Mahānaya

Kramasaṃkṣepaḥ

Brief exposition of the Krama

David Durvāsāḥ

𑆢𑆼𑆮𑆵𑆁 𑆩𑆲𑆳𑆱𑆁𑆮𑆴𑆢𑆩𑆵𑆯𑇀𑆮𑆫𑆵𑆁 𑆠𑆳𑆁 𑆮𑆤𑇀𑆢𑆼 𑆥𑇀𑆫𑆑𑆳𑆯𑆱𑇀𑆪 𑆥𑆫𑆳𑆱𑇀𑆮𑆫𑆾 𑆪𑆳
𑆱𑆳 𑆩𑆕𑇀𑆓𑆬𑆳𑆒𑇀𑆪𑆳 𑆥𑇀𑆫𑆑𑆛𑆳 𑆱𑇀𑆦𑆶𑆫𑆤𑇀𑆠𑆵 𑆯𑇀𑆫𑆵𑆩𑆠𑇀𑆑𑇀𑆫𑆩𑆥𑇀𑆫𑆱𑇀𑆡𑆴𑆠𑆴𑆤𑆳𑆪𑆴𑆑𑆳𑆪𑆳𑆩𑇀𑇆

देवीं महासंविदमीश्वरीं तां वन्दे प्रकाशस्य परास्वरो या
सा मङ्गलाख्या प्रकटा स्फुरन्ती श्रीमत्क्रमप्रस्थितिनायिकायाम्॥

Devīṃ mahāsaṃvidamīśvarīṃ tāṃ vande prakāśasya parāsvaro yā
sā maṅgalākhyā prakaṭā sphurantī śrīmatkramaprasthitināyikāyām ||

I adore (vande) That (tām) Goddess (devīm) Who (yā) is Mahāsaṃvit or Great Consciousness (mahā-saṃvidam), the Mistress (īśvarīm) of Light (prakāśasya), (and) the Supreme Resonance of the letter ‘A’ (para-asvaraḥ). When (She) is the Leader of the Activity of the Venerable Krama --i.e. the Unfolding of Her Consciousness-- (śrīmat-krama-prasthiti-nāyikāyām), She (sā) is called Maṅgalā, the Auspicious One (maṅgalā-ākhyā), Shining (sphurantī) evidently (prakaṭā). ||

𑆖𑆾𑆢𑆴𑆠𑆾’ 𑆲𑆩𑆴𑆢𑆳𑆤𑆵𑆁 𑆯𑇀𑆫𑆵𑆑𑇀𑆫𑆩𑆯𑆳𑆱𑆤𑆱𑆼𑆮𑆴𑆠𑆂
𑆱𑆁𑆑𑇀𑆰𑆼𑆥𑆳𑆪 𑆠𑆡𑆳 𑆠𑆱𑇀𑆪 𑆩𑆕𑇀𑆓𑆬𑇀𑆪𑆳𑆪 𑆪𑆡𑆳𑆧𑆬𑆩𑇀𑇆

चोदितो’ हमिदानीं श्रीक्रमशासनसेवितः
संक्षेपाय तथा तस्य मङ्गल्याय यथाबलम्॥

Codito’ hamidānīṃ śrīkramaśāsanasevitaḥ
saṃkṣepāya tathā tasya maṅgalyāya yathābalam ||

Being the follower of the Teaching of the Venerable Krama (śrī-krama-śāsana-sevitaḥ), now (idānīm…tathā), I am (aham) inspired (coditaḥ) to explain It briefly (tasya…saṃkṣepāya). I will do my best (yathā-balam) to confer happiness (to those who read it) (maṅgalyāya). ||

Her Wheels

𑆥𑆵𑆜𑆁 𑆥𑇀𑆫𑆑𑆳𑆯𑆩𑆳𑆤𑆤𑇀𑆢𑆁 𑆖𑆑𑇀𑆫𑆩𑆼𑆮𑆳𑆨𑆴𑆣𑆵𑆪𑆠𑆼  𑇅
𑆩𑆷𑆫𑇀𑆠𑆴𑆖𑆑𑇀𑆫𑆩𑆤𑆳𑆒𑇀𑆪𑆁 𑆖 𑆨𑆳𑆱𑆳𑆖𑆑𑇀𑆫𑆁 𑆩𑆲𑆳𑆤𑆪𑆼 𑇆𑇑𑇆

पीठं प्रकाशमानन्दं चक्रमेवाभिधीयते  ।
मूर्तिचक्रमनाख्यं च भासाचक्रं महानये ॥१॥

Pīṭhaṃ prakāśamānandaṃ cakramevābhidhīyate  |
Mūrticakramanākhyaṃ ca bhāsācakraṃ mahānaye || 1 ||

Pīṭhacakram or the Wheel of the Seat of Power --i.e. I-consciousness-- (pīṭham), Prakāśacakram or the Wheel of Light --i.e. the light of perception-- (prakāśam), Ānandacakram or the Wheel of Bliss --i.e. the bliss of the perceived or the object-- (ānandam…cakram), Mūrticakram or the Wheel of the embodied --i.e. the limited perceiver-- (mūrti-cakram…eva), Anākhyacakram or the Wheel of the Nameless --i.e. of one’s own Essential Nature, the Unlimited Perceiver-- (anākhyam) and (ca…ca) Bhāsācakram or the Wheel of Supreme Light --i.e. the Light of Universal Pervasion-- (bhāsā-cakram) are narrated (abhidhīyate) in the Mahānayaḥ or the Great Way (which is leading to the Recognition of one’s own Self) (mahā-ānaye). || 1 ||

𑆃𑆤𑆳𑆒𑇀𑆪𑆥𑆷𑆘𑆤𑆁 𑆠𑆶 𑆱𑇀𑆪𑆳𑆢𑇀𑆮𑆸𑆤𑇀𑆢𑆖𑆑𑇀𑆫𑆓𑆠𑆁 𑆑𑇀𑆫𑆩𑆳𑆠𑇀  𑇅
𑆃𑆑𑇀𑆫𑆩𑆼𑆟𑆳𑆥𑆴 𑆨𑆳𑆱𑆳𑆒𑇀𑆪𑆁 𑆖𑆴𑆢𑇀𑆮𑆴𑆑𑆳𑆱𑆤𑆩𑆼𑆮 𑆠𑆠𑇀 𑇆𑇒𑇆

अनाख्यपूजनं तु स्याद्वृन्दचक्रगतं क्रमात्  ।
अक्रमेणापि भासाख्यं चिद्विकासनमेव तत् ॥२॥

Anākhyapūjanaṃ tu syādvṛndacakragataṃ kramāt  |
Akrameṇāpi bhāsākhyaṃ cidvikāsanameva tat || 2 ||

The Worship of the Anākhyacakram (anākhya-pūjanam…tu) actually (syāt) takes place in the Vṛndacakram or the Wheel of Totality (vṛnda-cakra-gatam) in a successive way (kramāt), though (api) the (tat) Bhāsācakram (bhāsā-ākhyam) is merely (eva) the Expansion of Consciousness (cit-vikāsanam) without succession (akrameṇa). || 2 ||

𑆖𑆑𑇀𑆫𑆥𑇀𑆫𑆥𑆷𑆘𑆤𑆁 𑆠𑆱𑇀𑆩𑆳𑆢𑆶𑆢𑇀𑆢𑆼𑆯𑇀𑆪𑆩𑆴𑆲 𑆱𑆫𑇀𑆮𑆠𑆳  𑇅
𑆓𑆶𑆫𑆶𑆟𑆳 𑆱𑆁𑆯𑆪𑆳𑆖𑇀𑆗𑆼𑆢𑆂 𑆑𑆡𑆤𑆁 𑆑𑆾’𑆥𑆴 𑆠𑆡𑇀𑆪𑆠𑆂 𑇆𑇓𑇆

चक्रप्रपूजनं तस्मादुद्देश्यमिह सर्वता  ।
गुरुणा संशयाच्छेदः कथनं को’पि तथ्यतः ॥३॥

Cakraprapūjanaṃ tasmāduddeśyamiha sarvatā  |
Guruṇā saṃśayācchedaḥ kathanaṃ ko’pi tathyataḥ || 3 ||

Therefore (tasmāt), the Pūjanam or Worship of (these) Wheels (cakra-pra-pūjanam) is to be explained (uddeśyam) here (iha) completely (sarvatā), (then) the indescribable (kaḥ…api) excision of doubts (regarding one’s own Self) (saṃśaya-ācchedaḥ) takes place by means of the Guru (guruṇā), (and this is called) ‘Kathanam’ or ‘Oral Instruction (kathanam) in real sense (tathyataḥ). || 3 ||

𑆑𑆡𑆤𑆁 𑆤𑆽𑆮 𑆑𑆴𑆚𑇀𑆖𑆴𑆠𑇀𑆠𑆶 𑆮𑆴𑆱𑇀𑆠𑆵𑆫𑇀𑆟𑆮𑆳𑆢𑆥𑆳𑆜𑆤𑆩𑇀  𑇅
𑆠𑆠𑇀𑆠𑆶 𑆱𑇀𑆮𑆳𑆠𑇀𑆩𑆥𑆫𑆴𑆘𑇀𑆚𑆳𑆤𑆁 𑆤𑆴𑆯𑇀𑆖𑆪𑆳𑆠𑇀𑆥𑇀𑆫𑆠𑆴𑆥𑆢𑇀𑆪𑆠𑆼 𑇆𑇔𑇆

कथनं नैव किञ्चित्तु विस्तीर्णवादपाठनम्  ।
तत्तु स्वात्मपरिज्ञानं निश्चयात्प्रतिपद्यते ॥४॥

Kathanaṃ naiva kiñcittu vistīrṇavādapāṭhanam  |
Tattu svātmaparijñānaṃ niścayātpratipadyate || 4 ||

Kathanam (kathanam) is not at all (na…eva) any (kiñcit…tu) doctrinal lecturing in an extensive way (vistīrṇa-vāda-pāṭhanam), (because) It (tat…tu) bestows the attainment or understanding (pratipadyate) of one’s own Self (svātmā-pari-jñānam) in the form of ‘certainty’ (niścayāt). || 4 ||

𑆱𑆁𑆑𑇀𑆫𑆩𑆂 𑆑𑆡𑆤𑆳𑆢𑆼𑆮 𑆘𑆸𑆩𑇀𑆨𑆠𑆼 𑆱𑆠𑇀𑆠𑇀𑆮𑆪𑆾𑆓𑆴𑆤𑆂  𑇅
𑆩𑆶𑆢𑇀𑆫𑆳𑆱𑇀𑆮𑆫𑆷𑆥𑆠𑆾’ 𑆥𑆴 𑆱𑇀𑆪𑆳𑆢𑆱𑆿 𑆤𑆴𑆫𑆵𑆲𑆖𑆴𑆠𑇀𑆥𑇀𑆫𑆨𑆳 𑇆𑇕𑇆

संक्रमः कथनादेव जृम्भते सत्त्वयोगिनः  ।
मुद्रास्वरूपतो’ पि स्यादसौ निरीहचित्प्रभा ॥५॥

Saṃkramaḥ kathanādeva jṛmbhate sattvayoginaḥ  |
Mudrāsvarūpato’ pi syādasau nirīhacitprabhā || 5 ||

‘Saṃkramaḥ’ or the ‘Transmission of Expanded Consciousness’ (saṃkramaḥ) opens up (jṛmbhate) for the Yogī-s of Truth (sattva-yoginaḥ) only (eva) from Kathanam (kathanāt). Though (api) (Kathanam) is the Essential Nature of Mudrā-s (syāt) (which embodies the gradual stabilization in Self-realization) (mudrā-svarūpataḥ), It --i.e. Saṃkramaḥ or Transmission-- is (syāt…asau) the Splendour of Motionless Consciousness (nirīha-cit-prabhā). || 5 ||

𑆥𑇀𑆫𑆡𑆩𑆁 𑆥𑆵𑆜𑆖𑆑𑇀𑆫𑆁 𑆖 𑆯𑆴𑆮𑆯𑆑𑇀𑆠𑇀𑆪𑆽𑆑𑇀𑆪𑆱𑆁𑆱𑇀𑆡𑆴𑆠𑆩𑇀  𑇅
𑆠𑆪𑆾𑆫𑆽𑆑𑇀𑆪𑆁 𑆠𑆶 𑆲𑆼𑆠𑆶𑆂 𑆱𑇀𑆪𑆳𑆠𑇀𑆱𑆫𑇀𑆮𑆳𑆨𑆳𑆱𑆱𑇀𑆪 𑆠𑆠𑇀𑆠𑇀𑆮𑆠𑆂 𑇆𑇖𑇆

प्रथमं पीठचक्रं च शिवशक्त्यैक्यसंस्थितम्  ।
तयोरैक्यं तु हेतुः स्यात्सर्वाभासस्य तत्त्वतः ॥६॥

Prathamaṃ pīṭhacakraṃ ca śivaśaktyaikyasaṃsthitam  |
Tayoraikyaṃ tu hetuḥ syātsarvābhāsasya tattvataḥ || 6 ||

And (ca) the first (prathamam) (to be worshipped) is Pīthacakram (pīṭha-cakram), (which) rests in the Oneness of Śiva and Śakti (śiva-śakti-aikya-saṃsthitam), because (tu) their (tayoḥ) Oneness (aikyam) is (syāt) truly (tattvataḥ) the Source (hetuḥ) of all manifestations (sarvābhāsasya). || 6 ||

𑆮𑆑𑇀𑆰𑇀𑆪𑆩𑆳𑆟𑆩𑆴𑆢𑆁 𑆠𑆠𑇀𑆠𑇀𑆮𑆁 𑆥𑆵𑆜𑆖𑆑𑇀𑆫𑆥𑇀𑆫𑆑𑆵𑆫𑇀𑆠𑆴𑆠𑆩𑇀  𑇅
𑆓𑇀𑆫𑆤𑇀𑆡𑇀𑆪𑆶𑆢𑇀𑆢𑆼𑆯𑇀𑆪𑆁 𑆫𑆲𑆱𑇀𑆪𑆁 𑆠𑆤𑇀𑆤𑆽𑆮 𑆪𑆢𑇀𑆪𑆥𑆴 𑆠𑆠𑇀𑆠𑇀𑆮𑆠𑆂 𑇆𑇗𑇆

वक्ष्यमाणमिदं तत्त्वं पीठचक्रप्रकीर्तितम्  ।
ग्रन्थ्युद्देश्यं रहस्यं तन्नैव यद्यपि तत्त्वतः ॥७॥

Vakṣyamāṇamidaṃ tattvaṃ pīṭhacakraprakīrtitam  |
Granthyuddeśyaṃ rahasyaṃ tannaiva yadyapi tattvataḥ || 7 ||

This (idam) reality (tattvam) (which) is called Pīṭhacakram (pīṭha-cakra-prakīrtitam) will be explained later (vakṣyamāṇam), though (yadyapi) in reality (tattvataḥ), it (tat) is a Secret (rahasyam) (that is) unexplainable in books (granthi-uddeśyam…na…eva). || 7 ||

𑆠𑆠𑇀𑆠𑇀𑆮𑆁 𑆥𑇀𑆫𑆑𑆳𑆯𑆖𑆑𑇀𑆫𑆁 𑆠𑆶 𑆱𑆷𑆫𑇀𑆪𑆫𑆷𑆥𑆁 𑆥𑇀𑆫𑆡𑆳𑆠𑇀𑆩𑆑𑆩𑇀  𑇅
𑆘𑇀𑆚𑆳𑆤𑆑𑇀𑆫𑆴𑆪𑆳𑆥𑇀𑆫𑆥𑆚𑇀𑆖𑆁 𑆠𑆶 𑆢𑇀𑆮𑆴𑆥𑆚𑇀𑆖𑆁 𑆤𑆳𑆡𑆬𑆾𑆖𑆤𑆩𑇀 𑇆𑇘𑇆

तत्त्वं प्रकाशचक्रं तु सूर्यरूपं प्रथात्मकम्  ।
ज्ञानक्रियाप्रपञ्चं तु द्विपञ्चं नाथलोचनम् ॥८॥

Tattvaṃ prakāśacakraṃ tu sūryarūpaṃ prathātmakam  |
Jñānakriyāprapañcaṃ tu dvipañcaṃ nāthalocanam || 8 ||

The reality (tattvam) (called) Prakāśacakram (prakāśa-cakram…tu) has solar nature (sūrya-rūpam), (and it is) characterized by perception (prathā-ātmakam), as (tu) (it is) the expansion of Jñāna and Kriyā, Knowledge and Action (jñāna-kriyā-prapañcam), (so) It is the tenfold (dvipañcam) ‘eye’ of the Lord (nātha-locanam). || 8 ||

𑆧𑆶𑆢𑇀𑆣𑆴𑆑𑆫𑇀𑆩𑆼𑆤𑇀𑆢𑇀𑆫𑆴𑆪𑆳𑆟𑆳𑆁 𑆠𑆶 𑆤𑆳𑆪𑆑𑆳𑆨𑇀𑆪𑆳𑆁 𑆱𑆲𑆳𑆤𑇀𑆠𑆠𑆂  𑇅
𑆖𑆑𑇀𑆫𑆁 𑆧𑆶𑆢𑇀𑆣𑆴𑆩𑆤𑆾𑆨𑇀𑆪𑆳𑆁 𑆥𑇀𑆫𑆩𑆳𑆟𑆁 𑆢𑇀𑆮𑆴𑆰𑆛𑇀𑆑𑆱𑆁𑆒𑇀𑆪𑆪𑆳 𑇆𑇙𑇆

बुद्धिकर्मेन्द्रियाणां तु नायकाभ्यां सहान्ततः  ।
चक्रं बुद्धिमनोभ्यां प्रमाणं द्विषट्कसंख्यया ॥९॥

Buddhikarmendriyāṇāṃ tu nāyakābhyāṃ sahāntataḥ  |
Cakraṃ buddhimanobhyāṃ pramāṇaṃ dviṣaṭkasaṃkhyayā || 9 ||

Though (tu) together (saha) with the two leaders (nāyakābhyām) of the organs of perception and action (buddhi-karma-indriyāṇām) (that are) buddhi or intellect and manas or mind (buddhi-manobhyām), (this) wheel (cakram) (which consists of) ‘pramāṇa’ or ‘perception’ (pramāṇam) finally (antataḥ) counts twelve (dviṣaṭka-saṃkhyayā).  || 9 ||

𑆱𑆷𑆫𑇀𑆪𑆫𑆷𑆥𑆥𑇀𑆫𑆩𑆳𑆟𑆱𑇀𑆪 𑆥𑇀𑆫𑆩𑆼𑆪𑆫𑆷𑆥𑆩𑆼𑆮 𑆖  𑇅
𑆖𑆤𑇀𑆢𑇀𑆫𑆫𑆷𑆥𑆥𑇀𑆫𑆩𑆼𑆪𑆁 𑆠𑆢𑆳𑆤𑆤𑇀𑆢𑆖𑆑𑇀𑆫𑆩𑆴𑆰𑇀𑆪𑆠𑆼 𑇆𑇑𑇐𑇆

सूर्यरूपप्रमाणस्य प्रमेयरूपमेव च  ।
चन्द्ररूपप्रमेयं तदानन्दचक्रमिष्यते ॥१०॥

Sūryarūpapramāṇasya prameyarūpameva ca  |
Candrarūpaprameyaṃ tadānandacakramiṣyate || 10 ||

Only (eva) the nature of the object (prameya-rūpam) of perception (, which embodies) solar nature (sūrya-rūpa-pramāṇasya), is ‘prameya’ --lit. that which is to be perceived-- (, which) has lunar nature (candra-rūpa-prameyam), and (ca) it (tat) is called (iṣyate) the Ānandacakram or the Wheel of Bliss (ānanda-cakram). || 10 ||

𑆥𑇀𑆫𑆑𑆳𑆯𑆳𑆒𑇀𑆪𑆁 𑆠𑆶 𑆖𑆑𑇀𑆫𑆁 𑆱𑇀𑆪𑆳𑆢𑇀𑆓𑇀𑆫𑆲𑆟𑆳𑆠𑇀𑆩𑆑𑆩𑆼𑆮 𑆖  𑇅
𑆄𑆤𑆤𑇀𑆢𑆳𑆒𑇀𑆪𑆁 𑆠𑆶 𑆖𑆑𑇀𑆫𑆁 𑆪𑆢𑇀𑆓𑇀𑆫𑆳𑆲𑇀𑆪𑆳𑆠𑇀𑆩𑆑𑆁 𑆖 𑆧𑆴𑆩𑇀𑆧𑆴𑆠𑆩𑇀 𑇆𑇑𑇑𑇆

प्रकाशाख्यं तु चक्रं स्याद्ग्रहणात्मकमेव च  ।
आनन्दाख्यं तु चक्रं यद्ग्राह्यात्मकं च बिम्बितम् ॥११॥

Prakāśākhyaṃ tu cakraṃ syādgrahaṇātmakameva ca  |
Ānandākhyaṃ tu cakraṃ yadgrāhyātmakaṃ ca bimbitam || 11 ||

(In other words:) the Wheel (cakram) called Prakāśa --i.e. light-- (prakāśa-ākhyam…tu) is (syāt) characterized merely by perception (grahaṇa-ātmakam…eva), and (ca) that Wheel (cakram) which (yat) is called Ānanda (ānanda-ākhyam…tu) is characterized by the object (of perception) (grāhya-ātmakam), and (ca) (it is) reflected (bimbitam).  || 11 ||

𑆪𑆠𑆯𑇀𑆖𑆤𑇀𑆢𑇀𑆫𑆾 𑆮𑆴𑆨𑆳𑆠𑆴 𑆱𑇀𑆪𑆳𑆠𑇀𑆱𑆢𑆽𑆮 𑆱𑆷𑆫𑇀𑆪𑆠𑆼𑆘𑆱𑆴  𑇅
𑆠𑆱𑇀𑆪 𑆠𑆼𑆘𑆂 𑆥𑇀𑆫𑆠𑆴𑆑𑇀𑆰𑆴𑆥𑇀𑆪 𑆓𑇀𑆫𑆳𑆲𑇀𑆪𑆫𑆷𑆥𑆩𑆱𑆿 𑆨𑆮𑆼𑆠𑇀 𑇆𑇑𑇒𑇆

𑆠𑆠𑆯𑇀𑆖𑆤𑇀𑆢𑇀𑆫𑆱𑇀𑆪 𑆨𑆷𑆠𑆴𑆂 𑆱𑇀𑆪𑆳𑆠𑇀𑆱𑆢𑆳 𑆥𑇀𑆫𑆑𑆳𑆯𑆠𑆾’ 𑆖𑇀𑆪𑆶𑆠𑆳  𑇅
𑆠𑆠𑇀𑆥𑇀𑆫𑆮𑆫𑇀𑆠𑆤𑆧𑆴𑆩𑇀𑆧𑆁 𑆠𑆢𑆳𑆤𑆤𑇀𑆢𑆖𑆑𑇀𑆫𑆩𑆴𑆰𑇀𑆪𑆠𑆼 𑇆𑇑𑇓𑇆

यतश्चन्द्रो विभाति स्यात्सदैव सूर्यतेजसि  ।
तस्य तेजः प्रतिक्षिप्य ग्राह्यरूपमसौ भवेत् ॥१२॥

ततश्चन्द्रस्य भूतिः स्यात्सदा प्रकाशतो’ च्युता  ।
तत्प्रवर्तनबिम्बं तदानन्दचक्रमिष्यते ॥१३॥

Yataścandro vibhāti syātsadaiva sūryatejasi  |
Tasya tejaḥ pratikṣipya grāhyarūpamasau bhavet || 12 ||

Tataścandrasya bhūtiḥ syātsadā prakāśato’ cyutā  |
Tatpravartanabimbaṃ tadānandacakramiṣyate || 13 ||

