱𑇀𑆪 𑆥𑇀𑆫𑆮𑆴𑆰𑇀𑆛𑆳 𑆱𑆳 𑆤𑆴𑆫𑇀𑆪𑆳 * 𑆓𑆤𑇀𑆠𑆶𑆓𑆳𑆩𑆴𑆤𑆵 𑇆𑇓/𑇕𑇙𑇆

तारयेत्सर्वजन्तूनां करण्ड पश्चश्च सदा  ।
प्रविष्टस्य प्रविष्टा सा निर्या * गन्तुगामिनी ॥३/५९॥

Tārayetsarvajantūnāṃ karaṇḍa paścaśca sadā  |
Praviṣṭasya praviṣṭā sā niryā * gantugāminī || 3/59 ||

She (sā) is the One who enters (praviṣṭā) in (those) who enter (praviṣṭasya), the One who goes anywhere to pass (niryā…gantum-gāminī). She may cross (tārayet) in all the limited beings (sarva-jantūnām) forever (sadā). || 3/59 ||

𑆩𑆣𑇀𑆪𑆱𑇀𑆥𑆤𑇀𑆢𑆫𑆡𑆳𑆫𑆷𑆞𑆳 𑆃𑆱𑇀𑆮𑆫𑆳𑆩𑇀𑆧𑆫𑆨𑆼𑆢𑆴𑆤𑆵  𑇅
𑆮𑆳𑆢𑇀𑆪𑆤𑇀𑆠𑆳 𑆈𑆫𑇀𑆣𑇀𑆮𑆓𑆳 𑆑𑆳𑆬𑆵 𑆲𑇀𑆪𑆳𑆤𑇀𑆠𑆳 𑆠𑆷𑆰𑇀𑆟𑆵𑆓𑆳𑆯𑇀𑆫𑆶𑆠𑆳 𑇆𑇓/𑇖𑇐𑇆

मध्यस्पन्दरथारूढा अस्वराम्बरभेदिनी  ।
वाद्यन्ता ऊर्ध्वगा काली ह्यान्ता तूष्णीगाश्रुता ॥३/६०॥

Madhyaspandarathārūḍhā asvarāmbarabhedinī  |
Vādyantā ūrdhvagā kālī hyāntā tūṣṇīgāśrutā || 3/60 ||

Kālī (kālī) is really (hi) the One (Who is) ascending (ūrdhva-gā) (, and She) is mounted up to the Joy of the Activity of the Center (madhya-spanda-ratha-ārūḍhā) (and) penetrated the Sky of Silence or letter ‘a’ (asvara-āmbara-bhedinī) at the end of speaking (vādi-antā). (She) is the Termination (antā), (who) moves in Silence (tūṣṇī-gā) and unheard (āśrutā). || 3/60 ||

𑆃𑆑𑇀𑆰𑆮𑇀𑆪𑆚𑇀𑆘𑆤𑆩𑆳𑆫𑆷𑆞𑆳 𑆒𑆼𑆖𑆫𑆠𑇀𑆮𑆥𑇀𑆫𑆢𑆳𑆪𑆴𑆤𑆵  𑇅
𑆱𑆠𑆠𑆾𑆢𑆴𑆠𑆨𑆳𑆮𑆱𑇀𑆡𑆳 𑆃𑆤𑇀𑆠𑆱𑇀𑆡𑆳 𑆖𑆴𑆠𑇀𑆱𑇀𑆮𑆫𑆷𑆥𑆴𑆟𑆵 𑇆𑇓/𑇖𑇑𑇆

अक्षव्यञ्जनमारूढा खेचरत्वप्रदायिनी  ।
सततोदितभावस्था अन्तस्था चित्स्वरूपिणी ॥३/६१॥

Akṣavyañjanamārūḍhā khecaratvapradāyinī  |
Satatoditabhāvasthā antasthā citsvarūpiṇī || 3/61 ||

The One (, Who is) ascending to the indication of the axle (of the Wheel) (akṣa-vyañjanam-ārūḍhā) (and) the bestower of the state of moving in the Sky of Consciousness (khe-cara-tva-pradāyinī). Resting in the condition, that is always rising (satatā-udita-bhāva-sthā) (and) remains at the end (anta-sthā) (of Her rising, as She has) the Nature of Consciousness (cit-sva-rūpiṇī). || 3/61 ||

𑆓𑆶𑆫𑆶𑆮𑆑𑇀𑆫𑆼 𑆠𑆶 𑆱𑆳 𑆑𑆳𑆬𑆵 𑆬𑆨𑇀𑆪𑆠𑆼 𑆥𑆶𑆟𑇀𑆪𑆮𑆘𑇀𑆘𑆤𑆽𑆂  𑇅
𑆱𑆸𑆰𑇀𑆛𑆴 𑆠𑆶 * * 𑆑𑆳𑆫𑆱𑇀𑆡𑆳 𑆨𑆼𑆢𑆴𑆤𑆵 𑆢𑆼𑆲𑆩𑆷𑆬𑆓𑆳 𑇆𑇓/𑇖𑇒𑇆

गुरुवक्रे तु सा काली लभ्यते पुण्यवज्जनैः  ।
सृष्टि तु * * कारस्था भेदिनी देहमूलगा ॥३/६२॥

Guruvakre tu sā kālī labhyate puṇyavajjanaiḥ  |
Sṛṣṭi tu * * kārasthā bhedinī dehamūlagā || 3/62 ||

She (sā) is Kālī (kālī), the manifestation, and established in kāra --error in the text-- (kāra-sthā), penetrating (bhedinī) (and) moves in the root of the body (deha-mūla-gā). (She is) obtained (labhyate) in the Speech of the Guru (guru-vakre) by those, who are righteous (puṇyavat-janaiḥ). || 3/62 ||

𑆘𑇀𑆚𑆳𑆠𑆮𑇀𑆪𑆳 𑆱𑆫𑇀𑆮𑆢𑆳 𑆑𑆳𑆬𑆵 𑆑𑇀𑆫𑆩𑆟𑆵 𑆥𑆫𑆩𑆼𑆯𑇀𑆮𑆫𑆵  𑇅
𑆠𑆥𑆱𑇀𑆡𑆴𑆠𑆴𑆥𑆢𑆳𑆤𑇀𑆠𑆱𑇀𑆡𑆳 𑆢𑆵𑆫𑇀𑆔𑆳𑆩𑇀𑆧𑆫𑆳𑆮𑆴𑆬𑆩𑇀𑆧𑆴𑆤𑆵 𑇆𑇓/𑇖𑇓𑇆

ज्ञातव्या सर्वदा काली क्रमणी परमेश्वरी  ।
तपस्थितिपदान्तस्था दीर्घाम्बराविलम्बिनी ॥३/६३॥

Jñātavyā sarvadā kālī kramaṇī parameśvarī  |
Tapasthitipadāntasthā dīrghāmbarāvilambinī || 3/63 ||

Kālī (kālī) is considered (jñātavyā) to be the Supreme Mistress (parama-īśvarī) of the Krama (kramaṇī), situated at the end of the condition of maintaining austerities (tapas-sthiti-pada-anta-sthā) (and) hanging down from the vast Sky (of Consciousness) (dīrgha-ambarā-vilambinī) everywhere (sarva-dā). || 3/63 ||

𑆥𑆷𑆫𑇀𑆮𑆳𑆤𑇀𑆠𑆳𑆤𑆳𑆖𑇀𑆑𑆩𑆣𑇀𑆪𑆱𑇀𑆡𑆳 𑆠𑆠𑆂 𑆥𑇀𑆫𑆾𑆑𑇀𑆠𑆳 𑆥𑆫𑆳 𑆑𑆬𑆳  𑇅
𑆃𑆣𑆾𑆩𑆳𑆫𑇀𑆓𑆼 𑆢𑆵𑆫𑇀𑆔𑆯𑆴𑆫𑆁 𑆇𑆑𑆳𑆫𑆁 𑆱𑆫𑇀𑆮𑆨𑆑𑇀𑆰𑆑𑆩𑇀 𑇆𑇓/𑇖𑇔𑇆

पूर्वान्तानाच्कमध्यस्था ततः प्रोक्ता परा कला  ।
अधोमार्गे दीर्घशिरं उकारं सर्वभक्षकम् ॥३/६४॥

Pūrvāntānāckamadhyasthā tataḥ proktā parā kalā  |
Adhomārge dīrghaśiraṃ ukāraṃ sarvabhakṣakam || 3/64 ||

Standing in the center at the end of all the words, in the absence of any vowel --i.e. that is the vowelless state between all the words-- (pūrva-anta-anācka-madhya-sthā), therefore (tataḥ), (She is) said to be (proktā) the Supreme (parā) Kalā (kalā). In the lower path (adho-mārge), (She) is the letter ‘u’ (ukāram) with a long head (dīrgha-śiram), that devours everything (sarva-bhakṣakam) --i.e. In the lower path, She is the expanding Knowledge eats up everything--. || 3/64 ||

𑆈𑆫𑇀𑆣𑇀𑆮𑆠𑆴 𑆮𑆴𑆑𑆬𑆳𑆤𑇀𑆠𑆚𑇀𑆖 𑆠𑆯𑆳𑆫𑇀𑆩𑆣𑇀𑆪𑆱𑇀𑆡𑆴𑆠𑆳 𑆱𑇀𑆡𑆴𑆠𑆴𑆂  𑇅
𑆃𑆧𑆶𑆢𑇀𑆣𑆳 𑆠𑆶 𑆱𑆢𑆳 𑆧𑆶𑆢𑇀𑆣𑆳 𑆧𑆾𑆣𑆑𑆼 𑆧𑆴𑆣𑆴𑆠𑆳 𑆤 * ? 𑇆𑇓/𑇖𑇕𑇆

ऊर्ध्वति विकलान्तञ्च तशार्मध्यस्थिता स्थितिः  ।
अबुद्धा तु सदा बुद्धा बोधके बिधिता न * ? ॥३/६५॥

Ūrdhvati vikalāntañca taśārmadhyasthitā sthitiḥ  |
Abuddhā tu sadā buddhā bodhake bidhitā na * ? || 3/65 ||

In the higher path (ūrdhvati), (She) is devoid of parts (vi-kalā-antañca), (the One, Who) maintaines (sthitiḥ) the (act of) resting in the middle of ‘taśā’ --?-- (taśār-madhya-sthitā). (Though) unawakened (abuddhā), but (tu) eternally (sadā) awakened (buddhā) in (the enlightening) teachings (bodhake) as the condition of a thunderbolt (bidhi-tā) || 3/65 ||

𑆃𑆩𑆬𑆳 𑆧𑆾𑆣𑆩𑆳𑆤𑆱𑇀𑆪 *𑆠𑆮𑆼𑆁 𑆱𑆖𑇀𑆖𑆫𑆳𑆖𑆫𑆩𑇀  𑇅
𑆃𑆱𑇀𑆠𑆴𑆤𑆳𑆱𑇀𑆠𑆴𑆥𑆢𑆁 𑆪𑆖𑇀𑆖 𑆃𑆱𑇀𑆠𑆴𑆤𑆳𑆱𑇀𑆠𑆴𑆥𑆢𑆳𑆤𑇀𑆠𑆓𑆳 𑇆𑇓/𑇖𑇖𑇆

अमला बोधमानस्य *तवें सच्चराचरम्  ।
अस्तिनास्तिपदं यच्च अस्तिनास्तिपदान्तगा ॥३/६६॥

Amalā bodhamānasya *taveṃ saccarācaram  |
Astināstipadaṃ yacca astināstipadāntagā || 3/66 ||

Devoid of impurities (amalā), the real movable and unmovable --i.e. the world-- (sat-cara-acaram) of the awakening one (bodhamānasya), which (yat) is the condition of ‘existing’ (and) ‘not-existing’ (asti-na-asti-padam) and (ca) (the One Who) penetrates the end of the conditions of ‘existing’ (and) ‘not-existing’ --i.e. She is beyond both-- (asti-na-asti-pada-anta-gā). || 3/66 ||

𑆃𑆱𑇀𑆠𑆴𑆤𑆳𑆱𑇀𑆠𑆴𑆥𑆢𑆽𑆫𑇀𑆲𑆵𑆤𑆳 𑆱𑇀𑆡𑆴𑆠𑆴𑆫𑆷𑆥𑆳 𑆑𑇀𑆫𑆩𑆼𑆟 𑆠𑆶  𑇅
* * * 𑆠𑆶 𑆮𑆽 𑆫𑆶𑆢𑇀𑆫 𑆠𑆴𑆡𑇀𑆪𑆤𑇀𑆠𑆼 𑆥𑆫𑆩𑆳 𑆑𑆬𑆳 𑇆𑇓/𑇖𑇗𑇆

अस्तिनास्तिपदैर्हीना स्थितिरूपा क्रमेण तु  ।
* * * तु वै रुद्र तिथ्यन्ते परमा कला ॥३/६७॥

Astināstipadairhīnā sthitirūpā krameṇa tu  |
* * * Tu vai rudra tithyante paramā kalā || 3/67 ||

Devoid (hīnā) of the states of ‘existing’ and ‘non-existing’ (asti-na-asti-padaiḥ), the nature of maintenance (sthiti-rūpā), but (tu) gradually (krameṇa), oh Rudra (rudra)! at the end of the fifteen (vowels) (tithi-ante), (She is) the Most Supreme (paramā) Kalā (kalā). || 3/67 ||

𑆃𑆤𑇀𑆠𑆱𑇀𑆡𑆳 𑆨𑆷𑆠𑆱𑆁𑆔𑆱𑇀𑆪 𑆱𑇀𑆮𑆫𑆱𑇀𑆪 𑆥𑆫𑆫𑆷𑆥𑆴𑆟𑆵  𑇅
𑆃𑆫𑆷𑆞𑆫𑆷𑆞𑆪𑆾𑆫𑇀𑆩𑆣𑇀𑆪𑆼 𑆇𑆠𑇀𑆠𑆫𑆾𑆠𑇀𑆠𑆫𑆓𑆫𑇀𑆨𑆴𑆟𑆵 𑇆𑇓,𑇖𑇘𑇆

अन्तस्था भूतसंघस्य स्वरस्य पररूपिणी  ।
अरूढरूढयोर्मध्ये उत्तरोत्तरगर्भिणी ॥३,६८॥

Antasthā bhūtasaṃghasya svarasya pararūpiṇī  |
Arūḍharūḍhayormadhye uttarottaragarbhiṇī || 3,68 ||

Resting at the end (anta-sthā) of the collection of all the entities or elements (bhūta-saṃghasya), (She) is the Supreme form (para-rūpiṇī) of one’s own Essence (sva-rasya). In the middle (madhye) of ascending and descending (arūḍha-rūḍhayoḥ) (, She is) filled with constant rising (uttara-uttara-garbhiṇī). || 3/68 ||

𑆑𑇀𑆫𑆩𑆼𑆟 𑆱𑆫𑇀𑆮 𑆠𑆶 * * 𑆱𑇀𑆡𑆴𑆠𑆴𑆂 𑆱𑆳 𑆱𑆫𑇀𑆮𑆠𑆾𑆩𑆶𑆒𑆵  𑇅
𑆠𑆠𑆂 𑆱𑆁𑆲𑆳𑆫𑆑𑆳𑆫𑆟𑆵 𑆑𑇀𑆫𑆩𑆮𑆴𑆘𑇀𑆚𑆳𑆤𑆨𑆑𑇀𑆰𑆟𑆵 𑇆𑇓/𑇖𑇙𑇆

क्रमेण सर्व तु * * स्थितिः सा सर्वतोमुखी  ।
ततः संहारकारणी क्रमविज्ञानभक्षणी ॥३/६९॥

Krameṇa sarva tu * * sthitiḥ sā sarvatomukhī  |
Tataḥ saṃhārakāraṇī kramavijñānabhakṣaṇī || 3/69 ||

She (sā) is existence (sthitiḥ) with succession (krameṇa), facing every direction (sarvatas-mukhī), because (tataḥ) (She) consumes the Wisdom of Krama (krama-vijñāna-bhakṣaṇī) (and) performs or Dissolution (saṃhāra-kāraṇī). || 3/69 ||

𑆠𑇀𑆫𑆴𑆠𑆵𑆪𑆱𑇀𑆮𑆫𑆩𑆳𑆫𑆷𑆞𑆳 𑆱𑆫𑇀𑆮𑆱𑆁𑆲𑆳𑆫𑆑𑆳𑆫𑆑𑆵  𑇅
𑆥𑆑𑇀𑆰𑆳𑆥𑆑𑇀𑆰𑆁 𑆱𑇀𑆮𑆪𑆁 𑆨𑆴𑆤𑇀𑆤𑆁 𑆮𑆴𑆬𑆴𑆤𑆳 𑆱𑆳 𑆥𑆫𑆳 𑆑𑆬𑆳 𑇆𑇓/𑇗𑇐𑇆

त्रितीयस्वरमारूढा सर्वसंहारकारकी  ।
पक्षापक्षं स्वयं भिन्नं विलिना सा परा कला ॥३/७०॥

Tritīyasvaramārūḍhā sarvasaṃhārakārakī  |
Pakṣāpakṣaṃ svayaṃ bhinnaṃ vilinā sā parā kalā || 3/70 ||

Ascending (ārūḍhā) to the third sound (tritīya-svaram), (She) is the performer of the Dissolution of everything (sarva-saṃhāra-kārakī), (including) the dissolution (vilinā) of the division (bhinnam) of one’s own (svayam) agitation of opposites (pakṣa-apakṣam). She (sā) is the Supreme (parā) Kalā (kalā). || 3/70 ||

𑆱𑆁𑆲𑆳𑆫𑆁 𑆠𑆶 𑆅𑆢𑆁 𑆱𑆫𑇀𑆮𑆁 𑆠𑇀𑆫𑆽𑆬𑆾𑆑𑇀𑆪𑆁 𑆱𑆖𑆫𑆳𑆖𑆫𑆩𑇀  𑇅
𑆃𑆤𑇀𑆠𑆱𑇀𑆡𑆳 * 𑆱𑇀𑆩𑆳 𑆰𑆳𑆤𑇀𑆠 𑆮𑆴𑆩𑆫𑇀𑆯𑆱𑇀𑆡𑆳 𑆤𑆴𑆫𑆚𑇀𑆘𑆤𑆳 𑇆𑇓/𑇗𑇑𑇆

संहारं तु इदं सर्वं त्रैलोक्यं सचराचरम्  ।
अन्तस्था * स्मा षान्त विमर्शस्था निरञ्जना ॥३/७१॥

Saṃhāraṃ tu idaṃ sarvaṃ trailokyaṃ sacarācaram  |
Antasthā * smā ṣānta vimarśasthā nirañjanā || 3/71 ||

(She is) Dissolution (saṃhāram), but (also) (tu) all (sarvam) these (idam) three worlds (trailokyam) (that are) everything moving and motionless (sa-cara-acaram). Standing at the end (anta-sthā) of *** (and) resting in Awareness (vimarśa-sthā) (She is) Spotless or Pure (nirañjanā). || 3/71 ||

𑆱𑆁𑆲𑆳𑆫𑆟𑆾𑆥𑆱𑆁𑆪𑆶𑆑𑇀𑆠𑆳 𑆥𑇀𑆫𑆥𑆚𑇀𑆖𑆳𑆁𑆮𑆨𑆳𑆮𑆠𑆂  𑇅
𑆮𑆳𑆢𑇀𑆪𑆁 𑆠𑆶 𑆮𑆫𑇀𑆠𑆬𑆳𑆫𑆼 𑆃𑆤𑇀𑆠𑆱𑇀𑆮𑆫𑆽𑆱𑇀𑆠𑆶 𑆱𑆳𑆮𑆸𑆠𑆳 𑇆𑇓/𑇗𑇒𑇆

संहारणोपसंयुक्ता प्रपञ्चांवभावतः  ।
वाद्यं तु वर्तलारे अन्तस्वरैस्तु सावृता ॥३/७२॥

Saṃhāraṇopasaṃyuktā prapañcāṃvabhāvataḥ  |
Vādyaṃ tu vartalāre antasvaraistu sāvṛtā || 3/72 ||

Together with the act of Dissolution (saṃhāraṇa-upa-saṃyuktā) in consequence of being an expansion (pra-pañcāṃvabhāvataḥ), She (sā) is really (tu) the Speech (vādyam), abounding (āvṛtā) with inner voices (anta-svaraiḥ). || 3/72 ||

𑆄𑆯𑆷𑆤𑇀𑆪𑆓𑆳𑆓𑆠𑆳 𑆤𑆴𑆠𑇀𑆪𑆁 𑆱𑆫𑇀𑆮𑆓𑇀𑆫𑆱𑆤𑆬𑆳𑆬𑆱𑆳  𑇅
𑆃𑆩𑆣𑇀𑆪𑆼 𑆠𑆠𑇀𑆱𑇀𑆮𑆨𑆳𑆮𑆼𑆤 𑆫𑆷𑆥𑆱𑆁𑆓𑇀𑆫𑆱𑆤𑆳𑆑𑆶𑆬𑆳 𑇆𑇓/𑇗𑇓𑇆

आशून्यगागता नित्यं सर्वग्रसनलालसा  ।
अमध्ये तत्स्वभावेन रूपसंग्रसनाकुला ॥३/७३॥

Āśūnyagāgatā nityaṃ sarvagrasanalālasā  |
Amadhye tatsvabhāvena rūpasaṃgrasanākulā || 3/73 ||

Rising from moving beyond the void --i.e. She penetrates the Abode that is beyond void and She rises from this condition-- (ā-śūnya-gā-gatā), ardently desirous to devour everything (sarva-grasana-lālasā) all the time (nityam). Without a center (amadhye), (She) is eagerly occupied with eating up the (all) forms (rūpa-saṃ-grasana-ākulā) by Her Essential Nature (tat-sva-bhāvena). || 3/73 ||

𑆃𑆤𑆶𑆬𑆾𑆩𑆼 𑆥𑇀𑆫𑆩𑆳𑆤𑆳𑆒𑇀𑆪𑆳𑆁 𑆑𑆳𑆬𑆁𑆱𑆁𑆑𑆫𑇀𑆰𑆪𑆼𑆠𑇀𑆥𑆫𑆁  𑇅
𑆑𑆳𑆬𑆱𑇀𑆪 𑆱𑆫𑇀𑆮𑆨𑆑𑇀𑆰𑆱𑇀𑆪 𑆲𑆼𑆲𑆁 𑆮𑆽 𑆑𑆬𑆳𑆱𑆁𑆨𑆮𑆩𑇀 𑇆𑇓/𑇗𑇔𑇆

अनुलोमे प्रमानाख्यां कालंसंकर्षयेत्परं  ।
कालस्य सर्वभक्षस्य हेहं वै कलासंभवम् ॥३/७४॥

Anulome pramānākhyāṃ kālaṃsaṃkarṣayetparaṃ  |
Kālasya sarvabhakṣasya hehaṃ vai kalāsaṃbhavam || 3/74 ||

Afterwards (param), in a natural succession (anulome), (She) shortens or devours (saṃkarṣayet) Time (kālam) (that is) called pramāna or cognition (pramāna-ākhyām). *** of the complete consuming (sarva-bhakṣasya) of Time (kālasya) rises from the union of all the Kalā-s (kalā-saṃbhavam). || 3/74 ||

𑆃 𑆃𑆤𑇀𑆠𑆾 𑆠𑆶 𑆃𑆩𑆳𑆠𑇀𑆫𑆳 𑆱𑆫𑇀𑆮𑆁 𑆩𑆠𑇀𑆫𑇀𑆪𑆬𑆁 𑆠𑆶 𑆱𑆫𑇀𑆮𑆢𑆳  𑇅
𑆥𑇀𑆫𑆑𑆛𑆱𑇀𑆡𑆳 𑆠𑆶 𑆱𑆳 𑆑𑆳𑆬𑆵 𑆱𑆫𑇀𑆮𑆱𑆁𑆲𑆳𑆫𑆑𑆳𑆫𑆴𑆑𑆳 𑇆𑇓/𑇗𑇕𑇆

अ अन्तो तु अमात्रा सर्वं मत्र्यलं तु सर्वदा  ।
प्रकटस्था तु सा काली सर्वसंहारकारिका ॥३/७५॥

A anto tu amātrā sarvaṃ matryalaṃ tu sarvadā  |
Prakaṭasthā tu sā kālī sarvasaṃhārakārikā || 3/75 ||

She (sā) is Kālī (kālī), without any measure --i.e. She is boundless-- (amātrā), always (sarva-dā) efficient Power (matri-alam), resting in evidence --i.e. She is seen all the time-- (prakaṭa-sthā) and (tu) the performer of the Dissolution of everything (sarva-saṃhāra-kārikā). || 3/75 ||

𑆠𑆠𑆂 𑆩𑆳𑆤𑆮𑆳𑆒𑇀𑆪 𑆑𑇀𑆫𑆩𑆱𑇀𑆡𑆳 𑆱𑆁𑆲𑆳𑆫𑆑𑆱𑇀𑆮𑆫𑆷𑆥𑆴𑆟𑆵  𑇅
𑆠𑆠𑇀𑆫𑆱𑇀𑆡𑆳 𑆱𑆫𑇀𑆮𑆨𑆳𑆮𑆳𑆤𑇀𑆠𑆳 𑆧𑆾𑆣𑆳𑆧𑆾𑆣 𑆠𑆫𑆕𑇀𑆓𑆴𑆤𑆵 𑇆𑇓/𑇗𑇖𑇆

ततः मानवाख्य क्रमस्था संहारकस्वरूपिणी  ।
तत्रस्था सर्वभावान्ता बोधाबोध तरङ्गिनी ॥३/७६॥

Tataḥ mānavākhya kramasthā saṃhārakasvarūpiṇī  |
Tatrasthā sarvabhāvāntā bodhābodha taraṅginī || 3/76 ||

Therefore (tataḥ) (She) is called ‘human’ (mānava-ākhya), ignorant about illumination? (bodha-abodha), resting in the process (krama-sthā), (which) appears in the form of the Destroyer (saṃhāraka-sva-rūpiṇī), being established there (tatra-sthā), (She is) is the One Waving (taraṅginī) at the end of complete satisfaction --or maybe at the end of all thoughts-- (sarva-bhāva-antā). || 3/76 ||

𑆖𑆴𑆢𑇀𑆨𑆳𑆤𑆶𑆯𑇀𑆖𑆴𑆠𑇀𑆱𑇀𑆮𑆫𑆷𑆥𑆠𑇀𑆮𑆳𑆖𑇀𑆖𑆤𑇀𑆢𑇀𑆫𑆁𑆯𑆼𑆰𑆶 𑆖 𑆩𑆣𑇀𑆪𑆓𑆳  𑇅
𑆃𑆤𑆳𑆒𑇀𑆪𑆳 𑆖 𑆱𑇀𑆡𑆴𑆠𑆳𑆱𑇀𑆠𑆠𑇀𑆫 𑆖𑆑𑇀𑆫𑆖𑆑𑇀𑆫𑆼𑆯𑇀𑆮𑆫𑆵 𑆱𑆢𑆳 𑇆𑇓/𑇗𑇗𑇆

चिद्भानुश्चित्स्वरूपत्वाच्चन्द्रंशेषु च मध्यगा  ।
अनाख्या च स्थितास्तत्र चक्रचक्रेश्वरी सदा ॥३/७७॥

Cidbhānuścitsvarūpatvāccandraṃśeṣu ca madhyagā  |
Anākhyā ca sthitāstatra cakracakreśvarī sadā || 3/77 ||

From the State of the Essence of Consciousness (cit-sva-rūpa-tvāt), the Splendour of Consciousness (cit-bhānuḥ) is the most excellent --i.e. the Moon-- (candram), and (ca) resting (sthitāḥ) in (all) these (eṣu), (She) is the Nameless (anākhyā) there (tatra), and (ca) pervading the Center (madhya-gā), the Mistress of the Wheel of (all the) Wheels (cakra-cakra-īśvarī), forever (sadā). || 3/77 ||

𑆃𑆤𑇀𑆠𑆳𑆤𑇀𑆠𑆳 𑆠𑆶 𑆃𑆤𑆤𑇀𑆠𑆳 𑆱𑆳 𑆃 𑆉𑆬𑆳𑆤𑇀𑆠𑆩𑆣𑇀𑆪𑆓𑆳  𑇅
𑆧𑆴𑆤𑇀𑆢𑆶𑆢𑇀𑆮𑆪𑆱𑇀𑆪 𑆩𑆣𑇀𑆪𑆱𑇀𑆡𑆳 𑆥𑇀𑆫𑆑𑆛𑆱𑇀𑆡𑆳 𑆠𑆶 𑆠𑆶𑆫𑇀𑆪𑆓𑆳 𑇆𑇓/𑇗𑇘𑇆

अन्तान्ता तु अनन्ता सा अ ऋलान्तमध्यगा  ।
बिन्दुद्वयस्य मध्यस्था प्रकटस्था तु तुर्यगा ॥३/७८॥

Antāntā tu anantā sā a ṛlāntamadhyagā  |
Bindudvayasya madhyasthā prakaṭasthā tu turyagā || 3/78 ||

She (sā) is the end of the end (anta-antā) and (tu) (even) Endless (anantā), (and) moves in the center of the end of ṛla or dammar --i.e. the resin of the ‘Indian sal tree’, used as an incense during rituals, so She maybe moves at the end of worship-- (ṛla-anta-madhya-gā). Resting in the middle (madhya-sthā) of the twofold Bindu (bindu-dvaya-sya) (as well as) in visible manifestation (prakaṭa-sthā) and (tu) pervades the Fourth State (turya-gā). || 3/78 ||

𑆒𑆢𑆟𑇀𑆝𑆼 𑆠𑆶 𑆃𑆢𑆟𑇀𑆝𑆳 𑆱𑆳 𑆢𑆟𑇀𑆝𑆳𑆟𑇀𑆝𑆳𑆢𑆟𑇀𑆝𑆫𑆷𑆥𑆴𑆟𑆵  𑇅
𑆒𑆢𑆟𑇀𑆝𑆳𑆢𑆟𑇀𑆝𑆪𑆾𑆫𑇀𑆩𑆣𑇀𑆪𑆼 𑆱𑇀𑆮𑆫𑆯𑇀𑆩𑆴𑆓𑆱𑆁𑆮𑆫𑇀𑆠𑆴𑆤𑆵 𑇆𑇓/𑇗𑇙𑇆

खदण्डे तु अदण्डा सा दण्डाण्डादण्डरूपिणी  ।
खदण्डादण्डयोर्मध्ये स्वरश्मिगसंवर्तिनी ॥३/७९॥

Khadaṇḍe tu adaṇḍā sā daṇḍāṇḍādaṇḍarūpiṇī  |
Khadaṇḍādaṇḍayormadhye svaraśmigasaṃvartinī || 3/79 ||

In the Stick --i.e. Suṣumnā-- residing in the Sky (kha-daṇḍe...tu), She (sā) is the one, (Who is) free from it --i.e. Pure-- (a-daṇḍā). The sphere of the Stick --i.e. Suṣumnā-- (daṇḍa-aṇḍā), having the form of the Stick --i.e. Suṣumnā-- (daṇḍa-rūpiṇī). In the middle (madhye) of the Stick (and) the absence of the Stick --i.e. beyond Suṣumnā-- (khadaṇḍa-adaṇḍayoḥ), (She) is engaged in pervading the Rays of one’s own (Consciousness) (sva-raśmi-ga-saṃvartinī). || 3/79 ||

𑆈𑆫𑇀𑆣𑇀𑆮𑆁 𑆧𑆴𑆤𑇀𑆢𑆶𑆢𑇀𑆮𑆪𑆁 𑆪𑆱𑇀𑆪𑆳 𑆩𑆣𑇀𑆪𑆼 𑆧𑆴𑆤𑇀𑆢𑆶𑆢𑇀𑆮𑆪𑆁 𑆥𑆶𑆤𑆂  𑇅
𑆠𑆼𑆰𑆶 𑆩𑆣𑇀𑆪𑆼 𑆱𑇀𑆡𑆴𑆠𑆳 𑆑𑆳𑆬𑆵 𑆨𑆑𑇀𑆰𑆑𑆱𑇀𑆪 𑆖 𑆨𑆑𑇀𑆰𑆴𑆑𑆵 𑇆𑇓/𑇘𑇐𑇆

ऊर्ध्वं बिन्दुद्वयं यस्या मध्ये बिन्दुद्वयं पुनः  ।
तेषु मध्ये स्थिता काली भक्षकस्य च भक्षिकी ॥३/८०॥

Ūrdhvaṃ bindudvayaṃ yasyā madhye bindudvayaṃ punaḥ  |
Teṣu madhye sthitā kālī bhakṣakasya ca bhakṣikī || 3/80 ||

In all (teṣu) (the states) beyond (ūrdhvam) the twofold Bindu (bindu-dvayam), in which (yasyāḥ) there is (an other) twofold Bindu (bindu-dvayam) again (punaḥ) in the middle (madhye), Kālī (kālī...ca) remains (sthitā) the Devourer (bhakṣikī) of the one who eats (bhakṣakasya) --i.e. as soon as there is rising from one state to another through the method of ‘something consumes something’, which displays duality, there is an ultimate ‘center’ and She is Kālī Herself, Who really devours that who eats up anything. She is the Devourer of the devourer, because in Her Real Essence, there is nothing to rise from or to transcend anything and there is nothing to be devoured. Hence, until duality prevails, there will always be a so-called ‘center’ as a concept in mind, which has a twofold nature --i.e. “I am here and the ‘center’ is somewhere else...in the middle”--, because all these are just imagination of mind--. || 3/80 ||

𑆮𑆴𑆱𑆫𑇀𑆓𑆳𑆤𑇀𑆠𑆑𑆬𑆳𑆫𑆷𑆞𑆳 𑆰𑆾𑆝𑆯𑆱𑇀𑆮𑆫𑆩𑆣𑇀𑆪𑆓𑆳  𑇅
𑆱𑆥𑇀𑆠𑆳𑆢𑆯𑆵𑆠𑆴 𑆱𑆳 𑆑𑆳𑆬𑆵 𑆑𑇀𑆫𑆴𑆪𑆳 𑆱𑆫𑇀𑆮𑆳𑆤𑇀𑆠𑆑𑆵 𑆑𑆬𑆳 𑇆𑇓/𑇘𑇑𑇆

विसर्गान्तकलारूढा षोडशस्वरमध्यगा  ।
सप्तादशीति सा काली क्रिया सर्वान्तकी कला ॥३/८१॥

Visargāntakalārūḍhā ṣoḍaśasvaramadhyagā  |
Saptādaśīti sā kālī kriyā sarvāntakī kalā || 3/81 ||

Ascending to the Kalā at the end of Visarga (visarga-anta-kalā-ārūḍhā), She (sā) is (iti) Kālī (kālī), the Seventeenth (saptādaśi) Kalā (kalā), the Activity (kriyā) of the End of Everything (sarva-antakī), pervading the Center of the noise of the sixteen (vowels) --She is the Union or Source of the sixteen vowels-- (ṣoḍaśa-svara-madhya-gā). || 3/81 ||

𑆠𑆠𑆱𑇀𑆠𑆶 𑆨𑆳𑆱𑆳𑆖𑆑𑇀𑆫𑆱𑇀𑆪 𑆄𑆫𑆷𑆞𑆳 𑆱𑆫𑇀𑆮𑆠𑆾𑆩𑆶𑆒𑆵  𑇅
𑆢𑇀𑆮𑆳𑆢𑆯𑆳𑆤𑆳𑆁 𑆠𑆶 𑆑𑆬𑆳𑆤𑇀𑆠𑆁 𑆮𑆽 𑆢𑇀𑆮𑆴𑆣𑆳 𑆖𑆴𑆢𑇀𑆨𑆳 𑆠𑆫𑆕𑇀𑆓𑆴𑆟𑆵 𑇆𑇓/𑇘𑇒𑇆

ततस्तु भासाचक्रस्य आरूढा सर्वतोमुखी  ।
द्वादशानां तु कलान्तं वै द्विधा चिद्भा तरङ्गिणी ॥३/८२॥

Tatastu bhāsācakrasya ārūḍhā sarvatomukhī  |
Dvādaśānāṃ tu kalāntaṃ vai dvidhā cidbhā taraṅgiṇī || 3/82 ||

Therefore (tatas...tu), ascended (ārūḍhā), (She) is facing all the directions (sarvatas-mukhī) in the Wheel of Bhāsā or Supreme Light (bhāsā-cakrasya). (She is) the termination of the Kalā-s (kalā-antam) (and) the twelve (vowels) (dvā-daśānām), Waving (taraṅgiṇī) (as) the twofold (dvidhā) Radiance of Consciousness (cit-bhā). || 3/82 ||

𑆣𑆳𑆩𑆠𑇀𑆫𑆪𑆱𑇀𑆪 𑆱𑆳 𑆑𑆳𑆬𑆵 𑆨𑆳𑆱𑆩𑆳𑆤𑆳 𑆃𑆲𑆫𑇀𑆤𑆴𑆯𑆴  𑇅
𑆃𑆁𑆨𑆳𑆰𑆳 𑆱𑆫𑇀𑆮𑆠𑆾 𑆲𑆴𑆑𑇀𑆑𑆳 𑆨𑆳𑆰𑆑𑆳𑆨𑆳𑆰𑆑𑆵 𑆱𑆢𑆳 𑇆𑇓/𑇘𑇓𑇆

धामत्रयस्य सा काली भासमाना अहर्निशि  ।
अंभाषा सर्वतो हिक्का भाषकाभाषकी सदा ॥३/८३॥

Dhāmatrayasya sā kālī bhāsamānā aharniśi  |
Aṃbhāṣā sarvato hikkā bhāṣakābhāṣakī sadā || 3/83 ||

She is (sā) Kālī (kālī) of the threefold Abode (dhāma-trayasya), Shining (bhāsamānā) day and night --i.e. all the time-- (aharniśi), the Speech of Bindu (aṃ-bhāṣā), the sobbing (voice) (hikkā) everywhere (sarvatas). (She) is the Eternal (sadā) Power of Speech (, ruling all) the (possible) speeches (bhāṣakā-bhāṣakī). || 3/83 ||

𑆠𑆁 𑆤𑆩𑆁 𑆱𑆠𑆶𑆥𑆱𑆫𑇀𑆓𑆁 𑆜𑆑𑆳𑆫𑆁 𑆮𑆫𑇀𑆠𑆶𑆬𑆁 𑆩𑆲𑆠𑇀  𑇅
𑆑𑆡𑆴𑆠𑆁 𑆠𑆮 𑆢𑆼𑆮𑆼𑆯 𑆨𑆳𑆱𑆳𑆒𑇀𑆪𑆁 𑆠𑆠𑇀 𑆮𑆴𑆢𑆶𑆂 𑆥𑆢𑆩𑇀 𑇆𑇓/𑇘𑇔𑇆

तं नमं सतुपसर्गं ठकारं वर्तुलं महत्  ।
कथितं तव देवेश भासाख्यं तत् विदुः पदम् ॥३/८४॥

Taṃ namaṃ satupasargaṃ ṭhakāraṃ vartulaṃ mahat  |
Kathitaṃ tava deveśa bhāsākhyaṃ tat viduḥ padam || 3/84 ||

You must salute (namam) that (tam) circle (vartulam) of the letter ‘ṭha’ (ṭha-kāram), the real expansion (sat-upa-sargam), the Supreme (mahat) State (padam). (You) must know (viduḥ) that (tat) (, which) has been explained (kathitam) to You (tava) (, as that, which) is called Bhāsā or Supreme Light (bhāsā-ākhyam), Lord of the gods (deva-īśa)! || 3/84 ||

𑆱𑆫𑇀𑆮𑆱𑇀𑆪𑆳𑆑𑇀𑆰𑆫𑆫𑆷𑆥𑆱𑇀𑆪 𑆤𑆑𑇀𑆰𑆠𑇀𑆫𑆱𑇀𑆪 𑆠𑆡𑆳 𑆮𑆴𑆣𑆴𑆂  𑇅
𑆨𑆳𑆱𑆪𑆼𑆠𑇀 𑆱𑆳 𑆥𑆫𑆳 𑆑𑆳𑆬𑆵 𑆨𑆳𑆨𑆴𑆫𑆶𑆓𑇀𑆫𑆳𑆨𑆴𑆠𑆳𑆫𑆑𑆩𑇀 𑇆𑇓/𑇘𑇕𑇆

सर्वस्याक्षररूपस्य नक्षत्रस्य तथा विधिः  ।
भासयेत् सा परा काली भाभिरुग्राभितारकम् ॥३/८५॥

Sarvasyākṣararūpasya nakṣatrasya tathā vidhiḥ  |
Bhāsayet sā parā kālī bhābhirugrābhitārakam || 3/85 ||

She is the Supreme (parā) Kālī (kālī), the Formation --i.e. Aspect-- (vidhiḥ) of the Sun (nakṣatrasya) (that) is the imperishable nature (akṣara-rūpasya) of everything (sarvasya), as (tathā) by (Her) Rays (bhābhiḥ), (She) Illumines (bhāsayet) the Terrible (Path of) Salvation --lit. She makes the terrible ‘Rescuing solution’ or ‘Helmsman’ shine-- (ugra-abhi-tārakam). || 3/85 ||

𑆠𑆤𑇀𑆠𑆶𑆢𑆼𑆲𑆓𑆠𑆳𑆁 𑆤𑆴𑆠𑇀𑆪𑆁 𑆫𑆮𑆵𑆤𑇀𑆢𑆶𑆑𑆫𑆱𑆁𑆤𑆴𑆨𑆳𑆩𑇀  𑇅
𑆥𑆯𑇀𑆪 𑆠𑇀𑆮𑆁 𑆱𑆫𑇀𑆮𑆡𑆳 𑆑𑆳𑆬𑆵𑆁𑆱𑆫𑇀𑆮𑆾𑆬𑇀𑆬𑆁𑆔𑆤𑆮𑆸𑆠𑇀𑆠𑆴𑆠𑆂 𑇆𑇓/𑇘𑇖𑇆

तन्तुदेहगतां नित्यं रवीन्दुकरसंनिभाम्  ।
पश्य त्वं सर्वथा कालींसर्वोल्लंघनवृत्तितः ॥३/८६॥

Tantudehagatāṃ nityaṃ ravīndukarasaṃnibhām  |
Paśya tvaṃ sarvathā kālīṃsarvollaṃghanavṛttitaḥ || 3/86 ||

You (tvam) must behold (paśya) Kālī (kālīm) in every way --i.e. always-- (sarvathā) by the Flow or Activity of the Transgression of everything (sarva-ullaṅghana-vṛttitaḥ) (, Who) always (nityam) rises from the manifestation of the thread --i.e. of the process like climbing a rope-- (tantu-deha-gatām) (, and) has the appearance of the Rays of the Sun and the Moon --i.e. She becomes the formation of cognition and objects-- (ravi-indu-kara-saṃnibhām). || 3/86 ||

𑆠𑆳𑆁 𑆢𑆸𑆰𑇀𑆛𑇀𑆮𑆳 𑆩𑆶𑆖𑇀𑆪𑆠𑆼 𑆱𑆢𑇀𑆪𑆂 𑆑𑇀𑆫𑆩𑆼𑆟𑆳𑆤𑆼𑆤 𑆨𑆽𑆫𑆮𑆂  𑇅
𑆍𑆠𑆢𑇀𑆮𑆽 𑆑𑆡𑆴𑆠𑆁 𑆮𑆵𑆫𑆂 𑆑𑇀𑆫𑆩𑆱𑇀𑆮𑆾𑆢𑇀𑆨𑆳𑆮𑆤𑆴𑆫𑇀𑆟𑆪𑆩𑇀 𑇆𑇓/𑇘𑇗𑇆

तां दृष्ट्वा मुच्यते सद्यः क्रमेणानेन भैरवः  ।
एतद्वै कथितं वीरः क्रमस्वोद्भावनिर्णयम् ॥३/८७॥

Tāṃ dṛṣṭvā mucyate sadyaḥ krameṇānena bhairavaḥ  |
Etadvai kathitaṃ vīraḥ kramasvodbhāvanirṇayam || 3/87 ||

After seeing (dṛṣṭvā) Her (tām), (one) immediately (sadyaḥ) becomes a Hero (vīraḥ) (Who is) Bhairava (bhairavaḥ) (and becomes) freed (mucyate) from this (anena) Process (krameṇa). This (etat...vai) (, which has been) explained (kathitam), (takes place through) the complete ascertainment of the Essential Nature of the Krama or the Process or ‘of the Kramasadbhāvaḥ’ (krama-sat-bhāva-nirṇayam). || 3/87 ||

𑆩𑆶𑆒𑆥𑆳𑆫𑆁𑆥𑆫𑆳𑆪𑆳𑆠𑆁 𑆩𑆶𑆒𑆥𑆳𑆫𑆁𑆥𑆫𑆾𑆘𑇀𑆙𑆴𑆠𑆩𑇀  𑇅
𑆩𑆶𑆒𑆱𑆳𑆫𑆁 𑆥𑆫𑆳𑆮𑆱𑇀𑆡𑆳𑆁 𑆑𑆾 𑆤𑆫𑆂 𑆥𑇀𑆫𑆳𑆥𑇀𑆪𑆤𑆳𑆰𑇀𑆟𑆶𑆠𑆼 𑇆𑇓/𑇘𑇘𑇆

मुखपारंपरायातं मुखपारंपरोज्झितम्  ।
मुखसारं परावस्थां को नरः प्राप्यनाष्णुते ॥३/८८॥

Mukhapāraṃparāyātaṃ mukhapāraṃparojjhitam  |
Mukhasāraṃ parāvasthāṃ ko naraḥ prāpyanāṣṇute || 3/88 ||

(Because that, which is) attained through the Oral Tradition of the Mouth (of the Guru) (mukha-pāraṃpara-āyātam), is transcending the Oral Tradition of the Mouth (of the Guru) (mukha-pāraṃpara-ujjhitam), (as) it is the Essence of the Mouth (of the Guru) (mukha-sāram) (that is) the Supreme State (parā-avasthām). Which (kaḥ) individual being (naraḥ) does not (na) shine (aṣṇute) after achieving (It) (prāpya)? || 3/88 ||

𑆤 𑆩𑆤𑇀𑆠𑇀𑆫𑆾 𑆤 𑆖 𑆮𑆳 𑆮𑆴𑆢𑇀𑆪𑆳 𑆤 𑆩𑆣𑇀𑆪𑆩𑆑𑇀𑆰𑆫𑆁 𑆤 𑆖  𑇅
𑆤 𑆠𑆠𑇀𑆠𑇀𑆮𑆁 𑆤 𑆖 𑆍𑆑𑆱𑇀𑆡𑆁 𑆤 𑆖 𑆱𑆫𑇀𑆮𑆓𑆠𑆁 𑆥𑇀𑆫𑆴𑆪𑆼 𑇆𑇓/𑇘𑇙𑇆

𑆤 𑆬𑆼𑆒𑇀𑆪𑆁 𑆬𑆼𑆒𑆤𑆵𑆪𑆁 𑆮𑆳 𑆤 𑆖 𑆘𑆳𑆥𑆳𑆤𑇀𑆠𑆫𑆁 𑆑𑇀𑆮𑆖𑆴𑆠𑇀  𑇅
𑆤 𑆯𑆶𑆢𑇀𑆣𑆁 𑆤 𑆖 𑆮𑆳𑆯𑆶𑆢𑇀𑆣𑆁 𑆤 𑆯𑆳𑆑𑇀𑆠𑆁 𑆤 𑆖 𑆯𑆳𑆁𑆨𑆮𑆩𑇀 𑇆𑇓/𑇙𑇐𑇆

𑆤 𑆘𑇀𑆚𑆳𑆤𑆁 𑆤 𑆖 𑆮𑆴𑆘𑇀𑆚𑆼𑆪𑆁 𑆩𑆼𑆬𑆳𑆥𑆁 𑆥𑆫𑆩𑆁 𑆤 𑆖  𑇅
𑆤 𑆱𑆸𑆰𑇀𑆛𑆴𑆫𑇀 𑆤 𑆖 𑆱𑆁𑆲𑆳𑆫𑆁 𑆱𑇀𑆡𑆴𑆠𑆴𑆨𑆳𑆱𑆳𑆮𑆴𑆮𑆫𑇀𑆘𑆴𑆠𑆩𑇀 𑇆𑇓/𑇙𑇑𑇆

न मन्त्रो न च वा विद्या न मध्यमक्षरं न च  ।
न तत्त्वं न च एकस्थं न च सर्वगतं प्रिये ॥३/८९॥

न लेख्यं लेखनीयं वा न च जापान्तरं क्वचित्  ।
न शुद्धं न च वाशुद्धं न शाक्तं न च शांभवम् ॥३/९०॥

न ज्ञानं न च विज्ञेयं मेलापं परमं न च  ।
न सृष्टिर् न च संहारं स्थितिभासाविवर्जितम् ॥३/९१॥

Na mantro na ca vā vidyā na madhyamakṣaraṃ na ca  |
Na tattvaṃ na ca ekasthaṃ na ca sarvagataṃ priye || 3/89 ||