Since (yataḥ) the ‘moon’ (candraḥ) always (syāt…sadā…eva) appears (vibhāti) in the light of the sun (sūrya-tejasi), (and) after reflecting (pratikṣipya) its (tasya) light (tejaḥ), it (asau) becomes (bhavet) the form of the object (of perception) (grāhya-rūpam); therefore (tataḥ), the existence (bhūtiḥ) of the moon (candrasya) never (syāt…sadā) falls out (acyutā) from light --i.e. the moon does not exist outside the light of the sun-- (prakāśataḥ). It (tat) is the reflection of its --i.e. the sun’s-- existence (tat-pravartana-bimbam); (so,) it is called (iṣyate) the Ānandacakram or Wheel of Bliss (ānanda-cakram). || 12-13 ||

𑆍𑆠𑆢𑆴𑆲𑆳𑆠 𑆄𑆤𑆤𑇀𑆢𑆂 𑆥𑇀𑆫𑆾𑆑𑇀𑆠𑆁 𑆖𑆑𑇀𑆫𑆁 𑆩𑆲𑆳𑆤𑆪𑆼  𑇅
𑆪𑆠𑆂 𑆱𑇀𑆮𑆳𑆠𑇀𑆩𑆥𑆫𑆴𑆘𑇀𑆚𑆳𑆤𑆼 𑆩𑆼𑆪𑆱𑆳𑆫𑆳𑆠𑇀𑆱 𑆤𑆤𑇀𑆢𑆴𑆠𑆂 𑇆𑇑𑇔𑇆

एतदिहात आनन्दः प्रोक्तं चक्रं महानये  ।
यतः स्वात्मपरिज्ञाने मेयसारात्स नन्दितः ॥१४॥

Etadihāta ānandaḥ proktaṃ cakraṃ mahānaye  |
Yataḥ svātmaparijñāne meyasārātsa nanditaḥ || 14 ||

Hence (ataḥ), this (etat) Wheel (cakram) is called (proktam) ‘Bliss’ (ānandaḥ) here (iha) in the Doctrine of the Mahānaya (mahā-ānaye) because (yataḥ) when (the yogī) has Perfect Knowledge about his own Self (svātmā-pari-jñāne), he (saḥ) becomes delighted (even during the experience of objects) (nanditaḥ) because of the real meaning or essence of objects --i.e. because objects reflect the fact of eternal existence of the yogī himself, who is identified with the Lord in this way-- (meya-sārāt). || 14 ||

𑆢𑆯𑆳𑆠𑇀𑆩𑆑𑆼𑆤𑇀𑆢𑇀𑆫𑆴𑆪𑆳𑆟𑆵𑆲 𑆩𑆤𑆾𑆧𑆶𑆢𑇀𑆣𑇀𑆪𑆼𑆑𑆱𑆁𑆒𑇀𑆪𑆪𑆳  𑇅
𑆠𑆤𑇀𑆩𑆳𑆠𑇀𑆫𑆳𑆨𑆷𑆠𑆪𑆾𑆓𑆼𑆤 𑆠𑆠𑆾 𑆢𑆯𑆳𑆫𑇀𑆣𑆱𑆁𑆒𑇀𑆪𑆪𑆳 𑇆𑇑𑇕𑇆

दशात्मकेन्द्रियाणीह मनोबुद्ध्येकसंख्यया  ।
तन्मात्राभूतयोगेन ततो दशार्धसंख्यया ॥१५॥

Daśātmakendriyāṇīha manobuddhyekasaṃkhyayā  |
Tanmātrābhūtayogena tato daśārdhasaṃkhyayā || 15 ||

Here --i.e. in the Ānandacakram-- (iha), (we have) the ten senses (, and together with them we) (daśa-ātmaka-indriyāṇi) count the mind and the intellect as one --i.e. this is eleven so far-- (manas-buddhi-eka-saṃkhyayā). Then (tataḥ) (combining them) with the subtle elements and the gross elements together (tanmātrā-bhūta-yogena) counting them as five (, we finally count sixteen) (daśa-ardha-saṃkhyayā). || 15 ||

𑆄𑆤𑆤𑇀𑆢𑆖𑆑𑇀𑆫𑆩𑆴𑆠𑇀𑆡𑆁 𑆖 𑆖𑆤𑇀𑆢𑇀𑆫𑆫𑆷𑆥𑆁 𑆥𑇀𑆫𑆩𑆼𑆪𑆓𑆩𑇀  𑇅
𑆮𑆴𑆰𑆪𑆳𑆫𑇀𑆡𑆥𑇀𑆫𑆥𑆚𑇀𑆖𑆱𑇀𑆠𑆶 𑆰𑆾𑆝𑆯𑆁 𑆤𑆳𑆡𑆬𑆾𑆖𑆤𑆩𑇀 𑇆𑇑𑇖𑇆

आनन्दचक्रमित्थं च चन्द्ररूपं प्रमेयगम्  ।
विषयार्थप्रपञ्चस्तु षोडशं नाथलोचनम् ॥१६॥

Ānandacakramitthaṃ ca candrarūpaṃ prameyagam  |
Viṣayārthaprapañcastu ṣoḍaśaṃ nāthalocanam || 16 ||

This way (ittham…ca), the Wheel of Bliss (ānanda-cakram), having lunar nature (candra-rūpam), pervades the (stage) of the measurable (prameya-gam), (as it is) the expansion of the objects of the senses (viṣaya-artha-prapañcaḥ…tu). It is the sixteenfold (ṣoḍaśam) ‘eye’ of the Lord (nātha-locanam). || 16 ||

𑆩𑆷𑆫𑇀𑆠𑆴𑆖𑆑𑇀𑆫𑆁 𑆥𑇀𑆫𑆩𑆳𑆠𑆸𑆠𑇀𑆮𑆁 𑆱𑆥𑇀𑆠𑆢𑆯𑆳𑆓𑇀𑆤𑆴𑆫𑆷𑆥𑆑𑆩𑇀  𑇅
𑆃𑆲𑆁𑆑𑆳𑆫𑆼𑆟𑆳𑆤𑆶𑆱𑇀𑆪𑆷𑆠𑆁 𑆩𑆣𑇀𑆪𑆱𑇀𑆡𑆁 𑆤𑆳𑆡𑆬𑆾𑆖𑆤𑆩𑇀 𑇆𑇑𑇗𑇆

मूर्तिचक्रं प्रमातृत्वं सप्तदशाग्निरूपकम्  ।
अहंकारेणानुस्यूतं मध्यस्थं नाथलोचनम् ॥१७॥

Mūrticakraṃ pramātṛtvaṃ saptadaśāgnirūpakam  |
Ahaṃkāreṇānusyūtaṃ madhyasthaṃ nāthalocanam || 17 ||

The Mūrticakram or the Wheel of the embodied or the incarnation of the Self (mūrti-cakram) is the condition of the perceiver (pramātṛ-tvam). (It is) the middle (madhya-stham) ‘eye’ of the Lord (nātha-locanam), (and as it is) connected (anusyūtam) with ahaṃkāra or false-I (ahaṃkāreṇa), (it has) the appearance of the seventeenfold Fire --i.e. the subject-- (sapta-daśa-agni-rūpakam). || 17 ||

𑆖𑆑𑇀𑆫𑆠𑇀𑆫𑆪𑆩𑆴𑆢𑆁 𑆠𑆱𑇀𑆩𑆳𑆤𑇀𑆤𑆳𑆡𑆫𑆷𑆥𑆴 𑆠𑇀𑆫𑇀𑆪𑆩𑇀𑆧𑆑𑆩𑇀  𑇅
𑆩𑆣𑇀𑆪𑆩𑆁 𑆩𑆷𑆫𑇀𑆠𑆴𑆖𑆑𑇀𑆫𑆁 𑆱𑇀𑆪𑆳𑆢𑆴𑆖𑇀𑆗𑆳𑆯𑆑𑇀𑆠𑆴𑆱𑇀𑆮𑆫𑆷𑆥𑆑𑆩𑇀 𑇆𑇑𑇘𑇆

चक्रत्रयमिदं तस्मान्नाथरूपि त्र्यम्बकम्  ।
मध्यमं मूर्तिचक्रं स्यादिच्छाशक्तिस्वरूपकम् ॥१८॥

Cakratrayamidaṃ tasmānnātharūpi tryambakam  |
Madhyamaṃ mūrticakraṃ syādicchāśaktisvarūpakam || 18 ||

Therefore (tasmāt), this (idam) triad of wheels (cakra-trayam) embodies the three-eyed Lord (nātha-rūpi…tryambakam). (His) middle (eye) (madhyamam) is the Mūrticakram (mūrti-cakram) that is (syāt) characterized by Icchāśakti or the Power of Will (icchā-śakti-svarūpakam).  || 18 ||

𑆇𑆢𑆳𑆤𑆯𑆑𑇀𑆠𑆴𑆫𑆼𑆮𑆁 𑆖 𑆩𑆣𑇀𑆪𑆤𑆳𑆝𑆵𑆱𑇀𑆮𑆫𑆷𑆥𑆑𑆩𑇀  𑇅
𑆒𑆼𑆖𑆫𑆵𑆫𑆷𑆥𑆩𑆼𑆮𑆽𑆑𑆁 𑆥𑆫𑆳𑆱𑇀𑆮𑆫𑆷𑆥𑆩𑆼𑆮 𑆖 𑇆𑇑𑇙𑇆

उदानशक्तिरेवं च मध्यनाडीस्वरूपकम्  ।
खेचरीरूपमेवैकं परास्वरूपमेव च ॥१९॥

Udānaśaktirevaṃ ca madhyanāḍīsvarūpakam  |
Khecarīrūpamevaikaṃ parāsvarūpameva ca || 19 ||

Thus (evam…ca), it is udānaśakti --i.e. the upward rising breath-- (udāna-śaktiḥ) characterized by the middle nāḍī --i.e. suṣumṇā-- (madhya-nāḍī-svarūpakam). It is truly the appearance of Khecarī (khecarī-rūpam…eva…ekam), and it has the nature of ‘Parā’ or ‘supreme’ (parā-svarūpam…eva…ca).  || 19 ||

𑆢𑆴𑆑𑇀𑆖𑆫𑆵𑆓𑆾𑆖𑆫𑆵𑆫𑆷𑆥𑆁 𑆥𑇀𑆫𑆑𑆳𑆯𑆖𑆑𑇀𑆫𑆩𑆼𑆮 𑆖  𑇅
𑆘𑇀𑆚𑆳𑆤𑆯𑆑𑇀𑆠𑆴𑆱𑇀𑆮𑆫𑆷𑆥𑆁 𑆱𑇀𑆪𑆳𑆢𑇀𑆮𑆳𑆩𑆼𑆠𑆫𑆁 𑆠𑆶 𑆱𑆷𑆑𑇀𑆰𑇀𑆩𑆠𑆳 𑇆𑇒𑇐𑇆

𑆥𑆴𑆕𑇀𑆓𑆬𑆳𑆫𑆷𑆥𑆩𑆴𑆠𑇀𑆡𑆁 𑆖 𑆠𑆠𑇀𑆥𑇀𑆫𑆳𑆟𑆯𑆑𑇀𑆠𑆴𑆫𑆷𑆥𑆑𑆩𑇀 𑇅

दिक्चरीगोचरीरूपं प्रकाशचक्रमेव च  ।
ज्ञानशक्तिस्वरूपं स्याद्वामेतरं तु सूक्ष्मता ॥२०॥

पिङ्गलारूपमित्थं च तत्प्राणशक्तिरूपकम् ।

Dikcarīgocarīrūpaṃ prakāśacakrameva ca  |
Jñānaśaktisvarūpaṃ syādvāmetaraṃ tu sūkṣmatā || 20 ||

Piṅgalārūpamitthaṃ ca tatprāṇaśaktirūpakam |

The Prakāśacakram (prakāśa-cakram) is characterized by Jñānaśakti or the Power of Knowledge (jñāna-śakti-svarūpam), and (eva…ca) it is (syāt) the right ‘eye’ (of the Lord) (vāmetaram), and (tu) it has subtle nature (sūkṣmatā). It is the appearance of Dikcarī and Gocarī (dikcarī-gocarī-rūpam), (and) having the nature of piṅgalā (piṅgalā-rūpam), (it is) characterized by prāṇaśakti --i.e. the outgoing breath-- (prāṇa-śakti-rūpakam…ittham…ca). || 20-21ab ||

𑆄𑆤𑆤𑇀𑆢𑆖𑆑𑇀𑆫𑆩𑆼𑆮𑆽𑆠𑆢𑆴𑆝𑆳𑆤𑆳𑆝𑆵𑆱𑇀𑆮𑆫𑆷𑆥𑆑𑆩𑇀 𑇆𑇒𑇑𑇆

𑆠𑆠𑆾’𑆥𑆴 𑆨𑆷𑆖𑆫𑆵𑆫𑆷𑆥𑆁 𑆑𑇀𑆫𑆴𑆪𑆳𑆯𑆑𑇀𑆠𑆴𑆱𑇀𑆮𑆫𑆷𑆥𑆑𑆩𑇀  𑇅
𑆃𑆥𑆳𑆤𑆾 𑆮𑆳𑆩𑆤𑆼𑆠𑇀𑆫𑆁 𑆖 𑆱𑇀𑆡𑆷𑆬𑆫𑆷𑆥𑆁 𑆱𑇀𑆮𑆨𑆳𑆮𑆠𑆂 𑇆𑇒𑇒𑇆

आनन्दचक्रमेवैतदिडानाडीस्वरूपकम् ॥२१॥

ततो’पि भूचरीरूपं क्रियाशक्तिस्वरूपकम्  ।
अपानो वामनेत्रं च स्थूलरूपं स्वभावतः ॥२२॥

Ānandacakramevaitadiḍānāḍīsvarūpakam || 21 ||

Tato’pi bhūcarīrūpaṃ kriyāśaktisvarūpakam  |
Apāno vāmanetraṃ ca sthūlarūpaṃ svabhāvataḥ || 22 ||

This (etat) Ānandacakram (ānanda-cakram…eva) is the nature of iḍānāḍī (iḍā-nāḍī-svarūpakam), and thus (tataḥ…api) it has the appearance of bhūcarī (bhūcarī-rūpam), characterized by Kriyāśakti (kriyā-śakti-svarūpakam). It is apāna --i.e. the incoming breath-- (apānaḥ), the left ‘eye’ (of the Lord) (vāma-netram), and (ca) it naturally (svabhāvataḥ) has the nature of ‘being gross’ (sthūla-rūpam). || 21cd-22 ||

𑆱𑆷𑆫𑇀𑆪𑆫𑆷𑆥𑆥𑇀𑆫𑆑𑆳𑆯𑆱𑇀𑆪 𑆖𑆑𑇀𑆫𑆩𑆼𑆮 𑆥𑇀𑆫𑆩𑆳𑆟𑆠𑆳  𑇅
𑆖𑆤𑇀𑆢𑇀𑆫𑆱𑇀𑆮𑆫𑆷𑆥𑆩𑆳𑆤𑆤𑇀𑆢𑆁 𑆥𑇀𑆫𑆩𑆼𑆪𑆖𑆑𑇀𑆫𑆩𑆼𑆮 𑆖 𑇆𑇒𑇓𑇆

सूर्यरूपप्रकाशस्य चक्रमेव प्रमाणता  ।
चन्द्रस्वरूपमानन्दं प्रमेयचक्रमेव च ॥२३॥

Sūryarūpaprakāśasya cakrameva pramāṇatā  |
Candrasvarūpamānandaṃ prameyacakrameva ca || 23 ||

(Again:) the Wheel (cakram…eva) of light or Prakāśacakram which has solar nature (sūrya-rūpa-prakāśasya) is the condition of ‘the act of perception’ (pramāṇatā), and the Wheel of the perceivable (prameya-cakram…eva…ca) is (called) Ānandacakram (ānandam), and it has lunar nature (candra-svarūpam). || 23 ||

𑆠𑆪𑆾𑆂 𑆑𑆫𑆟𑆩𑆴𑆠𑇀𑆡𑆁 𑆖 𑆩𑆷𑆫𑇀𑆠𑆴𑆖𑆑𑇀𑆫𑆳𑆨𑆴𑆢𑆳𑆪𑆑𑆩𑇀  𑇅
𑆥𑆵𑆜𑆖𑆑𑇀𑆫𑆳𑆠𑇀𑆠𑆶 𑆤𑆳𑆡𑆱𑇀𑆪 𑆥𑇀𑆫𑆡𑆤𑆁 𑆥𑇀𑆫𑆡𑆩𑆁 𑆠𑆡𑆳 𑇆𑇒𑇔𑇆

तयोः करणमित्थं च मूर्तिचक्राभिदायकम्  ।
पीठचक्रात्तु नाथस्य प्रथनं प्रथमं तथा ॥२४॥

Tayoḥ karaṇamitthaṃ ca mūrticakrābhidāyakam  |
Pīṭhacakrāttu nāthasya prathanaṃ prathamaṃ tathā || 24 ||

Hence (ittham…ca), their (tayoḥ) source or cause (karaṇam) is called the Mūrticakram --i.e. the Wheel of the limited perceiver-- (mūrti-cakra-ahidāyakam). So (tathā), from the Pīṭhacakram (pīṭha-cakrāt…tu) of the Lord (nāthasya), ‘perception’ expands (prathanam) at first (prathamam). || 24 ||

𑆍𑆠𑆠𑇀𑆥𑇀𑆫𑆑𑆳𑆯𑆖𑆑𑇀𑆫𑆁 𑆱𑇀𑆪𑆳𑆠𑇀𑆠𑆠𑇀𑆠𑆼𑆘𑆾’ 𑆥𑆴 𑆠𑆶 𑆧𑆴𑆩𑇀𑆧𑆴𑆠𑆩𑇀  𑇅
𑆄𑆤𑆤𑇀𑆢𑆖𑆑𑇀𑆫𑆨𑆳𑆮𑆼𑆤 𑆠𑆱𑇀𑆪𑆳𑆨𑆳𑆱𑆂 𑆥𑇀𑆫𑆑𑆳𑆯𑆘𑆂 𑇆𑇒𑇕𑇆

एतत्प्रकाशचक्रं स्यात्तत्तेजो’ पि तु बिम्बितम्  ।
आनन्दचक्रभावेन तस्याभासः प्रकाशजः ॥२५॥

Etatprakāśacakraṃ syāttattejo’ pi tu bimbitam  |
Ānandacakrabhāvena tasyābhāsaḥ prakāśajaḥ || 25 ||

This (etat) is (syāt) Prakāśacakram (prakāśa-cakram), but (api…tu) its light (tat-tejaḥ) is reflected (bimbitam) as the Wheel of Bliss or Ānandacakram (ānanda-cakra-bhāvena); (therefore,) its --i.e. of Ānandacakram-- (tasya) appearance (ābhāsaḥ) is born from Prakāśa or light (prakāśa-jaḥ). || 25 ||

𑆩𑆷𑆫𑇀𑆠𑆴𑆖𑆑𑇀𑆫𑆩𑆴𑆢𑆁 𑆤𑆳𑆤𑇀𑆪𑆢𑆶𑆥𑆬𑆧𑇀𑆣𑆶𑆂 𑆥𑇀𑆫𑆑𑆵𑆫𑇀𑆠𑆴𑆠𑆩𑇀  𑇅
𑆩𑆲𑆼𑆯𑆩𑆴𑆠𑆩𑆷𑆫𑇀𑆠𑆴𑆂 𑆱𑇀𑆪𑆳𑆠𑇀𑆠𑇀𑆫𑆴𑆖𑆑𑇀𑆫𑆩𑆼𑆮 𑆠𑆠𑇀𑆠𑇀𑆮𑆠𑆂 𑇆𑇒𑇖𑇆

मूर्तिचक्रमिदं नान्यदुपलब्धुः प्रकीर्तितम्  ।
महेशमितमूर्तिः स्यात्त्रिचक्रमेव तत्त्वतः ॥२६॥

Mūrticakramidaṃ nānyadupalabdhuḥ prakīrtitam  |
Maheśamitamūrtiḥ syāttricakrameva tattvataḥ || 26 ||

This (idam) Mūrticakram (mūrti-cakram) is not different (nānyat) from (its) perceiver (upalabdhuḥ). It is said to be (prakīrtita) (m) the limited form of the Lord (mahā-īśa-mita-mūrtiḥ…syā) (t), and in reality (tattvataḥ), the three wheels take place this way (tri-cakram…ev) (a). || 26 ||

 

Prakāśacakram

Ānandacakram

Mūrticakram

Prāṇaḥ

Apānaḥ

Udānaḥ

Piṅgalā

Iḍā

Suṣumṇā

Dikcarī and Gocarī

Bhūcarī

Khecarī

Sūkṣmā

Sthūlā

Parā

Dakṣiṇānetram

Vāmanetram

Madhyanetram

Jñānaśaktiḥ

Kriyāśaktiḥ

Icchāśaktiḥ

 

The Vṛndacakram or the Wheel of Totality

𑆖𑆑𑇀𑆫𑆠𑇀𑆫𑆪𑆱𑇀𑆪 𑆱𑆳𑆫𑆾’ 𑆥𑆴 𑆠𑆼𑆰𑆳𑆁 𑆪𑆾𑆘𑆤𑆪𑆾𑆓𑆠𑆂  𑇅
𑆓𑆶𑆫𑆶𑆥𑇀𑆫𑆱𑆳𑆢𑆠𑆱𑇀𑆠𑆱𑇀𑆩𑆳𑆢𑇀𑆮𑆸𑆤𑇀𑆢𑆖𑆑𑇀𑆫𑆱𑇀𑆪 𑆘𑆸𑆩𑇀𑆨𑆟𑆩𑇀 𑇆𑇒𑇗𑇆

चक्रत्रयस्य सारो’ पि तेषां योजनयोगतः  ।
गुरुप्रसादतस्तस्माद्वृन्दचक्रस्य जृम्भणम् ॥२७॥

Cakratrayasya sāro’ pi teṣāṃ yojanayogataḥ  |
Guruprasādatastasmādvṛndacakrasya jṛmbhaṇam || 27 ||

Though (api) the Essence (sāraḥ) of this triad of cakra-s (cakra-trayasya) (takes place) in consequence of their union (teṣām…yojana-yogataḥ). Therefore (tasmāt), due to the Grace of the Guru (guru-prasādataḥ), the Vṛndacakram (vṛnda-cakrasya) blossoms (jṛmbhaṇam). || 27 ||

𑆖𑆾𑆢𑆴𑆠𑆱𑇀𑆪 𑆥𑇀𑆫𑆱𑆳𑆢𑆼𑆤 𑆥𑆵𑆜𑆨𑇀𑆫𑆳𑆤𑇀𑆠𑆱𑇀𑆪 𑆱𑆫𑇀𑆮𑆢𑆳  𑇅
𑆫𑆿𑆢𑇀𑆫𑆼𑆯𑇀𑆮𑆫𑆵 𑆖 𑆱𑆁𑆲𑆳𑆫𑆨𑆑𑇀𑆰𑆴𑆟𑆵 𑆨𑆷𑆖𑆫𑆵 𑆠𑆡𑆳 𑇆𑇒𑇘𑇆

𑆒𑆼𑆖𑆫𑇀𑆪𑆥𑆴 𑆠𑆶 𑆯𑆑𑇀𑆠𑆵𑆤𑆳𑆁 𑆮𑇀𑆪𑆾𑆩𑆮𑆳𑆩𑆼𑆯𑇀𑆮𑆫𑆵 𑆑𑆴𑆬  𑇅
𑆱𑇀𑆮𑆫𑆷𑆥𑆳𑆡𑆳𑆥𑆴 𑆠𑆠𑇀𑆠𑇀𑆮𑆼𑆤 𑆢𑆼𑆮𑆵𑆖𑆑𑇀𑆫𑆮𑆴𑆘𑆸𑆩𑇀𑆨𑆟𑆩𑇀 𑇆𑇒𑇙𑇆

चोदितस्य प्रसादेन पीठभ्रान्तस्य सर्वदा  ।
रौद्रेश्वरी च संहारभक्षिणी भूचरी तथा ॥२८॥