Na lekhyaṃ lekhanīyaṃ vā na ca jāpāntaraṃ kvacit  |
Na śuddhaṃ na ca vāśuddhaṃ na śāktaṃ na ca śāṃbhavam || 3/90 ||

Na jñānaṃ na ca vijñeyaṃ melāpaṃ paramaṃ na ca  |
Na sṛṣṭir na ca saṃhāraṃ sthitibhāsāvivarjitam || 3/91 ||

(If,) Oh Beloved (priye)! (It is) not (na) a mantra (mantraḥ), but (vā) not (na) an incantation (vidyā) and (ca) not (na) the melting away of the middlemost (center) (madhyama-kṣaram), not (na) a tattva (tattvam) and (ca) not (na) remaining in the same place (eka-stham) and (ca) not (na) anything, which exists in this world (sarva-gatam) and (ca) nothing (na...na) (that is) written (lekhyam) or (vā) to be written (lekhanīyam) and (ca) not (na) at all (kvacit) the essence or heart of muttering (jāpa-antaram). Not (na) pure (śuddham), but (ca...vā) not (na) impure (aśuddhaṃ), not (na) Śākta (śāktam) and (ca) not (na) Śāṃbhava (śāṃbhavam). Not (na) knowledge (jñānam) and (ca) not (na) (something) cognizable (vijñeyam) and (ca) not (na) the Supreme (paramam) Encounter (melāpam). Not (na) manifestation (sṛṣṭiḥ) and (ca) not (na) a dissolution (saṃhāram) that is deprived of the Splendour of the Universe (sthiti-bhāsā-vi-varjitam). || 3/89-91 ||

𑆓𑆶𑆫𑆶𑆥𑆳𑆫𑆁𑆥𑆫𑆳𑆪𑆳𑆠𑆁 𑆮𑇀𑆪𑆾𑆩𑆼𑆯𑆵𑆤𑆳𑆁 𑆖 𑆲𑆸𑆢𑇀𑆓𑆠𑆩𑇀  𑇅
𑆃𑆑𑆡𑇀𑆪𑆁 𑆥𑆫𑆩𑆁 𑆪𑆠𑇀𑆠𑆶 𑆩𑆲𑆳𑆫𑇀𑆡𑆧𑆶𑆢𑇀𑆣𑆴𑆢𑆁 𑆱𑆢𑆳 𑇆𑇓/𑇙𑇒𑇆

गुरुपारंपरायातं व्योमेशीनां च हृद्गतम्  ।
अकथ्यं परमं यत्तु महार्थबुद्धिदं सदा ॥३/९२॥

Gurupāraṃparāyātaṃ vyomeśīnāṃ ca hṛdgatam  |
Akathyaṃ paramaṃ yattu mahārthabuddhidaṃ sadā || 3/92 ||

The abundance of the Oral Transmission of the Guru (guru-pāraṃpara-āyātam), which (yat) is truly (tu) the unspeakable (akathyam) most Supreme (paramam), and (ca) rests in the Heart (hṛt-gatam) of the Goddesses of the Sky (vyoma-īśīnām), is that is always (sadā) the Bestower of Understanding of the Mahārtha or the Great Doctrine (mahā-artha-buddhi-dam). || 3/92 ||

𑆠𑆴𑆡𑆴𑆨𑆴𑆫𑇀𑆪 𑆱𑆢𑆳𑆫𑆷𑆞𑆁 𑆱𑆥𑆑𑇀𑆰𑆳𑆥𑆑𑇀𑆰𑆮𑆫𑇀𑆘𑆴𑆠𑆩𑇀  𑇅
𑆤𑆴𑆂𑆱𑇀𑆮𑆨𑆳𑆮𑆤𑆴𑆨𑆿 𑆥𑆯𑇀𑆪 𑆤𑆴𑆫𑇀𑆬𑆑𑇀𑆰𑆁 𑆤𑆴𑆰𑇀𑆥𑇀𑆫𑆪𑆾𑆘𑆤𑆩𑇀 𑇆𑇓/𑇙𑇓𑇆

तिथिभिर्य सदारूढं सपक्षापक्षवर्जितम्  ।
निःस्वभावनिभौ पश्य निर्लक्षं निष्प्रयोजनम् ॥३/९३॥

Tithibhirya sadārūḍhaṃ sapakṣāpakṣavarjitam  |
Niḥsvabhāvanibhau paśya nirlakṣaṃ niṣprayojanam || 3/93 ||

You must see (paśya) insignificancy (nir-lakṣam) (and) indifferency (niṣ-prayojanam) by the fifteen (vowels) (tithibhiḥ) as the two appearances of (spiritual) poverty (niḥ-sva-bhāva-nibhau), which (yaḥ) are the true ascending (sat-ārūḍham), free from the pairs of opposites --i.e. free of opinions-- (sa-pakṣā-pakṣa-varjitam). || 3/93 ||

𑆤𑆴𑆫𑆁𑆯𑆁 𑆤𑆴𑆫𑇀𑆮𑆴𑆑𑆳𑆫𑆚𑇀𑆖 𑆤𑆴𑆫𑆮𑆢𑇀𑆪𑆁 𑆤𑆴𑆫𑆳𑆑𑆶𑆬𑆩𑇀  𑇅
𑆮𑆴𑆯𑆶𑆢𑇀𑆣𑆁 𑆤𑆴𑆫𑇀𑆨𑆫𑆁 𑆤𑆴𑆠𑇀𑆪𑆩𑆤𑆴𑆠𑇀𑆪𑆁 𑆱𑆫𑇀𑆮𑆢𑆽𑆮 𑆲𑆴 𑇆𑇓/𑇙𑇔𑇆

𑆤𑆴𑆫𑆤𑇀𑆠𑆫𑆁 𑆤𑆴𑆫𑆳𑆨𑆳𑆱𑆁 𑆤𑆴𑆫𑇀𑆤𑆴𑆩𑆴𑆠𑇀𑆠𑆁 𑆤𑆴𑆫𑆫𑇀𑆓𑆬𑆩𑇀  𑇅
𑆤𑆴𑆫𑆳𑆑𑆳𑆯𑆁 𑆱𑆢𑆳𑆑𑆳𑆯𑆁 𑆱𑆫𑇀𑆮𑆾𑆢𑆾𑆰𑆮𑆴𑆮𑆫𑇀𑆘𑆴𑆠𑆩𑇀 𑇆𑇓/𑇙𑇕𑇆

निरंशं निर्विकारञ्च निरवद्यं निराकुलम्  ।
विशुद्धं निर्भरं नित्यमनित्यं सर्वदैव हि ॥३/९४॥

निरन्तरं निराभासं निर्निमित्तं निरर्गलम्  ।
निराकाशं सदाकाशं सर्वोदोषविवर्जितम् ॥३/९५॥

Niraṃśaṃ nirvikārañca niravadyaṃ nirākulam  |
Viśuddhaṃ nirbharaṃ nityamanityaṃ sarvadaiva hi || 3/94 ||

Nirantaraṃ nirābhāsaṃ nirnimittaṃ nirargalam  |
Nirākāśaṃ sadākāśaṃ sarvodoṣavivarjitam || 3/95 ||

Partless (niraṃśam), changeless (nirvikārañca), blamelessness (niravadyam), calm (nirākulam), free of vice (viśuddham), ardently embracing (nirbharam), eternal (nityam), unusual (anityam), truly (eva...hi) all-bestowing (sarva-dā). Uninterrupted (nirantaram), without fallacious appearance (nirābhāsam), causeless (nirnimittam), irresistible (nirargalam), completely full (nirākāśam), the true Sky (sat-ākāśam), everyone (sarvaḥ) (and) free of all darkness or fault (doṣa-vivarjitam). || 3/94-95 ||

𑆍𑆮𑆁𑆩𑆲𑆳𑆫𑇀𑆡𑆥𑆫𑆩𑆁 𑆑𑇀𑆫𑆩𑆱𑆁𑆱𑇀𑆡𑆁 𑆱𑆶 𑆓𑆾𑆥𑆪𑆼𑆠𑇀  𑇅
𑆃𑆑𑇀𑆫𑆩𑆱𑇀𑆡𑆾 𑆩𑆲𑆳𑆮𑆵𑆫𑆾 𑆓𑆂 𑆑𑆯𑇀𑆖𑆴𑆢𑇀𑆨𑆶𑆮𑆴𑆠𑆴𑆰𑇀𑆜𑆠𑆼 𑇆𑇓/𑇙𑇖𑇆

एवंमहार्थपरमं क्रमसंस्थं सु गोपयेत्  ।
अक्रमस्थो महावीरो गः कश्चिद्भुवितिष्ठते ॥३/९६॥

Evaṃmahārthaparamaṃ kramasaṃsthaṃ su gopayet  |
Akramastho mahāvīro gaḥ kaścidbhuvitiṣṭhate || 3/96 ||

Thus (evam), the Mahārtha or the Great Doctrine in the highest degree (mahā-artha-paramam) is resting in the Krama (krama-saṃstham), that (one) must keep in Secret (su-gopayet). A great hero (mahā-vīraḥ) is someone (kaścid), (who is) established in non-succession (a-krama-sthaḥ) (and) moving (gaḥ), while remaining (tiṣṭhate) in the world (bhuvi). || 3/96 ||

𑆠𑆱𑇀𑆪 𑆥𑆶𑆟𑇀𑆪𑆮𑆯𑆳𑆢𑇀𑆢𑆼𑆮𑇀𑆪𑆂 𑆲𑆜𑆳𑆢𑆼𑆮 𑆒𑆖𑆑𑇀𑆫𑆓𑆳𑆂  𑇅
𑆥𑇀𑆫𑆪𑆖𑇀𑆗𑆤𑇀𑆠𑆴 𑆥𑆫𑆁 𑆓𑆾𑆥𑇀𑆪𑆩𑆓𑆶𑆥𑇀𑆠𑆁 𑆱𑆫𑇀𑆮𑆳𑆕𑇀𑆓𑆳𑆕𑇀𑆓𑆴𑆨𑆴𑆂 𑇆𑇓/𑇙𑇗𑇆

तस्य पुण्यवशाद्देव्यः हठादेव खचक्रगाः  ।
प्रयच्छन्ति परं गोप्यमगुप्तं सर्वाङ्गाङ्गिभिः ॥३/९७॥

Tasya puṇyavaśāddevyaḥ haṭhādeva khacakragāḥ  |
Prayacchanti paraṃ gopyamaguptaṃ sarvāṅgāṅgibhiḥ || 3/97 ||

From Its (tasya) Sacred Authority (puṇya-vaśāt), the Goddesses (devyaḥ), moving in the Wheel of the Sky of Consciousness (kha-cakra-gāḥ), Forcefully (haṭhāt...eva) bestow (prayacchanti) the unconcealed (aguptam) Supreme (param) Secret (gopyam) by all the limbs of Divine Knowledge (sarva-aṅga-āṅgibhiḥ). || 3/97 ||

𑆍𑆠𑆠𑇀𑆱𑆢𑇀𑆫𑆷𑆥𑆁 𑆢𑆼𑆮𑆼𑆯𑆴 𑆑𑆡𑆴𑆠𑆁 𑆠𑆮 𑆨𑆳𑆫𑇀𑆓𑆯𑆩𑇀  𑇅
𑆓𑆾𑆥𑆪𑆼𑆢𑇀𑆪𑆾𑆤𑆴𑆮𑆢𑇀𑆪𑆠𑇀𑆤𑆳𑆢𑆓𑆶𑆥𑇀𑆠𑆳𑆢𑇀𑆤𑆫𑆑𑆁 𑆨𑆮𑆼𑆠𑇀 𑇆𑇓/𑇙𑇘𑇆

एतत्सद्रूपं देवेशि कथितं तव भार्गशम्  ।
गोपयेद्योनिवद्यत्नादगुप्ताद्नरकं भवेत् ॥३/९८॥

Etatsadrūpaṃ deveśi kathitaṃ tava bhārgaśam  |
Gopayedyonivadyatnādaguptādnarakaṃ bhavet || 3/98 ||

This (etat) True Form (sat-rūpam) that is the Blessing of Radiance (bhārga-śam), oh Mistress of the Gods (deva-īśi)!, has been told (kathitam) to You (tava). It must be kept Secret (gopayet) like a Womb (yoni-vat) with effort (yatnāt), (because if) it is not protected (aguptāt), Hell (narakam) may unleash (from it) (bhavet). || 3/98 ||

𑆅𑆠𑆴 𑆯𑇀𑆫𑆵𑆩𑆢𑆶𑆠𑇀𑆠𑆫𑆥𑆵𑆜𑆮𑆴𑆤𑆴𑆫𑇀𑆓𑆠𑆼 𑆯𑇀𑆫𑆵𑆯𑇀𑆫𑆵𑆤𑆳𑆡𑆥𑆳𑆢𑆳𑆮𑆠𑆳𑆫𑆴𑆠𑆼
𑆯𑇀𑆫𑆵𑆑𑆳𑆬𑆴𑆑𑆳𑆑𑇀𑆫𑆩𑆱𑆢𑇀𑆨𑆳𑆮𑆼 𑆩𑆲𑆳𑆫𑇀𑆡𑆑𑇀𑆫𑆩𑆳𑆮𑆠𑆳𑆫𑆾 𑆤𑆳𑆩 𑆠𑆸𑆠𑆵𑆪𑆂 𑆥𑆛𑆬𑆂 𑇆𑇓/𑇓𑇆

इति श्रीमदुत्तरपीठविनिर्गते श्रीश्रीनाथपादावतारिते
श्रीकालिकाक्रमसद्भावे महार्थक्रमावतारो नाम तृतीयः पटलः ॥३/३॥

Iti śrīmaduttarapīṭhavinirgate śrīśrīnāthapādāvatārite
Śrīkālikākramasadbhāve mahārthakramāvatāro nāma tṛtīyaḥ paṭalaḥ || 3/3 ||

Here ends (iti) the Third (tṛtīyaḥ) Paṭala --i.e. chapter-- (paṭalaḥ), named (nāma) ‘The Descent of Mahārthakrama or The Process of the Great Doctrine’ (mahā-artha-krama-avatāraḥ), in Venerable Kramasadbhāva, (Which) belongs to Kālikā (śrī-kālikā-krama-sadbhāve), (and) comes forth from the most Venerable Supreme Pīṭha (śrīmat-uttara-pīṭha-vinirgate), caused to descend by the Supremely Glorious Lord (śrī-śrī-nātha-pāda-avatārite). || 3 ||

Fourth Paṭala

Pañcacakravidyoddhāraḥ
Rise of the Knowledge of the Five Wheels

𑆯𑇀𑆫𑆵𑆨𑆽𑆫𑆮 𑆇𑆮𑆳𑆖

श्रीभैरव उवाच

Śrībhairava uvāca

Venerable śrī Bhairava bhairavaḥ said uvāca

𑆯𑇀𑆫𑆶𑆠𑆁 𑆩𑆼 𑆥𑆫𑆩𑆁 𑆓𑆶𑆲𑇀𑆪𑆁 𑆱𑆴𑆢𑇀𑆣𑆥𑆳𑆫𑆁𑆥𑆫𑆳𑆓𑆠𑆩𑇀  𑇅
𑆪𑆾𑆓𑆴𑆤𑆵𑆤𑆳𑆁 𑆥𑆫𑆁 𑆱𑆳𑆫𑆁 𑆑𑇀𑆫𑆩𑆱𑆢𑇀𑆨𑆳𑆮𑆩𑆶𑆠𑇀𑆠𑆩𑆩𑇀 𑇆𑇔/𑇑𑇆

श्रुतं मे परमं गुह्यं सिद्धपारंपरागतम्  ।
योगिनीनां परं सारं क्रमसद्भावमुत्तमम् ॥४/१॥

Śrutaṃ me paramaṃ guhyaṃ siddhapāraṃparāgatam  |
Yoginīnāṃ paraṃ sāraṃ kramasadbhāvamuttamam || 4/1 ||

I me have heard śrutam the Supreme paramam Secret guhyam rising from the Lineage of the Siddha-s siddha-pāraṃpara-āgatam, (that is) the Supreme param Essence or Flow sāram of the Yoginī-s yoginīnām, (Which is nothing but) the Uppermost uttamam Essential Nature of the Krama krama-sat-bhāvam. || 4/1 ||

𑆱𑆸𑆰𑇀𑆛𑆴𑆂 𑆱𑇀𑆡𑆴𑆠𑆴𑆯𑇀𑆖 𑆱𑆁𑆲𑆳𑆫𑆩𑆤𑆳𑆒𑇀𑆪𑆼𑆪𑆁 𑆖𑆠𑆶𑆫𑇀𑆡𑆑𑆩𑇀  𑇅
𑆨𑆳𑆱𑆳 𑆯𑇀𑆫𑆶𑆠𑆁 𑆖 𑆱𑆢𑆸𑆰𑇀𑆛𑇀𑆪𑆳 𑆑𑇀𑆫𑆩𑆩𑆼𑆠𑆤𑇀𑆩𑆲𑆳𑆫𑇀𑆡𑆑𑆩𑇀 𑇆𑇔/𑇒𑇆

सृष्टिः स्थितिश्च संहारमनाख्येयं चतुर्थकम्  ।
भासा श्रुतं च सदृष्ट्या क्रममेतन्महार्थकम् ॥४/२॥

Sṛṣṭiḥ sthitiśca saṃhāramanākhyeyaṃ caturthakam  |
Bhāsā śrutaṃ ca sadṛṣṭyā kramametanmahārthakam || 4/2 ||

This etat sequence kramam, (which I) have heard śrutam, becomes the Great Meaning mahārthakam, by truly seeing sadṛṣṭyā Sṛṣṭi or Manifestation sṛṣṭiḥ and ca Sthiti or Maintenance sthitiḥ, Saṃhāra or Dissolution saṃhāram, and also ca this iyam fourth caturthakam, (which) is Anākhyā or the Nameless anākhyā, (and) Bhāsā or Light (that is the Fifth) bhāsā. || 4/2 ||

𑆱𑆳𑆫𑆳𑆠𑇀𑆱𑆳𑆫𑆠𑆫𑆁 𑆱𑆳𑆫𑆁 𑆠𑇀𑆮𑆠𑇀𑆥𑇀𑆫𑆱𑆳𑆢𑆳𑆢𑆮𑆣𑆳𑆫𑆴𑆠𑆩𑇀  𑇅
𑆅𑆢𑆳𑆤𑆵𑆁 𑆯𑇀𑆫𑆾𑆠𑆶𑆩𑆴𑆖𑇀𑆗𑆳𑆩𑆴 𑆮𑆴𑆱𑇀𑆠𑆳𑆫𑆼𑆟 𑆩𑆲𑆳𑆣𑆴𑆥𑆼 𑇆𑇔/𑇓𑇆

सारात्सारतरं सारं त्वत्प्रसादादवधारितम्  ।
इदानीं श्रोतुमिच्छामि विस्तारेण महाधिपे ॥४/३॥

Sārātsārataraṃ sāraṃ tvatprasādādavadhāritam  |
Idānīṃ śrotumicchāmi vistāreṇa mahādhipe || 4/3 ||

Now idānīm, I have a desire icchāmi to hear śrotum in detail vistāreṇa about the Essence sāram (that is) the Most Excellent of all sārāt-sārataram (, and) known (only) avadhāritam by Your Favor tvat-prasādāt oh Great Ruler! mahā-adhipe! || 4/3 ||

𑆪𑆼𑆤 𑆮𑆴𑆘𑇀𑆚𑆳𑆠𑆩𑆳𑆠𑇀𑆫𑆼𑆟 𑆨𑆮𑆳𑆩𑆴 𑆑𑇀𑆫𑆩𑆨𑆳𑆘𑆤𑆂  𑇅
𑆑𑆼 𑆱𑆴𑆢𑇀𑆣𑆳𑆱𑇀𑆠𑆱𑇀𑆪 𑆠𑆠𑇀𑆠𑇀𑆮𑆱𑇀𑆪 𑆥𑆳𑆫𑆩𑇀𑆥𑆫𑇀𑆪𑆮𑇀𑆪𑆮𑆱𑇀𑆡𑆴𑆠𑆳𑆂 𑇆𑇔/𑇔𑇆

येन विज्ञातमात्रेण भवामि क्रमभाजनः  ।
के सिद्धास्तस्य तत्त्वस्य पारम्पर्यव्यवस्थिताः ॥४/४॥

Yena vijñātamātreṇa bhavāmi kramabhājanaḥ  |
Ke siddhāstasya tattvasya pāramparyavyavasthitāḥ || 4/4 ||

The mere understanding vijñāta-mātreṇa of which yena, I become bhavāmi a receptacle of the Krama krama-bhājanaḥ. Who ke are the Siddha-s siddhāḥ of Its tasya Reality tattvasya, standing in the Uninterrupted Transmission pāramparya-vyavasthitāḥ? || 4/4 ||

𑆑𑆳 𑆢𑆼𑆮𑇀𑆪𑆾 𑆢𑆼𑆮𑆢𑆼𑆮𑆼𑆯𑆴 𑆄𑆢𑆿 𑆥𑆷𑆘𑇀𑆪𑆳𑆂 𑆑𑇀𑆫𑆩𑆳𑆓𑆠𑆳𑆂  𑇅
𑆍𑆠𑆠𑇀𑆑𑆡𑆪 𑆩𑆳𑆁 𑆢𑆼𑆮𑆴 𑆥𑆳𑆫𑆩𑇀𑆥𑆫𑇀𑆪𑆑𑇀𑆫𑆩𑆳𑆓𑆠𑆩𑇀 𑇆𑇔/𑇕𑇆

का देव्यो देवदेवेशि आदौ पूज्याः क्रमागताः  ।
एतत्कथय मां देवि पारम्पर्यक्रमागतम् ॥४/५॥

Kā devyo devadeveśi ādau pūjyāḥ kramāgatāḥ  |
Etatkathaya māṃ devi pāramparyakramāgatam || 4/5 ||

Who are the Goddesses devyaḥ rising from the Krama krama-āgatāḥ (and Who are) to be worshipped pūjyāḥ in the beginning ādau oh Mistress of the God of gods deva-deva-īśi!? Please explain kathaya to me mām this etat, (which) comes in the Process of Transmission pāramparya-krama-āgatam, oh Devī devi! || 4/5 ||

𑆯𑇀𑆫𑆵𑆢𑆼𑆮𑇀𑆪𑆶𑆮𑆳𑆖

श्रीदेव्युवाच

Śrīdevyuvāca

The Venerable śrī Goddess devī said uvāca

𑆠𑇀𑆮𑆠𑇀𑆥𑇀𑆫𑆵𑆠𑇀𑆪𑆳 𑆑𑆳𑆬𑆑𑆳𑆖𑆳𑆤𑇀𑆠𑆮𑆴𑆣𑆳𑆤𑆁 𑆑𑇀𑆫𑆩𑆯𑆳𑆱𑆤𑆼  𑇅
𑆑𑆡𑆪𑆳𑆩𑆴 𑆱𑆩𑆳𑆱𑆼𑆤 𑆑𑇀𑆫𑆩𑆮𑆴𑆘𑇀𑆚𑆳𑆤𑆨𑆳𑆱𑆑𑆩𑇀 𑇆𑇔/𑇖𑇆

त्वत्प्रीत्या कालकाचान्तविधानं क्रमशासने  ।
कथयामि समासेन क्रमविज्ञानभासकम् ॥४/६॥

Tvatprītyā kālakācāntavidhānaṃ kramaśāsane  |
Kathayāmi samāsena kramavijñānabhāsakam || 4/6 ||

Because of your joyful excitement tvat-prītyā, I Shall tell (you) kathayāmi the method (which) ends in the crystallization of Time kāla-kāca-anta-vidhānam in the Doctrine of the Krama krama-śāsane, (which) enlightens the Wisdom of the Krama krama-vijñāna-bhāsakam, in brief samāsena. || 4/6 ||

𑆪𑆼𑆤 𑆘𑇀𑆚𑆳𑆠𑆼𑆤 𑆥𑆷𑆘𑇀𑆪𑆼𑆠 𑆣𑇀𑆪𑆳𑆤𑆼𑆤 𑆥𑆫𑆩𑆳𑆫𑇀𑆡𑆠𑆂  𑇅
𑆒𑆼𑆖𑆑𑇀𑆫𑆼 𑆖𑆑𑇀𑆫𑆤𑆳𑆡𑆱𑇀𑆠𑇀𑆮𑆁 𑆥𑇀𑆫𑆳 * * 𑆥𑆫𑆩𑆁 𑆣𑇀𑆫𑆶𑆮𑆩𑇀 𑇆𑇔/𑇗𑇆

येन ज्ञातेन पूज्येत ध्यानेन परमार्थतः  ।
खेचक्रे चक्रनाथस्त्वं प्रा * * परमं ध्रुवम् ॥४/७॥

Yena jñātena pūjyeta dhyānena paramārthataḥ  |
Khecakre cakranāthastvaṃ prā * * paramaṃ dhruvam || 4/7 ||

In the Wheel of Consciousness khecakre, the Lord of the Wheel cakra-nāthaḥ is to be Worshipped pūjyeta by Contemplation dhyānena. Understanding jñātena of which --i.e. by knowing Him through contemplating on Him in the Wheel of Consciousness-- yena, you tvam will become fixed dhruvam in the Supreme (State) paramam. || 4/7 ||

𑆤𑆶𑆠𑇀𑆮𑆳 𑆒𑆖𑆑𑇀𑆫𑆩𑆳𑆢𑇀𑆪𑆑𑆁 𑆑𑆳𑆬𑆳𑆒𑇀𑆪𑆁 𑆱𑆠𑆠𑆾𑆢𑆴𑆠𑆩𑇀  𑇅
𑆥𑆷𑆘𑆪𑆳𑆩𑆴 𑆪𑆡𑆳𑆤𑇀𑆪𑆳𑆪𑆁 𑆢𑆼𑆮𑇀𑆪𑆳𑆁 𑆱𑆁𑆲𑆳𑆫𑆑𑆳𑆬𑆴𑆑𑆳𑆩𑇀 𑇆𑇔/𑇘𑇆

नुत्वा खचक्रमाद्यकं कालाख्यं सततोदितम्  ।
पूजयामि यथान्यायं देव्यां संहारकालिकाम् ॥४/८॥

Nutvā khacakramādyakaṃ kālākhyaṃ satatoditam  |
Pūjayāmi yathānyāyaṃ devyāṃ saṃhārakālikām || 4/8 ||

Having praised nutvā in a proper way yathānyāyam the always rising satatā…uditam Wheel of Consciousness kha-cakram, (which) begins ādyakam with Time kāla-ākhyam, I worship pūjayāmi Kālikā, the Devourer saṃhāra-kālikām through the Goddess devyām. || 4/8 ||

𑆠𑆢𑆳𑆘𑇀𑆚𑆳 𑆮𑆫𑇀𑆠𑆩𑆳𑆤𑆼𑆲 𑆨𑆷𑆠𑇀𑆮𑆳 𑆑𑇀𑆫𑆩𑆩𑆴𑆢𑆁 𑆩𑆲𑆠𑇀  𑇅
* * * ** 𑆯𑆼𑆰𑆼𑆟 𑆄𑆢𑆿 𑆪𑆠𑇀𑆑𑇀𑆫𑆩𑆥𑆚𑇀𑆖𑆑𑆩𑇀 𑇆𑇔/𑇙𑇆

तदाज्ञा वर्तमानेह भूत्वा क्रममिदं महत्  ।
* * * ** शेषेण आदौ यत्क्रमपञ्चकम् ॥४/९॥

Tadājñā vartamāneha bhūtvā kramamidaṃ mahat  |
* * * ** śeṣeṇa ādau yatkramapañcakam || 4/9 ||

Her Command tat-ājñā shines vartamānā in this Doctrine iha after the appearance bhūtvā of this idam Great mahat Krama krama, which yat (takes place) as the fivefold process krama-pañcakam at first ādau. || 4/9 ||

𑆥𑆷𑆘𑇀𑆪𑆳𑆂 𑆱𑆫𑇀𑆮𑆳𑆫𑇀𑆡𑆢𑆳 𑆤𑆴𑆠𑇀𑆪𑆳𑆂 𑆯𑆶𑆢𑇀𑆣𑆳 𑆪𑆳𑆂 𑆥𑆳𑆢𑆨𑆳𑆮𑆓𑆳𑆂  𑇅
𑆠𑆳𑆱𑇀𑆠𑆶 𑆢𑆼𑆮𑇀𑆪𑆾 𑆩𑆲𑆳𑆢𑆼𑆮𑇀𑆪𑆾 𑆩𑆷𑆫𑇀𑆠𑆪𑆯𑇀𑆖 𑆥𑇀𑆫𑆑𑆵𑆫𑇀𑆠𑆴𑆠𑆳𑆂 𑇆𑇔/𑇑𑇐𑇆

पूज्याः सर्वार्थदा नित्याः शुद्धा याः पादभावगाः  ।
तास्तु देव्यो महादेव्यो मूर्तयश्च प्रकीर्तिताः ॥४/१०॥

Pūjyāḥ sarvārthadā nityāḥ śuddhā yāḥ pādabhāvagāḥ  |
Tāstu devyo mahādevyo mūrtayaśca prakīrtitāḥ || 4/10 ||

Those tāḥ truly tu Praiseworthy pūjyāḥ forms mūrtayaḥ of the Goddesses devyaḥ Who yāḥ are Pure śuddhāḥ, Innate nityāḥ, and ca the producers all the objects sarva-artha-dāḥ, are the Great Goddesses mahā-devyaḥ, revealed prakīrtitāḥ as pervading all the conditions pāda-bhāva-gāḥ. || 4/10 ||

𑆄𑆢𑆿 𑆠𑆳𑆂 𑆥𑆚𑇀𑆖𑆖𑆑𑇀𑆫𑆱𑇀𑆪 𑆥𑆷𑆘𑇀𑆪𑆳 𑆮𑆤𑇀𑆢𑇀𑆪𑆳𑆱𑇀𑆠𑆶 𑆱𑆫𑇀𑆮𑆠𑆂  𑇅
𑆖𑆑𑇀𑆫𑆱𑇀𑆡𑆳 𑆢𑆼𑆮𑆢𑆼𑆮𑆼𑆯𑇀𑆪𑆂 𑆰𑆾𑆝𑆯𑆽𑆮 𑆩𑆲𑆳𑆫𑇀𑆡𑆓𑆳𑆂 𑇆𑇔/𑇑𑇑𑇆

आदौ ताः पञ्चचक्रस्य पूज्या वन्द्यास्तु सर्वतः  ।
चक्रस्था देवदेवेश्यः षोडशैव महार्थगाः ॥४/११॥

Ādau tāḥ pañcacakrasya pūjyā vandyāstu sarvataḥ  |
Cakrasthā devadeveśyaḥ ṣoḍaśaiva mahārthagāḥ || 4/11 ||

In the beginning ādau, They tāḥ, as being Praiseworthy pūjyāḥ, are to be Worshipped vandyāḥ…tu everywhere sarvataḥ in the five wheels pañca-cakrasya, (because They) are truly eva sixteenfold ṣoḍaśa (and) rest in the Wheel cakra-sthāḥ as the Mistresses of the God of gods devadeveśyaḥ, (and They) pervade the Mahārtha or the Great Meaning mahā-artha-gāḥ. || 4/11 ||

𑆘𑇀𑆚𑆳𑆠𑆮𑇀𑆪𑆳𑆂 𑆱𑆫𑇀𑆮𑆡𑆳 𑆤𑆳𑆡 𑆃𑆯𑆫𑆵𑆫𑆳𑆖𑇀𑆗𑆫𑆵𑆫𑆓𑆳𑆂  𑇅
𑆍𑆠𑆳𑆱𑇀𑆠𑆶 𑆩𑆷𑆫𑇀𑆠𑆪𑆂 𑆥𑇀𑆫𑆾𑆑𑇀𑆠𑆳𑆂 𑆒𑆼𑆖𑆑𑇀𑆫𑆥𑆢𑆢𑆫𑇀𑆯𑆴𑆑𑆳𑆂 𑇆𑇔/𑇑𑇒𑇆

ज्ञातव्याः सर्वथा नाथ अशरीराच्छरीरगाः  ।
एतास्तु मूर्तयः प्रोक्ताः खेचक्रपददर्शिकाः ॥४/१२॥

Jñātavyāḥ sarvathā nātha aśarīrāccharīragāḥ  |
Etāstu mūrtayaḥ proktāḥ khecakrapadadarśikāḥ || 4/12 ||

(They are) to be understood jñātavyāḥ in every respect sarvathā, (as) moving in the body śarīra-gāḥ (, but) rising from the bodiless aśarīrāt, oh Lord nātha! These etāḥ incarnations mūrtayaḥ are truly tu said to be proktāḥ the revealer of the State of the Wheel of Conscoiusness khe-cakra-pada-darśikāḥ || 4/12 ||

𑆥𑆷𑆘𑆤𑆵𑆪𑆳𑆂 𑆥𑇀𑆫𑆪𑆠𑇀𑆤𑆼𑆤 𑆓𑆶𑆫𑆶𑆨𑆑𑇀𑆠𑆼𑆤 𑆑𑇀𑆫𑆩𑆓𑆳𑆂  𑇅
𑆠𑆳𑆱𑆳𑆁 𑆠𑆶 𑆪𑆾𑆓𑆴𑆤𑆵𑆤𑆳𑆁 𑆖 𑆥𑆳𑆫𑆁𑆥𑆫𑇀𑆪𑆓𑆠𑆳𑆤𑆴 𑆖 𑇆𑇔/𑇑𑇓𑇆

पूजनीयाः प्रयत्नेन गुरुभक्तेन क्रमगाः  ।
तासां तु योगिनीनां च पारंपर्यगतानि च ॥४/१३॥

Pūjanīyāḥ prayatnena gurubhaktena kramagāḥ  |
Tāsāṃ tu yoginīnāṃ ca pāraṃparyagatāni ca || 4/13 ||

They are to be worshipped pūjanīyāḥ through intense prayatnena devotion to the Guru guru-bhaktena. (Because They) pervade the Process krama-gāḥ and ca…ca rise from the Oral Tradition pāraṃparya-gatāni of these tāsām…tu Yoginī-s yoginīnām. || 4/13 |

𑆥𑆷𑆘𑆳𑆤𑆳𑆩𑆳𑆤𑆴 𑆢𑆴𑆮𑇀𑆪𑆳𑆤𑆴 𑆮𑆢𑆳𑆩𑆴 𑆨𑆮𑆠𑆾 𑆲𑆫  𑇅
𑆮𑆑𑇀𑆠𑇀𑆫 𑆱𑆫𑇀𑆮𑆘𑆤𑆒𑆳𑆓𑇀𑆫𑆼 𑆑𑆟𑆼 𑆠𑆶 𑆑𑆡𑆪𑆳𑆩𑆴 𑆠𑆼 𑇆𑇔/𑇑𑇔𑇆

पूजानामानि दिव्यानि वदामि भवतो हर  ।
वक्त्र सर्वजनखाग्रे कणे तु कथयामि ते ॥४/१४॥

Pūjānāmāni divyāni vadāmi bhavato hara  |
Vaktra sarvajanakhāgre kaṇe tu kathayāmi te || 4/14 ||

Oh Ravishing One hara! (Now), I speak (about) vadāmi Your bhavataḥ Divine Worship divyāni...pūjānāmāni. I shall tell kathayāmi You te the Speech vaktra, until (You become) truly satisfied kaṇe…tu with the most excellent Consciousness (lying) in everyone sarva-jana-kha-agre || 4/14 ||

𑆤 𑆬𑆼𑆒𑇀𑆪𑆳𑆤𑆴 𑆖 𑆧𑆾𑆣𑆳𑆠𑇀𑆩𑆳 𑆤 𑆮𑆢𑆼𑆠𑇀𑆱𑆫𑇀𑆮𑆩𑆣𑇀𑆪𑆠𑆂  𑇅
𑆤 𑆥𑆳𑆜𑆼 𑆠𑆼𑆰𑆶 𑆤𑆳𑆩𑆼𑆰𑆶 𑆑𑆫𑇀𑆠𑆮𑇀𑆪𑆁 𑆮𑆳𑆖𑆪𑆳 𑆲𑆫 𑇆𑇔/𑇑𑇕𑇆

𑆩𑆶𑆒𑆫𑇀𑆪𑆳 𑆠𑆶 𑆩𑆲𑆳𑆑𑆳𑆬𑆁 𑆱𑆫𑇀𑆮𑆱𑆁𑆲𑆳𑆫𑆑𑆳𑆫𑆑𑆵  𑇅
𑆓𑆾𑆥𑆤𑆵𑆪𑆳𑆤𑆴 𑆤𑆳𑆩𑆳𑆤𑆴 𑆖𑆿𑆫𑆼𑆨𑇀𑆪𑆾 𑆢𑇀𑆫𑆮𑆴𑆟𑆁 𑆪𑆡𑆳 𑇆𑇔/𑇑𑇖𑇆

𑆓𑆾𑆥𑆤𑆵𑆪𑆳𑆂 𑆥𑆳𑆬𑆪𑆼𑆠 𑆩𑆷𑆫𑇀𑆠𑆪𑆯𑇀𑆖 𑆩𑆲𑆳𑆫𑇀𑆡𑆢𑆳𑆂  𑇅
𑆠𑆱𑇀𑆩𑆳𑆠𑇀𑆱𑆫𑇀𑆮𑆥𑇀𑆫𑆪𑆠𑇀𑆤𑆼𑆤 𑆄𑆢𑆿 𑆥𑆷𑆘𑇀𑆪𑆳𑆱𑇀𑆠𑆶 𑆰𑆾𑆝𑆯 𑇆𑇔/𑇑𑇗𑇆

𑆩𑆷𑆫𑇀𑆠𑆪𑆱𑇀𑆠𑆶 𑆩𑆲𑆳𑆑𑆳𑆬 𑆑𑆳𑆪𑆼𑆤 𑆩𑆤𑆱𑆳 𑆓𑆴𑆫𑆳  𑇅
𑆥𑆯𑇀𑆖𑆳𑆠𑇀𑆱𑆴𑆢𑇀𑆣𑆑𑇀𑆫𑆩𑆁 𑆥𑆷𑆘𑇀𑆪𑆁 𑆱𑆫𑇀𑆮𑆱𑆴𑆢𑇀𑆣𑆴𑆥𑇀𑆫𑆢𑆳𑆪𑆑𑆩𑇀 𑇆𑇔/𑇑𑇘𑇆

न लेख्यानि च बोधात्मा न वदेत्सर्वमध्यतः  ।
न पाठे तेषु नामेषु कर्तव्यं वाचया हर ॥४/१५॥

मुखर्या तु महाकालं सर्वसंहारकारकी  ।
गोपनीयानि नामानि चौरेभ्यो द्रविणं यथा ॥४/१६॥

गोपनीयाः पालयेत मूर्तयश्च महार्थदाः  ।
तस्मात्सर्वप्रयत्नेन आदौ पूज्यास्तु षोडश ॥४/१७॥

मूर्तयस्तु महाकाल कायेन मनसा गिरा  ।
पश्चात्सिद्धक्रमं पूज्यं सर्वसिद्धिप्रदायकम् ॥४/१८॥

Na lekhyāni ca bodhātmā na vadetsarvamadhyataḥ  |
Na pāṭhe teṣu nāmeṣu kartavyaṃ vācayā hara || 4/15 ||

Mukharyā tu mahākālaṃ sarvasaṃhārakārakī  |
Gopanīyāni nāmāni caurebhyo draviṇaṃ yathā || 4/16 ||

Gopanīyāḥ pālayeta mūrtayaśca mahārthadāḥ  |
Tasmātsarvaprayatnena ādau pūjyāstu ṣoḍaśa || 4/17 ||

Mūrtayastu mahākāla kāyena manasā girā  |
Paścātsiddhakramaṃ pūjyaṃ sarvasiddhipradāyakam || 4/18 ||

(The Divine Worship), oh Hara hara!, is not na written na and ca an intelligent one bodha-ātmā should not na speak vadet (about it) in front of people sarva-madhyataḥ. It is not na (explained) by the truly tu talkative mukharyā Goddess of Speech vācayā during the study pāṭhe of those teṣu (Scriptures) called nāmeṣu ‘duty or task’ --i.e. it is not explained in the Scriptures dealing with the topic ‘that ought to be done’-- kartavyam, (because) the Great Lord of Time mahā-kālam is the Performer of the Dissolution of All --Divine Worship is not about how to do it by anyone, because It is the (process of the) Dissolution of individuality-- sarva-saṃ-hāra-kārakī. (This Divine Worship) is called nāmāni the Treasure or Secret draviṇam, that (has to be) concealed gopanīyāni from thieves caurebhyaḥ --i.e. from those who think that they can control anything--, as yathā those Forms mūrtayaḥ are the Bestowers of the Mahārtha or the Great Meaning mahā-artha-dāḥ, (so They) are to be protected gopanīyāḥ, (so) you have to hide (this Secret) pālayeta.

Therefore tasmāt, in the beginning ādau, (Those) sixteen ṣoḍaśa Forms mūrtayaḥ…tu are to be worshipped pūjyāḥ by all the praising effort sarva-prayatnena of (one’s) body kāyena, mind manasā (and) speech girā, oh Great Lord of Time mahā-kāla! Then paścāt, the Sequence of the Siddha-s siddha-kramam (that is) the Bestower of all the Realizations sarva-siddhi-pradāyakam is to be worshipped pūjyam. || 4/15-18 ||

𑆪𑆽𑆱𑇀𑆠𑆶 𑆱𑆴𑆢𑇀𑆣𑆽𑆫𑇀𑆩𑆲𑆳𑆮𑆵𑆫𑆽𑆂 𑆑𑇀𑆫𑆩𑆿𑆔𑆩𑆮𑆠𑆳𑆫𑆴𑆠𑆩𑇀  𑇅
𑆠𑆼 𑆥𑆷𑆘𑇀𑆪𑆳𑆂 𑆱𑆫𑇀𑆮𑆢𑆳 𑆫𑆶𑆢𑇀𑆫 𑆥𑆶𑆰𑇀𑆥𑆣𑆷𑆥𑆾𑆥𑆲𑆳𑆫𑆑𑆽𑆂 𑇆𑇔/𑇑𑇙𑇆

यैस्तु सिद्धैर्महावीरैः क्रमौघमवतारितम्  ।
ते पूज्याः सर्वदा रुद्र पुष्पधूपोपहारकैः ॥४/१९॥

Yaistu siddhairmahāvīraiḥ kramaughamavatāritam  |
Te pūjyāḥ sarvadā rudra puṣpadhūpopahārakaiḥ || 4/19 ||

Through the Siddha-s siddhaiḥ, Who yaiḥ…tu are the Great Heroes mahāvīraiḥ, the Tradition of the Krama krama-ogham is caused to Descend --i.e. manifested-- avatāritam. They te are to be worshipped pūjyāḥ all the time sarvadā, oh Rudra rudra! (even) by the offerings of flowers and incenses puṣpa-dhūpa-upa-hārakaiḥ. || 4/19 ||

𑆥𑇀𑆫𑆳𑆥𑇀𑆪𑆠𑆼 𑆥𑆫𑆩𑆁 𑆖𑆑𑇀𑆫𑆁 𑆒𑆖𑆑𑇀𑆫𑆩𑆑𑆶𑆬𑆁 𑆑𑆶𑆬𑆩𑇀  𑇅
𑆠𑆱𑇀𑆩𑆳𑆠𑇀𑆠𑇀𑆮𑆁 𑆠𑆶 𑆩𑆲𑆳𑆮𑆵𑆫 𑆥𑆫𑇀𑆪𑆳𑆪𑆼 𑆨𑆳𑆮𑇀𑆪𑆠𑆼 𑆱𑆢𑆳 𑇆𑇔/𑇒𑇐𑇆

प्राप्यते परमं चक्रं खचक्रमकुलं कुलम्  ।
तस्मात्त्वं तु महावीर पर्याये भाव्यते सदा ॥४/२०॥

Prāpyate paramaṃ cakraṃ khacakramakulaṃ kulam  |
Tasmāttvaṃ tu mahāvīra paryāye bhāvyate sadā || 4/20 ||

(This way,) the Supreme paramam Wheel cakram (that is) the Wheel of Consciousness kha-cakram (being) Akula --i.e. Transcendent-- akulam (and) Kula --i.e. Immanent-- (as well) kulam is attained prāpyate. Therefore tasmāt, oh Great Hero! mahā-vīra, when time comes paryāye, you (will) tvam…tu become permanent bhāvyate…sadā. || 4/20 ||

𑆠𑆼 𑆱𑆴𑆢𑇀𑆣𑆳𑆂 𑆥𑆫𑆩𑆳𑆫𑇀𑆡𑆠𑇀𑆮𑆼 𑆑𑆳𑆪𑆱𑇀𑆡𑆳𑆤𑆮𑆴𑆮𑆫𑇀𑆘𑆴𑆠𑆳𑆂  𑇅
𑆱𑆢𑆳𑆪𑆶𑆑𑇀𑆠𑆳𑆪 𑆣𑆵𑆫𑆳𑆪 𑆥𑆷𑆘𑆑𑆳𑆪 𑆩𑆲𑆳𑆱𑆴𑆢𑇀𑆣𑆳𑆂 𑇆𑇔/𑇒𑇑𑇆

ते सिद्धाः परमार्थत्वे कायस्थानविवर्जिताः  ।
सदायुक्ताय धीराय पूजकाय महासिद्धाः ॥४/२१॥

Te siddhāḥ paramārthatve kāyasthānavivarjitāḥ  |
Sadāyuktāya dhīrāya pūjakāya mahāsiddhāḥ || 4/21 ||

Those te Siddha-s siddhāḥ of the State of the Highest Reality parama-artha-tve are devoid of dwelling in the body kāya-sthāna-vivarjitā (, and) forever sadā (become) Great Siddha-s mahā-siddhāḥ for the worshipper pūjakāya, (who is) suitable yuktāya (and) intelligent dhīrāya. || 4/21 ||

𑆦𑆬𑆩𑆼𑆮 𑆥𑇀𑆫𑆪𑆖𑇀𑆗𑆤𑇀𑆠𑆴 𑆑𑆳𑆬𑆴𑆑𑆳𑆘𑇀𑆚𑆳𑆤𑆩𑆶𑆠𑇀𑆠𑆩𑆩𑇀  𑇅
𑆍𑆠𑆠𑇀𑆑𑇀𑆫𑆩𑆁 𑆠𑆶 𑆱𑆴𑆢𑇀𑆣𑆳𑆤𑆳𑆁 𑆪𑆾𑆓𑆴𑆤𑆵𑆤𑆳𑆁 𑆩𑆲𑆳𑆠𑆥 𑇆𑇔/𑇒𑇒𑇆

फलमेव प्रयच्छन्ति कालिकाज्ञानमुत्तमम्  ।
एतत्क्रमं तु सिद्धानां योगिनीनां महातप ॥४/२२॥

Phalameva prayacchanti kālikājñānamuttamam  |
Etatkramaṃ tu siddhānāṃ yoginīnāṃ mahātapa || 4/22 ||

They deliver prayacchanti only eva the Fruit phalam, (that is) the Most Excellent uttamam Wisdom of Kālī kālikā-jñānam. This etat Krama or Process kramam truly tu belongs to the Yoginī-s yoginīnām of the Siddha-s siddhānām, oh Great Ascetic! mahā-tapa. || 4/22 ||

𑆪𑆼 𑆘𑇀𑆚𑆳𑆱𑇀𑆪𑆤𑇀𑆠𑆴 𑆩𑆲𑆳𑆮𑆵𑆫𑆳 𑆩𑆶𑆑𑇀𑆠𑆳𑆱𑇀𑆠𑆼 𑆠𑆮 𑆢𑆫𑇀𑆯𑆤𑆳𑆠𑇀  𑇅
𑆃𑆠𑆂 𑆥𑆫𑆁 𑆩𑆲𑆳𑆨𑆵𑆩𑆁 𑆱𑆫𑇀𑆮𑆱𑆁𑆲𑆳𑆫𑆑𑆳𑆫𑆑𑆩𑇀 𑇆𑇔/𑇒𑇓𑇆

ये ज्ञास्यन्ति महावीरा मुक्तास्ते तव दर्शनात्  ।
अतः परं महाभीमं सर्वसंहारकारकम् ॥४/२३॥

ye jñāsyanti mahāvīrā muktāste tava darśanāt  |
Ataḥ paraṃ mahābhīmaṃ sarvasaṃhārakārakam || 4/23 ||

Hence ataḥ, Those te Great Heroes mahāvīrāḥ Who ye will know jñāsyanti the Supreme param (, Who is) the Greatly Terrible mahā-bhīmam Performer of the Dissolution of Everything sarva-saṃhāra-kārakam, (and will become) Liberated muktāḥ by seeing You or due to an encounter with You tava…darśanāt! || 4/23 ||

𑆱𑆴𑆢𑇀𑆣𑆪𑆾𑆓𑆴𑆤𑆵𑆢𑆴𑆮𑇀𑆪𑆁 𑆮𑆽 𑆑𑇀𑆫𑆩𑆁𑆮𑆴𑆢𑇀𑆣𑆴 𑆱𑆩𑆳𑆱𑆠𑆂  𑇅
𑆍𑆠𑆠𑇀𑆑𑇀𑆫𑆩𑆁 𑆩𑆲𑆳𑆔𑆾𑆫𑆁 𑆱𑆢𑇀𑆪𑆂 𑆒𑆼𑆓𑆠𑆴𑆢𑆳𑆪𑆑𑆩𑇀 𑇆𑇔/𑇒𑇔𑇆

सिद्धयोगिनीदिव्यं वै क्रमंविद्धि समासतः  ।
एतत्क्रमं महाघोरं सद्यः खेगतिदायकम् ॥४/२४॥

Siddhayoginīdivyaṃ vai kramaṃviddhi samāsataḥ  |
Etatkramaṃ mahāghoraṃ sadyaḥ khegatidāyakam || 4/24 ||

Concisely samāsataḥ, You have to understand viddhi: the Divinity of the Yoginī-s of the Siddha-s siddha-yoginī-divyam is Truly vai the Krama kramam. This etat Krama kramam is Greatly Fearful mahā-ghoram (and) immediately sadyaḥ Bestows Skyflying --i.e. living in the Sky of Consciousness-- khe-gati-dāyakam. || 4/24 ||

𑆑𑆡𑆴𑆠𑆁 𑆠𑆮 𑆢𑆼𑆮𑆼𑆯 𑆥𑆳𑆫𑆩𑇀𑆥𑆫𑇀𑆪𑆑𑇀𑆫𑆩𑆳𑆓𑆠𑆩𑇀 𑇅

कथितं तव देवेश पारम्पर्यक्रमागतम् ।

Kathitaṃ tava deveśa pāramparyakramāgatam |

(Which) Rises from the Process of Transmission pāramparya-krama-āgatam,
is described kathitam to You tava, oh Lord of the gods deva-īśa!