खेचर्यपि तु शक्तीनां व्योमवामेश्वरी किल  ।
स्वरूपाथापि तत्त्वेन देवीचक्रविजृम्भणम् ॥२९॥

Coditasya prasādena pīṭhabhrāntasya sarvadā  |
Raudreśvarī ca saṃhārabhakṣiṇī bhūcarī tathā || 28 ||

Khecaryapi tu śaktīnāṃ vyomavāmeśvarī kila  |
Svarūpāthāpi tattvena devīcakravijṛmbhaṇam || 29 ||

Hence (tathā), for someone who is inspired (coditasya) by Grace (prasādena), (and consequently) always (sarvadā) wanders to the Pīṭha (pīṭha-bhrāntasya), Raudreśvarī (raudreśvarī…ca), Saṃhārabhakṣiṇī (saṃhārabhakṣiṇī), Bhūcarī (bhūcarī), and (api…tu) Khecarī (rise) (khecarī). The Essential Nature (svarūpā) of (these) Śakti-s (śaktīnām) is truly (kila) Vyomavāmeśvarī (vyoma-vāmā-īśvarī). Thus (athā…api), in real sense (tattvena), (this is the) Blossoming of the Devīcakram --i.e. the Wheel of the Goddess-- (devī-cakra-vijṛmbhaṇam). || 28-29 ||

𑆩𑆕𑇀𑆓𑆬𑆳𑆒𑇀𑆪𑆳 𑆩𑆲𑆳𑆢𑆼𑆮𑆵 𑆮𑆸𑆤𑇀𑆢𑆖𑆑𑇀𑆫𑆱𑇀𑆪 𑆤𑆳𑆪𑆴𑆑𑆳  𑇅
𑆃𑆰𑇀𑆛𑆳𑆰𑇀𑆛𑆫𑆷𑆥𑆖𑆑𑇀𑆫𑆱𑇀𑆪 𑆥𑆚𑇀𑆖𑆰𑆰𑇀𑆛𑆴𑆫𑇀𑆮𑆴𑆑𑆳𑆱𑆴𑆑𑆳 𑇆𑇓𑇐𑇆

मङ्गलाख्या महादेवी वृन्दचक्रस्य नायिका  ।
अष्टाष्टरूपचक्रस्य पञ्चषष्टिर्विकासिका ॥३०॥

Maṅgalākhyā mahādevī vṛndacakrasya nāyikā  |
Aṣṭāṣṭarūpacakrasya pañcaṣaṣṭirvikāsikā || 30 ||

The Great Goddess (mahā-devī) called Maṅgalā (maṅgalā-ākhyā) is the Leader or Mistress (nāyikā) of the Vṛndacakram (vṛnda-cakrasya). Being the Sixtyfifth (pañcaṣaṣṭiḥ), (She) expands or manifests (vikāsikā) the sixtyfour-fold Wheel (of Totality) (aṣṭāṣṭa-rūpa-cakrasya).  || 30 ||

𑆢𑆼𑆮𑆵𑆑𑇀𑆫𑆩𑆱𑇀𑆪 𑆱𑆁𑆱𑇀𑆡𑆳𑆤𑆁 𑆥𑆚𑇀𑆖𑆣𑆳 𑆥𑇀𑆫𑆑𑆛𑆵𑆑𑆸𑆠𑆩𑇀  𑇅
𑆱𑆴𑆢𑇀𑆣𑆑𑇀𑆫𑆩𑆥𑇀𑆫𑆮𑆼𑆯𑆾’ 𑆥𑆴 𑆥𑆵𑆜𑆖𑆑𑇀𑆫𑆑𑇀𑆫𑆩𑆼𑆟 𑆖 𑇆𑇓𑇑𑇆

देवीक्रमस्य संस्थानं पञ्चधा प्रकटीकृतम्  ।
सिद्धक्रमप्रवेशो’ पि पीठचक्रक्रमेण च ॥३१॥

Devīkramasya saṃsthānaṃ pañcadhā prakaṭīkṛtam  |
Siddhakramapraveśo’ pi pīṭhacakrakrameṇa ca || 31 ||

The establishment (saṃsthānam) of the Process of the Goddess (devī-kramasya) is said to be (prakaṭīkṛtam) five-fold (pañcadhā), and (it is) though (api) ‘entrance into the process of the Siddha-s’ (siddha-krama-praveśaḥ), and (ca) (it takes place) by means of the activity of the Pītḥacakram or the Wheel of the Seat of Power (pīṭha-cakra-krameṇa).  || 31 ||

𑆘𑇀𑆚𑆳𑆤𑆩𑆤𑇀𑆠𑇀𑆫𑆿 𑆖 𑆩𑆼𑆬𑆳𑆥𑆂 𑆯𑆳𑆑𑇀𑆠𑆂 𑆯𑆳𑆩𑇀𑆨𑆮 𑆍𑆮 𑆖  𑇅
𑆱𑆴𑆢𑇀𑆣𑆳𑆂 𑆱𑇀𑆪𑆳𑆠𑇀𑆥𑆚𑇀𑆖𑆢𑆼𑆮𑆵𑆤𑆳𑆁 𑆪𑆾𑆘𑆤𑆼𑆤𑆽𑆮𑆩𑆶𑆠𑇀𑆡𑆴𑆠𑆳𑆂 𑇆𑇓𑇒𑇆

ज्ञानमन्त्रौ च मेलापः शाक्तः शाम्भव एव च  ।
सिद्धाः स्यात्पञ्चदेवीनां योजनेनैवमुत्थिताः ॥३२॥

Jñānamantrau ca melāpaḥ śāktaḥ śāmbhava eva ca  |
Siddhāḥ syātpañcadevīnāṃ yojanenaivamutthitāḥ || 32 ||

Jñāna-s, Mantra-s (jñāna-mantrau), Melāpa-s (melāpaḥ), Śākta-s (śāktaḥ) and (ca…ca…eva) Śāmbhava-s (śāmbhavaḥ) are the Siddha-s (siddhāḥ), (who) actually (syāt) rise (utthitāḥ) only (evam) by means of the union (yojanena) of the Five Goddesses (pañca-devīnām). || 32 ||

𑆫𑆿𑆢𑇀𑆫𑆼𑆯𑇀𑆮𑆫𑇀𑆪𑆠𑇀𑆫 𑆤𑆳𑆯𑆳𑆠𑇀𑆠𑆶 𑆥𑇀𑆫𑆩𑆼𑆪𑆫𑆷𑆥𑆢𑆳𑆲𑆤𑆩𑇀  𑇅
𑆰𑆾𑆝𑆯𑆱𑇀𑆮𑆫𑆫𑆷𑆥𑆁 𑆠𑆘𑇀𑆘𑇀𑆚𑆳𑆤𑆁 𑆥𑇀𑆫𑆡𑆩𑆩𑆼𑆮 𑆖 𑇆𑇓𑇓𑇆

रौद्रेश्वर्यत्र नाशात्तु प्रमेयरूपदाहनम्  ।
षोडशस्वररूपं तज्ज्ञानं प्रथममेव च ॥३३॥

Raudreśvaryatra nāśāttu prameyarūpadāhanam  |
Ṣoḍaśasvararūpaṃ tajjñānaṃ prathamameva ca || 33 ||

There --i.e. in the Vṛndacakram or the Wheel of Totality-- (atra), Raudreśvarī (raudra-īśvarī) is the first (prathamam…eva…ca). (She) burns the appearance of objects (prameya-rūpa-dāhanam) due to (Her) destructive nature (nāśāt…tu). (She is the Goddess of) the Jñānasiddha-s (tat…jñānam), (composed of) the sixteen vowels (of the Subject without extroversion) (ṣoḍaśa-svara-rūpam). || 33 ||

𑆱𑆁𑆲𑆳𑆫𑆨𑆑𑇀𑆰𑆴𑆟𑆵 𑆠𑆠𑇀𑆫 𑆱𑇀𑆪𑆳𑆢𑇀𑆪𑆳 𑆥𑇀𑆫𑆩𑆳𑆟𑆒𑆳𑆢𑆑𑆵  𑇅
𑆖𑆠𑆶𑆫𑇀𑆮𑆴𑆁𑆯𑆠𑆴𑆱𑆁𑆒𑇀𑆪𑆳 𑆱𑆳 𑆢𑇀𑆮𑆴𑆠𑆵𑆪𑆳 𑆩𑆤𑇀𑆠𑇀𑆫𑆫𑆷𑆥𑆴𑆟𑆵 𑇆𑇓𑇔𑇆

संहारभक्षिणी तत्र स्याद्या प्रमाणखादकी  ।
चतुर्विंशतिसंख्या सा द्वितीया मन्त्ररूपिणी ॥३४॥

Saṃhārabhakṣiṇī tatra syādyā pramāṇakhādakī  |
Caturviṃśatisaṃkhyā sā dvitīyā mantrarūpiṇī || 34 ||

Then (tatra), Saṃhārabhakṣiṇī (saṃhāra-bhakṣiṇī), Who (yā) (rises) secondly (dvitīyā), is (syāt) the Devourer of the act of perception (pramāṇa-khādakī). She (sā) counts twenty-four (caturviṃśati-saṃkhyā), (and She) is the Appearance of Mantra (mantra-rūpiṇī). || 34 ||

𑆥𑇀𑆫𑆑𑆳𑆯𑆳𑆤𑆤𑇀𑆢𑆖𑆑𑇀𑆫𑆱𑇀𑆪 𑆱𑆳𑆫𑆾’ 𑆠𑇀𑆫 𑆒𑆳𑆢𑆴𑆠𑆱𑇀𑆠𑆪𑆳  𑇅
𑆢𑆵𑆥𑇀𑆠𑆧𑆶𑆢𑇀𑆣𑇀𑆪𑆳𑆁 𑆠𑆶 𑆩𑆤𑇀𑆠𑇀𑆫𑆼’ 𑆤𑇀𑆠𑆫𑇀𑆧𑆲𑆴𑆫𑇀𑆱𑆁𑆪𑆾𑆘𑆤𑆁 𑆮𑆴𑆤𑆳 𑇆𑇓𑇕𑇆

प्रकाशानन्दचक्रस्य सारो’ त्र खादितस्तया  ।
दीप्तबुद्ध्यां तु मन्त्रे’ न्तर्बहिर्संयोजनं विना ॥३५॥

Prakāśānandacakrasya sāro’ tra khāditastayā  |
Dīptabuddhyāṃ tu mantre’ ntarbahirsaṃyojanaṃ vinā || 35 ||

There --i.e. in the process of Saṃhārabhakṣiṇī-- (atra), for the Mantrasiddha-s (mantre), She (tayā) devours --i.e. tastes-- (khāditaḥ) the Essence (sāraḥ) of the Wheels of Prakāśa and Ānanda (prakāśa-ānanda-cakrasya) in (one’s) enlightened intellect (dīpta-buddhyām…tu) (, but) without (vinā) the union of internal and external states (antar-bahiḥ-saṃyojanam). || 35 ||

𑆩𑆼𑆬𑆳𑆥𑆂 𑆱𑇀𑆪𑆳𑆖𑇀𑆖 𑆥𑆵𑆜𑆱𑇀𑆡𑆾 𑆧𑆲𑆴𑆫𑆤𑇀𑆠𑆫𑆩𑆣𑇀𑆪𑆓𑆂  𑇅
𑆱𑇀𑆮𑆳𑆠𑇀𑆩𑆱𑆁𑆱𑇀𑆡𑆳𑆤𑆠𑆱𑇀𑆠𑆱𑇀𑆩𑆳𑆢𑆶𑆢𑆴𑆠𑆾 𑆨𑆷𑆖𑆫𑆵𑆑𑆸𑆠𑆂 𑇆𑇓𑇖𑇆

मेलापः स्याच्च पीठस्थो बहिरन्तरमध्यगः  ।
स्वात्मसंस्थानतस्तस्मादुदितो भूचरीकृतः ॥३६॥

Melāpaḥ syācca pīṭhastho bahirantaramadhyagaḥ  |
Svātmasaṃsthānatastasmādudito bhūcarīkṛtaḥ || 36 ||

And (syāt…ca) the Melāpasiddha-s (melāpaḥ) rest in the Pītḥa (pīṭha-sthaḥ) (and) pervade the middle of ‘internal’ and ‘external’ --i.e. in them, the two are united-- (bahir-antara-madhyagaḥ). Hence (tasmāt), due to their resting in one’s own Self (svātmā-saṃsthānataḥ), (that which) is performed by Bhūcarī (bhūcarī-kṛtaḥ) rises (uditaḥ). || 36 ||

𑆠𑆠𑆾 𑆩𑆼𑆬𑆳𑆥𑆱𑆴𑆢𑇀𑆣𑆳𑆤𑆳𑆁 𑆤 𑆤𑆳𑆯𑆁 𑆓𑇀𑆫𑆱𑆤𑆁 𑆤 𑆖  𑇅
𑆥𑇀𑆫𑆑𑆳𑆯𑆳𑆤𑆤𑇀𑆢𑆖𑆑𑇀𑆫𑆱𑇀𑆪 𑆪𑆾𑆘𑆤𑆁 𑆱𑆁𑆥𑇀𑆫𑆢𑆫𑇀𑆯𑆴𑆠𑆩𑇀 𑇆𑇓𑇗𑇆

ततो मेलापसिद्धानां न नाशं ग्रसनं न च  ।
प्रकाशानन्दचक्रस्य योजनं संप्रदर्शितम् ॥३७॥

Tato melāpasiddhānāṃ na nāśaṃ grasanaṃ na ca  |
Prakāśānandacakrasya yojanaṃ saṃpradarśitam || 37 ||

Consequently (tataḥ), in the case of the Melāpasiddha-s (melāpa-siddhānām), (in contrary to the case of the previous siddha-s,) there is no (na) ‘destruction’ (nāśam) and (ca) no (na) ‘consuming’ (grasanam). (That which) is clearly shown (saṃpradarśitam) (there) is the union (yojanam) of the Wheels of Prakāśa and Ānanda (prakāśa-ānanda-cakrasya). || 37 ||

𑆘𑇀𑆚𑆳𑆤𑆁 𑆑𑆫𑆟𑆬𑆾𑆥𑆁 𑆖 𑆩𑆤𑇀𑆠𑇀𑆫𑆂 𑆑𑆫𑆟𑆢𑆵𑆥𑆤𑆩𑇀  𑇅
𑆩𑆼𑆬𑆳𑆥𑆾 𑆪𑆾𑆓𑆱𑆴𑆢𑇀𑆣𑆳𑆤𑆳𑆁 𑆑𑆫𑆮𑆴𑆰𑆪𑆩𑆼𑆬𑆑𑆂 𑇆𑇓𑇘𑇆

ज्ञानं करणलोपं च मन्त्रः करणदीपनम्  ।
मेलापो योगसिद्धानां करविषयमेलकः ॥३८॥

Jñānaṃ karaṇalopaṃ ca mantraḥ karaṇadīpanam  |
Melāpo yogasiddhānāṃ karaviṣayamelakaḥ || 38 ||

Jñāna (of the Jñānasiddha-s) (jñānam) is the destruction of the senses (karaṇa-lopam), and (ca) the Mantra (of the Mantrasiddha-s) (mantraḥ) is the illumination of the senses (karaṇa-dīpanam). Melāpaḥ (melāpaḥ) of the Siddha-s of union --i.e. of the Melāpasiddha-s-- (yoga-siddhānām) is the union of the senses and their objects (kara-viṣaya-melakaḥ). || 38 ||

𑆩𑆼𑆬𑆳𑆥𑆂 𑆱𑇀𑆮𑆳𑆠𑇀𑆩𑆮𑆴𑆯𑇀𑆫𑆳𑆤𑇀𑆠𑆼𑆫𑇀𑆩𑆾𑆢𑆠𑆼 𑆤𑆴𑆫𑇀𑆮𑆴𑆑𑆬𑇀𑆥𑆑𑆼  𑇅
𑆩𑆤𑇀𑆠𑇀𑆫𑆾 𑆓𑇀𑆫𑆱𑆟𑆮𑆸𑆠𑇀𑆠𑇀𑆪𑆳𑆱𑇀𑆠𑆶 𑆯𑆶𑆢𑇀𑆣𑆮𑆴𑆑𑆬𑇀𑆥𑆱𑆩𑇀𑆨𑆸𑆠𑆂 𑇆𑇓𑇙𑇆

मेलापः स्वात्मविश्रान्तेर्मोदते निर्विकल्पके  ।
मन्त्रो ग्रसणवृत्त्यास्तु शुद्धविकल्पसम्भृतः ॥३९॥

Melāpaḥ svātmaviśrāntermodate nirvikalpake  |
Mantro grasaṇavṛttyāstu śuddhavikalpasambhṛtaḥ || 39 ||

The Melāpasiddha-s (melāpaḥ) enjoy (modate) thoughtlessness (nirvikalpake) due to their resting in their Self (svātmā-viśrānteḥ), while (tu) the Mantrasiddha-s (mantraḥ) are furnished with śuddhavikalpa or pure thought (śuddha-vikalpa-sambhṛtaḥ) because of their voracious activity (grasaṇa-vṛttyāḥ). || 39 ||

𑆘𑇀𑆚𑆳𑆤𑆁 𑆑𑆫𑆮𑆴𑆤𑆳𑆯𑆾’ 𑆥𑆴 𑆮𑆴𑆰𑆪𑆽𑆂 𑆱𑆲𑆱𑆳 𑆱𑆲  𑇅
𑆃𑆮𑆴𑆑𑆬𑇀𑆥𑆑𑆫𑆷𑆥𑆁 𑆠𑆠𑇀𑆱𑇀𑆮𑆳𑆠𑇀𑆩𑆳𑆯𑇀𑆫𑆪𑆴 𑆥𑆫𑆳𑆥𑆫𑆩𑇀 𑇆𑇔𑇐𑇆

ज्ञानं करविनाशो’ पि विषयैः सहसा सह  ।
अविकल्पकरूपं तत्स्वात्माश्रयि परापरम् ॥४०॥

Jñānaṃ karavināśo’ pi viṣayaiḥ sahasā saha  |
Avikalpakarūpaṃ tatsvātmāśrayi parāparam || 40 ||

Though (api) the Jñana or Knowledge (of the Jñānasiddha-s) (jñānam) destroys the senses (kara-vināśaḥ) together (saha) with their objects (viṣayaiḥ) (when they) inhabit their own Self (svātmā-āśrayi…tat) in a flash (sahasā); (therefore, this Jñāna) has the formation of avikalpa or devoid of thoughts (avikalpaka-rūpam) (, which condition is) parāpara or supreme/non-supreme (para-aparam). || 40 ||

The Mudrāpañcakam or the Five Mudrā-s

𑆍𑆠𑆢𑆼𑆮 𑆑𑆫𑆟𑇀𑆑𑆴𑆟𑇀𑆪𑆳 𑆑𑆳𑆩𑆑𑆶𑆫𑆷𑆥𑆤𑆳𑆯𑆤𑆩𑇀  𑇅
𑆩𑆶𑆢𑇀𑆫𑆴𑆠𑆁 𑆘𑇀𑆚𑆳𑆤𑆱𑆢𑇀𑆨𑆳𑆮𑆼 𑆢𑆼𑆲𑆳𑆠𑆵𑆠𑆮𑆴𑆑𑆳𑆱𑆤𑆩𑇀 𑇆𑇔𑇑𑇆

एतदेव करण्किण्या कामकुरूपनाशनम्  ।
मुद्रितं ज्ञानसद्भावे देहातीतविकासनम् ॥४१॥

Etadeva karaṇkiṇyā kāmakurūpanāśanam  |
Mudritaṃ jñānasadbhāve dehātītavikāsanam || 41 ||

This --i.e. the Knowledge of the Jñānasiddha-s-- (etat…eva) is the destruction of the false nature of ‘desire’ (for extroversion) (kāma-kurūpa-nāśanam). It is an Expansion of Consciousness beyond the body (deha-atīta-vikāsanam), (which) is Karaṇkiṇī --i.e. Karaṇkiṇīmudrā-- (karaṇkiṇyā), (Who) ‘seals’ (mudritam) the Real Nature of the Knowledge (of one’s Self) (jñāna-sadbhāve). || 41 ||

𑆑𑇀𑆫𑆾𑆣𑆤𑆪𑆳 𑆠𑆶 𑆩𑆤𑇀𑆠𑇀𑆫𑆯𑇀𑆖 𑆢𑆼𑆲𑆱𑇀𑆡𑆴𑆠𑆳𑆠𑇀𑆩𑆤𑆤𑇀𑆢𑆑𑆂  𑇅
𑆥𑆸𑆡𑆴𑆮𑇀𑆪𑆳𑆢𑆴𑆥𑇀𑆫𑆣𑆳𑆤𑆳𑆤𑇀𑆠𑆠𑆠𑇀𑆠𑇀𑆮𑆳𑆨𑆳𑆱𑆼’ 𑆥𑆴 𑆤𑆤𑇀𑆢𑆠𑆴 𑇆𑇔𑇒𑇆

क्रोधनया तु मन्त्रश्च देहस्थितात्मनन्दकः  ।
पृथिव्यादिप्रधानान्ततत्त्वाभासे’ पि नन्दति ॥४२॥

Krodhanayā tu mantraśca dehasthitātmanandakaḥ  |
Pṛthivyādipradhānāntatattvābhāse’ pi nandati || 42 ||

And (ca) the Mantrasiddha-s (mantraḥ) are delighting in the Self resting in one’s body (deha-sthita-ātmā-nandakaḥ), (and this) rejoicing (takes place) (nandati) even (api) during the appearance of the principles ranging from pṛthivi to prakṛti (pṛthivi-ādi-pradhāna-anta-tattva-ābhāse) by means of Krodhanī --i.e. Krodhanīmudrā-- (krodhanayā…tu). || 42 ||

𑆩𑆼𑆬𑆳𑆥𑆾’ 𑆤𑇀𑆠𑆼𑆤 𑆮𑆴𑆯𑇀𑆫𑆳𑆤𑇀𑆠𑆂 𑆱𑇀𑆮𑆳𑆠𑇀𑆩𑆳𑆤𑆁 𑆧𑆲𑆴𑆫𑆤𑇀𑆠𑆫𑆩𑇀  𑇅
𑆨𑆽𑆫𑆮𑇀𑆪𑆳 𑆱𑇀𑆠𑆧𑇀𑆣𑆢𑆸𑆰𑇀𑆠𑇀𑆪𑆳𑆠𑇀𑆩𑆳 𑆱𑆢𑆱𑆤𑇀𑆩𑆠𑆮𑆫𑇀𑆘𑆴𑆠𑆂 𑇆𑇔𑇓𑇆

मेलापो’ न्तेन विश्रान्तः स्वात्मानं बहिरन्तरम्  ।
भैरव्या स्तब्धदृष्त्यात्मा सदसन्मतवर्जितः ॥४३॥

Melāpo’ ntena viśrāntaḥ svātmānaṃ bahirantaram  |
Bhairavyā stabdhadṛṣtyātmā sadasanmatavarjitaḥ || 43 ||

The Melāpasiddha-s (melāpaḥ) finally (antena) rest (viśrāntaḥ) in their own Self (svātmānam) internally and externally (as well) (bahir-antaram) by means of Bhairavīmudrā (bhairavyā), and they are freed from the ideas of ‘existence’ and ‘non-existence’ (sat-asat-mata-varjitaḥ) (when they) are characterized by motionless eyes --i.e. which unites internal and external by the mixture of internal awareness and external perception-- (stabdha-dṛṣti-ātmā). || 43 ||

𑆃𑆤𑇀𑆠𑆫𑇀𑆘𑇀𑆚𑆳𑆤𑆳𑆮𑆴𑆑𑆬𑇀𑆥𑆳𑆠𑇀𑆩𑆘𑇀𑆚𑆳𑆤𑆱𑆴𑆢𑇀𑆣𑆱𑇀𑆪 𑆮𑆼𑆯𑆤𑆩𑇀  𑇅
𑆧𑆲𑆴𑆫𑆕𑇀𑆓𑆳𑆤𑆴𑆫𑆳𑆱𑆳𑆠𑇀𑆩𑆩𑆤𑇀𑆠𑇀𑆫𑆱𑆴𑆢𑇀𑆣𑆱𑇀𑆪 𑆤𑆤𑇀𑆢𑆤𑆩𑇀 𑇆𑇔𑇔𑇆

अन्तर्ज्ञानाविकल्पात्मज्ञानसिद्धस्य वेशनम्  ।
बहिरङ्गानिरासात्ममन्त्रसिद्धस्य नन्दनम् ॥४४॥

Antarjñānāvikalpātmajñānasiddhasya veśanam  |
Bahiraṅgānirāsātmamantrasiddhasya nandanam || 44 ||

(Therefore,) there is Penetration (veśanam) in the case of the Jñānasiddha-s (who are) characterized by Internal Knowledge devoid of thoughts (antar-jñāna-avikalpa-ātmā-jñāna-siddhasya), (and) there is Rejoicing (nandanam) in the case of the Mantrasiddha-s (who are) characterized by the maintenance of external plane (bahir-aṅga-anirāsa-ātmā-mantra-siddhasya). || 44 ||

𑆪𑆶𑆑𑇀𑆠𑇀𑆪𑆳 𑆩𑆼𑆬𑆳𑆥𑆱𑆴𑆢𑇀𑆣𑆼𑆤 𑆠𑆼 𑆥𑆢𑆼 𑆩𑆴𑆬𑆴𑆠𑆳𑆑𑆸𑆠𑆼  𑇅
𑆮𑆴𑆢𑇀𑆣𑆂 𑆱𑇀𑆪𑆳𑆤𑇀𑆤𑆴𑆫𑇀𑆮𑆴𑆑𑆬𑇀𑆥𑆼𑆤 𑆢𑇀𑆮𑆳𑆢𑆯𑆳𑆑𑇀𑆰𑆂 𑆱𑆩𑆳𑆑𑆸𑆠𑆂 𑇆𑇔𑇕𑇆

युक्त्या मेलापसिद्धेन ते पदे मिलिताकृते  ।
विद्धः स्यान्निर्विकल्पेन द्वादशाक्षः समाकृतः ॥४५॥

Yuktyā melāpasiddhena te pade militākṛte  |
Viddhaḥ syānnirvikalpena dvādaśākṣaḥ samākṛtaḥ || 45 ||

These (te) two states (pade) are skilfully (yuktyā) combined (militā-kṛte) by the Melāpasiddha-s (melāpa-siddhena). Pierced (viddhaḥ) by ‘Thoughtlessness’ (nirvikalpena), the twelve senses (dvādaśākṣaḥ) are (syāt) brought together (as one reality) (samākṛtaḥ). || 45 ||

𑆱𑇀𑆡𑆳𑆤𑆁 𑆩𑆴𑆬𑆴𑆠𑆩𑆼𑆮𑆁 𑆖 𑆑𑆬𑆳𑆥𑆵𑆱𑆠𑆴 𑆱𑆫𑇀𑆮𑆡𑆳  𑇅
𑆱𑆳𑆩𑆫𑆱𑇀𑆪𑆫𑆱𑆱𑇀𑆡𑆳𑆤𑆳 𑆩𑆼𑆬𑆳𑆥𑆱𑆴𑆢𑇀𑆣𑆖𑆴𑆠𑇀𑆥𑇀𑆫𑆨𑆳 𑇆𑇔𑇖𑇆

स्थानं मिलितमेवं च कलापीसति सर्वथा  ।
सामरस्यरसस्थाना मेलापसिद्धचित्प्रभा ॥४६॥

Sthānaṃ militamevaṃ ca kalāpīsati sarvathā  |
Sāmarasyarasasthānā melāpasiddhacitprabhā || 46 ||

This way (evam…ca), (this) union (militam) (of internal and external) rests (sthānam) in unified existence like one bundle of grass (kalāpī-sati) everywhere (sarvathā). (Consequently,) the Splendour of the Consciousness of the Melāpasiddha-s (melāpa-siddha-cit-prabhā) exists as the Taste of Oneness (sāmarasya-rasa-sthānā). || 46 ||

𑆨𑆽𑆫𑆮𑆵 𑆑𑇀𑆫𑆾𑆣𑆤𑆵 𑆠𑆠𑇀𑆫 𑆑𑆫𑆟𑇀𑆑𑆴𑆟𑆵 𑆖 𑆩𑆶𑆢𑇀𑆫𑆴𑆑𑆳𑆂  𑇅
𑆧𑆲𑆴𑆫𑆤𑇀𑆠𑆫𑆪𑆾𑆓𑆱𑇀𑆪 𑆠𑇀𑆫𑆴𑆑𑇀𑆫𑆩𑆱𑇀𑆠𑆶 𑆥𑇀𑆫𑆨𑆳𑆱𑆴𑆠𑆂 𑇆𑇔𑇗𑇆

भैरवी क्रोधनी तत्र करण्किणी च मुद्रिकाः  ।
बहिरन्तरयोगस्य त्रिक्रमस्तु प्रभासितः ॥४७॥

Bhairavī krodhanī tatra karaṇkiṇī ca mudrikāḥ  |
Bahirantarayogasya trikramastu prabhāsitaḥ || 47 ||

Therefore (tatra), Bhairavī (bhairavī), Krodhanī (krodhanī) and (ca) Karaṇkiṇī (karaṇkiṇī) mudrā-s (mudrikāḥ) appear (prabhāsitaḥ) as the threefold process (tri-kramaḥ…tu) of the yoga or union of internal and external (bahir-antara-yogasya). || 47 ||

𑆠𑆱𑇀𑆪𑆳𑆮𑆯𑆼𑆰𑆫𑆷𑆥𑆱𑇀𑆮𑆮𑆳𑆱𑆤𑆳𑆱𑆷𑆑𑇀𑆰𑇀𑆩𑆫𑆷𑆥𑆠𑆳  𑇅
𑆖𑆠𑆶𑆫𑇀𑆡𑆳𑆩𑆶𑆢𑇀𑆫𑆪𑆳 𑆖𑆽𑆮 𑆬𑆵𑆞𑆳𑆥𑆴 𑆬𑆼𑆬𑆴𑆲𑆳𑆤𑆪𑆳 𑇆𑇔𑇘𑇆

तस्यावशेषरूपस्ववासनासूक्ष्मरूपता  ।
चतुर्थामुद्रया चैव लीढापि लेलिहानया ॥४८॥

Tasyāvaśeṣarūpasvavāsanāsūkṣmarūpatā  |
Caturthāmudrayā caiva līḍhāpi lelihānayā || 48 ||

And (ca…eva) by the fourth mudrā (caturthā-mudrayā) (called) Lelihānī (lelihānayā), even (api) the subtle formation of one’s own residual impressions (avaśeṣa-rūpa-sva-vāsanā-sūkṣma-rūpatā) about that --i.e. about such threefold process of the three mudrā-s-- (tasya) becomes licked --i.e. dissolved-- (līḍhā). || 48 ||

𑆯𑆳𑆑𑇀𑆠𑆱𑆴𑆢𑇀𑆣𑆼𑆰𑆶 𑆯𑆑𑇀𑆠𑆴𑆱𑇀𑆠𑆶 𑆮𑆳𑆱𑆤𑆳𑆯𑆾𑆰𑆑𑆳𑆫𑆑𑆳  𑇅
𑆥𑆶𑆫𑇀𑆪𑆰𑇀𑆛𑆑𑆮𑆴𑆬𑆳𑆥𑆼𑆤 𑆮𑆴𑆯𑇀𑆮𑆾𑆢𑇀𑆢𑇀𑆪𑆾𑆠𑆤𑆠𑆠𑇀𑆥𑆫𑆳 𑇆𑇔𑇙𑇆

शाक्तसिद्धेषु शक्तिस्तु वासनाशोषकारका  ।
पुर्यष्टकविलापेन विश्वोद्द्योतनतत्परा ॥४९॥

Śāktasiddheṣu śaktistu vāsanāśoṣakārakā  |
Puryaṣṭakavilāpena viśvoddyotanatatparā || 49 ||

Thus (tu), the Power (śaktiḥ) of the Śāktasiddha-s (śākta-siddheṣu) Performs the act of the drying up --lit. destroying-- (such) vāsanā-s or residual impressions (vāsanā-śoṣa-kārakā). (She) is devoted only to the Illumination of the universe (viśva-uddyotana-tatparā) by means of the dissolution of puryaṣṭaka or one’s subtle body (puryaṣṭaka-vilāpena). || 49 ||

𑆥𑇀𑆫𑆩𑆼𑆪𑆤𑆳𑆯𑆘𑇀𑆚𑆳𑆤𑆁 𑆖 𑆥𑇀𑆫𑆩𑆳𑆟𑆒𑆳𑆢𑆤𑆁 𑆥𑆶𑆤𑆂  𑇅
𑆥𑇀𑆫𑆩𑆳𑆠𑆸𑆨𑆳𑆮𑆮𑆴𑆯𑇀𑆫𑆳𑆤𑇀𑆠𑆴𑆫𑇀𑆘𑇀𑆚𑆳𑆤𑆁 𑆩𑆤𑇀𑆠𑇀𑆫𑆯𑇀𑆖 𑆩𑆼𑆬𑆑𑆂 𑇆𑇕𑇐𑇆

प्रमेयनाशज्ञानं च प्रमाणखादनं पुनः  ।
प्रमातृभावविश्रान्तिर्ज्ञानं मन्त्रश्च मेलकः ॥५०॥

Prameyanāśajñānaṃ ca pramāṇakhādanaṃ punaḥ  |
Pramātṛbhāvaviśrāntirjñānaṃ mantraśca melakaḥ || 50 ||

(As a summary:) ‘Knowledge or the Conscious Perception of the Destruction of objects’ (prameya-nāśa-jñānam) (belongs to) the Jñānasiddha-s (jñānam). ‘Frequent (punaḥ) consuming of limited perception’ (pramāṇa-khādanam) (belongs to) the Mantrasiddha-s (mantraḥ), and (ca…ca) ‘Resting in the subjectivity’ (pramātṛ-bhāva-viśrāntiḥ)’ (belongs to) the Melāpasiddha-s (melakaḥ). || 50 ||

𑆍𑆠𑆼𑆰𑆳𑆁 𑆱𑇀𑆪𑆳𑆠𑇀𑆠𑆶 𑆨𑆼𑆢𑆱𑇀𑆪 𑆥𑆶𑆫𑇀𑆪𑆰𑇀𑆛𑆑𑆼’ 𑆥𑆴 𑆮𑆳𑆱𑆤𑆳𑆂  𑇅
𑆯𑆶𑆢𑇀𑆣𑆥𑇀𑆫𑆩𑆳𑆠𑆸𑆮𑆴𑆯𑇀𑆫𑆳𑆤𑇀𑆠𑆼𑆂 𑆯𑆳𑆑𑇀𑆠𑆱𑇀𑆠𑆶𑆫𑇀𑆪𑆱𑇀𑆡 𑆇𑆬𑇀𑆬𑆱𑆂 𑇆𑇕𑇑𑇆

एतेषां स्यात्तु भेदस्य पुर्यष्टके’ पि वासनाः  ।
शुद्धप्रमातृविश्रान्तेः शाक्तस्तुर्यस्थ उल्लसः ॥५१॥

Eteṣāṃ syāttu bhedasya puryaṣṭake’ pi vāsanāḥ  |
Śuddhapramātṛviśrānteḥ śāktasturyastha ullasaḥ || 51 ||

Even though (api) residual impressions (vāsanāḥ) of their (eteṣām) difference (bhedasya) still exist (syāt…tu) in the puryaṣṭaka (puryaṣṭake); (consequently,) the Splendid (ullasaḥ) Śāktasiddha-s (śāktaḥ) rest on Turya (turya-sthaḥ), because (they) repose on the Supreme Perceiver (as the unification of limited subject, cognition and object) (śuddha-pramātṛ-viśrānteḥ). || 51 ||

𑆮𑆴𑆯𑇀𑆮𑆱𑇀𑆪𑆾𑆢𑇀𑆢𑇀𑆪𑆾𑆠𑆤𑆱𑇀𑆪𑆳𑆫𑇀𑆡𑆼 𑆱𑆁𑆮𑆴𑆠𑇀𑆑𑇀𑆫𑆩𑆁 𑆱 𑆨𑆳𑆮𑆪𑆼𑆠𑇀  𑇅
𑆪𑆾 𑆨𑆼𑆢𑆮𑆳𑆱𑆤𑆳𑆪𑆳𑆱𑇀𑆠𑆶 𑆓𑆳𑆬𑆪𑆠𑇀𑆪𑆥𑆴 𑆱𑆁𑆮𑆴𑆯𑆼𑆠𑇀 𑇆𑇕𑇒𑇆

विश्वस्योद्द्योतनस्यार्थे संवित्क्रमं स भावयेत्  ।
यो भेदवासनायास्तु गालयत्यपि संविशेत् ॥५२॥

Viśvasyoddyotanasyārthe saṃvitkramaṃ sa bhāvayet  |
Yo bhedavāsanāyāstu gālayatyapi saṃviśet || 52 ||

They --i.e. the Śāktasiddha-s-- (saḥ) should contemplate (bhāvayet) on the ‘Saṃvitkrama’ or the ‘Sequence of Consciousness’ --i.e. also called Anākhyakramaḥ-- (saṃvit-kramaṃ) for the sake (arthe) of the Illumination (uddyotanasya) of the universe (viśvasya). (This way,) they (yaḥ) rise (saṃviśet) and (api) dissolve (gālayati) the impressions of duality (bheda-vāsanāyāḥ…tu).  || 52 ||

The Saṃvitkramaḥ or the Sequence of Consciousness

𑆪𑆠𑆱𑇀𑆠𑆶 𑆑𑆳𑆬𑆴𑆑𑆳𑆤𑆤𑇀𑆠𑆳 𑆮𑇀𑆪𑆳𑆥𑆴𑆑𑆳 𑆥𑆫𑆩𑆳𑆫𑇀𑆡𑆠𑆂  𑇅
𑆠𑆱𑇀𑆪𑆳𑆂 𑆱𑆁𑆮𑆴𑆠𑇀𑆑𑇀𑆫𑆩𑆂 𑆱𑇀𑆪𑆳𑆠𑇀𑆱𑆾’ 𑆑𑇀𑆫𑆩𑆼𑆟 𑆥𑆫𑆴𑆮𑆫𑇀𑆠𑆠𑆼 𑇆𑇕𑇓𑇆

यतस्तु कालिकानन्ता व्यापिका परमार्थतः  ।
तस्याः संवित्क्रमः स्यात्सो’ क्रमेण परिवर्तते ॥५३॥

Yatastu kālikānantā vyāpikā paramārthataḥ  |
Tasyāḥ saṃvitkramaḥ syātso’ krameṇa parivartate || 53 ||

Since (yataḥ…tu) in reality (paramārthataḥ), Kālikā (kālikā) is All-pervading (vyāpikā) and Eternal (anantā), Her (tasyāḥ) Saṃvitkramaḥ (saṃvit-kramaḥ…saḥ) actually (syāt) vibrates (parivartate) without succession (akrameṇa). || 53 ||

𑆪𑆾𑆓𑆴𑆤𑆾’ 𑆥𑆴 𑆑𑇀𑆫𑆩𑆼𑆟𑆽𑆮 𑆑𑆳𑆬𑆵𑆁 𑆢𑇀𑆮𑆴𑆰𑆛𑇀𑆑𑆱𑆁𑆒𑇀𑆪𑆪𑆳  𑇅
𑆩𑆳𑆠𑆸𑆩𑆳𑆤𑆥𑇀𑆫𑆩𑆼𑆪𑆳𑆁𑆯𑆼 𑆨𑆳𑆮𑆪𑆼𑆪𑆶𑆫𑇀𑆪𑆡𑆳𑆮𑆴𑆣𑆴 𑇆𑇕𑇔𑇆

योगिनो’ पि क्रमेणैव कालीं द्विषट्कसंख्यया  ।
मातृमानप्रमेयांशे भावयेयुर्यथाविधि ॥५४॥

Yogino’ pi krameṇaiva kālīṃ dviṣaṭkasaṃkhyayā  |
Mātṛmānaprameyāṃśe bhāvayeyuryathāvidhi || 54 ||

Though (api) yogin-s (yoginaḥ) should contemplate (bhāvayeyuḥ) on the twelve (dviṣaṭka-saṃkhyayā) Kālī-s (kālīṃ) in a successive way (krameṇa…eva) in the three portions (called) mātṛ or the subject, māna or perception and prameya or object (mātṛ-māna-prameya-aṃśe), according to the precepts (yathāvidhi). || 54 ||

𑆩𑆳𑆠𑆸𑆩𑆳𑆤𑆥𑇀𑆫𑆩𑆼𑆪𑆳𑆁𑆯𑆑𑇀𑆫𑆩𑆳𑆱𑇀𑆠𑆼 𑆢𑇀𑆮𑆳𑆢𑆯𑆳𑆠𑇀𑆩𑆑𑆳𑆂  𑇅
𑆱𑆸𑆰𑇀𑆛𑇀𑆪𑆮𑆠𑆳𑆫𑆱𑆁𑆲𑆳𑆫𑆳𑆤𑆳𑆒𑇀𑆪𑆖𑆑𑇀𑆫𑆽𑆂 𑆥𑆸𑆡𑆑𑇀𑆑𑆸𑆠𑆳𑆂 𑇆𑇕𑇕𑇆

मातृमानप्रमेयांशक्रमास्ते द्वादशात्मकाः  ।
सृष्ट्यवतारसंहारानाख्यचक्रैः पृथक्कृताः ॥५५॥

Mātṛmānaprameyāṃśakramāste dvādaśātmakāḥ  |
Sṛṣṭyavatārasaṃhārānākhyacakraiḥ pṛthakkṛtāḥ || 55 ||

The (te) ‘krama-s’ or ‘sequences’ of subject, perception and object (mātṛ-māna-prameyāṃśa-kramāḥ) count twelve (dvādaśa-ātmakāḥ) by dividing (pṛthak-kṛtāḥ) them by the Wheels of sṛṣṭi or manifestation, avatāra --i.e. sthiti-- or maintenance, saṃhāra or withdrawal and anākhya or the Nameless (sṛṣṭi-avatāra-saṃhāra-anākhya-cakraiḥ). || 55 ||

𑆱𑆁𑆮𑆴𑆠𑇀𑆑𑇀𑆫𑆩𑆱𑇀𑆪 𑆥𑆫𑇀𑆪𑆳𑆪𑆂 𑆑𑆳𑆬𑆴𑆑𑆳𑆖𑆑𑇀𑆫𑆩𑆶𑆠𑇀𑆡𑆴𑆠𑆂  𑇅
𑆠𑆱𑇀𑆪 𑆢𑇀𑆮𑆳𑆢𑆯𑆢𑆼𑆮𑇀𑆪𑆯𑇀𑆖 𑆱𑆩𑆑𑆼𑆤𑇀𑆢𑇀𑆫𑆥𑇀𑆫𑆱𑆫𑇀𑆥𑆴𑆟𑇀𑆪𑆂 𑇆𑇕𑇖𑇆

संवित्क्रमस्य पर्यायः कालिकाचक्रमुत्थितः  ।
तस्य द्वादशदेव्यश्च समकेन्द्रप्रसर्पिण्यः ॥५६॥

Saṃvitkramasya paryāyaḥ kālikācakramutthitaḥ  |
Tasya dvādaśadevyaśca samakendraprasarpiṇyaḥ || 56 ||

The rotation (paryāyaḥ) of the Sequence of Consciousness (saṃvit-kramasya) comes forth (utthitaḥ) as the Wheel of Kālikā (kālikā-cakram), and (ca) Its (tasya) Twelve Goddesses (dvādaśa-devyaḥ) rise concentrically --i.e. having a single center-- (sama-kendra-prasarpiṇyaḥ).  || 56 ||

𑆱𑇀𑆡𑆴𑆠𑆴𑆖𑆑𑇀𑆫𑆁 𑆥𑇀𑆫𑆩𑆼𑆪𑆱𑇀𑆪 𑆥𑇀𑆫𑆩𑆼𑆪𑆱𑆸𑆰𑇀𑆛𑆴𑆥𑆷𑆫𑇀𑆮𑆑𑆩𑇀  𑇅
𑆠𑆢𑆳 𑆥𑇀𑆫𑆩𑆼𑆪𑆱𑆁𑆲𑆳𑆫𑆾 𑆩𑆼𑆪𑆳𑆤𑆳𑆒𑇀𑆪𑆳𑆢𑇀𑆫𑆮𑆵𑆑𑆸𑆠𑆂 𑇆𑇕𑇗𑇆

स्थितिचक्रं प्रमेयस्य प्रमेयसृष्टिपूर्वकम्  ।
तदा प्रमेयसंहारो मेयानाख्याद्रवीकृतः ॥५७॥

Sthiticakraṃ prameyasya prameyasṛṣṭipūrvakam  |
Tadā prameyasaṃhāro meyānākhyādravīkṛtaḥ || 57 ||

The Sṛṣṭicakram or the Wheel of Manifestation in the (sequence) of objectivity (prameya-sṛṣṭi-pūrvakam) precedes the Sthiticakram or the Wheel of Maintenance (sthiti-cakram) of objectivity (prameyasya), then (tadā) the Saṃhāracakram or the Wheel of Withdrawal of objectivity (prameya-saṃhāraḥ) melts away in the Anākhyacakram or the Wheel of the Nameless (belonging to the sequence) of objectivity (meya-anākhyā-dravī-kṛtaḥ).  || 57 ||

𑆱𑆸𑆰𑇀𑆛𑆴𑆂 𑆱𑇀𑆡𑆴𑆠𑆴𑆯𑇀𑆖 𑆱𑆁𑆲𑆳𑆫𑆯𑇀𑆖𑆳𑆤𑆳𑆒𑇀𑆪𑆖𑆑𑇀𑆫𑆩𑆼𑆑𑆯𑆂  𑇅
𑆩𑆼𑆪𑆑𑇀𑆫𑆩𑆼 𑆖 𑆩𑆳𑆤𑆼 𑆖 𑆥𑇀𑆫𑆩𑆳𑆠𑆸𑆑𑇀𑆫𑆩 𑆍𑆮 𑆖 𑇆𑇕𑇘𑇆

सृष्टिः स्थितिश्च संहारश्चानाख्यचक्रमेकशः  ।
मेयक्रमे च माने च प्रमातृक्रम एव च ॥५८॥

Sṛṣṭiḥ sthitiśca saṃhāraścānākhyacakramekaśaḥ  |
Meyakrame ca māne ca pramātṛkrama eva ca || 58 ||

(To sum it up:) the Wheels of Sṛṣṭi (sṛṣṭiḥ), Sthiti (sthitiḥ), Saṃhāra (saṃhāraḥ) and (ca…ca) Anākhya (take place) (anākhya-cakram) one by one (ekaśaḥ) only (eva) in the sequences of Pramātṛ (pramātṛ-krama), Pramāṇa (māne) and (ca…ca…ca) Prameya (meya-krame). || 58 ||

𑆅𑆠𑇀𑆡𑆁 𑆢𑇀𑆮𑆴𑆰𑆛𑇀𑆑𑆑𑆳𑆬𑆵 𑆱𑇀𑆪𑆳𑆢𑇀𑆮𑆴𑆑𑆳𑆱𑆴𑆖𑆑𑇀𑆫𑆮𑆳𑆬𑆮𑆠𑇀  𑇅
𑆮𑆴𑆯𑇀𑆮𑆳𑆠𑇀𑆩𑆴𑆑𑆳 𑆠𑆫𑆕𑇀𑆓𑆴𑆠𑆳 𑆤𑆴𑆱𑇀𑆠𑆫𑆕𑇀𑆓𑆠𑇀𑆮𑆱𑆁𑆱𑇀𑆡𑆴𑆠𑆳 𑇆𑇕𑇙𑇆