𑆯𑇀𑆫𑆵𑆨𑆽𑆫𑆮 𑆇𑆮𑆳𑆖

श्रीभैरव उवाच

Śrībhairava uvāca

Venerable śrī Bhairava bhairavaḥ said uvāca

𑆠𑇀𑆮𑆠𑇀𑆥𑇀𑆫𑆱𑆳𑆢𑆼𑆤 𑆮𑆽 𑆨𑆢𑇀𑆫𑆼 𑆰𑆾𑆝𑆯 𑆖 𑆪𑆡𑆳𑆫𑇀𑆡𑆠𑆂 𑇆𑇔/𑇒𑇕𑇆

त्वत्प्रसादेन वै भद्रे षोडश च यथार्थतः ॥४/२५॥

Tvatprasādena vai bhadre ṣoḍaśa ca yathārthataḥ || 4/25 ||

Only By Your Favor tvat-prasādena...vai, oh Blessed One bhadre!
 (I have) also ca (heard) the sixteenth ṣoḍaśa according to Its reality yathārthataḥ! || 4/25 ||

𑆩𑆷𑆫𑇀𑆠𑆪𑆯𑇀𑆖 𑆩𑆲𑆳𑆫𑆿𑆢𑇀𑆫𑆳𑆂 𑆯𑆷𑆤𑇀𑆪𑆫𑆷𑆥𑆳𑆂 𑆱𑇀𑆮𑆨𑆳𑆮𑆠𑆂  𑇅
𑆘𑇀𑆚𑆳𑆠𑆳𑆱𑇀𑆠𑆼 𑆠𑇀𑆮𑆠𑇀𑆥𑇀𑆫𑆱𑆳𑆢𑆳𑆢𑇀𑆪𑆼 𑆰𑆛𑇀𑆖𑆑𑇀𑆫𑆥𑆢𑆢𑆼𑆯𑆴𑆑𑆳𑆂 𑇆𑇔/𑇒𑇖𑇆

मूर्तयश्च महारौद्राः शून्यरूपाः स्वभावतः  ।
ज्ञातास्ते त्वत्प्रसादाद्ये षट्चक्रपददेशिकाः ॥४/२६॥

Mūrtayaśca mahāraudrāḥ śūnyarūpāḥ svabhāvataḥ  |
Jñātāste tvatprasādādye ṣaṭcakrapadadeśikāḥ || 4/26 ||

And ca the Forms mūrtayaḥ (that are) the Powers of the Great Rudra --i.e. the Terrible-- mahā-raudrāḥ, having the nature of the void --i.e. void of thoughts-- śūnya-rūpāḥ (rise) naturally sva-bhāvataḥ. They te, Who ye teach the nature of the six cakra-s ṣaṭ-cakra-pada-deśikāḥ are to be understood jñātāḥ by Your Favor tvat-prasādāt. || 4/26 ||

𑆱𑆴𑆢𑇀𑆣𑆳𑆯𑇀𑆖 𑆥𑆫𑆩𑆼𑆯𑆳𑆤𑆴 𑆠𑇀𑆮𑆠𑇀𑆥𑇀𑆫𑆱𑆳𑆢𑆳𑆮𑆠𑆳𑆫𑆴𑆠𑆳𑆂  𑇅
𑆥𑆳𑆫𑆩𑇀𑆥𑆫𑇀𑆪𑆑𑇀𑆫𑆩𑆳𑆪𑆳𑆠𑆳 𑆩𑆶𑆒𑆳𑆩𑆶𑆒𑆳𑆪𑆤𑆼 𑆱𑇀𑆡𑆴𑆠𑆳𑆂 𑇆𑇔/𑇒𑇗𑇆

सिद्धाश्च परमेशानि त्वत्प्रसादावतारिताः  ।
पारम्पर्यक्रमायाता मुखामुखायने स्थिताः ॥४/२७॥

Siddhāśca parameśāni tvatprasādāvatāritāḥ  |
Pāramparyakramāyātā mukhāmukhāyane sthitāḥ || 4/27 ||

And ca the Siddha-s siddhāḥ, descend from Your Favor tvat-prasāda-avatāritāḥ (and) attained in the Process of Transmission pāramparya-krama-āyātāḥ oh Supreme Mistress parama-īśāni!, firmly rest sthitāḥ on the Path of Speech and Its absence mukha-amukha-āyane. || 4/27 ||

𑆅𑆢𑆳𑆤𑆵𑆁 𑆯𑇀𑆫𑆾𑆠𑆶𑆩𑆴𑆖𑇀𑆗𑆳𑆩𑆴 𑆮𑆴𑆱𑇀𑆠𑆫𑆼𑆟 𑆮𑆴𑆣𑆳𑆤𑆠𑆂  𑇅
𑆮𑆴𑆢𑇀𑆪𑆳 𑆠𑆳𑆱𑆳𑆁 𑆠𑆶 𑆱𑆴𑆢𑇀𑆣𑆳𑆤𑆳𑆁 𑆢𑆼𑆮𑆵𑆤𑆳𑆁 𑆖 𑆪𑆯𑆱𑇀𑆮𑆴𑆤𑆵 𑇆𑇔/𑇒𑇘𑇆

इदानीं श्रोतुमिच्छामि विस्तरेण विधानतः  ।
विद्या तासां तु सिद्धानां देवीनां च यशस्विनी ॥४/२८॥

Idānīṃ śrotumicchāmi vistareṇa vidhānataḥ  |
Vidyā tāsāṃ tu siddhānāṃ devīnāṃ ca yaśasvinī || 4/28 ||

Now idānīm, I have a desire to hear śrotum-icchāmi in detail vistareṇa, and ca according to the precepts vidhānataḥ, the Splendid yaśasvinī Wisdom vidyā of these tāsām…tu Goddesses devīnām of the Siddha-s siddhānām. || 4/28 ||

𑆑𑆳 𑆓𑆶𑆲𑇀𑆪𑆳 𑆢𑆼𑆮𑆢𑆼𑆮𑆼𑆯𑆴 𑆪𑆪𑆳 𑆥𑆷𑆘𑇀𑆪𑆳𑆱𑇀𑆠𑆶 𑆠𑆳𑆂 𑆯𑆴𑆮𑆳𑆂  𑇅
𑆱𑆴𑆢𑇀𑆣𑆽𑆂 𑆱𑆲 𑆪𑆡𑆳𑆫𑇀𑆡𑆠𑇀𑆮𑆼 𑆥𑆫𑆳𑆫𑆷𑆥𑆳𑆯𑇀𑆖 𑆩𑆷𑆫𑇀𑆠𑆪𑆂 𑇆𑇔/𑇒𑇙𑇆

का गुह्या देवदेवेशि यया पूज्यास्तु ताः शिवाः  ।
सिद्धैः सह यथार्थत्वे परारूपाश्च मूर्तयः ॥४/२९॥

Kā guhyā devadeveśi yayā pūjyāstu tāḥ śivāḥ  |
Siddhaiḥ saha yathārthatve parārūpāśca mūrtayaḥ || 4/29 ||

What is the Secret guhyā, oh Mistress of the God of gods deva-deva-īśi!?, by which yayā those tāḥ Powers of Śiva śivāḥ are truly tu to be worshipped pūjyāḥ? And (by which) ca together with saha the Siddha-s siddhaiḥ, (such) Forms mūrtayaḥ in real sense yathā-artha-tve (become) the Nature of the Supreme parā-rūpāḥ. || 4/29 ||

𑆍𑆠𑆢𑆤𑆶𑆓𑇀𑆫𑆲𑆁 𑆢𑆼𑆮𑆴 𑆑𑆶𑆫𑆶 𑆮𑆵𑆫𑆼𑆤𑇀𑆢𑇀𑆫𑆤𑆳𑆪𑆑𑆴  𑇅
𑆪𑆼𑆤 𑆘𑇀𑆚𑆳𑆠𑆼𑆤 𑆮𑆽 𑆱𑆩𑇀𑆪𑆑𑇀𑆩𑆷𑆫𑇀𑆠𑆴𑆘𑇀𑆚𑆳 𑆮𑇀𑆪𑆾𑆩𑆨𑆳𑆮𑆓𑆳 𑇆𑇔/𑇓𑇐𑇆

𑆨𑆮𑆳𑆩𑆴 𑆥𑆫𑆩𑆳𑆫𑇀𑆡𑆠𑇀𑆮𑆼 𑆠𑆢𑇀𑆮𑆢𑆱𑇀𑆮 𑆱𑆩𑆳𑆱𑆠𑆂 𑇅

एतदनुग्रहं देवि कुरु वीरेन्द्रनायकि  ।
येन ज्ञातेन वै सम्यक्मूर्तिज्ञा व्योमभावगा ॥४/३०॥

भवामि परमार्थत्वे तद्वदस्व समासतः ।

Etadanugrahaṃ devi kuru vīrendranāyaki  |
Yena jñātena vai samyakmūrtijñā vyomabhāvagā || 4/30 ||

Bhavāmi paramārthatve tadvadasva samāsataḥ |

Please bestow kuru this etat Grace anugraham, by perfect samyak understanding jñātena of which yena, I become bhavāmi the Knower of the Forms mūrti-jñāḥ, (who) Pervades the Existence of the Supreme Sky vyoma-bhāva-gā of Supreme Reality parama-artha-tve...vai. Tell vadasva (me) that tat concisely samāsataḥ, oh Devī devi!, oh Leader of the Chief of the Heroes vīra-indra-nāyaki! || 4/30 ||

𑆯𑇀𑆫𑆵𑆢𑆼𑆮𑇀𑆪𑆶𑆮𑆳𑆖

श्रीदेव्युवाच

Śrīdevyuvāca

The Venerable śrī Goddess devī said uvāca

𑆯𑆸𑆟𑆶 𑆢𑆼𑆮 𑆥𑆫𑆁 𑆓𑆶𑆲𑇀𑆪𑆁 𑆪𑆾𑆓𑆴𑆤𑆵𑆤𑆳𑆁 𑆩𑆶𑆒𑆾𑆢𑆴𑆠𑆩𑇀 𑇆𑇔/𑇓𑇑𑇆

शृणु देव परं गुह्यं योगिनीनां मुखोदितम् ॥४/३१॥

Śṛṇu deva paraṃ guhyaṃ yoginīnāṃ mukhoditam || 4/31 ||

Listen śṛṇu, oh God deva! The Supreme param Secret guhyam
rises from the Mouths mukha-uditam of the Yoginī-s yoginīnām. | | 4/31 ||

𑆱𑆳𑆫𑆨𑆷𑆠𑆁 𑆑𑇀𑆫𑆩𑆳𑆫𑇀𑆡𑆱𑇀𑆪 𑆩𑆤𑇀𑆠𑇀𑆫𑆾𑆢𑇀𑆣𑆳𑆫𑆩𑆴𑆢𑆁 𑆥𑆫𑆩𑇀  𑇅
𑆪𑆼𑆤 𑆮𑆴𑆘𑇀𑆚𑆳𑆠𑆩𑆳𑆠𑇀𑆫𑆼𑆟 𑆩𑆤𑇀𑆠𑇀𑆫𑆳𑆩𑆤𑇀𑆠𑇀𑆫𑆮𑆴𑆢𑆾 𑆨𑆮𑆼𑆠𑇀 𑇆𑇔/𑇓𑇒𑇆

सारभूतं क्रमार्थस्य मन्त्रोद्धारमिदं परम्  ।
येन विज्ञातमात्रेण मन्त्रामन्त्रविदो भवेत् ॥४/३२॥

Sārabhūtaṃ kramārthasya mantroddhāramidaṃ param  |
Yena vijñātamātreṇa mantrāmantravido bhavet || 4/32 ||

This idam Supreme param Rising of Mantra mantra-uddhāram is the Most Excellent sāra-bhūtam Goal of the Krama krama-arthasya, by mere understanding vijñāta-mātreṇa of which yena, the Knowledge of the Mantra beyond utterance mantra-amantra-vidaḥ takes place bhavet || 4/32 ||

𑆠𑆠𑆾 𑆮𑆑𑇀𑆰𑇀𑆪𑆳𑆩𑇀𑆪𑆯𑆼𑆰𑆼𑆟 𑆲𑆸𑆢𑇀𑆓𑆠𑆁 𑆑𑇀𑆫𑆩𑆯𑆳𑆱𑆤𑆩𑇀  𑇅
𑆱𑆫𑇀𑆮𑆩𑆤𑇀𑆠𑇀𑆫𑆼𑆰𑆶 𑆪𑆠𑇀𑆱𑆳𑆫𑆁 𑆱𑆫𑇀𑆮𑆘𑇀𑆚𑆳𑆤𑆼𑆰𑆶 𑆖𑆾𑆠𑇀𑆠𑆩𑆩𑇀 𑇆𑇔/𑇓𑇓𑇆

ततो वक्ष्याम्यशेषेण हृद्गतं क्रमशासनम्  ।
सर्वमन्त्रेषु यत्सारं सर्वज्ञानेषु चोत्तमम् ॥४/३३॥

Tato vakṣyāmyaśeṣeṇa hṛdgataṃ kramaśāsanam  |
Sarvamantreṣu yatsāraṃ sarvajñāneṣu cottamam || 4/33 ||

Therefore tataḥ, I shall explain vakṣyāmi in detail aśeṣeṇa the Teaching of the Krama krama-śāsanam, which yat is Resting in the Heart hṛt-gatam (and) is the Essence sāram of all the mantra-s sarva-mantreṣu (and) the Highest among all the Knowledges sarva-jñāneṣu.  || 4/33 ||

𑆩𑆶𑆒𑇀𑆪𑆁𑆠𑆶 𑆱𑆫𑇀𑆮𑆮𑆴𑆢𑇀𑆪𑆳𑆤𑆳𑆁 𑆱𑆫𑇀𑆮𑆱𑆳𑆤𑇀𑆤𑆴𑆫𑇀𑆩𑆶𑆑𑆳𑆫𑆑𑆩𑇀  𑇅
𑆱𑆸𑆰𑇀𑆛𑆴𑆫𑆷𑆥𑆁 𑆱𑇀𑆡𑆴𑆠𑆴𑆱𑇀𑆡𑆁 𑆖 𑆱𑆁𑆲𑆳𑆫𑆑𑆫𑆟𑆾𑆢𑇀𑆪𑆠𑆩𑇀 𑇆𑇔/𑇓𑇔𑇆

मुख्यंतु सर्वविद्यानां सर्वसान्निर्मुकारकम्  ।
सृष्टिरूपं स्थितिस्थं च संहारकरणोद्यतम् ॥४/३४॥

Mukhyaṃtu sarvavidyānāṃ sarvasānnirmukārakam  |
Sṛṣṭirūpaṃ sthitisthaṃ ca saṃhārakaraṇodyatam || 4/34 ||

It is truly tu the best mukhyam of all the Knowledges sarva-vidyānām, the protection from all the depressions of the mind sarva-sānnir-mukārakam. (It is) the Nature of Manifestation sṛṣṭi-rūpam and ca stands in Maintenance sthiti-stham (as well as) rises as the Performer of Dissolution saṃhāra-karaṇa-udyatam || 4/34 ||

𑆩𑆶𑆒𑆳𑆤𑇀𑆩𑆶𑆒𑆓𑆠𑆁 𑆯𑆷𑆤𑇀𑆪𑆳𑆩𑆮𑇀𑆪𑆑𑇀𑆠𑆁 𑆮𑇀𑆪𑆑𑇀𑆠𑆴𑆨𑆳𑆮𑆓𑆩𑇀  𑇅
𑆱𑆫𑇀𑆮𑆯𑆳𑆱𑇀𑆠𑇀𑆫𑆼𑆰𑆶 𑆇𑆢𑇀𑆢𑆴𑆰𑇀𑆛𑆁 𑆃𑆤𑇀𑆪𑆓𑇀𑆫𑆤𑇀𑆡𑆼𑆰𑆶 𑆖𑆾𑆠𑇀𑆠𑆩𑆩𑇀 𑇆𑇔/𑇓𑇕𑇆

मुखान्मुखगतं शून्यामव्यक्तं व्यक्तिभावगम्  ।
सर्वशास्त्रेषु उद्दिष्टं अन्यग्रन्थेषु चोत्तमम् ॥४/३५॥

Mukhānmukhagataṃ śūnyāmavyaktaṃ vyaktibhāvagam  |
Sarvaśāstreṣu uddiṣṭaṃ anyagrantheṣu cottamam || 4/35 ||

(It) rises from the Mouth mukhāt (and) rests in the Mouth mukha-gatam. (It is) Empty (of obstacles) śūnyām, unmanifested avyaktam (, but also) pervades manifestation vyakti-bhāva-gam. (It is) mentioned uddiṣṭam in all the Scriptures sarva-śāstreṣu and ca the Uppermost uttamam in all the other books anya-grantheṣu || 4/35 ||

𑆃𑆤𑇀𑆪𑆾𑆥𑆩𑆳𑆩𑆠𑆴𑆑𑇀𑆫𑆳𑆤𑇀𑆠𑆁 𑆱𑆫𑇀𑆮𑆘𑇀𑆚𑆁 𑆱𑆫𑇀𑆮𑆢𑆁 𑆣𑇀𑆫𑆶𑆮𑆩𑇀  𑇅
𑆃𑆤𑇀𑆠𑆱𑇀𑆡𑆁 𑆱𑆫𑇀𑆮𑆨𑆳𑆮𑆼𑆰𑆶 𑆱𑆸𑆰𑇀𑆛𑆴𑆱𑆁𑆲𑆳𑆫𑆑𑆳𑆫𑆑𑆩𑇀 𑇆𑇔/𑇓𑇖𑇆

अन्योपमामतिक्रान्तं सर्वज्ञं सर्वदं ध्रुवम्  ।
अन्तस्थं सर्वभावेषु सृष्टिसंहारकारकम् ॥४/३६॥

Anyopamāmatikrāntaṃ sarvajñaṃ sarvadaṃ dhruvam  |
Antasthaṃ sarvabhāveṣu sṛṣṭisaṃhārakārakam || 4/36 ||

Transgressing any similar (Knowledge) anya-upamām…atikrāntam, Omniscient sarva-jñam, All-bestowing sarvadam (and) Eternal --i.e. never changes-- dhruvam. Resting in anta-stham all the living beings sarva-bhāveṣu (and) the Agent of Manifestation (and) Dissolution sṛṣṭi-saṃhāra-kārakam || 4/36 ||

𑆠𑇀𑆫𑆴𑆣𑆳𑆮𑆱𑇀𑆡𑆁 𑆠𑇀𑆫𑆴𑆣𑆳𑆩𑆳𑆢𑇀𑆪𑆁 𑆠𑇀𑆫𑆴𑆥𑇀𑆫𑆮𑆳𑆱𑆁 𑆠𑇀𑆫𑆴𑆖𑆼𑆠𑆤𑆩𑇀  𑇅
𑆠𑇀𑆫𑆴𑆩𑆷𑆫𑇀𑆠𑆴𑆂 𑆠𑇀𑆫𑆴𑆥𑆡𑆁 𑆫𑆩𑇀𑆪𑆩𑆑𑇀𑆰𑆫𑆩𑆖𑇀𑆪𑆶𑆠𑆁 𑆯𑆴𑆮𑆩𑇀 𑇆𑇔/𑇓𑇗𑇆
𑆑𑇀𑆰𑆫𑆠𑆼 𑆮𑆴𑆯𑇀𑆮𑆩𑆼 𑆱𑇀𑆮𑆴𑆫𑆁 𑆩𑆳𑆠𑆸𑆑𑆳 𑆱𑇀𑆮𑆫𑆨𑆼𑆢𑆠𑆂  𑇅
𑆥𑆚𑇀𑆖𑆳𑆯𑆢𑇀𑆧𑆵𑆘𑆒𑆖𑆴𑆠𑆁 𑆠𑇀𑆫𑆴𑆣𑆳 𑆨𑆴𑆤𑇀𑆤𑆁 * * * 𑇆𑇔/𑇓𑇘𑇆

त्रिधावस्थं त्रिधामाद्यं त्रिप्रवासं त्रिचेतनम्  ।
त्रिमूर्तिः त्रिपथं रम्यमक्षरमच्युतं शिवम् ॥४/३७॥
क्षरते विश्वमे स्विरं मातृका स्वरभेदतः  ।
पञ्चाशद्बीजखचितं त्रिधा भिन्नं * * * ॥४/३८॥

Tridhāvasthaṃ tridhāmādyaṃ tripravāsaṃ tricetanam  |
Trimūrtiḥ tripathaṃ ramyamakṣaramacyutaṃ śivam || 4/37 ||
Kṣarate viśvame sviraṃ mātṛkā svarabhedataḥ  |
Pañcāśadbījakhacitaṃ tridhā bhinnaṃ * * * || 4/38 ||

(She is) Mātṛkā mātṛkā, the threefold state tridhā-avastham, threefold nectar tridhā-mādyam, threefold path tri-patham, threefold journey tri-pravāsam (and) threefold expirant tri-cetanam, the threefold portion tridhā-bhinnam. The Trimūrti tri-mūrtiḥ, the never falling acyutam, Imperishable akṣaram, Delightful ramyam (and) Auspicious śivam. (She) flows kṣarate in the universe viśvame according to diversities of sound svara-bhedataḥ, inlaid with the fifty letters pañcāśat-bīja-khacitam.  || 4/37-38 ||

𑆃𑆱𑇀𑆪 𑆤𑇀𑆪𑆳𑆱𑆁 𑆪𑆡𑆳𑆤𑇀𑆪𑆳𑆪𑆁 𑆧𑆳𑆲𑇀𑆪𑆠𑆱𑇀𑆠𑆖𑇀𑆗𑆸𑆟𑆶𑆰𑇀𑆮 𑆩𑆼  𑇅
𑆪𑆼𑆤 𑆘𑇀𑆚𑆳𑆠𑆼𑆤 𑆮𑆽 𑆱𑆩𑇀𑆪𑆑𑇀𑆱𑆫𑇀𑆮𑆩𑆤𑇀𑆠𑇀𑆫𑆂 𑆱𑇀𑆮𑆨𑆳𑆮𑆠𑆂 𑇆𑇔/𑇓𑇙𑇆

अस्य न्यासं यथान्यायं बाह्यतस्तच्छृणुष्व मे  ।
येन ज्ञातेन वै सम्यक्सर्वमन्त्रः स्वभावतः ॥४/३९॥

Asya nyāsaṃ yathānyāyaṃ bāhyatastacchṛṇuṣva me  |
Yena jñātena vai samyaksarvamantraḥ svabhāvataḥ || 4/39 ||

Its asya proper yathānyām placing nyāsam (takes place) externally bāhyatas. Please hear śṛṇuṣva that tat from Me me. By perfect samyak understanding jñātena...vai of which yena, all the mantra-s (rise) sarva-mantraḥ naturally svabhāvataḥ || 4/39 ||