इत्थं द्विषट्ककाली स्याद्विकासिचक्रवालवत्  ।
विश्वात्मिका तरङ्गिता निस्तरङ्गत्वसंस्थिता ॥५९॥

Itthaṃ dviṣaṭkakālī syādvikāsicakravālavat  |
Viśvātmikā taraṅgitā nistaraṅgatvasaṃsthitā || 59 ||

This way (ittham), the Twelve Kālī-s (dviṣaṭka-kālī) are (syāt) like a multitude of expanding wheels (vikāsi-cakra-vāla-vat). (They) are immanent in the universe (viśva-ātmikā), (and) waving (taraṅgitā) (while) resting in the nature of wavelessness --i.e. they wave or vibrate but never change-- (nistaraṅgatva-saṃsthitā).  || 59 ||

The Prameyakramaḥ or the Sequence of objectivity

Sṛṣṭikālī

𑆥𑇀𑆫𑆡𑆩𑆳 𑆱𑆸𑆰𑇀𑆛𑆴𑆑𑆳𑆬𑆵 𑆱𑇀𑆪𑆳𑆖𑇀𑆖𑆴𑆠𑇀𑆱𑆩𑆶𑆢𑇀𑆫𑆱𑆩𑆶𑆢𑇀𑆓𑆠𑆳  𑇅
𑆥𑇀𑆫𑆩𑆼𑆪𑆱𑆫𑇀𑆘𑆤𑆁 𑆠𑆱𑇀𑆩𑆳𑆖𑇀𑆖𑆴𑆠𑇀𑆱𑆩𑆶𑆢𑇀𑆫𑆼 𑆤𑆴𑆬𑆵𑆪𑆠𑆼 𑇆𑇖𑇐𑇆

प्रथमा सृष्टिकाली स्याच्चित्समुद्रसमुद्गता  ।
प्रमेयसर्जनं तस्माच्चित्समुद्रे निलीयते ॥६०॥

Prathamā sṛṣṭikālī syāccitsamudrasamudgatā  |
Prameyasarjanaṃ tasmāccitsamudre nilīyate || 60 ||

The first one (prathamā) is Sṛṣṭikālī (sṛṣṭikālī), (Who) comes forth in the Ocean of Consciousness (cit-samudra-samudgatā…syāt); hence (tasmāt), the manifestation of objects (prameya-sarjanam) dissolves (nilīyate) in the Ocean of Consciousness (cit-samudre). || 60 ||

𑆠𑆪𑆳 𑆥𑇀𑆫𑆩𑆼𑆪𑆠𑆠𑇀𑆠𑇀𑆮𑆁 𑆠𑆶 𑆥𑇀𑆫𑆑𑆸𑆠𑆩𑆫𑇀𑆟𑆮𑆾𑆫𑇀𑆩𑆴𑆮𑆠𑇀  𑇅
𑆖𑆴𑆠𑆂 𑆱𑆩𑆶𑆢𑇀𑆫𑆠𑆾’ 𑆨𑆴𑆤𑇀𑆤𑆁 𑆠𑆢𑆤𑇀𑆠𑆫𑇀𑆬𑆵𑆤𑆩𑆳𑆠𑇀𑆩𑆨𑆶 𑇆𑇖𑇑𑇆

तया प्रमेयतत्त्वं तु प्रकृतमर्णवोर्मिवत्  ।
चितः समुद्रतो’ भिन्नं तदन्तर्लीनमात्मभु ॥६१॥

Tayā prameyatattvaṃ tu prakṛtamarṇavormivat  |
Citaḥ samudrato’ bhinnaṃ tadantarlīnamātmabhu || 61 ||

She (tayā) creates (prakṛtam) the reality of prameya or object (prameya-tattvam…tu) like a wave of the ocean (arṇava-urmi-vat); (therefore), it --i.e. the reality of prameya or object-- is not different (abhinnam) from the Ocean (samudrataḥ) of Consciousness (citaḥ) (in which it is created, as) it rests in It (tat-antar-līnam), (and) exists or arising in the Self (ātmā-bhu). || 61 ||

𑆥𑇀𑆫𑆡𑆩𑆳 𑆱𑇀𑆥𑆤𑇀𑆢𑆤𑆳 𑆱𑆽𑆮 𑆲𑇀𑆪𑆶𑆤𑇀𑆩𑆼𑆰𑆵𑆮𑆴𑆰𑆪𑆥𑇀𑆫𑆡𑆳  𑇅
𑆠𑆠𑇀𑆥𑇀𑆫𑆡𑆳 𑆠𑆠𑇀𑆑𑇀𑆰𑆟𑆼’ 𑆥𑆴 𑆱𑇀𑆪𑆳𑆢𑇀𑆮𑆴𑆬𑆵𑆤𑆳 𑆱𑇀𑆡𑆴𑆠𑆴𑆨𑆷𑆩𑆿 𑇆𑇖𑇒𑇆

प्रथमा स्पन्दना सैव ह्युन्मेषीविषयप्रथा  ।
तत्प्रथा तत्क्षणे’ पि स्याद्विलीना स्थितिभूमौ ॥६२॥

Prathamā spandanā saiva hyunmeṣīviṣayaprathā  |
Tatprathā tatkṣaṇe’ pi syādvilīnā sthitibhūmau || 62 ||

She (sā…eva…hi) is the first (prathamā) vibration (spandanā), the spreading out of the initial appearance of an object (unmeṣī-viṣaya-prathā). Her expansion (tat-prathā) though (api) immediately (tat-kṣaṇe) dissolves (vilīnā…syāt) into the plane of maintenance (of such object of perception in the next phase) (sthiti-bhūmau). || 62 ||

𑆪𑆾𑆓𑆵 𑆠𑆶 𑆨𑆳𑆮𑆪𑆼𑆠𑇀𑆠𑆳𑆁 𑆖 𑆥𑆷𑆫𑇀𑆮𑆑𑇀𑆰𑆟𑆼’ 𑆥𑆴 𑆮𑆼𑆢𑆤𑆼  𑇅
𑆑𑆳𑆬𑆪𑆠𑇀𑆪𑆥𑆴 𑆱𑆫𑇀𑆓𑆁 𑆪𑆳 𑆱𑆸𑆰𑇀𑆛𑆴𑆑𑆳𑆬𑆵𑆠𑆴 𑆑𑆡𑇀𑆪𑆠𑆼 𑇆𑇖𑇓𑇆

योगी तु भावयेत्तां च पूर्वक्षणे’ पि वेदने  ।
कालयत्यपि सर्गं या सृष्टिकालीति कथ्यते ॥६३॥

Yogī tu bhāvayettāṃ ca pūrvakṣaṇe’ pi vedane  |
Kālayatyapi sargaṃ yā sṛṣṭikālīti kathyate || 63 ||

And (ca) yogin-s (yogī…tu) should contemplate (bhāvayet) Her (tām…ca) even (api) in the first moment (pūrva-kṣaṇe) of any perception (vedane). So (api), Who (yā) incites (kālayati) manifestation (sargam) is called (iti…kathyate) Sṛṣṭikālī, the Kālī of Manifestation (sṛṣṭi-kālī). || 63 ||

Raktakālī

𑆥𑆫𑆱𑇀𑆠𑆳𑆢𑇀𑆨𑆳𑆮𑆪𑆼𑆠𑇀𑆠𑆳𑆩𑇀 𑆱𑆸𑆰𑇀𑆛𑆴𑆘𑆮𑆼𑆢𑆤𑆠𑆵𑆑𑇀𑆰𑇀𑆟𑆠𑆳𑆩𑇀  𑇅
𑆫𑆑𑇀𑆠𑆵𑆑𑆸𑆠𑆳𑆥𑆴𑆥𑆳𑆱𑆳𑆁 𑆪𑆳 𑆠𑆤𑇀𑆤𑆳𑆯𑆳𑆠𑇀𑆥𑇀𑆫𑆳𑆑𑇀𑆱𑇀𑆡𑆴𑆠𑆳 𑆱𑆢𑆳 𑇆𑇖𑇔𑇆

परस्ताद्भावयेत्ताम् सृष्टिजवेदनतीक्ष्णताम्  ।
रक्तीकृतापिपासां या तन्नाशात्प्राक्स्थिता सदा ॥६४॥

Parastādbhāvayettām sṛṣṭijavedanatīkṣṇatām  |
Raktīkṛtāpipāsāṃ yā tannāśātprāksthitā sadā || 64 ||

Then (parastāt), one should contemplate (bhāvayet) on the (tām) sharp apperance of that perception which is born from the phase of manifestation (sṛṣṭi-ja-vedana-tīkṣṇatām), which (yā) (sharp appearance) is thirst created by passion (towards objectivity) (raktī-kṛtā-pipāsām). (It) always (sadā) takes place before (prāk-sthitā) its --i.e. such passion’s-- dissolution (tat-nāśāt). || 64 ||

𑆢𑇀𑆮𑆴𑆠𑆵𑆪𑆳 𑆫𑆑𑇀𑆠𑆑𑆳𑆬𑆵 𑆱𑆳 𑆥𑇀𑆫𑆩𑆼𑆪𑆱𑇀𑆡𑆳𑆤𑆠𑆠𑇀𑆥𑆫𑆳  𑇅
𑆥𑇀𑆫𑆩𑆼𑆪𑆨𑆾𑆓𑆱𑆁𑆱𑇀𑆥𑆫𑇀𑆯𑆳𑆢𑇀𑆮𑆴𑆯𑇀𑆮𑆣𑆳𑆫𑆟𑆫𑆑𑇀𑆰𑆴𑆑𑆳 𑇆𑇖𑇕𑇆

द्वितीया रक्तकाली सा प्रमेयस्थानतत्परा  ।
प्रमेयभोगसंस्पर्शाद्विश्वधारणरक्षिका ॥६५॥

Dvitīyā raktakālī sā prameyasthānatatparā  |
Prameyabhogasaṃsparśādviśvadhāraṇarakṣikā || 65 ||

The second one (dvitīyā) (is therefore) Raktakālī, the Kālī of Passion (rakta-kālī…sā), (Who is) delighted in the maintenance of prameya or object (prameya-sthāna-tatparā). By taking hold of the enjoyment of object (prameya-bhoga-saṃsparśāt), (She) guards the perception of the universe (viśva-dhāraṇa-rakṣikā).  || 65 ||

Sthitināśakālī

𑆠𑆱𑇀𑆪 𑆱𑆩𑇀𑆨𑆾𑆓𑆱𑆁𑆯𑆳𑆤𑇀𑆠𑇀𑆪𑆳𑆁 𑆠𑇀𑆫𑆴𑆠𑆵𑆪𑆳 𑆱𑇀𑆡𑆴𑆠𑆴𑆤𑆳𑆯𑆴𑆑𑆳  𑇅
𑆩𑆼𑆪𑆱𑆁𑆲𑆳𑆫𑆴𑆑𑆳 𑆑𑆳𑆬𑆵 𑆪𑆳𑆠𑆶𑆁 𑆩𑆼𑆪𑆳𑆱𑇀𑆠𑆩𑆴𑆖𑇀𑆗𑆠𑆴 𑇆𑇖𑇖𑇆

तस्य सम्भोगसंशान्त्यां त्रितीया स्थितिनाशिका  ।
मेयसंहारिका काली यातुं मेयास्तमिच्छति ॥६६॥

Tasya sambhogasaṃśāntyāṃ tritīyā sthitināśikā  |
Meyasaṃhārikā kālī yātuṃ meyāstamicchati || 66 ||

The third one (tritīyā) (called) Sthitināśakālī, the Kālī of the Destruction of maintenance (sthiti-nāśikā…kālī) (takes place) in the appeasement of such enjoyment (tasya…sambhoga-saṃśāntyām). (She is) the dissolver of prameya or object (of any perception, as She) (meya-saṃhārikā) wants (icchati) to advance (yātum) towards the setting of the (perception of such) object (meya-astam). || 66 ||

𑆪𑆾𑆓𑆵 𑆠𑆳𑆁 𑆨𑆳𑆮𑆪𑆼𑆠𑇀𑆱𑆢𑇀𑆪𑆾 𑆮𑆼𑆢𑆤𑆿𑆠𑇀𑆱𑆶𑆑𑇀𑆪𑆤𑆳𑆯𑆤𑆩𑇀  𑇅
𑆯𑆳𑆤𑇀𑆠𑆁 𑆮𑆴𑆨𑆳𑆠𑆴 𑆪𑆳𑆥𑆴 𑆱𑇀𑆪𑆳𑆢𑇀𑆮𑆼𑆢𑆤𑆳𑆣𑆳𑆤𑆥𑆷𑆫𑇀𑆮𑆑𑆳 𑇆𑇖𑇗𑇆

योगी तां भावयेत्सद्यो वेदनौत्सुक्यनाशनम्  ।
शान्तं विभाति यापि स्याद्वेदनाधानपूर्वका ॥६७॥

Yogī tāṃ bhāvayetsadyo vedanautsukyanāśanam  |
Śāntaṃ vibhāti yāpi syādvedanādhānapūrvakā || 67 ||

Yogin-s (yogī) should contemplate (bhāvayet) immediately (sadyaḥ) on that (tām) dissolution of the desire for (any) perception (vedana-autsukya-nāśanam) which (yā…api) appears (vibhāti) appeased (in the third phase. It) (śāntam) takes place (syāt) after the employment of the act of perception (vedana-ādhāna-pūrvakā).  || 67 ||

𑆪𑆠𑆂 𑆱𑇀𑆮𑆫𑆷𑆥𑆠𑆾 𑆪𑆳𑆠𑆴 𑆱𑆳 𑆣𑆳𑆩 𑆑𑇀𑆫𑆩𑆪𑆾𑆓𑆠𑆂  𑇅
𑆩𑆼𑆪𑆳𑆁𑆯𑆑𑇀𑆫𑆩𑆤𑆳𑆯𑆼 𑆠𑆶 𑆪𑆾𑆓𑆵 𑆱𑇀𑆮𑆱𑆁𑆮𑆴𑆢𑆁 𑆮𑇀𑆫𑆘𑆼𑆠𑇀 𑇆𑇖𑇘𑇆

यतः स्वरूपतो याति सा धाम क्रमयोगतः  ।
मेयांशक्रमनाशे तु योगी स्वसंविदं व्रजेत् ॥६८॥

Yataḥ svarūpato yāti sā dhāma kramayogataḥ  |
Meyāṃśakramanāśe tu yogī svasaṃvidaṃ vrajet || 68 ||

Since (yataḥ) It (sā) naturally (svarūpataḥ) advances (yāti) towards the Home (of objects) (dhāma) in consequence of this succession (krama-yogataḥ), the yogin (yogī) (, who is contemplating on It, is) advancing (vrajet) towards one’s own Consciousness (svasaṃvidam) in the dissolution of the sequence of the portion (called) prameya or objectivity (meya-aṃśa-krama-nāśe…tu).  || 68 ||

𑆍𑆮𑆁𑆮𑆴𑆣𑆂 𑆑𑇀𑆫𑆩𑆾 𑆨𑆳𑆠𑆴 𑆱𑆸𑆰𑇀𑆛𑇀𑆪𑆮𑆠𑆳𑆫𑆱𑆁𑆲𑆸𑆠𑆼𑆂  𑇅
𑆮𑇀𑆪𑆮𑆲𑆳𑆫𑆂 𑆑𑇀𑆫𑆩𑆼𑆟𑆳𑆠𑆾 𑆢𑆼𑆮𑆵𑆤𑆳𑆁 𑆩𑆼𑆪𑆓𑆾𑆖𑆫𑆼 𑇆𑇖𑇙𑇆

एवंविधः क्रमो भाति सृष्ट्यवतारसंहृतेः  ।
व्यवहारः क्रमेणातो देवीनां मेयगोचरे ॥६९॥

Evaṃvidhaḥ kramo bhāti sṛṣṭyavatārasaṃhṛteḥ  |
Vyavahāraḥ krameṇāto devīnāṃ meyagocare || 69 ||

Hence (ataḥ), in such a manner (evaṃvidhaḥ), the process (kramaḥ) of Sṛṣṭi, Sthiti and Saṃhāra or Manifestation, Maintenance and Dissolution (sṛṣṭi-avatāra-saṃhṛteḥ) shines (bhāti) as the successive nature (krameṇa) of ordinary life (vyavahāraḥ) belonging to the Goddesses (devīnām) of the sphere of objects (meya-gocare). || 69 ||

Yamakālī

𑆍𑆠𑆠𑇀𑆠𑇀𑆫𑆪𑆱𑇀𑆪 𑆱𑆁𑆱𑇀𑆡𑆳𑆤𑆁 𑆪𑆩𑆑𑆳𑆬𑆵 𑆖𑆠𑆶𑆫𑇀𑆡𑆑𑆳  𑇅
𑆠𑆱𑇀𑆪𑆳𑆩𑆼𑆮 𑆥𑇀𑆫𑆩𑆼𑆪𑆳𑆁𑆯𑆂 𑆑𑆮𑆬𑆵𑆑𑆸𑆠𑆴𑆤𑆤𑇀𑆢𑆑𑆂 𑇆𑇗𑇐𑇆

एतत्त्रयस्य संस्थानं यमकाली चतुर्थका  ।
तस्यामेव प्रमेयांशः कवलीकृतिनन्दकः ॥७०॥

Etattrayasya saṃsthānaṃ yamakālī caturthakā  |
Tasyāmeva prameyāṃśaḥ kavalīkṛtinandakaḥ || 70 ||

This (etat) establishment or final resting (saṃsthānam) of (such) triad (trayasya) is Yamakālī, the Kālī of the Destruction of doubts (yama-kālī), the fourth one (caturthakā). The portion of prameya (prameya-aṃśaḥ) is delighted in the act of (its) dissolution (kavalī-kṛti-nandakaḥ) only in Her (tasyām…eva). || 70 ||

𑆱𑆸𑆰𑇀𑆛𑇀𑆪𑆳𑆢𑆴𑆖𑆑𑇀𑆫𑆫𑆷𑆥𑆁 𑆠𑆠𑇀𑆥𑇀𑆫𑆩𑆼𑆪𑆳𑆁𑆯𑆱𑇀𑆪 𑆠𑆠𑇀𑆑𑇀𑆰𑆟𑆼  𑇅
𑆱𑆲𑆱𑆳 𑆨𑆑𑇀𑆰𑆴𑆠𑆁 𑆱𑆩𑇀𑆪𑆕𑇀𑆤𑆳𑆯𑆾 𑆫𑆿𑆢𑇀𑆫𑆼𑆯𑇀𑆮𑆫𑆵𑆮𑆯𑆳𑆠𑇀 𑇆𑇗𑇑𑇆

सृष्ट्यादिचक्ररूपं तत्प्रमेयांशस्य तत्क्षणे  ।
सहसा भक्षितं सम्यङ्नाशो रौद्रेश्वरीवशात् ॥७१॥

Sṛṣṭyādicakrarūpaṃ tatprameyāṃśasya tatkṣaṇe  |
Sahasā bhakṣitaṃ samyaṅnāśo raudreśvarīvaśāt || 71 ||

The (tat) nature of the Wheels of Sṛṣṭi, etc. (sṛṣṭi-ādi-cakra-rūpam) in the portion of prameya (prameya-aṃśasya) immediately (tatkṣaṇe) becomes devoured (bhakṣitam) in a flash (sahasā). (This is) complete dissolution (samyak…nāśaḥ) under the influence of Raudreśvarī (raudra-īśvarī-vaśāt). || 71 ||

𑆠𑆠𑇀𑆫 𑆱𑇀𑆪𑆳𑆘𑇀𑆘𑇀𑆚𑆳𑆤𑆱𑆴𑆢𑇀𑆣𑆳𑆤𑆳𑆁 𑆯𑆶𑆢𑇀𑆣𑆱𑆁𑆮𑆴𑆢𑇀𑆮𑆴𑆨𑆳𑆠𑆴 𑆖  𑇅
𑆠𑆱𑇀𑆪𑆳 𑆃𑆥𑆴 𑆑𑇀𑆫𑆩𑆾 𑆨𑆳𑆠𑆴 𑆱𑆸𑆰𑇀𑆛𑇀𑆪𑆳𑆢𑆴𑆖𑆑𑇀𑆫𑆱𑆩𑇀𑆥𑇀𑆬𑆮𑆂 𑇆𑇗𑇒𑇆

तत्र स्याज्ज्ञानसिद्धानां शुद्धसंविद्विभाति च  ।
तस्या अपि क्रमो भाति सृष्ट्यादिचक्रसम्प्लवः ॥७२॥

Tatra syājjñānasiddhānāṃ śuddhasaṃvidvibhāti ca  |
Tasyā api kramo bhāti sṛṣṭyādicakrasamplavaḥ || 72 ||

There (tatra…syāt), the Pure Consciousness (śuddha-saṃvit) of the Jñānasiddha-s (jñāna-siddhānām) shines (vibhāti), and (ca) Her (tasyāḥ…api) succession or (inherent) sequence (kramaḥ) appears (bhāti) as the multitude of the wheels of Sṛṣṭi, etc. (sṛṣṭi-ādi-cakra-samplavaḥ). || 72 ||

𑆥𑇀𑆫𑆡𑆩𑆑𑇀𑆫𑆩 𑆍𑆮𑆁 𑆖 𑆠𑇀𑆫𑆪𑆼 𑆠𑆶 𑆱𑇀𑆡𑆷𑆬𑆓𑆾𑆖𑆫𑆼  𑇅
𑆱𑆸𑆰𑇀𑆛𑆴𑆫𑆑𑇀𑆠𑆼 𑆥𑇀𑆫𑆩𑆼𑆪𑆠𑇀𑆮𑆼 𑆱𑇀𑆡𑆴𑆠𑆴𑆤𑆳𑆯𑆤𑆑𑆳𑆬𑆴𑆑𑆳 𑇆𑇗𑇓𑇆

प्रथमक्रम एवं च त्रये तु स्थूलगोचरे  ।
सृष्टिरक्ते प्रमेयत्वे स्थितिनाशनकालिका ॥७३॥

Prathamakrama evaṃ ca traye tu sthūlagocare  |
Sṛṣṭirakte prameyatve sthitināśanakālikā || 73 ||

The first sequence (prathama-kramaḥ) of the triad (of the Wheels of Manifestation, Maintenance and Dissolution) (traye…tu) (takes place) this way (evam…ca) in the sphere of the state of gross objects (sthūla-gocare…prameyatve). (They are) Sṛṣṭikālī, Raktakālī (sṛṣṭi-rakte) and Sthitināśakālī (sthiti-nāśana-kālikā). || 73 ||

𑆢𑆼𑆮𑆵 𑆱𑆢𑆳 𑆖𑆠𑆶𑆫𑇀𑆡𑆳𑆠𑆾 𑆩𑆼𑆪𑆩𑆳𑆤𑆳𑆢𑆴𑆓𑆾𑆖𑆫𑆼  𑇅
𑆠𑆶𑆫𑇀𑆪𑆫𑆷𑆥𑆳𑆥𑆴 𑆠𑆱𑇀𑆪𑆳𑆱𑇀𑆠𑆶 𑆠𑇀𑆫𑆪𑆽𑆑𑇀𑆪𑆨𑆳𑆱𑆤𑆁 𑆘𑆪𑆼𑆠𑇀 𑇆𑇗𑇔𑇆

देवी सदा चतुर्थातो मेयमानादिगोचरे  ।
तुर्यरूपापि तस्यास्तु त्रयैक्यभासनं जयेत् ॥७४॥

Devī sadā caturthāto meyamānādigocare  |
Turyarūpāpi tasyāstu trayaikyabhāsanaṃ jayet || 74 ||

Thus (ataḥ), the Fourth (caturthā) Goddess (devī) --i.e. the Anākhyacakram-- on the spheres of object, perception and subject --i.e. in all the three sequences-- (meya-māna-ādi-gocare) though (api) always (sadā) the formation of Turya (turya-rūpā), (in Her,) the Splendour of the Oneness of Her (respective) triad (tasyāḥ…tu…traya-aikya-bhāsanam) is Supreme (jayet). || 74 ||