𑆘𑇀𑆚𑆳𑆱𑇀𑆪𑆠𑆼 𑆥𑆫𑆩𑆳𑆫𑇀𑆡𑆠𑇀𑆮𑆼 𑆱𑆳𑆫𑆨𑆷𑆠𑆩𑆴𑆢𑆁 𑆘𑆓𑆠𑇀  𑇅
𑆃𑆘𑇀𑆚𑆳𑆠𑇀𑆮𑆳 𑆠𑆶 𑆢𑆼𑆮𑆼𑆯 𑆯𑆶𑆢𑇀𑆣𑆑𑆳𑆫𑇀𑆪𑆳 𑆨𑆮𑆠𑇀𑆪𑆬𑆩𑇀 𑇆𑇔/𑇔𑇐𑇆

ज्ञास्यते परमार्थत्वे सारभूतमिदं जगत्  ।
अज्ञात्वा तु देवेश शुद्धकार्या भवत्यलम् ॥४/४०॥

Jñāsyate paramārthatve sārabhūtamidaṃ jagat  |
Ajñātvā tu deveśa śuddhakāryā bhavatyalam || 4/40 ||

After the lack of understanding ajñātvā...tu of this idam Most Excellent sāra-bhūtam world jagat, (It) will be alam known jñāsyate according to Its true nature parama-artha-tve (and) the Pure course --the Abodes beyond Māyā-- śuddha-kāryā takes place bhavati, oh Lord of the gods deva-īśa!  || 4/40 ||

𑆑𑆡𑆪𑆳𑆩𑆴 𑆱𑆩𑆳𑆱𑆼𑆤 𑆖𑆑𑇀𑆫𑆱𑇀𑆪 𑆥𑆫𑆩𑆳𑆮𑆴𑆣𑆴𑆩𑇀  𑇅
𑆩𑆲𑆳𑆥𑆴𑆠𑆸𑆮𑆤𑆼 𑆔𑆾𑆫𑆼 𑆩𑆲𑆳𑆬𑆴𑆁𑆓𑆼𑇁𑆡𑆮𑆳 𑆲𑆫 𑇆𑇔/𑇔𑇑𑇆

𑆩𑆲𑆳𑆮𑆸𑆑𑇀𑆰𑆡𑆮𑆳 𑆱𑇀𑆡𑆬𑆼 𑆩𑆲𑆳𑆓𑆴𑆫𑆼𑇁𑆡𑆮𑆳 𑆥𑆶𑆤𑆂  𑇅
𑆩𑆲𑆳𑆖𑆠𑆶𑆰𑇀𑆥𑆡𑆼 𑆮𑆳𑆡 𑆩𑆲𑆳𑆤𑆢𑇀𑆪𑆳𑆩𑆡𑆳𑆥𑆴 𑆮𑆳 𑇆𑇔/𑇔𑇒𑇆

𑆩𑆲𑆳𑆧𑆤𑆼 𑆩𑆲𑆳𑆔𑆾𑆫𑆼 𑆓𑆲𑆤𑆼 𑆲𑆫𑇀𑆰𑆢𑆳𑆧𑆴𑆤𑆼  𑇅
𑆩𑆲𑆳𑆲𑆮𑆼𑇁𑆡 𑆨𑆵𑆩𑆼 𑆮𑆳 𑆮𑆵𑆫𑆓𑇀𑆫𑆱𑆤𑆬𑆩𑇀𑆥𑆛𑆼 𑇆𑇔/𑇔𑇓𑇆

𑆃𑆡𑆮𑆳 𑆪𑆠𑇀𑆫 𑆪𑆠𑇀𑆫𑆼𑆖𑇀𑆗𑆳 𑆩𑆳𑆤𑆱𑆵 𑆨𑆮𑆠𑆼𑇁 𑆖𑆬𑆳  𑇅
𑆠𑆠𑇀𑆫 𑆠𑆠𑇀𑆫 𑆥𑇀𑆫𑆑𑆫𑇀𑆠𑆮𑇀𑆪𑆁 𑆩𑆤𑇀𑆠𑇀𑆫𑆾𑆢𑇀𑆣𑆳𑆫𑆁 𑆱𑇀𑆮𑆑𑆳𑆩𑆠𑆂 𑇆𑇔/𑇔𑇔𑇆

𑆠𑆠𑆂 𑆑𑆸𑆰𑇀𑆟𑆖𑆠𑆶𑆫𑇀𑆢𑆯𑇀𑆪𑆳𑆁 𑆒𑆝𑇀𑆓𑆲𑆱𑇀𑆠𑆾 𑆮𑆴𑆣𑆳𑆤𑆽𑆠𑇀  𑇅
𑆖𑆵𑆫𑆁 𑆮𑆵𑆫𑆮𑆫𑆂 𑆯𑇀𑆫𑆼𑆰𑇀𑆜𑆾 𑆪𑆾𑆓𑆴𑆤𑆵 𑆮𑆳𑆡 𑆩𑆽𑆫𑆮 𑇆𑇔/𑇔𑇕𑇆

𑆠𑆱𑇀𑆩𑆴𑆤𑇀 𑆱𑇀𑆡𑆳𑆤𑆼 𑆖 𑆱𑆶𑆫𑆩𑇀𑆪𑆼 𑆄𑆢𑆿 𑆥𑆷𑆘𑆳𑆁 𑆠𑆶 𑆑𑆳𑆫𑆪𑆼𑆠𑇀  𑇅
𑆪𑆾𑆓𑆴𑆤𑆵𑆤𑆳𑆁 𑆪𑆡𑆳 𑆤𑇀𑆪𑆳𑆪𑆁 𑆰𑆾𑆝𑆯𑆳𑆤𑆳𑆁 𑆠𑆶 𑆍𑆑𑆠𑆂 𑇆𑇔/𑇔𑇖𑇆

𑆖𑆑𑇀𑆫𑆳𑆑𑆳𑆫𑆳𑆂 𑆱𑇀𑆠𑆶𑆠𑆳𑆂 𑆱𑆫𑇀𑆮𑆳 𑆧𑆾𑆣𑆥𑆳𑆤 𑆫𑆠𑆳𑆑𑆶𑆬𑆳𑆂  𑇅
𑆠𑆠𑇀𑆫𑆱𑇀𑆡𑆳𑆂 𑆥𑆫𑆪𑆳 𑆨𑆑𑇀𑆠𑇀𑆪𑆳 𑆩𑆳𑆪𑆳𑆮𑆢𑆶 𑆪𑆳𑆱𑇀𑆠𑆶 𑆤𑆴𑆠𑇀𑆪𑆯𑆂 𑇆𑇔/𑇔𑇗𑇆

𑆧𑇀𑆫𑆳𑆲𑇀𑆩𑆟𑆵 𑆥𑆶𑆑𑇀𑆑𑆱𑆵 𑆖𑆽𑆮 𑆣𑇀𑆮𑆘𑆴𑆤𑆵 𑆃𑆤𑇀𑆠𑇀𑆪𑆘𑆳 𑆠𑆡𑆳  𑇅
𑆖𑆑𑇀𑆫𑆴𑆟𑆵 𑆖 𑆠𑆡𑆳 𑆖𑇀𑆗𑆴𑆥𑇀𑆪𑆴 𑆯𑆿𑆟𑇀𑆝𑆴𑆑𑆵 𑆑𑇀𑆰𑆠𑇀𑆫𑆵𑆟𑆵 𑆠𑆡𑆳 𑇆𑇔/𑇔𑇘𑇆

* * *𑇑 𑆖𑆫𑇀𑆩𑆑𑆳𑆫𑆵 𑆖 𑆣𑆵𑆮𑆫𑆵 𑆖 𑆩𑆲𑆳𑆩𑆠𑆼  𑇅
𑆯𑆶𑆢𑇀𑆫𑆵 𑆮𑆽𑆯𑇀𑆪𑆳 𑆠𑆡𑆳 𑆮𑆼𑆯𑇀𑆪𑆳 𑆣𑆳𑆮𑆑𑆵 𑆤𑆫𑇀𑆠𑆑𑆵 𑆠𑆡𑆳 𑇆𑇔/𑇔𑇙𑇆

𑆍𑆠𑆳𑆱𑇀𑆠𑆶 𑆥𑆷𑆘𑆪𑆼𑆠𑇀 𑆠𑆠𑇀𑆫 𑆘𑆳𑆠𑇀𑆪𑆲𑆁𑆑𑆳𑆫𑆮𑆫𑇀𑆘𑆴𑆠𑆂  𑇅
𑆠𑆠𑆱𑇀𑆠𑆶 𑆱𑇀𑆩𑆶*? 𑆩𑆳𑆱𑇀𑆪𑆢𑇀𑆪 𑆤𑆴𑆩𑇀𑆤𑆾𑆤𑇀𑆤𑆠𑆮𑆴𑆮𑆫𑇀𑆘𑆴𑆠𑆩𑇀 𑇆𑇔/𑇕𑇐𑇆

𑆯𑆴𑆫𑆾𑆫𑆶𑆲𑆽𑆯𑇀𑆖 𑆠𑆁 𑆱𑇀𑆡𑆳𑆤𑆁 𑆱𑆁𑆯𑆾𑆣𑇀𑆪𑆖 𑆮𑆴𑆖𑆑𑇀𑆰𑆟𑆂  𑇅
𑆬𑆼𑆥𑆪𑆼𑆠𑇀 𑆠𑆶 𑆠𑆡𑆳 𑆫𑆶𑆢𑇀𑆫 𑆰𑆱𑆤𑇀𑆪𑆳𑆫𑆶𑆥𑆴𑆟𑆼𑆤 𑆖 𑇆𑇔/𑇕𑇑𑇆

𑆱𑆴𑆢𑇀𑆣𑆴𑆘𑆁 𑆤𑆫𑆑𑆁 𑆤𑆵𑆪 𑆩𑆲𑆳𑆫𑆶𑆣𑆴𑆫𑆥𑆶𑆫𑆴𑆠𑆩𑇀  𑇅
𑆥𑆷𑆘𑆪𑆼𑆢𑆶 𑆢𑆵𑆫𑇀𑆔𑆥𑆳𑆠𑇀𑆫𑆁 𑆠𑆶 𑆤𑆴𑆯𑆢𑆿 𑆖𑆳𑆩𑆫𑆱𑇀𑆠𑆡𑆳 𑇆𑇔/𑇕𑇒𑇆

𑆩𑆲𑆳𑆦𑆬𑇀𑆓𑆶𑆫𑆶𑆣𑆴𑆫𑆼𑆟 𑆣𑆷𑆥𑆪𑆼𑆢𑆫𑇀𑆔𑆨𑆳𑆘𑆤𑆩𑇀  𑇅
𑆩𑆲𑆳𑆠𑆽𑆬𑆼𑆤 𑆢𑆵𑆥𑆳𑆤𑆴 𑆢𑆳𑆥𑆪𑆼𑆢𑆡𑆮𑆳 𑆤𑆴𑆯𑆴 𑇆𑇔/𑇕𑇓𑇆

𑆲𑆪𑆩𑆳𑆁𑆱𑆳𑆤𑆴 𑆢𑆴𑆮𑇀𑆪𑆳𑆤𑆴 𑆩𑆶𑆫𑇀𑆠𑆩𑆳𑆤𑇀𑆪𑆣𑆩𑆳𑆤𑆴 𑆖  𑇅
𑆩𑆤𑇀𑆠𑇀𑆫𑆩𑆳𑆤𑆴 𑆱𑆶𑆫𑆯𑇀𑆫𑆼𑆰𑇀𑆛 𑆬𑆼𑆲𑇀𑆪𑆖𑆾𑆰𑇀𑆪𑆳𑆤𑆴 𑆲𑆾𑆩𑆪𑆼𑆠𑇀 𑇆𑇔/𑇕𑇔𑇆

𑆥𑆳𑆤𑆳𑆤𑆴 𑆧𑆲𑆮𑆼 𑆢𑆶𑆢𑇀𑆪𑆳𑆢𑆶 𑆮𑆴𑆠𑇀𑆠𑆯𑆳𑆜𑇀𑆪𑆁 𑆤 𑆑𑆳𑆫𑆪𑆼𑆠𑇀  𑇅
𑆯𑆮𑆳𑆱𑆤𑆱𑇀𑆡𑆾 𑆮𑆵𑆫𑆼𑆤𑇀𑆢𑇀𑆫𑆾 𑆪𑆾𑆓𑆴𑆤𑆵 𑆮𑆳𑆡 𑆱𑆶𑆮𑇀𑆫𑆠𑆂 𑇆𑇔/𑇕𑇕𑇆

𑆥𑆷𑆘𑆪𑆼𑆠𑇀 𑆱𑇀𑆮𑆑𑇀𑆫𑆩𑆁 𑆣𑇀𑆪𑆳𑆤𑆁 𑆑𑆳𑆬𑆤𑆴𑆫𑇀𑆤𑆳𑆯𑆤𑆁 𑆥𑆫𑆩𑇀  𑇅
𑆖𑆑𑇀𑆫𑆳𑆑𑆳𑆫𑆁 𑆠𑆶 𑆑𑆫𑇀𑆠𑆮𑇀𑆪𑆁 𑆠𑆱𑇀𑆩𑆴𑆤𑇀 𑆥𑆴𑆠𑆸𑆮𑆤𑆼 𑆥𑇀𑆫𑆴𑆪𑆼 𑇆𑇔/𑇕𑇖𑇆

𑆠𑆠𑆾 𑆤𑆴𑆠𑇀𑆪𑆾𑆢𑆴𑆠𑆳𑆁 𑆨𑆵𑆩𑆳𑆁 𑆃𑆩𑆳𑆠𑇀𑆫𑆳𑆁 𑆱𑆫𑇀𑆮𑆨𑆳𑆱𑆑𑆳𑆁  𑇅
𑆩𑆳𑆠𑆸𑆑𑆳𑆯𑇀𑆖 𑆧𑆲𑆴𑆂𑆱𑇀𑆡𑆳𑆥𑇀𑆪 𑆥𑇀𑆫𑆳𑆟𑆱𑇀𑆪 𑆖 𑆩𑆶𑆲𑆶𑆩𑆶𑆲𑆶𑆂 𑇆𑇔/𑇕𑇗𑇆

𑆥𑆶𑆘𑆪𑆂 𑆃𑆱𑇀𑆡𑆴𑆒𑆟𑇀𑆝𑆤𑇀𑆠𑆶 𑆥𑆳𑆟𑆴𑆤𑆳 𑆱𑆫𑇀𑆮𑆡𑆳 𑆧𑆶𑆣𑆂  𑇅
𑆢𑆑𑇀𑆰𑆴𑆟𑆳𑆨𑆴𑆩𑆶𑆒𑆾 𑆨𑆷𑆠𑇀𑆮𑆳 𑆄𑆬𑆴𑆒𑆼𑆖𑆑𑇀𑆫𑆩𑆶𑆠𑇀𑆠𑆩𑆩𑇀 𑇆𑇔/𑇕𑇘𑇆

𑆰𑆾𑆝𑆯𑆳𑆫𑆁 𑆩𑆲𑆳𑆢𑆴𑆑 𑆱𑆸𑆰𑇀𑆛𑆴𑆫𑆷𑆥𑆁 𑆱𑆶𑆠𑆼𑆘𑆱𑆩𑇀  𑇅
𑆑𑆫𑇀𑆟𑆴𑆑𑆳𑆑𑆼𑆯𑆫𑆽𑆫𑇀𑆪𑆶𑆑𑇀𑆠𑆁 𑆩𑆲𑆳𑆠𑆵𑆑𑇀𑆰𑇀𑆟𑆁 𑆱𑆶𑆯𑆾𑆨𑆤𑆩𑇀 𑇆𑇔/𑇕𑇙𑇆

𑆃𑆱𑇀𑆪 𑆧𑆳𑆲𑇀𑆪𑆼 𑆠𑆶 𑆮𑆽 𑆫𑆶𑆢𑇀𑆫 𑆥𑆢𑇀𑆩𑆁 𑆥𑆯𑇀𑆖𑆳𑆠𑇀 𑆮𑆴𑆖𑆑𑇀𑆰𑆟𑆂  𑇅
𑆄𑆬𑆴𑆒𑇀𑆪𑆼𑆠𑇀 𑆠𑆶 𑆥𑆶𑆤𑆫𑇀𑆢𑆴𑆮𑇀𑆪𑆽𑆯𑇀𑆖𑆑𑆁 𑆖𑆑𑇀𑆫𑆮𑆫𑆁 𑆩𑆲𑆠𑇀 𑇆𑇔/𑇖𑇐𑇆

𑆱𑇀𑆡𑆴𑆠𑆴𑆫𑆷𑆥𑆁 𑆩𑆲𑆳𑆤𑇀𑆠𑆁 𑆮𑆽 𑆰𑆾𑆝𑆯𑆳𑆫𑆁 𑆠𑆶 𑆮𑆴𑆯𑇀𑆮𑆓𑆩𑇀  𑇅
𑆠𑆢𑇀𑆮𑆳𑆲𑇀𑆪𑆼 𑆠𑆶 𑆥𑆫𑆁 𑆢𑆴𑆮𑇀𑆪𑆁 𑆤𑆳𑆩 𑆢𑆠𑇀𑆮𑆳 𑆥𑇀𑆫𑆪𑆠𑇀𑆤𑆠𑆂 𑇆𑇔/𑇖𑇑𑇆

𑆄𑆬𑆴𑆒𑆼𑆠𑇀 𑆠𑆶 𑆠𑆸𑆠𑆵𑆪𑆁 𑆮𑆽 𑆖𑆑𑇀𑆫𑆁 𑆱𑆁𑆲𑆳𑆫𑆑𑆳𑆫𑆑𑆩𑇀  𑇅
𑆃𑆠𑇀𑆪𑆶𑆠𑇀𑆑𑆛𑆁 𑆩𑆲𑆳𑆢𑆵𑆥𑇀𑆠𑆁 𑆱𑇀𑆮𑆫𑆯𑇀𑆩𑆴𑆯𑆠𑆱𑆁𑆑𑆶𑆬𑆩𑇀 𑇆𑇔/𑇖𑇒𑇆

𑆰𑆾𑆝𑆯𑆳𑆫𑆁 𑆯𑆶𑆨𑆳𑆫𑆁 𑆮𑆽 𑆮𑆴𑆯𑇀𑆮𑆓𑇀𑆫𑆱𑆤𑆬𑆾𑆢𑆸 𑆥𑆩𑇀  𑇅
𑆍𑆠𑆖𑆑𑇀𑆫𑆁 𑆥𑆫𑆁 𑆮𑇀𑆪𑆾𑆩 𑆱𑆸𑆰𑇀𑆛𑆴𑆱𑇀𑆡𑆴𑆠𑆬𑆪𑆁𑆑𑆫𑆩𑇀 𑇆𑇔/𑇖𑇓𑇆

𑆥𑆷𑆘𑆪𑆼𑆠𑇀 𑆥𑆫𑆪𑆳 𑆨𑆑𑇀𑆠𑇀𑆪𑆳 𑆥𑆶𑆰𑇀𑆥𑆣𑆷𑆥𑆾𑆥𑆲𑆳𑆫𑆑𑆽𑆂  𑇅
𑆠𑆠𑆱𑇀𑆠𑆶 𑆩𑆳𑆠𑆸𑆑𑆳𑆁 𑆢𑆼𑆮𑆵𑆁 𑆠𑇀𑆫𑆴𑆣𑆳 𑆑𑆶𑆫𑇀𑆪𑆳𑆠𑇀 𑆠𑇀𑆫𑆴𑆣𑆳 𑆠𑇀𑆫𑆴𑆣𑆳 𑇆𑇔/𑇖𑇔𑇆

𑆣𑆳𑆫𑆪𑆼𑆠 𑆱𑆫𑇀𑆮𑆡𑆳 𑆤𑆳𑆡 𑆥𑆳𑆫𑆩𑇀𑆥𑆫𑇀𑆪𑆮𑇀𑆪𑆮𑆱𑇀𑆡𑆴𑆠𑆳𑆩𑇀  𑇅
𑆅𑆠𑇀𑆪𑆳𑆢𑆿 𑆠𑆶 𑆥𑆫𑆴𑆠𑇀𑆪𑆘𑇀𑆪 𑆮𑆫𑇀𑆟𑆿𑆁 𑆢𑇀𑆮𑆿 𑆔𑆾𑆫𑆢𑆫𑇀𑆯𑆤𑆿 𑇆𑇔/𑇖𑇕𑇆

𑆃𑆧 𑆅𑆢𑇀𑆪𑆳𑆠𑆶 𑆢𑆼𑆮𑆁𑆯 𑆧𑆳𑆓𑇀𑆨𑆮𑆂 𑆠𑆶 𑆫𑆲𑆱𑇀𑆪𑆓𑆂  𑇅
𑆤𑇀𑆪𑆱𑇀𑆠𑆮𑇀𑆪𑆳 𑆱𑆫𑇀𑆮𑆡𑆳 𑆫𑆶𑆢𑇀𑆫 𑆃𑆤𑇀𑆠𑆼 𑆮𑆳 𑆱𑆳𑆤𑆶𑆑𑆁𑆥𑆪𑆳 𑇆𑇔/𑇖𑇖𑇆

𑆱𑆸𑆰𑇀𑆛𑆴𑆖𑆑𑇀𑆫𑆱𑇀𑆪 𑆄𑆢𑆿 𑆠𑆶 𑆰𑆾𑆝𑆯𑆳𑆤𑆴 𑆱𑆩𑆳𑆱𑆠𑆂  𑇅
𑆮𑆫𑇀𑆟𑆳𑆤𑆴 𑆑𑆳𑆬𑆑𑆳𑆩𑆳𑆤𑇀𑆠𑆶 𑆥𑆷𑆫𑇀𑆮𑆳𑆢𑆵𑆯𑆳𑆤𑆑 𑆑𑇀𑆫𑆩𑆳𑆠𑇀 𑇆𑇔/𑇖𑇗𑇆

𑆃𑆫𑆳𑆱𑆶 𑆮𑆴𑆤𑇀𑆪𑆱𑆼𑆠𑇀 𑆥𑇀𑆫𑆳𑆘𑇀𑆚 𑆱𑆿𑆩𑇀𑆪𑆫𑆷𑆥𑆳𑆮𑆴𑆧𑆾𑆣𑆠𑆂  𑇅
𑆠𑆠𑆱𑇀𑆠𑆶 𑆱𑇀𑆡𑆴𑆠𑆴𑆖𑆑𑇀𑆫𑆱𑇀𑆪 𑆮𑆫𑇀𑆟𑆳𑆤𑇀𑆪𑆤𑇀𑆪𑆳𑆤𑆴 𑆰𑆾𑆝𑆯 𑇆𑇔/𑇖𑇘𑇆

𑆥𑆷𑆫𑇀𑆮𑆳𑆢𑆴 𑆤𑆳𑆓𑆘𑆳𑆑𑇀𑆫𑆳𑆤𑇀𑆠𑆁 𑆆𑆯𑆳𑆤𑆳𑆤𑇀𑆠𑆩𑆤𑆶𑆑𑆫𑆩𑆩𑇀  𑇅
𑆤𑇀𑆪𑆩𑆶𑆮𑇀𑆪𑆳𑆤𑆴 𑆱𑆶𑆫𑆯𑇀𑆫𑆼𑆰𑇀𑆜 𑆨𑆳𑆱𑆳𑆫𑆷𑆥𑆳𑆟𑇀𑆪𑆫𑆳𑆱𑆶 𑆪𑆠𑇀 𑇆𑇔/𑇖𑇙𑇆

𑆠𑆠𑆾𑇁𑆤𑇀𑆪𑆳𑆤𑆴 𑆮𑆫𑇀𑆟𑆳𑆤𑆴 𑆰𑆾𑆝𑆯𑆳𑆤𑆴 𑆠𑇀𑆫𑆴𑆬𑆾𑆖𑆤  𑇅
𑆱𑆁𑆲𑆳𑆫𑆖𑆑𑇀𑆫𑆼 𑆨𑆳𑆮𑆘𑇀𑆚 𑆃𑆫𑆳𑆱𑆶 𑆮𑆴𑆤𑆴𑆪𑆾𑆘𑆪𑆼𑆠𑇀 𑇆𑇔/𑇗𑇐𑇆

𑆥𑆷𑆫𑇀𑆮𑆳𑆢𑆵𑆯𑆳𑆤𑆑𑆁 𑆪𑆳𑆮𑆢𑆶 𑆧𑆳𑆓𑇀𑆨𑆮𑆳𑆤𑇀𑆠𑆳𑆤𑆴 𑆱𑆶𑆮𑇀𑆫𑆠𑆼  𑇅
𑆑𑆫𑇀𑆟𑆴𑆑𑆳𑆪𑆳𑆁 𑆠𑆶 𑆮𑆴𑆤𑇀𑆪𑆱𑇀𑆮 𑆩𑆤𑇀𑆢𑆴𑆫𑆁 𑆨𑆵𑆩𑆮𑆴𑆑𑇀𑆫𑆩𑆩𑇀 𑇆𑇔/𑇗𑇑𑇆