𑆥𑆶𑆤𑆯𑇀𑆖𑆠𑆶𑆫𑇀𑆡𑆑𑆳 𑆢𑆼𑆮𑇀𑆪𑆾 𑆲𑆸𑆰𑇀𑆪𑆤𑇀𑆠𑆴 𑆑𑆳𑆬𑆒𑆳𑆢𑆤𑆼  𑇅
𑆮𑆴𑆰𑆪𑆳𑆁𑆱𑇀𑆠𑆶 𑆱𑇀𑆮𑆣𑆳𑆩𑇀𑆤𑆴 𑆱𑇀𑆪𑆳𑆠𑇀𑆥𑆴𑆟𑇀𑆝𑆵𑆑𑆸𑆠𑇀𑆪 𑆱𑇀𑆮𑆨𑆳𑆮𑆠𑆂 𑇆𑇗𑇕𑇆

पुनश्चतुर्थका देव्यो हृष्यन्ति कालखादने  ।
विषयांस्तु स्वधाम्नि स्यात्पिण्डीकृत्य स्वभावतः ॥७५॥

Punaścaturthakā devyo hṛṣyanti kālakhādane  |
Viṣayāṃstu svadhāmni syātpiṇḍīkṛtya svabhāvataḥ || 75 ||

Again (punaḥ), the Fourth (caturthakāḥ) Goddesses (in each sequence of prameya, pramāṇa and pramātṛ) (devyaḥ) take delight (hṛṣyanti) in the ‘consuming of Time or parts’ (according to their nature) (kāla-khādane), after naturally making one (piṇḍī-kṛtya…svabhāvataḥ…syāt) their respective objects (viṣayān…tu) in one’s own Abode (sva-dhāmni). || 75 ||

The Pramāṇakramaḥ or the Sequence of perception

Saṃhārakālī

𑆥𑇀𑆫𑆩𑆳𑆟𑆼’ 𑆥𑆴 𑆑𑇀𑆫𑆩𑆂 𑆯𑆳𑆑𑇀𑆠𑆾 𑆢𑆼𑆮𑆵𑆠𑇀𑆫𑆪𑆁 𑆥𑇀𑆫𑆨𑆷𑆪𑆠𑆼  𑇅
𑆥𑇀𑆫𑆡𑆩𑆳 𑆱𑆸𑆰𑇀𑆛𑆴𑆖𑆑𑇀𑆫𑆁 𑆠𑆶 𑆢𑆼𑆮𑆵 𑆱𑆁𑆲𑆳𑆫𑆑𑆳𑆬𑆴𑆑𑆳 𑇆𑇗𑇖𑇆

प्रमाणे’ पि क्रमः शाक्तो देवीत्रयं प्रभूयते  ।
प्रथमा सृष्टिचक्रं तु देवी संहारकालिका ॥७६॥

Pramāṇe’ pi kramaḥ śākto devītrayaṃ prabhūyate  |
Prathamā sṛṣṭicakraṃ tu devī saṃhārakālikā || 76 ||

The Śākta (śāktaḥ) Sequence (kramaḥ) as the triad of Goddesses (devī-trayam) rises (prabhūyate) even (api) in pramāṇa or the sphere of perception (pramāṇe). The first (prathamā) is the Sṛṣṭicakram (sṛṣṭi-cakram…tu), the Goddess (devī) (called) Saṃhārakālī, the Kālī of Dissolution (saṃhāra-kālikā). || 76 ||

𑆥𑇀𑆫𑆩𑆼𑆪𑆠𑇀𑆮𑆱𑇀𑆪 𑆱𑆁𑆱𑇀𑆑𑆳𑆫𑆳𑆂 𑆥𑇀𑆫𑆩𑆳𑆟𑆼 𑆱𑆷𑆑𑇀𑆰𑇀𑆩𑆫𑆷𑆥𑆑𑆳𑆂  𑇅
𑆥𑇀𑆫𑆩𑆳𑆟𑆑𑇀𑆫𑆩𑆥𑇀𑆫𑆱𑇀𑆠𑆳𑆮𑆂 𑆱 𑆠𑆼𑆰𑆳𑆁 𑆥𑇀𑆫𑆬𑆪𑆳𑆠𑇀𑆩𑆑𑆂 𑇆𑇗𑇗𑇆

प्रमेयत्वस्य संस्काराः प्रमाणे सूक्ष्मरूपकाः  ।
प्रमाणक्रमप्रस्तावः स तेषां प्रलयात्मकः ॥७७॥

Prameyatvasya saṃskārāḥ pramāṇe sūkṣmarūpakāḥ  |
Pramāṇakramaprastāvaḥ sa teṣāṃ pralayātmakaḥ || 77 ||

The impression (saṃskārāḥ) of objectivity (prameyatvasya) assumes a subtle form (sūkṣma-rūpakāḥ) in pramāṇa (pramāṇe). (Thus,) the (saḥ) initial phase of the Sequence of perception (pramāṇa-krama-prastāvaḥ) consists of its dissolution (teṣām…pralaya-ātmakaḥ). || 77 ||

𑆥𑇀𑆫𑆩𑆼𑆪𑆑𑇀𑆫𑆩𑆱𑆁𑆲𑆳𑆫𑆾 𑆧𑆳𑆲𑇀𑆪𑆠𑆳𑆢𑆸𑆰𑇀𑆠𑆴𑆱𑆁𑆬𑆪𑆂  𑇅
𑆱𑆳𑆥𑆴 𑆱𑆷𑆤𑇀𑆪𑆳𑆠𑇀𑆫 𑆥𑆫𑇀𑆪𑆤𑇀𑆠𑆼 𑆱𑆷𑆑𑇀𑆱𑇀𑆁𑆃𑆓𑆫𑇀𑆨𑆳𑆥𑇀𑆫𑆨𑆳𑆱𑆤𑆂 𑇆𑇗𑇘𑇆

प्रमेयक्रमसंहारो बाह्यतादृष्तिसंलयः  ।
सापि सून्यात्र पर्यन्ते सूक्स्ंअगर्भाप्रभासनः ॥७८॥

Prameyakramasaṃhāro bāhyatādṛṣtisaṃlayaḥ  |
Sāpi sūnyātra paryante sūksṃagarbhāprabhāsanaḥ || 78 ||

The dissolution of the sequence of objectivity or prameya (prameya-krama-saṃhāraḥ) is the disappearance of the ‘beholding of externality’ (bāhyatā-dṛṣti-saṃlayaḥ). (Saṃhārakālī) is (sā) though (api) a void (sūnyā) there (atra), displaying the subtle womb (of objectivity --i.e. the perception of difference--) (sūksṃa-garbhā-prabhāsanaḥ) at the end (of objective cycle) (paryante). || 78 ||

𑆱𑇀𑆮𑆘𑆳𑆮𑆴𑆫𑆑𑇀𑆠𑆴𑆫𑆷𑆥𑆼𑆟 𑆧𑆳𑆲𑇀𑆪𑆼 𑆪𑆾𑆓𑆵 𑆱 𑆨𑆳𑆮𑆪𑆼𑆠𑇀  𑇅
𑆥𑇀𑆫𑆩𑆼𑆪𑆠𑇀𑆮𑆥𑇀𑆫𑆠𑆴𑆰𑇀𑆜𑆳𑆤𑆱𑇀𑆪 𑆠𑆳𑆁 𑆱𑆁𑆲𑆫𑆟𑆳𑆠𑇀𑆩𑆴𑆑𑆳𑆩𑇀 𑇆𑇗𑇙𑇆

स्वजाविरक्तिरूपेण बाह्ये योगी स भावयेत्  ।
प्रमेयत्वप्रतिष्ठानस्य तां संहरणात्मिकाम् ॥७९॥

Svajāviraktirūpeṇa bāhye yogī sa bhāvayet  |
Prameyatvapratiṣṭhānasya tāṃ saṃharaṇātmikām || 79 ||

In externality --i.e. when there is extroversion that is the feeling of difference from a perceived object-- (bāhye), yogin-s (yog…saḥ) should contemplate (bhāvayet) on that (which) (tām) is characterized by the destruction (saṃharaṇa-ātmikām) of the ground of objectivity (prameyatva-pratiṣṭhānasya) in the form of a self-born (appearance of) detachment (from that) (sva-jā-virakti-rūpeṇa). || 79 ||

Mṛtyukālī

𑆪𑆡𑆳 𑆩𑆸𑆠𑇀𑆪𑆶𑆫𑆲𑆁𑆑𑆳𑆫𑆓𑇀𑆫𑆳𑆲𑇀𑆪𑆓𑇀𑆫𑆲𑆤𑆮𑆳𑆚𑇀𑆗𑆤𑆩𑇀  𑇅
𑆠𑆡𑆳 𑆤𑆴𑆓𑆫 𑆍𑆮 𑆱𑇀𑆪𑆳𑆠𑇀𑆠𑆱𑇀𑆪 𑆩𑆸𑆠𑇀𑆪𑆶𑆮𑆴𑆤𑆳𑆯𑆤𑆩𑇀 𑇆𑇘𑇐𑇆

यथा मृत्युरहंकारग्राह्यग्रहनवाञ्छनम्  ।
तथा निगर एव स्यात्तस्य मृत्युविनाशनम् ॥८०॥

Yathā mṛtyurahaṃkāragrāhyagrahanavāñchanam  |
Tathā nigara eva syāttasya mṛtyuvināśanam || 80 ||

Just as (yathā) ‘death’ (mṛtyuḥ) is ‘the ego’s activity of being desirous of grabbing objectivity’ (ahaṃkāra-grāhya-grahana-vāñchanam); therefore (tathā), only (eva) the swallowing (nigaraḥ) of that (tasya) is actually (syāt) the destruction of ‘death’ (mṛtyu-vināśanam). || 80 ||

𑆩𑆸𑆠𑇀𑆪𑆶𑆑𑆳𑆬𑆵 𑆢𑇀𑆮𑆴𑆠𑆵𑆪𑆳 𑆱𑆳 𑆧𑆳𑆲𑇀𑆪𑆱𑆁𑆱𑇀𑆑𑆳𑆫𑆔𑆱𑇀𑆩𑆫𑆳  𑇅
𑆱𑆁𑆑𑆫𑇀𑆰𑆪𑆠𑇀𑆪𑆲𑆩𑇀𑆑𑆳𑆫𑆩𑆩𑆠𑆼𑆠𑇀𑆪𑆨𑆴𑆬𑆳𑆱𑆤𑆩𑇀 𑇆𑇘𑇑𑇆

मृत्युकाली द्वितीया सा बाह्यसंस्कारघस्मरा  ।
संकर्षयत्यहम्कारममतेत्यभिलासनम् ॥८१॥

Mṛtyukālī dvitīyā sā bāhyasaṃskāraghasmarā  |
Saṃkarṣayatyahamkāramamatetyabhilāsanam || 81 ||

The (sā) second one (dvitīyā) (in the sequence of pramāṇa is called) Mṛtyukālī, the Kālī of the Devouring of Death (mṛtyu-kālī), (Who) consumes the saṃskāra-s of externality (bāhya-saṃskāra-ghasmarā) by causing the devouring (saṃkarṣayati) of the desire (abhilāsanam) called (iti) ‘mamatā’ or ‘the notion of mine’ belonging to the ego or false-I (ahamkāra-mamatā). || 81 ||

𑆨𑆳𑆮𑆪𑆼𑆤𑇀𑆩𑆸𑆠𑇀𑆪𑆶𑆤𑆳𑆯𑆁 𑆪𑆁 𑆩𑆩𑆠𑆳𑆱𑇀𑆠𑆩𑆪𑆾𑆢𑆴𑆠𑆩𑇀  𑇅
𑆧𑆲𑆴𑆫𑇀𑆩𑆶𑆒𑆫𑆶𑆖𑆵𑆤𑆳𑆁 𑆱𑇀𑆪𑆳𑆢𑆲𑆁𑆑𑆳𑆫𑆱𑇀𑆪 𑆤𑆳𑆯𑆤𑆩𑇀 𑇆𑇘𑇒𑇆

भावयेन्मृत्युनाशं यं ममतास्तमयोदितम्  ।
बहिर्मुखरुचीनां स्यादहंकारस्य नाशनम् ॥८२॥

Bhāvayenmṛtyunāśaṃ yaṃ mamatāstamayoditam  |
Bahirmukharucīnāṃ syādahaṃkārasya nāśanam || 82 ||

One should contemplate (bhāvayet) on the ‘devouring of death’ (mṛtyu-nāśam), which (yam) rises as the disappearance of ‘mamatā’ or ‘the notion of mine’ (mamatā-astamaya-uditam). (It is) nothing but (syāt) the (gradual) dissolution (nāśanam) of ahaṃkāra or the false-I (ahaṃkārasya) of those who take pleasure in the external --i.e. in the ‘different’-- (bahiḥ-mukha-rucīnām). || 82 ||

𑆍𑆠𑆠𑇀𑆥𑇀𑆫𑆩𑆼𑆪𑆖𑆑𑇀𑆫𑆱𑇀𑆪 𑆱𑆁𑆱𑇀𑆑𑆳𑆫𑆗𑆼𑆢𑆤𑆁 𑆢𑇀𑆮𑆴𑆑𑆩𑇀  𑇅
𑆧𑆳𑆲𑇀𑆪𑆼𑆖𑇀𑆗𑆳𑆑𑆫𑇀𑆰𑆟𑆁 𑆥𑆷𑆫𑇀𑆮𑆁 𑆩𑆩𑆠𑆳𑆑𑆫𑇀𑆰𑆟𑆁 𑆥𑆫𑆩𑇀 𑇆𑇘𑇓𑇆

एतत्प्रमेयचक्रस्य संस्कारछेदनं द्विकम्  ।
बाह्येच्छाकर्षणं पूर्वं ममताकर्षणं परम् ॥८३॥

Etatprameyacakrasya saṃskārachedanaṃ dvikam  |
Bāhyecchākarṣaṇaṃ pūrvaṃ mamatākarṣaṇaṃ param || 83 ||

This (etat) twofold (dvikam) process of the cutting of the saṃskāra-s (saṃskāra-chedanam) of the wheels of objectivity (prameya-cakrasya) (consists) at first --i.e. in Saṃhārakālī-- (pūrvam) of the devouring of the desire for externality (bāhyā-icchā-karṣaṇam), then --i.e. in Mṛtyukālī-- (param) of the devouring of ‘mamatā’ or ‘the notion of mine’ (mamatā-karṣaṇam). || 83 ||

Bhadrakālī

𑆩𑆩𑆠𑆳𑆱𑆁𑆯𑆪𑆳𑆖𑇀𑆗𑆼𑆢𑆳𑆢𑇀𑆨𑆢𑇀𑆫𑆑𑆳𑆬𑆵 𑆱𑆩𑆳𑆮𑆴𑆯𑆼𑆠𑇀  𑇅
𑆨𑆢𑇀𑆫𑆠𑆳𑆠𑇀𑆫 𑆠𑇀𑆫𑆴𑆠𑆵𑆪𑆳 𑆱𑆳 𑆩𑆳𑆤𑆱𑆁𑆲𑆳𑆫𑆖𑆑𑇀𑆫𑆴𑆟𑆵 𑇆𑇘𑇔𑇆

ममतासंशयाच्छेदाद्भद्रकाली समाविशेत्  ।
भद्रतात्र त्रितीया सा मानसंहारचक्रिणी ॥८४॥

Mamatāsaṃśayācchedādbhadrakālī samāviśet  |
Bhadratātra tritīyā sā mānasaṃhāracakriṇī || 84 ||

Due to the cutting off the doubts regarding ‘mamatā’ (mamatā-saṃśaya-ācchedāt), the Joyful (bhadratā) Bhadrakālī, the Kālī of Joy or the Auspicious One (bhadra-kālī) penetrates (into the yogin) (samā-viśet) as the third (tritīyā), as She (sā) is the Wheel of Dissolution in the (Sequence) of pramāṇa or perception (atra…māna-saṃhāra-cakriṇī). || 84 ||

𑆩𑆳𑆤𑆱𑆁𑆲𑆳𑆫 𑆍𑆮𑆽𑆑𑆾 𑆨𑆢𑇀𑆫𑆾 𑆪𑆠𑆾’ 𑆥𑇀𑆪𑆱𑆁𑆯𑆪𑆳𑆠𑇀  𑇅
𑆪𑆾𑆓𑆵 𑆠𑆶 𑆨𑆳𑆮𑆪𑆼𑆠𑇀𑆠𑆳𑆁 𑆱𑇀𑆪𑆳𑆠𑇀𑆱𑇀𑆮𑆵𑆑𑆸𑆠𑇀𑆪𑆥𑆳𑆪𑆫𑆷𑆥𑆪𑆳 𑇆𑇘𑇕𑇆

मानसंहार एवैको भद्रो यतो’ प्यसंशयात्  ।
योगी तु भावयेत्तां स्यात्स्वीकृत्यपायरूपया ॥८५॥

Mānasaṃhāra evaiko bhadro yato’ pyasaṃśayāt  |
Yogī tu bhāvayettāṃ syātsvīkṛtyapāyarūpayā || 85 ||

Since (yataḥ…api) only (eva…ekaḥ) the dissolution of pramāṇa or perception (māna-saṃhāraḥ) is Joyful (bhadraḥ) because of the lack of doubts (asaṃśayāt), yogin-s (yogī…tu) should contemplate (bhāvayet) on Her --i.e. on Bhadrakālī-- (tām…syāt) in the form the dissolution of ‘the demand for appropriation’ (that is the nature of ego or false-I) (svī-kṛti-apāya-rūpayā).  || 85 ||

Mārtaṇḍakālī

𑆥𑇀𑆫𑆩𑆳𑆟𑆑𑇀𑆫𑆩𑆢𑆼𑆮𑆵 𑆪𑆳 𑆱𑆷𑆫𑇀𑆪𑆫𑆷𑆥𑆳𑆑𑇀𑆰𑆑𑆫𑇀𑆰𑆴𑆟𑆵  𑇅
𑆠𑆶𑆫𑇀𑆪𑆳 𑆩𑆳𑆫𑇀𑆠𑆟𑇀𑆝𑆑𑆳𑆬𑆵 𑆱𑆳 𑆖𑆴𑆠𑇀𑆠𑆱𑇀𑆪 𑆒𑆳𑆢𑆤𑆾𑆠𑇀𑆑𑆛𑆳 𑇆𑇘𑇖𑇆

प्रमाणक्रमदेवी या सूर्यरूपाक्षकर्षिणी  ।
तुर्या मार्तण्डकाली सा चित्तस्य खादनोत्कटा ॥८६॥

Pramāṇakramadevī yā sūryarūpākṣakarṣiṇī  |
Turyā mārtaṇḍakālī sā cittasya khādanotkaṭā || 86 ||

The (sā) fourth (turyā) Goddess of the sequence of pramāṇa or perception (pramāṇa-krama-devī) is Mārtaṇḍakālī, the Kālī of the Devouring of the Sun --i.e. the senses-- (mārtaṇḍa-kālī), Who (yā) is desirous of consuming (khādana-utkaṭā) the citta or individual mind (cittasya) by devouring the senses which have solar --i.e. perceptive-- nature (sūrya-rūpa-akṣa-karṣiṇī).  || 86 ||

𑆩𑆲𑆳𑆱𑆁𑆲𑆳𑆫 𑆍𑆰𑆳𑆠𑇀𑆫 𑆥𑇀𑆫𑆩𑆳𑆟𑆑𑇀𑆫𑆩 𑆍𑆮 𑆖  𑇅
𑆠𑇀𑆫𑆳𑆪𑆠𑆼 𑆩𑆤𑆤𑆳𑆢𑇀𑆪𑆾𑆓𑆵 𑆱𑆁𑆲𑆳𑆫𑆨𑆑𑇀𑆰𑆴𑆤𑆵𑆮𑆯𑆳𑆠𑇀 𑇆𑇘𑇗𑇆

महासंहार एषात्र प्रमाणक्रम एव च  ।
त्रायते मननाद्योगी संहारभक्षिनीवशात् ॥८७॥

Mahāsaṃhāra eṣātra pramāṇakrama eva ca  |
Trāyate mananādyogī saṃhārabhakṣinīvaśāt || 87 ||

She (eṣā) is Mahāsaṃhāraḥ or the Great Dissolution --i.e. the Anākhyacakram-- (mahā-saṃhāraḥ) in the sequence of pramāṇa or perception (pramāṇa-krame…eva), and (ca) here (atra), the yogī (yogī) is protected (trāyate) from mentation (mananāt) under the influence of Saṃhārabhakṣinī (saṃhāra-bhakṣinī-vaśāt).  || 87 ||

𑆠𑆠𑇀𑆫 𑆱𑇀𑆪𑆳𑆤𑇀𑆩𑆤𑇀𑆠𑇀𑆫𑆱𑆴𑆢𑇀𑆣𑆳𑆤𑆳𑆁 𑆩𑆤𑇀𑆠𑇀𑆫𑆱𑆶𑆤𑇀𑆢𑆫𑆩𑆼𑆮 𑆖  𑇅
𑆇𑆠𑇀𑆑𑆸𑆰𑇀𑆪𑆠𑆼’ 𑆥𑆴 𑆱𑆳𑆤𑆤𑇀𑆢𑆁 𑆥𑇀𑆫𑆩𑆳𑆟𑆳𑆤𑆳𑆒𑇀𑆪𑆖𑆑𑇀𑆫𑆓𑆩𑇀 𑇆𑇘𑇘𑇆

तत्र स्यान्मन्त्रसिद्धानां मन्त्रसुन्दरमेव च  ।
उत्कृष्यते’ पि सानन्दं प्रमाणानाख्यचक्रगम् ॥८८॥

Tatra syānmantrasiddhānāṃ mantrasundarameva ca  |
Utkṛṣyate’ pi sānandaṃ pramāṇānākhyacakragam || 88 ||

In Her Condition (tatra…syāt), even (api) the Blissful (sānandam) Beauty of Mantra --i.e. ‘I Am’-- (mantra-sundaram…eva…ca) is extracted (utkṛṣyate) for the Mantrasiddha-s (mantra-siddhānām), as (It) pervades the Wheel of the Nameless in the sequence of pramāṇa or perception (pramāṇa-anākhya-cakra-gam).  || 88 ||

𑆢𑇀𑆮𑆴𑆠𑆵𑆪𑆑𑇀𑆫𑆩 𑆍𑆮𑆁 𑆖 𑆠𑇀𑆫𑆪𑆁 𑆠𑆶 𑆱𑆷𑆑𑇀𑆰𑇀𑆩𑆓𑆾𑆖𑆫𑆼  𑇅
𑆱𑆁𑆲𑆳𑆫𑆩𑆸𑆠𑇀𑆪𑆶𑆑𑆳𑆬𑇀𑆪𑆿 𑆖 𑆨𑆢𑇀𑆫𑆑𑆳𑆬𑆵 𑆥𑇀𑆫𑆩𑆳𑆟𑆓𑆳𑆂 𑇆𑇘𑇙𑇆

द्वितीयक्रम एवं च त्रयं तु सूक्ष्मगोचरे  ।
संहारमृत्युकाल्यौ च भद्रकाली प्रमाणगाः ॥८९॥

Dvitīyakrama evaṃ ca trayaṃ tu sūkṣmagocare  |
Saṃhāramṛtyukālyau ca bhadrakālī pramāṇagāḥ || 89 ||

This way (evam…ca), the second sequence (dvitīya-kramaḥ) (takes place in the form of) the triad (of the Wheels of Manifestation, Maintenance and Dissolution) (trayam…tu) in the sphere of subtle (perception) (sūkṣma-gocare). (They are) Samḥārakālī, Mṛtyukālī (saṃhāra-mṛtyu-kālyau) and (ca) Bhadrakālī (bhadrakālī) (Who) pervade the process of pramāṇa (pramāṇa-gāḥ). || 89 ||