𑆅𑆢𑆁 𑆖𑆑𑆮𑆫𑆁 𑆮𑇀𑆪𑆾𑆩 𑆠𑇀𑆫𑆴𑆫𑆷𑆥𑆁 𑆠𑇀𑆫𑆴𑆓𑆶𑆟𑆾𑆢𑆪𑆩𑇀  𑇅
𑆠𑇀𑆫𑆴𑆩𑆳𑆫𑇀𑆓𑆁 𑆠𑇀𑆫𑇀𑆪𑆮𑆲𑆁 𑆤𑇀𑆪𑆤𑇀𑆠𑆁 𑆠𑇀𑆫𑆴𑆱𑇀𑆡𑆳𑆤𑆁 𑆠𑆶 𑆠𑇀𑆫𑆴𑆣𑆳𑆓𑆩𑆩𑇀 𑇆𑇔/𑇗𑇒𑇆

𑆃𑆲𑆑𑆬𑆱𑇀𑆪𑆳𑆁 𑆢𑆫𑆱𑇀𑆡𑆤𑇀𑆠𑆶 𑆑𑆶𑆫𑇀𑆪𑆳𑆢𑇀 𑆖𑆑𑇀𑆫𑆼𑆯𑇀𑆮𑆫 𑆯𑆶𑆨𑆩𑇀  𑇅
𑆍𑆮𑆁 𑆖𑆑𑇀𑆫𑆱𑇀𑆮 𑆮𑆴𑆤𑇀𑆪𑆳𑆱𑆁 𑆑𑆳𑆫𑆪𑆼𑆢𑆑𑇀𑆫𑆩𑆑𑇀𑆫𑆩𑆩𑇀 𑇆𑇔/𑇗𑇓𑇆

𑆪𑆼𑆤 𑆮𑆴𑆘𑇀𑆚𑆳𑆤𑆩𑆳𑆠𑇀𑆫𑆼𑆟 𑆑𑇀𑆫𑆩𑆮𑆴𑆘𑇀𑆚𑆳𑆤𑆨𑆳𑆮𑆓𑆂  𑇅
𑆨𑆮𑆠𑆼 𑆱𑆳𑆣𑆑𑆼𑆤𑇀𑆢𑇀𑆫𑆾 𑆮𑆽 𑆧𑆾𑆣𑆳𑆧𑆾𑆣𑆮𑆴𑆧𑆾𑆣𑆑𑆂 𑇆𑇔/𑇗𑇔𑇆

𑆍𑆠𑆖𑇀𑆖𑆑𑆫𑆁 𑆠𑆶 𑆖𑆑𑇀𑆫𑆼𑆯𑆁 𑆱𑆫𑇀𑆮𑆨𑆳𑆮𑆑𑇀𑆰𑆪𑆁𑆑𑆫𑆩𑇀  𑇅
𑆱𑆫𑇀𑆮𑆑𑆳𑆩𑆁 𑆥𑆫𑆁 𑆥𑆶𑆟𑇀𑆪𑆁 𑆱𑆫𑇀𑆮𑆱𑆳𑆤𑇀𑆤𑆴𑆣𑇀𑆪𑆑𑆳𑆫𑆑𑆩𑇀 𑇆𑇔/𑇗𑇕𑇆

𑆱𑆫𑇀𑆮𑆩𑆤𑇀𑆠𑇀𑆫-𑆄𑆫𑇀𑆟𑆮𑆁 𑆓𑆶𑆲𑇀𑆪𑆁 𑆱𑆫𑇀𑆮𑆮𑆴𑆢𑇀𑆪𑆳𑆬𑆪𑆁 𑆥𑆫𑆩𑇀  𑇅
𑆃𑆱𑇀𑆪 𑆖𑆑𑇀𑆫𑆼𑆯𑇀𑆮𑆫𑆱𑇀𑆪𑆽𑆮 𑆱𑆑𑆸𑆠𑇀 𑆥𑆯𑇀𑆪𑆠𑆴 𑆪𑆾 𑆤𑆫𑆂 𑇆𑇔/𑇗𑇖𑇆

𑆱𑆁𑆩𑆶𑆑𑇀𑆠𑆂 𑆱𑆫𑇀𑆮𑆢𑆶𑆂𑆒𑆼𑆨𑇀𑆪𑆯𑇀𑆖𑆑𑇀𑆫𑆼𑆯𑆠𑇀𑆮𑆬𑆨𑆼𑆢𑇀 𑆣𑇀𑆫𑆶𑆮𑆩𑇀  𑇅
𑆠𑆠𑆱𑇀𑆠𑆶 𑆥𑆷𑆘𑆪𑆼𑆖𑆑𑇀𑆫𑆁 𑆮𑆵𑆫𑆢𑇀𑆫𑆮𑇀𑆪𑆽𑆯𑇀𑆖 𑆖𑆾𑆠𑇀𑆠𑆩𑆽𑆂 𑇆𑇔/𑇗𑇗𑇆

𑆩𑆢𑆴𑆫𑆳𑆤𑆤𑇀𑆢𑆴𑆠𑆾 𑆨𑆷𑆠𑇀𑆮𑆳 𑆥𑆫𑆳𑆯𑆑𑇀𑆠𑇀𑆪𑆳 𑆱𑆶𑆤𑆤𑇀𑆢𑆴𑆠𑆂  𑇅
𑆇𑆢𑇀𑆣𑆫𑆼𑆠𑇀 𑆠𑆶 𑆪𑆡𑆳 𑆤𑇀𑆪𑆳𑆪𑆁 𑆮𑆴𑆢𑇀𑆪𑆳 𑆧𑆴𑆯𑇀𑆮𑆯𑇀𑆖𑆫𑆳𑆖𑆴𑆁𑆠𑆳 𑇆𑇔/𑇗𑇘𑇆

𑆩𑆷𑆫𑇀𑆠𑆴𑆤𑆳𑆁 𑆮𑇀𑆪𑆾𑆩𑆓𑆳 𑆤𑆳𑆡 𑆪𑆡𑆳𑆤𑇀𑆪𑆳𑆪𑆁𑆑𑇀𑆫𑆩𑆓𑆠𑆳𑆂  𑇅
𑆱𑆸𑆰𑇀𑆛𑆴𑆖𑆑𑇀𑆫𑆱𑇀𑆪 𑆪𑆢𑆶 𑆮𑆫𑇀𑆟 𑆥𑇀𑆫𑆡𑆩𑆁 𑆯𑆑𑇀𑆠𑆴𑆫𑆷𑆥𑆑𑆩𑇀 𑇆𑇔/𑇗𑇙𑇆

𑆱𑆸𑆰𑇀𑆛𑆴𑆬𑆑𑇀𑆰𑆟𑆱𑆁𑆪𑆶𑆑𑇀𑆠𑆁 𑆥𑇀𑆫𑆡𑆩𑆁 𑆮𑆫𑇀𑆟𑆤𑆳𑆪𑆑𑆩𑇀  𑇅
𑆮𑆴𑆢𑇀𑆣𑆴 𑆨𑆽𑆫𑆮 𑆠𑆠𑇀𑆠𑇀𑆮𑆼𑆤 𑆱𑆫𑇀𑆮𑆱𑆿𑆨𑆳𑆓𑇀𑆪𑆢𑆳𑆪𑆑𑆩𑇀 𑇆𑇔/𑇘𑇐𑇆

𑆱𑇀𑆡𑆴𑆠𑆴𑆖𑆑𑇀𑆫𑆱𑇀𑆮 𑆨𑆳𑆮𑆘𑇀𑆚 𑆢𑇀𑆮𑆴𑆠𑆵𑆪𑆁𑆱𑇀𑆮𑆱𑇀𑆮𑆫𑆷𑆥𑆑𑆩𑇀  𑇅
𑆱𑆸𑆰𑇀𑆛𑆴𑆢𑇀𑆮𑆳𑆢𑆯𑆱𑆁𑆪𑆶𑆑𑇀𑆠𑆁 𑆑𑆶𑆫𑆶 𑆮𑆵𑆫𑆼𑆤𑇀𑆢𑇀𑆫𑆤𑆳𑆪𑆑𑆩𑇀 𑇆𑇔/𑇘𑇑𑇆

𑆢𑇀𑆮𑆴𑆠𑆵𑆪𑆮𑆫𑇀𑆟𑆫𑆳𑆘𑆼𑆯𑆁 𑆮𑆴𑆢𑇀𑆣𑆴 𑆱𑆫𑇀𑆮𑆳𑆮𑆝𑆳𑆱𑆑𑆩𑇀  𑇅
𑆬𑆑𑇀𑆰𑇀𑆪𑆳 𑆮𑆵𑆘𑆁 𑆠𑆠𑆾 𑆢𑆼𑆮 𑆠𑆶𑆠𑆵𑆪𑆁 𑆥𑆫𑆴𑆑𑆵𑆫𑇀𑆠𑆴𑆠𑆩𑇀 𑇆𑇔/𑇘𑇒𑇆

𑆱𑇀𑆡𑆴𑆠𑆴𑆖𑆑𑇀𑆫𑆱𑇀𑆮 𑆢𑆼𑆮𑆼𑆯 𑆢𑆯𑆩𑆤𑇀𑆠𑇀𑆫𑆁 𑆱𑆩𑆶𑆢𑇀𑆣𑆫𑆼𑆠𑇀  𑇅
𑆖𑆠𑆶𑆫𑇀𑆡 𑆠𑆠𑇀 𑆮𑆴𑆘𑆳𑆤𑆵𑆪𑆳𑆠𑇀 𑆱𑆫𑇀𑆮𑆼𑆯𑇀𑆮𑆫𑇀𑆪𑆥𑇀𑆫𑆮𑆠𑆑𑆩𑇀 𑇆𑇔/𑇘𑇓𑇆

𑆱𑆸𑆰𑇀𑆛𑆴𑆥𑇀𑆫𑆡𑆩𑆓𑆁 𑆓𑆸𑆲𑇀𑆪 𑆱𑆁𑆲𑆳𑆫𑆱𑇀𑆮𑆳𑆰𑇀𑆛𑆩𑆪𑆶𑆠𑆩𑇀  𑇅
𑆥𑆚𑇀𑆖𑆫𑇀𑆩𑆁 𑆠𑆢𑆶 𑆮𑆴𑆘𑆳𑆤𑆵𑆪𑆳𑆢𑆶 𑆮𑆴𑆢𑇀𑆪𑆳 𑆥𑆚𑇀𑆖𑆳𑆑𑇀𑆰𑆫𑆳 𑆨𑆮𑆼𑆠𑇀 𑇆𑇔/𑇘𑇔𑇆

𑆍𑆰𑆳 𑆮𑆴𑆢𑇀𑆪𑆳 𑆠𑆶 𑆩𑆷𑆫𑇀𑆠𑆴𑆤𑆳𑆁 𑆱𑆫𑇀𑆮𑆱𑇀𑆮𑆁 𑆑𑆳𑆬𑆴𑆑𑆳𑆑𑇀𑆫𑆩𑆼  𑇅
𑆠𑆠𑆂 𑆱𑆁𑆘𑇀𑆚𑆳 𑆥𑇀𑆫𑆑𑆫𑇀𑆠𑆮𑇀𑆪𑆳 𑆓𑆶𑆫𑆶𑆟𑆾𑆖𑇀𑆗𑆴𑆤𑇀𑆤𑆑𑆫𑇀𑆩𑆟𑆳 𑇆𑇔/𑇘𑇕𑇆

𑆍𑆠𑆠𑇀 𑆠𑆼 𑆑𑆡𑆴𑆠𑆁 𑆮𑆵𑆫 𑆩𑆤𑇀𑆠𑇀𑆫𑆾𑆢𑇀𑆣𑆫𑆁 𑆥𑆫𑆁 𑆯𑆶𑆨𑆩𑇀 𑇅

𑆯𑇀𑆫𑆵𑆨𑆽𑆫𑆮 𑆇𑆮𑆳𑆖

𑆯𑇀𑆫𑆶𑆠𑆁 𑆩𑆼 𑆠𑆮 𑆮𑆑𑇀𑆫𑆳𑆤𑇀𑆤𑆳𑆢𑆶 𑆮𑆴𑆢𑇀𑆪𑆳 𑆱𑆫𑇀𑆮𑆳𑆫𑇀𑆡𑆱𑆳𑆣𑆑𑆵 𑇆𑇔/𑇘𑇖𑇆

𑆩𑆷𑆠𑇀𑆠𑇀𑆪𑆳𑆁𑆤𑆳𑆁 𑆥𑆫𑆩𑆳 𑆩𑆷𑆫𑇀𑆠𑆴𑆂 𑆰𑆾𑆝𑆯𑆳𑆤𑆳𑆁 𑆪𑆡𑆳𑆫𑇀𑆡𑆠𑆂  𑇅
𑆅𑆢𑆳𑆤𑆵𑆁 𑆥𑆫𑆪𑆳 𑆨𑆑𑇀𑆠𑇀𑆪𑆳 𑆯𑇀𑆫𑆾𑆠𑆶𑆩𑆴𑆖𑇀𑆗𑆳𑆩𑆴 𑆨𑆽𑆫𑆮𑆴 𑇆𑇔/𑇘𑇗𑇆

𑆑𑆳 𑆮𑆴𑆢𑇀𑆪𑆳 𑆥𑆫𑆩𑆳𑆫𑇀𑆡𑆼𑆤 𑆱𑆴𑆢𑇀𑆣𑆳𑆤𑆳𑆁 𑆠𑆠𑇀𑆠𑇀𑆮𑆢𑇀𑆯𑆴𑆤𑆵  𑇅
𑆠𑆪𑆳𑆮𑆴𑆘𑇀𑆚𑆳𑆠𑆩𑆳𑆠𑇀𑆫𑆪𑆳 𑆱𑆴𑆢𑇀𑆣𑆱𑆁𑆠𑆳𑆤𑆥𑆳𑆫𑆓𑆂 𑇆𑇔/𑇘𑇘𑇆

𑆨𑆮𑆳𑆩𑇀𑆪𑆢𑇀𑆪 𑆮𑆴𑆣𑆳𑆤𑆘𑇀𑆚𑆼 𑆠𑆢𑆶 𑆮𑆢𑆱𑇀𑆮 𑆩𑆩𑆼𑆥𑇀𑆱𑆴𑆠𑆩𑇀 𑇅

𑆯𑇀𑆫𑆵𑆨𑆽𑆫𑆮𑇀𑆪𑆶𑆮𑆳𑆖

𑆯𑆸𑆟𑇀𑆮𑆴𑆢𑆳𑆤𑆵𑆁 𑆥𑆫𑆳𑆁 𑆮𑆴𑆢𑇀𑆪𑆳𑆁 𑆱𑆴𑆢𑇀𑆣𑆳𑆤𑆳𑆁 𑆮𑆾𑆣𑆢𑆫𑇀𑆯𑆴𑆤𑆳𑆩𑇀 𑇆𑇔/𑇘𑇙𑇆

𑆪𑆳 𑆮𑆴𑆢𑇀𑆪𑆳 𑆓𑆶𑆫𑆶𑆮𑆑𑇀𑆫𑆱𑇀𑆡𑆳 𑆱𑆷𑆑𑇀𑆰𑇀𑆩𑆱𑇀𑆡𑆷𑆬𑆳𑆤𑆶𑆮𑆫𑇀𑆠𑆴𑆤𑆵  𑇅
𑆱𑆳 𑆮𑆴𑆢𑇀𑆪𑆳 𑆑𑆡𑆪𑆳𑆩𑇀𑆪𑆢𑇀𑆪 𑆠𑆮 𑆱𑇀𑆤𑆼𑆲𑆼𑆤 𑆨𑆽𑆫𑆮 𑇆𑇔/𑇙𑇐𑇆

𑆱𑆁𑆲𑆳𑆫𑆱𑇀𑆠𑆶 𑆖𑆠𑆶𑆫𑇀𑆡𑆾 𑆮𑆼 𑆱𑆸𑆰𑇀𑆠𑇀𑆪𑆳 𑆃𑆰𑇀𑆛𑆩𑆱𑆁𑆪𑆶𑆠𑆩𑇀  𑇅
𑆱𑇀𑆡𑆴𑆠𑆴𑆰𑆰𑇀𑆜𑆼𑆤 𑆢𑆵𑆥𑇀𑆠𑆁 𑆮𑆽 𑆤𑆮𑆩𑆼𑆤? 𑆯𑆴𑆫𑆾 𑆪𑆶𑆠𑆩𑇀 𑇆𑇔/𑇙𑇑𑇆

𑆍𑆠𑆢𑆶 𑆮𑆫𑇀𑆟𑆁 𑆩𑆲𑆳𑆑𑆳𑆬𑆁 𑆥𑇀𑆫𑆡𑆩𑆁 𑆱𑆫𑇀𑆮𑆑𑆳𑆩𑆢𑆩𑇀  𑇅
𑆱𑆸𑆰𑇀𑆛𑆴𑆖𑆑𑇀𑆫𑆱𑇀𑆪 𑆪𑆢𑆶 𑆮𑆫𑇀𑆟𑆁 𑆥𑇀𑆫𑆡𑆩𑆁 𑆨𑆮𑆤𑆳𑆯𑆤𑆩𑇀 𑇆𑇔/𑇙𑇒𑇆

𑆃𑆰𑇀𑆛𑆩𑆱𑇀𑆪𑆳𑆮𑆮𑆱𑇀𑆡𑆁 𑆠𑆶 𑆱𑇀𑆡𑆴𑆠𑆴𑆑𑆳𑆫𑆤𑆱𑆁𑆪𑆶𑆠𑆩𑇀  𑇅
𑆤𑆮𑆩𑆼𑆤 𑆯𑆴𑆫𑆳𑆑𑇀𑆫𑆳𑆤𑇀𑆠𑆁 𑆮𑆫𑇀𑆟𑆩𑆴𑆢𑆁 𑆢𑇀𑆮𑆴𑆠𑆵𑆪𑆑𑆩𑇀 𑇆𑇔/𑇙𑇓𑇆

𑆃𑆓𑇀𑆤𑆴𑆧𑆵𑆘𑆁 𑆠𑆠𑆂 𑆥𑆯𑇀𑆖𑆳𑆠𑇀 𑆩𑆲𑆳𑆯𑆧𑇀𑆢𑆩𑆠𑆂 𑆥𑆫𑆩𑇀  𑇅
𑆍𑆰𑆳 𑆥𑆚𑇀𑆖𑆳𑆑𑇀𑆰𑆫𑆵 𑆮𑆴𑆢𑇀𑆪𑆳 𑆱𑆴𑆢𑇀𑆣𑆳𑆤𑆳𑆁 𑆠𑆠𑇀𑆠𑇀𑆮𑆢𑆫𑇀𑆯𑆴𑆤𑆵 𑇆𑇔/𑇙𑇔𑇆

𑆠𑆠𑆂 𑆱𑆁𑆘𑇀𑆚𑆳 𑆥𑇀𑆫𑆑𑆫𑇀𑆠𑆮𑇀𑆪𑆳 𑆱𑆴𑆢𑇀𑆣𑆳𑆤𑆳𑆁 𑆧𑆾𑆣𑆶𑆢𑇀𑆫𑇀𑆯𑆴𑆤𑆵  𑇅
𑆃𑆤𑇀𑆠𑆼𑆤𑆳𑆑𑇀𑆰𑆠𑆴𑆥𑆳𑆢𑆼𑆠𑆴 𑆠𑆼𑆰𑆳𑆁 𑆑𑆶𑆫𑇀𑆪𑆳𑆢𑆶 𑆪𑆡𑆳 𑆮𑆴𑆣𑆴𑆂 𑇆𑇔/𑇙𑇕𑇆

𑆍𑆠𑆠𑇀 𑆱𑇀𑆮𑆫𑆷𑆥𑆁 𑆮𑆴𑆢𑇀𑆪𑆳𑆤𑆳𑆁 𑆪𑆾𑆓𑆴𑆤𑆵𑆤𑆳𑆁 𑆠𑆶 𑆣𑆶𑆫𑇀𑆘𑆛𑆴  𑇅
𑆥𑆷𑆘𑆪𑆼𑆢𑆶 𑆪𑆂 𑆱𑆶𑆣𑆵𑆨𑆑𑇀𑆠𑇀𑆪𑆳 𑆠𑆱𑇀𑆮 𑆢𑆼𑆮𑇀𑆪𑆾 𑆮𑆫𑆥𑇀𑆫𑆢𑆳𑆂 𑇆𑇔/𑇙𑇖𑇆

𑆠𑆱𑇀𑆩𑆳𑆠𑇀 𑆠𑇀𑆮𑆁 𑆮𑆵𑆫𑆮𑆵𑆫𑆼𑆤𑇀𑆢𑇀𑆫 𑆥𑆷𑆘𑆑𑆾 𑆨𑆮 𑆤𑆴𑆠𑇀𑆪𑆯𑆂  𑇅
𑆠𑆾𑆪𑆼𑆤 𑆥𑆷𑆘𑆴𑆠𑆩𑆳𑆠𑇀𑆫𑆼𑆟 𑆱𑆴𑆢𑇀𑆣𑆱𑆤𑇀𑆠𑆳𑆤𑆥𑆳𑆫𑆓𑆩𑇀 𑇆𑇔/𑇙𑇗𑇆

𑆑𑇀𑆫𑆩𑆁 𑆠𑆶 𑆥𑆫𑆩𑆁 𑆣𑆳𑆩 𑆬𑆨𑇀𑆪𑆠𑆼 𑆠𑆠𑇀𑆑𑇀𑆰𑆟𑆳𑆢𑆥𑆴  𑇅
* 𑆱𑇀𑆠𑇀𑆮𑆁 𑆢𑆼𑆮𑆢𑆼𑆮𑆯 𑆑𑆳𑆬𑆴𑆑𑆳𑆮𑆑𑇀𑆠𑇀𑆫 𑆱𑆁𑆫𑆮𑆼 𑇆𑇔/𑇙𑇘𑇆

𑆱𑆴𑆢𑇀𑆣𑆴𑆪𑆾𑆓𑆴𑆤𑆴 𑆢𑆴𑆮𑇀𑆪𑆁 𑆮𑆽 𑆑 * 𑆨𑆳𑆮𑇀𑆪 𑆪𑆠𑇀𑆤𑆠𑆂  𑇅
𑆥𑆳𑆫𑆩𑇀𑆥𑆫𑇀𑆪𑆑𑇀𑆫𑆩𑆳𑆪𑆳𑆠𑆁 𑆩𑆶𑆒𑆳𑆢𑇀𑆩𑆶𑆒𑆓𑆠𑆁 𑆩𑆲𑆠𑇀 𑇆𑇔/𑇙𑇙𑇆

𑆱𑆫𑇀𑆮𑆱𑆁𑆲𑆳𑆫𑆑𑆁 𑆢𑆵𑆥𑇀𑆠𑆁 𑆤𑆴𑆫𑇀𑆓𑆶𑆟𑆁 𑆮𑇀𑆪𑆾𑆩𑆮𑆫𑇀𑆠𑆴𑆤𑆩𑇀  𑇅
𑆠𑆼𑆤 𑆨𑆳𑆮𑆼𑆤 𑆱𑆫𑇀𑆮𑆘𑇀𑆚 𑆑𑆳𑆬𑆤𑆴𑆫𑇀𑆤𑆳𑆯𑆤𑆁 𑆥𑆫𑆩𑇀 𑇆𑇔/𑇑𑇐𑇐𑇆

𑆥𑇀𑆫𑆳𑆥𑇀𑆱𑇀𑆪𑆠𑆼𑆰𑇀𑆠𑆩𑆤𑆁 𑆔𑆾𑆫𑆁 𑆘𑇀𑆚𑆼𑆪𑆁 𑆱𑆫𑇀𑆮𑆾𑆠𑇀𑆠𑆩𑆾𑆠𑇀𑆠𑆩𑆁 𑇅

𑆅𑆠𑆴 𑆯𑇀𑆫𑆵𑆩𑆢𑆶𑆠𑇀𑆠𑆫𑆥𑆵𑆜𑆮𑆴𑆤𑆴𑆫𑇀𑆓𑆠𑆼 𑆯𑇀𑆫𑆵𑆯𑇀𑆫𑆵𑆤𑆳𑆡𑆥𑆳𑆢𑆳𑆮𑆠𑆳𑆫𑆴𑆠𑆼
𑆯𑇀𑆫𑆵𑆑𑆳𑆬𑆴𑆑𑆳𑆑𑇀𑆫𑆩𑆼 𑆯𑇀𑆫𑆵𑆑𑇀𑆫𑆩𑆱𑆢𑇀𑆨𑆳𑆮𑆼 𑆥𑆚𑇀𑆖𑆖𑆑𑇀𑆫𑆮𑆴𑆢𑇀𑆪𑆾𑆢𑇀𑆣𑆳𑆫𑆾 𑆤𑆳𑆩 𑆖𑆠𑆶𑆫𑇀𑆡𑆂
𑆥𑆛𑆬𑆂 𑇆𑇔𑇆