𑆱𑆳𑆤𑆤𑇀𑆢𑆾’ 𑆥𑆴 𑆪𑆠𑆾 𑆩𑆤𑇀𑆠𑇀𑆫𑆾 𑆤𑆳𑆲𑆁𑆑𑆳𑆫𑆮𑆴𑆤𑆳𑆑𑆸𑆠𑆂  𑇅
𑆩𑆳𑆠𑆸𑆢𑆼𑆮𑇀𑆪𑆂 𑆥𑇀𑆫𑆯𑆳𑆤𑇀𑆠𑆳𑆂 𑆱𑇀𑆪𑆳𑆢𑆳𑆓𑆩𑇀𑆪𑆳𑆑𑇀𑆫𑆩𑆟𑆾𑆠𑇀𑆡𑆴𑆠𑆳𑆂 𑇆𑇙𑇐𑇆

सानन्दो’ पि यतो मन्त्रो नाहंकारविनाकृतः  ।
मातृदेव्यः प्रशान्ताः स्यादागम्याक्रमणोत्थिताः ॥९०॥

Sānando’ pi yato mantro nāhaṃkāravinākṛtaḥ  |
Mātṛdevyaḥ praśāntāḥ syādāgamyākramaṇotthitāḥ || 90 ||

Though (api) (the extraction of) ‘Mantra’ (mantraḥ) is blissful (sānandaḥ), (It) is not (completely) devoid (na) of ahaṃkāra of false-I (ahaṃkāra-vinā-kṛtaḥ); therefore (yataḥ), the appeased (praśāntāḥ…syāt) Goddesses of the (sequence) of pramātṛ or the portion of subjectivity (mātṛ-devyaḥ) rise in the upcoming process (āgamī-ākramaṇa-utthitāḥ). || 90 ||

The Pramātṛkramaḥ or the Sequence of subjectivity

Paramārkakālī

𑆠𑇀𑆫𑆴𑆠𑆵𑆪𑆑𑇀𑆫𑆩 𑆍𑆮𑆁 𑆖 𑆥𑆫𑆼 𑆥𑇀𑆫𑆩𑆳𑆠𑆸𑆓𑆾𑆖𑆫𑆼  𑇅
𑆑𑆳𑆬𑆓𑇀𑆫𑆳𑆱𑆑𑇀𑆫𑆩𑆼𑆟𑆽𑆮 𑆑𑆳𑆬𑆵𑆨𑆴𑆤𑇀𑆤𑆠𑇀𑆮𑆔𑆱𑇀𑆩𑆫𑆂 𑇆𑇙𑇑𑇆

त्रितीयक्रम एवं च परे प्रमातृगोचरे  ।
कालग्रासक्रमेणैव कालीभिन्नत्वघस्मरः ॥९१॥

Tritīyakrama evaṃ ca pare pramātṛgocare  |
Kālagrāsakrameṇaiva kālībhinnatvaghasmaraḥ || 91 ||

Thus (evam…ca), the third sequence (tritīya-kramaḥ) is supreme (in nature) (pare), (as it is) the sphere of the subject (pramātṛ-gocare). (It) consumes the (apparent) difference of the Kālī-s (kālī-bhinnatva-ghasmaraḥ) merely (eva) by means of the Process of Kālagrāsa or the ‘Consuming of Time’ (kāla-grāsa-krameṇa). || 91 ||

𑆱𑆸𑆰𑇀𑆛𑆴𑆖𑆑𑇀𑆫𑆼 𑆥𑇀𑆫𑆩𑆳𑆠𑇀𑆫𑆳𑆁𑆯𑆑𑇀𑆫𑆩𑆱𑇀𑆪 𑆥𑇀𑆫𑆡𑆩𑆳𑆥𑆴 𑆱𑆳  𑇅
𑆑𑆳𑆬𑆵 𑆠𑆶 𑆥𑆫𑆩𑆳𑆫𑇀𑆑𑆳𑆒𑇀𑆪𑆳 𑆪𑆳𑆲𑆁𑆑𑆳𑆫𑆱𑆶𑆤𑆳𑆯𑆴𑆑𑆳 𑇆𑇙𑇒𑇆

सृष्टिचक्रे प्रमात्रांशक्रमस्य प्रथमापि सा  ।
काली तु परमार्काख्या याहंकारसुनाशिका ॥९२॥

Sṛṣṭicakre pramātrāṃśakramasya prathamāpi sā  |
Kālī tu paramārkākhyā yāhaṃkārasunāśikā || 92 ||

The (sā) first (prathamā) is called Paramārkakālī, the Kālī of the Devouring of the Supreme Sun --i.e. ego-- (kālī…tu…paramārkākhyā) as the Sṛṣṭicakram (sṛṣṭi-cakre) in the sequence of the portion of the subject (pramātṛ-aṃśa-kramasya), Who (yā) is the Excellent Consumer of ahaṃkāra or false-I (ahaṃkāra-sunāśikā). || 92 ||

𑆪𑆾𑆓𑆵 𑆖 𑆨𑆳𑆮𑆪𑆼𑆠𑇀𑆠𑆳𑆁 𑆠𑆶 𑆤𑆳𑆯𑆫𑆷𑆥𑆼𑆟 𑆠𑆠𑇀𑆠𑇀𑆮𑆠𑆂  𑇅
𑆃𑆲𑆁𑆑𑆳𑆫𑆱𑇀𑆪 𑆧𑆢𑇀𑆣𑆳𑆤𑆳𑆁 𑆱𑇀𑆮𑆑𑆫𑆳𑆟𑆳𑆁 𑆠𑆶 𑆣𑆳𑆫𑆴𑆟𑆂 𑇆𑇙𑇓𑇆

योगी च भावयेत्तां तु नाशरूपेण तत्त्वतः  ।
अहंकारस्य बद्धानां स्वकराणां तु धारिणः ॥९३॥

Yogī ca bhāvayettāṃ tu nāśarūpeṇa tattvataḥ  |
Ahaṃkārasya baddhānāṃ svakarāṇāṃ tu dhāriṇaḥ || 93 ||

And (ca) in real sense (tattvataḥ), yogin-s (yogī) should contemplate (bhāvayet) on Her (tām…tu) in the form of the destruction (nāśa-rūpeṇa) of ahaṃkāra or the false-I (ahaṃkārasya) (that) observes or holds (dhāriṇaḥ) one’s imprisoned senses (svakarāṇām…tu…baddhānām). || 93 ||

Kālāgnirudrakālī

𑆑𑆳𑆬𑆾 𑆨𑆽𑆫𑆮𑆫𑆷𑆥𑆵 𑆱𑇀𑆪𑆳𑆠𑇀𑆱𑇀𑆡𑆴𑆠𑆴𑆖𑆑𑇀𑆫𑆼’ 𑆥𑆴 𑆱𑆁𑆱𑇀𑆡𑆴𑆠𑆂  𑇅
𑆠𑆱𑇀𑆪 𑆓𑇀𑆫𑆳𑆱 𑆅𑆲𑆳𑆠𑆾’ 𑆥𑆴 𑆢𑇀𑆮𑆴𑆑𑇀𑆫𑆩𑆼𑆟𑆽𑆮 𑆠𑆤𑇀𑆪𑆠𑆼 𑇆𑇙𑇔𑇆

कालो भैरवरूपी स्यात्स्थितिचक्रे’ पि संस्थितः  ।
तस्य ग्रास इहातो’ पि द्विक्रमेणैव तन्यते ॥९४॥

Kālo bhairavarūpī syātsthiticakre’ pi saṃsthitaḥ  |
Tasya grāsa ihāto’ pi dvikrameṇaiva tanyate || 94 ||

(Though) Kāla or Time (kālaḥ) exists (syāt…saṃsthitaḥ) even (api) in the Sthiticakram (of the sequence of pramātṛ or the subject) (sthiti-cakre) by assuming (Its) fearful appearance (bhairava-rūpī); thus (ataḥ…api), its (tasya) devouring (grāsaḥ) expands (tanyate) here (iha) merely (eva) by means of a twofold process (dvi-krameṇa). || 94 ||

𑆩𑆩𑆠𑆳𑆮𑆴𑆬𑆪𑆳𑆠𑇀𑆠𑆱𑇀𑆩𑆳𑆢𑆲𑆁𑆑𑆳𑆫𑆮𑆴𑆤𑆳𑆯𑆠𑆂  𑇅
𑆥𑇀𑆫𑆩𑆳𑆠𑆶𑆂 𑆱𑇀𑆡𑆴𑆠𑆴𑆱𑆁𑆲𑆳𑆫𑆿 𑆑𑆳𑆬𑆓𑇀𑆫𑆱𑆤𑆠𑆠𑇀𑆥𑆫𑆿 𑇆𑇙𑇕𑇆

ममताविलयात्तस्मादहंकारविनाशतः  ।
प्रमातुः स्थितिसंहारौ कालग्रसनतत्परौ ॥९५॥

Mamatāvilayāttasmādahaṃkāravināśataḥ  |
Pramātuḥ sthitisaṃhārau kālagrasanatatparau || 95 ||

Due to the dissolution of ‘mamatā’ or ‘the notion of mine’ (mamatā-vilayāt), then (tasmāt) due to the destruction of ahaṃkāra or false-I (ahaṃkāra-vināśataḥ), (here,) the Sthiti and Saṃhāra (phases or cakra-s) (sthiti-saṃhārau) of the subjective sequence (pramātuḥ) are desirous only of the Devouring of Time (kāla-grasana-tatparau). || 95 ||

𑆑𑆳𑆬𑆳𑆓𑇀𑆤𑆴𑆫𑆶𑆢𑇀𑆫 𑆍𑆮𑆽𑆑𑆾 𑆩𑆴𑆠𑆩𑆳𑆠𑆳 𑆥𑇀𑆫𑆑𑆵𑆫𑇀𑆠𑆴𑆠𑆂  𑇅
𑆱𑆾’ 𑆥𑆴 𑆥𑇀𑆫𑆑𑆬𑇀𑆥𑆴𑆠𑆾’𑆲𑆩𑆴𑆢𑆁𑆩𑆪𑆑𑆬𑇀𑆥𑆤𑆳𑆠𑇀𑆩𑆑𑆂 𑇆𑇙𑇖𑇆

कालाग्निरुद्र एवैको मितमाता प्रकीर्तितः  ।
सो’ पि प्रकल्पितो’हमिदंमयकल्पनात्मकः ॥९६॥

Kālāgnirudra evaiko mitamātā prakīrtitaḥ  |
So’ pi prakalpito’hamidaṃmayakalpanātmakaḥ || 96 ||

Only (eva…ekaḥ) Kālāgnirudraḥ (kāla-agni-rudraḥ) is said to be (prakīrtitaḥ) the limited perceiver (mita-mātā), (as) he is (saḥ…api) imagined (prakalpitaḥ), (and) characterized by the idea composed of (the existence of) ‘aham’ and ‘idam’ (aham-idam-maya-kalpanā-ātmakaḥ). || 96 ||

𑆪𑆠𑆂 𑆑𑆳𑆬𑆳𑆓𑇀𑆤𑆴𑆫𑆶𑆢𑇀𑆫𑆂 𑆱𑇀𑆪𑆳𑆠𑇀𑆱𑆢𑆳𑆯𑆴𑆮𑆱𑇀𑆪 𑆑𑆬𑇀𑆥𑆤𑆳  𑇅
𑆠𑆱𑇀𑆪𑆳𑆂 𑆥𑇀𑆫𑆡𑆤𑆫𑆷𑆥𑆼𑆟 𑆱𑇀𑆡𑆴𑆠𑆴𑆖𑆑𑇀𑆫𑆼 𑆮𑆴𑆤𑆳𑆯𑆤𑆩𑇀 𑇆𑇙𑇗𑇆

यतः कालाग्निरुद्रः स्यात्सदाशिवस्य कल्पना  ।
तस्याः प्रथनरूपेण स्थितिचक्रे विनाशनम् ॥९७॥

Yataḥ kālāgnirudraḥ syātsadāśivasya kalpanā  |
Tasyāḥ prathanarūpeṇa sthiticakre vināśanam || 97 ||

Since (yataḥ) Kālāgnirudraḥ (kāla-agni-rudraḥ) is actually (syāt) the imagination (kalpanā) of Sadāśiva (sadā-śivasya), his (tasyāḥ) destruction (vināśanam) (takes place) in this Sthiticakram (sthiti-cakre) in the form of expansion (prathana-rūpeṇa). || 97 ||

𑆑𑆳𑆬𑆳𑆓𑇀𑆤𑆴𑆫𑆶𑆢𑇀𑆫𑆑𑆳𑆬𑆵 𑆱𑆳 𑆢𑇀𑆮𑆴𑆠𑆵𑆪𑆳 𑆠𑆢𑇀𑆮𑆴𑆤𑆳𑆯𑆑𑆳  𑇅
𑆑𑆳𑆬𑆓𑇀𑆫𑆱𑆤𑆥𑇀𑆫𑆳𑆫𑆩𑇀𑆨𑆱𑇀𑆠𑆪𑆽𑆮 𑆱𑆩𑇀𑆥𑇀𑆫𑆑𑆳𑆯𑆴𑆠𑆂 𑇆𑇙𑇘𑇆

कालाग्निरुद्रकाली सा द्वितीया तद्विनाशका  ।
कालग्रसनप्रारम्भस्तयैव सम्प्रकाशितः ॥९८॥

Kālāgnirudrakālī sā dvitīyā tadvināśakā  |
Kālagrasanaprārambhastayaiva samprakāśitaḥ || 98 ||

The second (in the sequence of pramātṛ) (dvitīyā) is Kālāgnirudrakālī (sā), the Kālī of the Destruction of Kālāgnirudra (kālāgnirudra-kālī), (and) only (eva) She (tayā) destroys him (tat-vināśakā) by displaying (samprakāśitaḥ) the commencement of the Swallowing of Time (kāla-grasana-prārambhaḥ). || 98 ||

Mahākālakālī

𑆠𑆢𑇀𑆮𑆴𑆤𑆳𑆯𑆳𑆠𑇀𑆥𑆫𑆁 𑆱𑆾’ 𑆠𑇀𑆫 𑆩𑆲𑆳𑆑𑆳𑆬𑆂 𑆥𑇀𑆫𑆠𑆴𑆰𑇀𑆜𑆴𑆠𑆂  𑇅
𑆱𑆠𑇀𑆪𑆁 𑆥𑆫𑆥𑇀𑆫𑆩𑆳𑆠𑆳𑆥𑆴 𑆠𑆢𑇀𑆓𑇀𑆫𑆳𑆱𑆂 𑆑𑆳𑆬𑆒𑆳𑆢𑆤𑆩𑇀 𑇆𑇙𑇙𑇆

तद्विनाशात्परं सो’ त्र महाकालः प्रतिष्ठितः  ।
सत्यं परप्रमातापि तद्ग्रासः कालखादनम् ॥९९॥

Tadvināśātparaṃ so’ tra mahākālaḥ pratiṣṭhitaḥ  |
Satyaṃ parapramātāpi tadgrāsaḥ kālakhādanam || 99 ||

After (param) his --i.e. Kālāgnirudra’s-- destruction (tat-vināśāt), Mahākāla or the Great Lord of Time (mahā-kālaḥ) remains (pratiṣṭhitaḥ) there (atra). In real sense (satyam), he (saḥ) is the supreme, (but still limited) perceiver (para-pramātā), and (api) his destruction (tat-grāsaḥ) is (nothing but) the Consuming of Time (kāla-khādanam). || 99 ||

𑆱𑆳 𑆩𑆲𑆳𑆑𑆳𑆬𑆑𑆳𑆬𑇀𑆪𑆳𑆒𑇀𑆪𑆳 𑆯𑇀𑆩𑆯𑆳𑆤𑆼’ 𑆤𑇀𑆠𑆾 𑆮𑆴𑆱𑆳𑆫𑆴𑆟𑆵  𑇅
𑆱𑆁𑆑𑆸𑆰𑇀𑆪𑆳 𑆠𑆶 𑆩𑆲𑆳𑆑𑆳𑆬𑆁 𑆱𑇀𑆮𑆳𑆠𑇀𑆩𑆮𑆴𑆯𑇀𑆫𑆳𑆤𑇀𑆠𑆴𑆱𑆩𑇀𑆨𑆸𑆠𑆳 𑇆𑇑𑇐𑇐𑇆

सा महाकालकाल्याख्या श्मशाने’ न्तो विसारिणी  ।
संकृष्या तु महाकालं स्वात्मविश्रान्तिसम्भृता ॥१००॥

Sā mahākālakālyākhyā śmaśāne’ nto visāriṇī  |
Saṃkṛṣyā tu mahākālaṃ svātmaviśrāntisambhṛtā || 100 ||

She (sā) is called Mahākālakālī, the Kālī of the Destruction of Mahākāla, the Lord of Time (mahā-kāla-kālī-ākhyā). (Mahākālakālī) finally (antaḥ) expands (visāriṇī) on the Cremation Ground (śmaśāne), and (tu) after devouring (saṃkṛṣyā) Mahākāla (mahā-kālam), (She) is furnished with ‘Resting in one’s own Self’ (svātmā-viśrānti-sambhṛtā).  || 100 ||

𑆠𑆡𑆳 𑆱𑆁𑆲𑆳𑆫 𑆍𑆰𑆳𑆠𑇀𑆫 𑆥𑇀𑆫𑆩𑆳𑆠𑆸𑆑𑇀𑆫𑆩 𑆍𑆮 𑆖  𑇅
𑆪𑆾 𑆩𑆳𑆠𑆸𑆩𑆼𑆪𑆩𑆼𑆬𑆳𑆥𑆂 𑆱𑇀𑆮𑆳𑆠𑇀𑆩𑆱𑇀𑆡𑆾 𑆨𑆷𑆖𑆫𑆵𑆮𑆯𑆳𑆠𑇀 𑇆𑇑𑇐𑇑𑇆

तथा संहार एषात्र प्रमातृक्रम एव च  ।
यो मातृमेयमेलापः स्वात्मस्थो भूचरीवशात् ॥१०१॥

Tathā saṃhāra eṣātra pramātṛkrama eva ca  |
Yo mātṛmeyamelāpaḥ svātmastho bhūcarīvaśāt || 101 ||

Therefore (tathā), here (atra), She (eṣā) is the Saṃhāracakram (saṃhāraḥ) in the sequence of pramātṛ (pramātṛ-krame…eva…ca), Who (yaḥ) is the union or meeting of mātṛ and meya or subject and object (mātṛ-meya-melāpaḥ) situated in one’s own Self (svātmā-sthaḥ) under the influence of Bhūcarī (bhūcarī-vaśāt). || 101 ||

𑆠𑆠𑇀𑆫 𑆩𑆼𑆬𑆳𑆥𑆱𑆴𑆢𑇀𑆣𑆳𑆤𑆳𑆁 𑆑𑆳𑆬𑆓𑇀𑆫𑆳𑆱𑆥𑇀𑆫𑆑𑆳𑆯𑆤𑆩𑇀  𑇅
𑆤𑆴𑆫𑇀𑆮𑆴𑆑𑆬𑇀𑆥𑆥𑆫𑆳𑆩𑆫𑇀𑆯𑆳𑆤𑇀𑆩𑆳𑆠𑆸𑆱𑆁𑆲𑆳𑆫𑆖𑆑𑇀𑆫𑆓𑆩𑇀 𑇆𑇑𑇐𑇒𑇆

तत्र मेलापसिद्धानां कालग्रासप्रकाशनम्  ।
निर्विकल्पपरामर्शान्मातृसंहारचक्रगम् ॥१०२॥

Tatra melāpasiddhānāṃ kālagrāsaprakāśanam  |
Nirvikalpaparāmarśānmātṛsaṃhāracakragam || 102 ||

There (tatra), the Consuming of Time radiates (kāla-grāsa-prakāśanam) in the Melāpasiddha-s (melāpa-siddhānām). By attaining ‘Thoughtlessness’ (nirvikalpa-parāmarśāt), (It) pervades the Wheel of Dissolution in the portion of the subject (mātṛ-saṃhāra-cakra-gam). || 102 ||

𑆥𑇀𑆫𑆩𑆳𑆠𑆸𑆑𑇀𑆫𑆩 𑆍𑆰𑆾’ 𑆠𑆾 𑆩𑆼𑆬𑆳𑆥𑆳𑆱𑇀𑆥𑆢𑆠𑆠𑇀𑆥𑆫𑆂  𑇅
𑆧𑆲𑆴𑆫𑆤𑇀𑆠𑆫𑆱𑆁𑆪𑆾𑆓𑆳𑆖𑇀𑆗𑆶𑆢𑇀𑆣𑆥𑇀𑆫𑆩𑆳𑆠𑆸𑆮𑆴𑆯𑇀𑆫𑆩𑆂 𑇆𑇑𑇐𑇓𑇆

प्रमातृक्रम एषो’ तो मेलापास्पदतत्परः  ।
बहिरन्तरसंयोगाच्छुद्धप्रमातृविश्रमः ॥१०३॥

Pramātṛkrama eṣo’ to melāpāspadatatparaḥ  |
Bahirantarasaṃyogācchuddhapramātṛviśramaḥ || 103 ||

Thus (ataḥ), in the sequence of the subject (pramātṛ-krame), this (process) (eṣaḥ) is devoted to the Place of Union (melāpa-āspada-tatparaḥ). After the unification of internal and external (bahir-antara-saṃyogāt), (it) is ‘Reposing on the Supreme Perceiver’ (śuddha-pramātṛ-viśramaḥ).  || 103 ||

𑆩𑆼𑆬𑆳𑆥𑆳𑆱𑇀𑆥𑆢𑆩𑆼𑆮𑆽𑆑𑆁 𑆯𑇀𑆩𑆯𑆳𑆤𑆁 𑆯𑆼𑆒𑆫𑆼 𑆱𑇀𑆩𑆸𑆠𑆩𑇀  𑇅
𑆱𑇀𑆮𑆱𑇀𑆮𑆨𑆳𑆮𑆁 𑆖 𑆠𑆠𑇀𑆫𑆽𑆮 𑆱𑇀𑆮𑆥𑆫𑆯𑆕𑇀𑆑𑆢𑆳𑆲𑆤𑆂 𑇆𑇑𑇐𑇔𑇆

मेलापास्पदमेवैकं श्मशानं शेखरे स्मृतम्  ।
स्वस्वभावं च तत्रैव स्वपरशङ्कदाहनः ॥१०४॥

Melāpāspadamevaikaṃ śmaśānaṃ śekhare smṛtam  |
Svasvabhāvaṃ ca tatraiva svaparaśaṅkadāhanaḥ || 104 ||

The sole (eva…ekam) Place of Union (melāpa-āspadam) is called (smṛtam) Śmaśāna or Cremation Ground (śmaśānam). (It is situated) at the crown of the head (śekhare), and (It is) (ca) one’s own True Self (sva-sva-bhāvam). The doubts regarding (the existence of) ‘one’s own Self’ and ‘others’ become cremated (sva-para-śaṅka-dāhanaḥ) only There (tatra…eva). || 104 ||

𑆥𑇀𑆫𑆩𑆼𑆪𑆑𑇀𑆫𑆩 𑆅𑆠𑇀𑆡𑆁 𑆠𑆢𑆤𑇀𑆠𑆼 𑆑𑆫𑆟𑇀𑆑𑆴𑆟𑆵𑆱𑇀𑆡𑆴𑆠𑆂  𑇅
𑆥𑇀𑆫𑆩𑆳𑆟𑆑𑇀𑆫𑆩 𑆍𑆮𑆽𑆑𑆂 𑆱 𑆑𑇀𑆫𑆾𑆣𑆤𑆵𑆱𑇀𑆡𑆴𑆠𑆾’ 𑆤𑇀𑆠𑆠𑆂 𑇆𑇑𑇐𑇕𑇆

प्रमेयक्रम इत्थं तदन्ते करण्किणीस्थितः  ।
प्रमाणक्रम एवैकः स क्रोधनीस्थितो’ न्ततः ॥१०५॥