कथयामि समासेन चक्रस्य परमाविधिम्  ।
महापितृवने घोरे महालिंगेऽथवा हर ॥४/४१॥

महावृक्षथवा स्थले महागिरेऽथवा पुनः  ।
महाचतुष्पथे वाथ महानद्यामथापि वा ॥४/४२॥

महाबने महाघोरे गहने हर्षदाबिने  ।
महाहवेऽथ भीमे वा वीरग्रसनलम्पटे ॥४/४३॥

अथवा यत्र यत्रेच्छा मानसी भवतेऽ चला  ।
तत्र तत्र प्रकर्तव्यं मन्त्रोद्धारं स्वकामतः ॥४/४४॥

ततः कृष्णचतुर्दश्यां खड्गहस्तो विधानैत्  ।
चीरं वीरवरः श्रेष्ठो योगिनी वाथ मैरव ॥४/४५॥

तस्मिन् स्थाने च सुरम्ये आदौ पूजां तु कारयेत्  ।
योगिनीनां यथा न्यायं षोडशानां तु एकतः ॥४/४६॥

चक्राकाराः स्तुताः सर्वा बोधपान रताकुलाः  ।
तत्रस्थाः परया भक्त्या मायावदु यास्तु नित्यशः ॥४/४७॥

ब्राह्मणी पुक्कसी चैव ध्वजिनी अन्त्यजा तथा  ।
चक्रिणी च तथा च्छिप्यि शौण्डिकी क्षत्रीणी तथा ॥४/४८॥

* * *१ चर्मकारी च धीवरी च महामते  ।
शुद्री वैश्या तथा वेश्या धावकी नर्तकी तथा ॥४/४९॥

एतास्तु पूजयेत् तत्र जात्यहंकारवर्जितः  ।
ततस्तु स्मु*? मास्यद्य निम्नोन्नतविवर्जितम् ॥४/५०॥

शिरोरुहैश्च तं स्थानं संशोध्यच विचक्षणः  ।
लेपयेत् तु तथा रुद्र षसन्यारुपिणेन च ॥४/५१॥

सिद्धिजं नरकं नीय महारुधिरपुरितम्  ।
पूजयेदु दीर्घपात्रं तु निशदौ चामरस्तथा ॥४/५२॥

महाफल्गुरुधिरेण धूपयेदर्घभाजनम्  ।
महातैलेन दीपानि दापयेदथवा निशि ॥४/५३॥

हयमांसानि दिव्यानि मुर्तमान्यधमानि च  ।
मन्त्रमानि सुरश्रेष्ट लेह्यचोष्यानि होमयेत् ॥४/५४॥

पानानि बहवे दुद्यादु वित्तशाठ्यं न कारयेत्  ।
शवासनस्थो वीरेन्द्रो योगिनी वाथ सुव्रतः ॥४/५५॥

पूजयेत् स्वक्रमं ध्यानं कालनिर्नाशनं परम्  ।
चक्राकारं तु कर्तव्यं तस्मिन् पितृवने प्रिये ॥४/५६॥

ततो नित्योदितां भीमां अमात्रां सर्वभासकां  ।
मातृकाश्च बहिःस्थाप्य प्राणस्य च मुहुमुहुः ॥४/५७॥

पुजयः अस्थिखण्डन्तु पाणिना सर्वथा बुधः  ।
दक्षिणाभिमुखो भूत्वा आलिखेचक्रमुत्तमम् ॥४/५८॥

षोडशारं महादिक सृष्टिरूपं सुतेजसम्  ।
कर्णिकाकेशरैर्युक्तं महातीक्ष्णं सुशोभनम् ॥४/५९॥

अस्य बाह्ये तु वै रुद्र पद्मं पश्चात् विचक्षणः  ।
आलिख्येत् तु पुनर्दिव्यैश्चकं चक्रवरं महत् ॥४/६०॥

स्थितिरूपं महान्तं वै षोडशारं तु विश्वगम्  ।
तद्वाह्ये तु परं दिव्यं नाम दत्वा प्रयत्नतः ॥४/६१॥

आलिखेत् तु तृतीयं वै चक्रं संहारकारकम्  ।
अत्युत्कटं महादीप्तं स्वरश्मिशतसंकुलम् ॥४/६२॥

षोडशारं शुभारं वै विश्वग्रसनलोदृ पम्  ।
एतचक्रं परं व्योम सृष्टिस्थितलयंकरम् ॥४/६३॥

पूजयेत् परया भक्त्या पुष्पधूपोपहारकैः  ।
ततस्तु मातृकां देवीं त्रिधा कुर्यात् त्रिधा त्रिधा ॥४/६४॥

धारयेत सर्वथा नाथ पारम्पर्यव्यवस्थिताम्  ।
इत्यादौ तु परित्यज्य वर्णौं द्वौ घोरदर्शनौ ॥४/६५॥

अब इद्यातु देवंश बाग्भवः तु रहस्यगः  ।
न्यस्तव्या सर्वथा रुद्र अन्ते वा सानुकंपया ॥४/६६॥

सृष्टिचक्रस्य आदौ तु षोडशानि समासतः  ।
वर्णानि कालकामान्तु पूर्वादीशानक क्रमात् ॥४/६७॥

अरासु विन्यसेत् प्राज्ञ सौम्यरूपाविबोधतः  ।
ततस्तु स्थितिचक्रस्य वर्णान्यन्यानि षोडश ॥४/६८॥

पूर्वादि नागजाक्रान्तं ईशानान्तमनुकरमम्  ।
न्यमुव्यानि सुरश्रेष्ठ भासारूपाण्यरासु यत् ॥४/६९॥

ततोऽन्यानि वर्णानि षोडशानि त्रिलोचन  ।
संहारचक्रे भावज्ञ अरासु विनियोजयेत् ॥४/७०॥

पूर्वादीशानकं यावदु बाग्भवान्तानि सुव्रते  ।
कर्णिकायां तु विन्यस्व मन्दिरं भीमविक्रमम् ॥४/७१॥

इदं चकवरं व्योम त्रिरूपं त्रिगुणोदयम्  ।
त्रिमार्गं त्र्यवहं न्यन्तं त्रिस्थानं तु त्रिधागमम् ॥४/७२॥

अहकलस्यां दरस्थन्तु कुर्याद् चक्रेश्वर शुभम्  ।
एवं चक्रस्व विन्यासं कारयेदक्रमक्रमम् ॥४/७३॥

येन विज्ञानमात्रेण क्रमविज्ञानभावगः  ।
भवते साधकेन्द्रो वै बोधाबोधविबोधकः ॥४/७४॥

एतच्चकरं तु चक्रेशं सर्वभावक्षयंकरम्  ।
सर्वकामं परं पुण्यं सर्वसान्निध्यकारकम् ॥४/७५॥

सर्वमन्त्र-आर्णवं गुह्यं सर्वविद्यालयं परम्  ।
अस्य चक्रेश्वरस्यैव सकृत् पश्यति यो नरः ॥४/७६॥

संमुक्तः सर्वदुःखेभ्यश्चक्रेशत्वलभेद् ध्रुवम्  ।
ततस्तु पूजयेचक्रं वीरद्रव्यैश्च चोत्तमैः ॥४/७७॥

मदिरानन्दितो भूत्वा पराशक्त्या सुनन्दितः  ।
उद्धरेत् तु यथा न्यायं विद्या बिश्वश्चराचिंता ॥४/७८॥

मूर्तिनां व्योमगा नाथ यथान्यायंक्रमगताः  ।
सृष्टिचक्रस्य यदु वर्ण प्रथमं शक्तिरूपकम् ॥४/७९॥

सृष्टिलक्षणसंयुक्तं प्रथमं वर्णनायकम्  ।
विद्धि भैरव तत्त्वेन सर्वसौभाग्यदायकम् ॥४/८०॥

स्थितिचक्रस्व भावज्ञ द्वितीयंस्वस्वरूपकम्  ।
सृष्टिद्वादशसंयुक्तं कुरु वीरेन्द्रनायकम् ॥४/८१॥

द्वितीयवर्णराजेशं विद्धि सर्वावडासकम्  ।
लक्ष्या वीजं ततो देव तुतीयं परिकीर्तितम् ॥४/८२॥

स्थितिचक्रस्व देवेश दशमन्त्रं समुद्धरेत्  ।
चतुर्थ तत् विजानीयात् सर्वेश्वर्यप्रवतकम् ॥४/८३॥

सृष्टिप्रथमगं गृह्य संहारस्वाष्टमयुतम्  ।
पञ्चर्मं तदु विजानीयादु विद्या पञ्चाक्षरा भवेत् ॥४/८४॥

एषा विद्या तु मूर्तिनां सर्वस्वं कालिकाक्रमे  ।
ततः संज्ञा प्रकर्तव्या गुरुणोच्छिन्नकर्मणा ॥४/८५॥

एतत् ते कथितं वीर मन्त्रोद्धरं परं शुभम् ।

श्रीभैरव उवाच

श्रुतं मे तव वक्रान्नादु विद्या सर्वार्थसाधकी ॥४/८६॥

मूत्त्यांनां परमा मूर्तिः षोडशानां यथार्थतः  ।
इदानीं परया भक्त्या श्रोतुमिच्छामि भैरवि ॥४/८७॥

का विद्या परमार्थेन सिद्धानां तत्त्वद्शिनी  ।
तयाविज्ञातमात्रया सिद्धसंतानपारगः ॥४/८८॥

भवाम्यद्य विधानज्ञे तदु वदस्व ममेप्सितम् ।

श्रीभैरव्युवाच

शृण्विदानीं परां विद्यां सिद्धानां वोधदर्शिनाम् ॥४/८९॥

या विद्या गुरुवक्रस्था सूक्ष्मस्थूलानुवर्तिनी  ।
सा विद्या कथयाम्यद्य तव स्नेहेन भैरव ॥४/९०॥

संहारस्तु चतुर्थो वे सृष्त्या अष्टमसंयुतम्  ।
स्थितिषष्ठेन दीप्तं वै नवमेन? शिरो युतम् ॥४/९१॥

एतदु वर्णं महाकालं प्रथमं सर्वकामदम्  ।
सृष्टिचक्रस्य यदु वर्णं प्रथमं भवनाशनम् ॥४/९२॥

अष्टमस्याववस्थं तु स्थितिकारनसंयुतम्  ।
नवमेन शिराक्रान्तं वर्णमिदं द्वितीयकम् ॥४/९३॥

अग्निबीजं ततः पश्चात् महाशब्दमतः परम्  ।
एषा पञ्चाक्षरी विद्या सिद्धानां तत्त्वदर्शिनी ॥४/९४॥

ततः संज्ञा प्रकर्तव्या सिद्धानां बोधुद्र्शिनी  ।
अन्तेनाक्षतिपादेति तेषां कुर्यादु यथा विधिः ॥४/९५॥

एतत् स्वरूपं विद्यानां योगिनीनां तु धुर्जटि  ।
पूजयेदु यः सुधीभक्त्या तस्व देव्यो वरप्रदाः ॥४/९६॥

तस्मात् त्वं वीरवीरेन्द्र पूजको भव नित्यशः  ।
तोयेन पूजितमात्रेण सिद्धसन्तानपारगम् ॥४/९७॥

क्रमं तु परमं धाम लभ्यते तत्क्षणादपि  ।
* स्त्वं देवदेवश कालिकावक्त्र संरवे ॥४/९८॥

सिद्धियोगिनि दिव्यं वै क * भाव्य यत्नतः  ।
पारम्पर्यक्रमायातं मुखाद्मुखगतं महत् ॥४/९९॥

सर्वसंहारकं दीप्तं निर्गुणं व्योमवर्तिनम्  ।
तेन भावेन सर्वज्ञ कालनिर्नाशनं परम् ॥४/१००॥

प्राप्स्यतेष्तमनं घोरं ज्ञेयं सर्वोत्तमोत्तमं ।

इति श्रीमदुत्तरपीठविनिर्गते श्रीश्रीनाथपादावतारिते
श्रीकालिकाक्रमे श्रीक्रमसद्भावे पञ्चचक्रविद्योद्धारो नाम चतुर्थः
पटलः ॥४॥

Kathayāmi samāsena cakrasya paramāvidhim  |
Mahāpitṛvane ghore mahāliṃge'thavā hara || 4/41 ||

Mahāvṛkṣathavā sthale mahāgire'thavā punaḥ  |
Mahācatuṣpathe vātha mahānadyāmathāpi vā || 4/42 ||

Mahābane mahāghore gahane harṣadābine  |
Mahāhave'tha bhīme vā vīragrasanalampaṭe || 4/43 ||

Athavā yatra yatrecchā mānasī bhavate' calā  |
Tatra tatra prakartavyaṃ mantroddhāraṃ svakāmataḥ || 4/44 ||

Tataḥ kṛṣṇacaturdaśyāṃ khaḍgahasto vidhānait  |
Cīraṃ vīravaraḥ śreṣṭho yoginī vātha mairava || 4/45 ||

Tasmin sthāne ca suramye ādau pūjāṃ tu kārayet  |
Yoginīnāṃ yathā nyāyaṃ ṣoḍaśānāṃ tu ekataḥ || 4/46 ||

Cakrākārāḥ stutāḥ sarvā bodhapāna ratākulāḥ  |
Tatrasthāḥ parayā bhaktyā māyāvadu yāstu nityaśaḥ || 4/47 ||

Brāhmaṇī pukkasī caiva dhvajinī antyajā tathā  |
Cakriṇī ca tathā cchipyi śauṇḍikī kṣatrīṇī tathā || 4/48 ||

* * *1 carmakārī ca dhīvarī ca mahāmate  |
Śudrī vaiśyā tathā veśyā dhāvakī nartakī tathā || 4/49 ||

Etāstu pūjayet tatra jātyahaṃkāravarjitaḥ  |
Tatastu smu*? māsyadya nimnonnatavivarjitam || 4/50 ||

Śiroruhaiśca taṃ sthānaṃ saṃśodhyaca vicakṣaṇaḥ  |
Lepayet tu tathā rudra ṣasanyārupiṇena ca || 4/51 ||

Siddhijaṃ narakaṃ nīya mahārudhirapuritam  |
Pūjayedu dīrghapātraṃ tu niśadau cāmarastathā || 4/52 ||

Mahāphalgurudhireṇa dhūpayedarghabhājanam  |
Mahātailena dīpāni dāpayedathavā niśi || 4/53 ||

Hayamāṃsāni divyāni murtamānyadhamāni ca  |
Mantramāni suraśreṣṭa lehyacoṣyāni homayet || 4/54 ||

Pānāni bahave dudyādu vittaśāṭhyaṃ na kārayet  |
Śavāsanastho vīrendro yoginī vātha suvrataḥ || 4/55 ||

Pūjayet svakramaṃ dhyānaṃ kālanirnāśanaṃ param  |
Cakrākāraṃ tu kartavyaṃ tasmin pitṛvane priye || 4/56 ||

Tato nityoditāṃ bhīmāṃ amātrāṃ sarvabhāsakāṃ  |
Mātṛkāśca bahiḥsthāpya prāṇasya ca muhumuhuḥ || 4/57 ||

Pujayaḥ asthikhaṇḍantu pāṇinā sarvathā budhaḥ  |
Dakṣiṇābhimukho bhūtvā ālikhecakramuttamam || 4/58 ||

Ṣoḍaśāraṃ mahādika sṛṣṭirūpaṃ sutejasam  |
Karṇikākeśarairyuktaṃ mahātīkṣṇaṃ suśobhanam || 4/59 ||

Asya bāhye tu vai rudra padmaṃ paścāt vicakṣaṇaḥ  |
Ālikhyet tu punardivyaiścakaṃ cakravaraṃ mahat || 4/60 ||

Sthitirūpaṃ mahāntaṃ vai ṣoḍaśāraṃ tu viśvagam  |
Tadvāhye tu paraṃ divyaṃ nāma datvā prayatnataḥ || 4/61 ||

Ālikhet tu tṛtīyaṃ vai cakraṃ saṃhārakārakam  |
Atyutkaṭaṃ mahādīptaṃ svaraśmiśatasaṃkulam || 4/62 ||

Ṣoḍaśāraṃ śubhāraṃ vai viśvagrasanalodṛ pam  |
Etacakraṃ paraṃ vyoma sṛṣṭisthitalayaṃkaram || 4/63 ||

Pūjayet parayā bhaktyā puṣpadhūpopahārakaiḥ  |
Tatastu mātṛkāṃ devīṃ tridhā kuryāt tridhā tridhā || 4/64 ||

Dhārayeta sarvathā nātha pāramparyavyavasthitām  |
Ityādau tu parityajya varṇauṃ dvau ghoradarśanau || 4/65 ||

Aba idyātu devaṃśa bāgbhavaḥ tu rahasyagaḥ  |
Nyastavyā sarvathā rudra ante vā sānukaṃpayā || 4/66 ||

Sṛṣṭicakrasya ādau tu ṣoḍaśāni samāsataḥ  |
Varṇāni kālakāmāntu pūrvādīśānaka kramāt || 4/67 ||

Arāsu vinyaset prājña saumyarūpāvibodhataḥ  |
Tatastu sthiticakrasya varṇānyanyāni ṣoḍaśa || 4/68 ||

Pūrvādi nāgajākrāntaṃ īśānāntamanukaramam  |
Nyamuvyāni suraśreṣṭha bhāsārūpāṇyarāsu yat || 4/69 ||

Tato'nyāni varṇāni ṣoḍaśāni trilocana  |
Saṃhāracakre bhāvajña arāsu viniyojayet || 4/70 ||

Pūrvādīśānakaṃ yāvadu bāgbhavāntāni suvrate  |
Karṇikāyāṃ tu vinyasva mandiraṃ bhīmavikramam || 4/71 ||

Idaṃ cakavaraṃ vyoma trirūpaṃ triguṇodayam  |
Trimārgaṃ tryavahaṃ nyantaṃ tristhānaṃ tu tridhāgamam || 4/72 ||

Ahakalasyāṃ darasthantu kuryād cakreśvara śubham  |
Evaṃ cakrasva vinyāsaṃ kārayedakramakramam || 4/73 ||

Yena vijñānamātreṇa kramavijñānabhāvagaḥ  |
Bhavate sādhakendro vai bodhābodhavibodhakaḥ || 4/74 ||

Etaccakaraṃ tu cakreśaṃ sarvabhāvakṣayaṃkaram  |
Sarvakāmaṃ paraṃ puṇyaṃ sarvasānnidhyakārakam || 4/75 ||

Sarvamantra-ārṇavaṃ guhyaṃ sarvavidyālayaṃ param  |
Asya cakreśvarasyaiva sakṛt paśyati yo naraḥ || 4/76 ||

Saṃmuktaḥ sarvaduḥkhebhyaścakreśatvalabhed dhruvam  |
Tatastu pūjayecakraṃ vīradravyaiśca cottamaiḥ || 4/77 ||

Madirānandito bhūtvā parāśaktyā sunanditaḥ  |
Uddharet tu yathā nyāyaṃ vidyā biśvaścarāciṃtā || 4/78 ||

Mūrtināṃ vyomagā nātha yathānyāyaṃkramagatāḥ  |
Sṛṣṭicakrasya yadu varṇa prathamaṃ śaktirūpakam || 4/79 ||

Sṛṣṭilakṣaṇasaṃyuktaṃ prathamaṃ varṇanāyakam  |
Viddhi bhairava tattvena sarvasaubhāgyadāyakam || 4/80 ||

Sthiticakrasva bhāvajña dvitīyaṃsvasvarūpakam  |
Sṛṣṭidvādaśasaṃyuktaṃ kuru vīrendranāyakam || 4/81 ||

Dvitīyavarṇarājeśaṃ viddhi sarvāvaḍāsakam  |
Lakṣyā vījaṃ tato deva tutīyaṃ parikīrtitam || 4/82 ||

Sthiticakrasva deveśa daśamantraṃ samuddharet  |
Caturtha tat vijānīyāt sarveśvaryapravatakam || 4/83 ||

Sṛṣṭiprathamagaṃ gṛhya saṃhārasvāṣṭamayutam  |
Pañcarmaṃ tadu vijānīyādu vidyā pañcākṣarā bhavet || 4/84 ||

Eṣā vidyā tu mūrtināṃ sarvasvaṃ kālikākrame  |
Tataḥ saṃjñā prakartavyā guruṇocchinnakarmaṇā || 4/85 ||

Etat te kathitaṃ vīra mantroddharaṃ paraṃ śubham |

Śrībhairava uvāca

Śrutaṃ me tava vakrānnādu vidyā sarvārthasādhakī || 4/86 ||

Mūttyāṃnāṃ paramā mūrtiḥ ṣoḍaśānāṃ yathārthataḥ  |
Idānīṃ parayā bhaktyā śrotumicchāmi bhairavi || 4/87 ||

Kā vidyā paramārthena siddhānāṃ tattvadśinī  |
Tayāvijñātamātrayā siddhasaṃtānapāragaḥ || 4/88 ||

Bhavāmyadya vidhānajñe tadu vadasva mamepsitam |

Śrībhairavyuvāca

Śṛṇvidānīṃ parāṃ vidyāṃ siddhānāṃ vodhadarśinām || 4/89 ||

Yā vidyā guruvakrasthā sūkṣmasthūlānuvartinī  |
Sā vidyā kathayāmyadya tava snehena bhairava || 4/90 ||

Saṃhārastu caturtho ve sṛṣtyā aṣṭamasaṃyutam  |
Sthitiṣaṣṭhena dīptaṃ vai navamena? śiro yutam || 4/91 ||

Etadu varṇaṃ mahākālaṃ prathamaṃ sarvakāmadam  |
Sṛṣṭicakrasya yadu varṇaṃ prathamaṃ bhavanāśanam || 4/92 ||

Aṣṭamasyāvavasthaṃ tu sthitikāranasaṃyutam  |
Navamena śirākrāntaṃ varṇamidaṃ dvitīyakam || 4/93 ||

Agnibījaṃ tataḥ paścāt mahāśabdamataḥ param  |
Eṣā pañcākṣarī vidyā siddhānāṃ tattvadarśinī || 4/94 ||

Tataḥ saṃjñā prakartavyā siddhānāṃ bodhudrśinī  |
Antenākṣatipādeti teṣāṃ kuryādu yathā vidhiḥ || 4/95 ||

Etat svarūpaṃ vidyānāṃ yoginīnāṃ tu dhurjaṭi  |
Pūjayedu yaḥ sudhībhaktyā tasva devyo varapradāḥ || 4/96 ||

Tasmāt tvaṃ vīravīrendra pūjako bhava nityaśaḥ  |
Toyena pūjitamātreṇa siddhasantānapāragam || 4/97 ||

Kramaṃ tu paramaṃ dhāma labhyate tatkṣaṇādapi  |
* stvaṃ devadevaśa kālikāvaktra saṃrave || 4/98 ||

Siddhiyogini divyaṃ vai ka * bhāvya yatnataḥ  |
Pāramparyakramāyātaṃ mukhādmukhagataṃ mahat || 4/99 ||

Sarvasaṃhārakaṃ dīptaṃ nirguṇaṃ vyomavartinam  |
Tena bhāvena sarvajña kālanirnāśanaṃ param || 4/100 ||

Prāpsyateṣtamanaṃ ghoraṃ jñeyaṃ sarvottamottamaṃ |

Iti śrīmaduttarapīṭhavinirgate śrīśrīnāthapādāvatārite
śrīkālikākrame śrīkramasadbhāve pañcacakravidyoddhāro nāma caturthaḥ paṭalaḥ || 4 ||

Sanskrit source:
National Archives, Kathmandu. MS no. 1-76 Śaivatantra 144

First Paṭala

Praśnaḥ

The question

Second Paṭala

Catuḥṣaṣṭivibhavāvatāraḥ

Descent of the Majesty of the Sixty-four (Siddha-s and Yoginī-s)

The Jñānasiddha-s

The Mantrasiddha-s

The Melāpasiddha-s

The Śāktasiddha-s

The Śāmbhavasiddha-s

Third Paṭala

Mahārthakramāvatāraḥ

The Descent of Mahārthakrama

Fourth Paṭala

Pañcacakravidyoddhāraḥ

Śrībhairava uvāca

 

Translated from Sanskrit by David Durvāsāḥ
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