Prameyakrama itthaṃ tadante karaṇkiṇīsthitaḥ  |
Pramāṇakrama evaikaḥ sa krodhanīsthito’ ntataḥ || 105 ||

This way (ittham), the sequence of prameya or the object (prameya-kramaḥ) finally (tat-ante) rests on Karaṇkiṇī (karaṇkiṇī-sthitaḥ). The (saḥ) sequence of pramāṇa or perception (pramāṇa-kramaḥ…eva…ekaḥ) finally (antataḥ) rests on Krodhanī (krodhanī-sthitaḥ).  || 105 ||

𑆥𑇀𑆫𑆩𑆳𑆠𑆸𑆑𑇀𑆫𑆩 𑆅𑆠𑇀𑆡𑆁 𑆖 𑆨𑆽𑆫𑆮𑆵𑆱𑆴𑆑𑇀𑆠𑆥𑆵𑆜𑆓𑆂  𑇅
𑆩𑆶𑆢𑇀𑆫𑆳𑆠𑇀𑆫𑆪𑆩𑆴𑆢𑆁 𑆠𑆳𑆱𑆳𑆁 𑆯𑆑𑇀𑆠𑆴𑆠𑇀𑆫𑆪𑆼𑆟 𑆨𑆳𑆮𑆴𑆠𑆩𑇀 𑇆𑇑𑇐𑇖𑇆

प्रमातृक्रम इत्थं च भैरवीसिक्तपीठगः  ।
मुद्रात्रयमिदं तासां शक्तित्रयेण भावितम् ॥१०६॥

Pramātṛkrama itthaṃ ca bhairavīsiktapīṭhagaḥ  |
Mudrātrayamidaṃ tāsāṃ śaktitrayeṇa bhāvitam || 106 ||

Thus (ittham…ca), the sequence of pramātṛ or the subject (pramātṛ-kramaḥ) pervades the Pīṭha flooded with Bhairavī (bhairavī-sikta-pīṭha-gaḥ). This (idam) Triad of Mudrā-s --i.e. Karaṇkiṇī, Krodhanī and Bhairavīmudrā-s-- (mudrā-trayam) is manifested (bhāvitam) by the Triad of Śakti-s (śakti-trayeṇa) belonging to them --i.e. to the Mudrā-s-- (tāsām). || 106 ||

𑆫𑆿𑆢𑇀𑆫𑇀𑆪𑆳 𑆑𑆫𑆟𑇀𑆑𑆴𑆟𑆵 𑆮𑆳𑆩𑆳 𑆑𑇀𑆫𑆾𑆣𑆤𑆵𑆁 𑆱𑆩𑇀𑆥𑇀𑆫𑆑𑆳𑆯𑆴𑆠𑆶𑆩𑇀  𑇅
𑆨𑆽𑆫𑆮𑆵 𑆠𑇀𑆮𑆩𑇀𑆧𑆴𑆑𑆳𑆪𑆳 𑆮𑆳 𑆖𑆠𑆶𑆫𑇀𑆡𑆳 𑆯𑆳𑆑𑇀𑆠𑆱𑆴𑆢𑇀𑆣𑆓𑆳 𑇆𑇑𑇐𑇗𑇆

रौद्र्या करण्किणी वामा क्रोधनीं सम्प्रकाशितुम्  ।
भैरवी त्वम्बिकाया वा चतुर्था शाक्तसिद्धगा ॥१०७॥

Raudryā karaṇkiṇī vāmā krodhanīṃ samprakāśitum  |
Bhairavī tvambikāyā vā caturthā śāktasiddhagā || 107 ||

(These Śakti-s or Functions are the following:)

Raudrī, the Destroyer (raudryā) (belongs to) Karaṅkiṇī, the Skeleton Form, (Who moves in the Jñānasiddha-s) (karaṇkiṇī).

Vāmā, the Pleasant (vāmā), rises to shed light (samprakāśitum) on Krodhanī, the Voracious One, (Who moves in the Mantrasiddha-s) (krodhanīm).

Ambikā, the Nourishing Mother (ambikāyā) (belongs to) Bhairavī, the Frightful, (Who moves in the Melāpasiddha-s) (bhairavī…tu).

But (vā) the fourth one (caturthā) moves in the Śāktasiddha-s (śākta-siddha-gā). || 107 ||

Mahābhairavaghoracaṇḍakālī

𑆪𑆳 𑆘𑇀𑆪𑆼𑆰𑇀𑆜𑆳 𑆯𑆴𑆮𑆯𑆑𑇀𑆠𑆴𑆂 𑆱𑇀𑆪𑆳𑆖𑇀𑆗𑆶𑆢𑇀𑆣𑆥𑇀𑆫𑆩𑆳𑆠𑆸𑆮𑆴𑆯𑇀𑆫𑆩𑆳  𑇅
𑆢𑇀𑆮𑆳𑆢𑆯𑆵 𑆱𑆳 𑆩𑆲𑆳𑆨𑆽𑆫𑆮𑆔𑆾𑆫𑆖𑆟𑇀𑆝𑆑𑆳𑆬𑆴𑆑𑆳 𑇆𑇑𑇐𑇘𑇆

या ज्येष्ठा शिवशक्तिः स्याच्छुद्धप्रमातृविश्रमा  ।
द्वादशी सा महाभैरवघोरचण्डकालिका ॥१०८॥

Yā jyeṣṭhā śivaśaktiḥ syācchuddhapramātṛviśramā  |
Dvādaśī sā mahābhairavaghoracaṇḍakālikā || 108 ||

She (sā) is Jyeṣṭhā, the Most Excellent (jyeṣṭhā), Who is (yā) the Power of Śiva (śiva-śaktiḥ…syāt), the Repose of the Supreme Perceiver (śuddha-pramātṛ-viśramā). (She) is the twelfth (Goddess called) (dvādaśī) Mahābhairavaghoracaṇḍakālī, the Kālī of the Oneness of subject, perception and object (mahā-bhairava-ghora-caṇḍa-kālikā). || 108 ||

𑆠𑆶𑆫𑆵𑆪𑆳 𑆱𑆳 𑆥𑇀𑆫𑆩𑆳𑆠𑆸𑆥𑇀𑆫𑆩𑆳𑆟𑆥𑇀𑆫𑆩𑆼𑆪𑆮𑆳𑆲𑆓𑆳  𑇅
𑆪𑆶𑆑𑇀𑆠𑇀𑆮𑆳 𑆑𑇀𑆫𑆩𑆠𑇀𑆫𑆪𑆁 𑆠𑆱𑇀𑆪𑆳𑆯𑇀𑆖𑆴𑆤𑇀𑆩𑆫𑆵𑆖𑆴𑆮𑆴𑆑𑆳𑆱𑆤𑆩𑇀 𑇆𑇑𑇐𑇙𑇆

तुरीया सा प्रमातृप्रमाणप्रमेयवाहगा  ।
युक्त्वा क्रमत्रयं तस्याश्चिन्मरीचिविकासनम् ॥१०९॥

Turīyā sā pramātṛpramāṇaprameyavāhagā  |
Yuktvā kramatrayaṃ tasyāścinmarīcivikāsanam || 109 ||

Pervading the flows of subject, perception and object (pramātṛ-pramāṇa-prameya-vāha-gā), She (sā) is Turya (Herself) (turīyā). Having united (yuktvā) the Triad of Sequences (krama-trayam), the Expansion of Her Consciousness (takes place) (tasyāḥ…cit-marīci-vikāsanam).  || 109 ||

𑆩𑆲𑆳𑆱𑆁𑆲𑆳𑆫 𑆍𑆮𑆽𑆑𑆾 𑆩𑆶𑆢𑇀𑆫𑆴𑆠𑆾 𑆬𑆼𑆬𑆴𑆲𑆳𑆤𑆪𑆳  𑇅
𑆢𑆫𑇀𑆯𑆴𑆠𑆂 𑆯𑆳𑆑𑇀𑆠𑆱𑆴𑆢𑇀𑆣𑆳𑆤𑆳𑆁 𑆱𑇀𑆮𑆳𑆠𑇀𑆩𑆮𑆴𑆩𑆫𑇀𑆯𑆱𑆁𑆨𑆸𑆠𑆂 𑇆𑇑𑇑𑇐𑇆

महासंहार एवैको मुद्रितो लेलिहानया  ।
दर्शितः शाक्तसिद्धानां स्वात्मविमर्शसंभृतः ॥११०॥

Mahāsaṃhāra evaiko mudrito lelihānayā  |
Darśitaḥ śāktasiddhānāṃ svātmavimarśasaṃbhṛtaḥ || 110 ||

Only this (ekaḥ…eva) is Mahāsaṃhāra or Great Dissolution (mahā-saṃhāraḥ) (that is) sealed (mudritaḥ) by Lelihānāmudrā (lelihānayā). Being furnished with Awareness of One’s own Self (svātmā-vimarśa-saṃbhṛtaḥ), (It is) displayed (darśitaḥ) for the Śāktasiddha-s (śākta-siddhānām). || 110 ||

𑆅𑆠𑆴 𑆱𑆁𑆮𑆴𑆠𑇀𑆑𑇀𑆫𑆩𑆂 𑆱𑇀𑆪𑆳𑆢𑇀𑆪𑆾 𑆨𑆳𑆮𑆤𑆵𑆪𑆂 𑆱𑆩𑆳𑆱𑆠𑆂  𑇅
𑆯𑆳𑆑𑇀𑆠𑆼 ‘𑆥𑆴 𑆨𑆳𑆮𑆤𑆼𑆲 𑆱𑇀𑆪𑆳𑆠𑇀𑆥𑆷𑆘𑆤𑆩𑆮𑆣𑆳𑆤𑆓𑆩𑇀 𑇆𑇑𑇑𑇑𑇆

इति संवित्क्रमः स्याद्यो भावनीयः समासतः  ।
शाक्ते ‘पि भावनेह स्यात्पूजनमवधानगम् ॥१११॥

Iti saṃvitkramaḥ syādyo bhāvanīyaḥ samāsataḥ  |
Śākte ‘pi bhāvaneha syātpūjanamavadhānagam || 111 ||

This (iti) is the Saṃvitkramaḥ or the Sequence of Consciousness --i.e. also called Anākhyakramaḥ-- (saṃvit-kramaḥ…syāt) which (yaḥ) (has been explained) briefly (samāsataḥ). Though (api) It is to be contemplated (bhāvanīyaḥ) in the Śākta phase (of the development of Awareness) (śākte), here --i.e. in this Śākta process-- (iha) ‘bhāvanā’ or ‘contemplation’ (bhāvanā) is nothing but (syāt) ‘Pūjanam’ or ‘Worship’ (pūjanam), (which) pervades (the reality of) Attention --i.e. one should contemplate on these Goddesses by means of Attention to their activity-- (avadhāna-gam). || 111 ||

𑆱𑆸𑆰𑇀𑆛𑆴𑆑𑆳𑆬𑆵 𑆠𑆶 𑆥𑆷𑆫𑇀𑆮𑆾𑆫𑇀𑆩𑆴𑆱𑇀𑆠𑆢𑇀𑆨𑆸𑆠𑆵 𑆫𑆑𑇀𑆠𑆑𑆳𑆬𑆴𑆑𑆳  𑇅
𑆱𑆳 𑆱𑇀𑆡𑆴𑆠𑆴𑆤𑆳𑆯𑆑𑆳𑆬𑆵 𑆖 𑆠𑆢𑇀𑆮𑆴𑆤𑆳𑆯𑆂 𑆥𑇀𑆫𑆩𑆼𑆪𑆓𑆳𑆂 𑇆𑇑𑇑𑇒𑇆

सृष्टिकाली तु पूर्वोर्मिस्तद्भृती रक्तकालिका  ।
सा स्थितिनाशकाली च तद्विनाशः प्रमेयगाः ॥११२॥

Sṛṣṭikālī tu pūrvormistadbhṛtī raktakālikā  |
Sā sthitināśakālī ca tadvināśaḥ prameyagāḥ || 112 ||

(To summarize:) Sṛṣṭikālī (sṛṣṭi-kālī…tu) is the initial wave (of the appearance of an object of perception) (pūrva-urmiḥ). Its maintenance (tat-bhṛtiḥ) is Raktakālī (rakta-kālikā). Its destruction (tat-vināśaḥ) is Sthitināśakālī (sthiti-nāśa-kālī…sā), and (ca) (they) pervade (the sequence of) prameya or objectivity (prameya-gāḥ). || 112 ||

𑆠𑆳𑆱𑆳𑆁 𑆠𑆶 𑆪𑆩𑆑𑆳𑆬𑆵 𑆖 𑆖𑆠𑆶𑆫𑇀𑆡𑆳𑆥𑆴 𑆮𑆴𑆬𑆳𑆪𑆑𑆳  𑇅
𑆃𑆤𑆳𑆒𑇀𑆪𑆖𑆑𑇀𑆫𑆩𑆼𑆮𑆁 𑆖 𑆥𑇀𑆫𑆩𑆼𑆪𑆓𑆾𑆖𑆫𑆼 𑆱𑇀𑆡𑆴𑆠𑆩𑇀 𑇆𑇑𑇑𑇓𑇆

तासां तु यमकाली च चतुर्थापि विलायका  ।
अनाख्यचक्रमेवं च प्रमेयगोचरे स्थितम् ॥११३॥

Tāsāṃ tu yamakālī ca caturthāpi vilāyakā  |
Anākhyacakramevaṃ ca prameyagocare sthitam || 113 ||

Their (tāsām…tu) dissolver (vilāyakā) is the fourth (caturthā…api), (called) Yamakālī (yama-kālī), and (ca) the Anākhyacakram (anākhya-cakram) takes place (sthitam) in the sphere of prameya (prameya-gocare) this way (evam…ca). || 113 ||

𑆠𑆢𑆳 𑆱𑆁𑆲𑆳𑆫𑆑𑆳𑆬𑆵 𑆠𑆶 𑆧𑆳𑆲𑇀𑆪𑆳𑆨𑆴𑆬𑆳𑆰𑆱𑆁𑆲𑆫𑆳  𑇅
𑆩𑆸𑆠𑇀𑆪𑆶𑆑𑆳𑆬𑆵 𑆠𑆢𑆳 𑆖𑆽𑆮 𑆩𑆩𑆠𑆳𑆤𑆳𑆯𑆱𑆩𑇀𑆨𑆸𑆠𑆳 𑇆𑇑𑇑𑇔𑇆

तदा संहारकाली तु बाह्याभिलाषसंहरा  ।
मृत्युकाली तदा चैव ममतानाशसम्भृता ॥११४॥

Tadā saṃhārakālī tu bāhyābhilāṣasaṃharā  |
Mṛtyukālī tadā caiva mamatānāśasambhṛtā || 114 ||

Then (tadā) Saṃhārakālī (saṃhāra-kālī…tu) is the destroyer of the desire for extroversion (bāhyā-abhilāṣa-saṃharā), while (tadā) only (ca…eva) Mṛtyukālī (mṛtyu-kālī) is furnished with the destruction of ‘mamatā’ or ‘the notion of mine’ (mamatā-nāśa-sambhṛtā). || 114 ||

𑆨𑆢𑇀𑆫𑆠𑆳 𑆨𑆢𑇀𑆫𑆑𑆳𑆬𑆵 𑆖 𑆱𑇀𑆮𑆵𑆑𑆸𑆠𑇀𑆪𑆥𑆳𑆪𑆫𑆷𑆥𑆠𑆂  𑇅
𑆠𑆢𑆳 𑆩𑆳𑆫𑇀𑆠𑆟𑇀𑆝𑆑𑆳𑆬𑆵 𑆠𑆶 𑆱𑆷𑆫𑇀𑆪𑆫𑆷𑆥𑆳𑆑𑇀𑆰𑆑𑆫𑇀𑆰𑆴𑆟𑆵 𑇆𑇑𑇑𑇕𑇆

भद्रता भद्रकाली च स्वीकृत्यपायरूपतः  ।
तदा मार्तण्डकाली तु सूर्यरूपाक्षकर्षिणी ॥११५॥

Bhadratā bhadrakālī ca svīkṛtyapāyarūpataḥ  |
Tadā mārtaṇḍakālī tu sūryarūpākṣakarṣiṇī || 115 ||

And (ca) Bhadrakālī (bhadra-kālī) is Good Fortune (bhadratā) due to the appearance of (the) dissolution of ‘the demand for appropriation’ (svī-kṛti-apāya-rūpataḥ), then (tadā) Mārtaṇḍakālī (mārtaṇḍa-kālī…tu) devours the senses which have solar nature (sūrya-rūpa-akṣa-karṣiṇī). || 115 ||

𑆑𑆳𑆬𑆵 𑆠𑆶 𑆥𑆫𑆩𑆳𑆫𑇀𑆑𑆳𑆒𑇀𑆪𑆳 𑆖𑆳𑆲𑆁𑆑𑆳𑆫𑆮𑆴𑆤𑆳𑆯𑆴𑆑𑆳  𑇅
𑆑𑆳𑆬𑆳𑆓𑇀𑆤𑆴𑆫𑆶𑆢𑇀𑆫𑆑𑆳𑆬𑆵 𑆖 𑆑𑆬𑇀𑆥𑆤𑆳𑆓𑇀𑆫𑆳𑆱𑆠𑆠𑇀𑆥𑆫𑆳 𑇆𑇑𑇑𑇖𑇆

काली तु परमार्काख्या चाहंकारविनाशिका  ।
कालाग्निरुद्रकाली च कल्पनाग्रासतत्परा ॥११६॥

Kālī tu paramārkākhyā cāhaṃkāravināśikā  |
Kālāgnirudrakālī ca kalpanāgrāsatatparā || 116 ||

And (ca) Paramārkakālī (kālī…tu…parama-arka-ākhyā) dissolves ahaṃkāra or false-I (ahaṃkāra-vināśikā), while (ca) Kālāgnirudrakālī (kālāgnirudrakālī) is devoted to the consuming of imagination (kalpanā-grāsa-tatparā). || 116 ||

𑆱𑆳 𑆩𑆲𑆳𑆑𑆳𑆬𑆑𑆳𑆬𑆵 𑆖 𑆑𑆳𑆬𑆓𑇀𑆫𑆱𑆤𑆑𑆳𑆫𑆑𑆳  𑇅
𑆠𑆳𑆱𑆳𑆩𑆽𑆑𑇀𑆪𑆁 𑆩𑆲𑆳𑆨𑆽𑆫𑆮𑆔𑆾𑆫𑆖𑆟𑇀𑆝𑆑𑆳𑆬𑆴𑆑𑆳 𑇆𑇑𑇑𑇗𑇆

सा महाकालकाली च कालग्रसनकारका  ।
तासामैक्यं महाभैरवघोरचण्डकालिका ॥११७॥

Sā mahākālakālī ca kālagrasanakārakā  |
Tāsāmaikyaṃ mahābhairavaghoracaṇḍakālikā || 117 ||

Mahākālakālī (sā…mahā-kāla-kālī) performs the Devouring of Time (kāla-grasana-kārakā), and (ca) the union (aikyam) of them --i.e. of all the Kālī-s-- (tāsām) is (called) Mahābhairavaghoracaṇḍakālī (mahā-bhairava-ghora-caṇḍa-kālikā). || 117 ||

𑆅𑆩𑆳 𑆢𑇀𑆮𑆴𑆰𑆛𑇀𑆑𑆑𑆳𑆬𑇀𑆪𑆳𑆱𑇀𑆠𑆶 𑆮𑆴𑆮𑆸𑆠𑆳𑆂 𑆑𑇀𑆫𑆩𑆯𑆳𑆱𑆤𑆼  𑇅
𑆠𑆳𑆱𑆳𑆁 𑆱𑇀𑆪𑆳𑆢𑆨𑆴𑆣𑆳 𑆃𑆠𑇀𑆫 𑆑𑇀𑆫𑆩𑆱𑇀𑆠𑆾𑆠𑇀𑆫𑆳𑆤𑆶𑆱𑆳𑆫𑆠𑆂 𑇆𑇑𑇑𑇘𑇆

इमा द्विषट्ककाल्यास्तु विवृताः क्रमशासने  ।
तासां स्यादभिधा अत्र क्रमस्तोत्रानुसारतः ॥११८॥

Imā dviṣaṭkakālyāstu vivṛtāḥ kramaśāsane  |
Tāsāṃ syādabhidhā atra kramastotrānusārataḥ || 118 ||

These (imāḥ) Twelve Kālī-s (dviṣaṭka-kālyāḥ…tu) are narrated (vivṛtāḥ) in the Doctrine of the Krama (krama-śāsane), (and) here (atra), their (tāsām) appellations (abhidhāḥ…syāt) follow the Kramastotram (krama-stotra-anusārataḥ). || 118 ||

𑆨𑆳𑆮𑆪𑆼𑆢𑆴𑆠𑆴 𑆯𑆧𑇀𑆢𑆳𑆫𑇀𑆡𑆂 𑆑𑆳𑆬𑆵𑆥𑆫𑆳𑆩𑆫𑇀𑆯𑆂 𑆱𑇀𑆩𑆸𑆠𑆂  𑇅
𑆠𑆳𑆱𑆳𑆁 𑆮𑆸𑆠𑇀𑆠𑆪 𑆅𑆠𑇀𑆡𑆁 𑆖𑆳𑆑𑇀𑆫𑆩𑆳𑆠𑇀𑆠𑆠𑇀𑆠𑇀𑆮𑆳𑆠𑇀𑆩𑆴𑆑𑆳𑆂 𑆱𑆢𑆳 𑇆𑇑𑇑𑇙𑇆

भावयेदिति शब्दार्थः कालीपरामर्शः स्मृतः  ।
तासां वृत्तय इत्थं चाक्रमात्तत्त्वात्मिकाः सदा ॥११९॥

Bhāvayediti śabdārthaḥ kālīparāmarśaḥ smṛtaḥ  |
Tāsāṃ vṛttaya itthaṃ cākramāttattvātmikāḥ sadā || 119 ||

The word ‘bhāvayet’ --i.e. ‘one should contemplate’-- (bhāvayet…iti…śabda-arthaḥ) stands (smṛtaḥ) for the act of reflecting on the Kālī-s (kālī-parāmarśaḥ). This way (ittham…ca), their (tāsām) activities (vṛttayaḥ) (will) constitute reality (tattva-ātmikāḥ) always (sadā) without any succession (akramāt). || 119 ||

𑆖𑆠𑆶𑆫𑇀𑆣𑆳𑆖𑆑𑇀𑆫 𑆍𑆮 𑆱𑇀𑆪𑆳𑆢𑇀𑆨𑆳𑆮𑆤𑆪𑆳 𑆠𑆶 𑆪𑆾𑆓𑆴𑆤𑆂
𑆖𑆑𑇀𑆫𑆖𑆠𑆶𑆰𑇀𑆛𑆪𑆁 𑆠𑆱𑇀𑆩𑆳𑆖𑇀𑆖𑆑𑇀𑆫𑆼𑆯𑆥𑆫𑆴𑆠𑆾𑆰𑆑𑆩𑇀 𑇆𑇑𑇒𑇐𑇆

चतुर्धाचक्र एव स्याद्भावनया तु योगिनः
चक्रचतुष्टयं तस्माच्चक्रेशपरितोषकम् ॥१२०॥

Caturdhācakra eva syādbhāvanayā tu yoginaḥ
cakracatuṣṭayaṃ tasmāccakreśaparitoṣakam || 120 ||

Having faith (bhāvanayā…tu) only in the four wheels (in the form of attentive contemplation) (caturdhā-cakre…eva…syāt), the four wheels (cakra-catuṣṭayam) finally (tasmāt) satisfy Cakreśvara, the Lord of the Wheels (cakra-īśa-paritoṣakam) in the case of (such) a yogin (yoginaḥ). || 120 ||

𑆱𑆁𑆮𑆴𑆠𑇀𑆑𑇀𑆫𑆩𑆼 𑆠𑆶 𑆖𑆑𑇀𑆫𑆼𑆰𑆶 𑆠𑆷𑆢𑇀𑆪𑆾𑆓𑆳𑆨𑆳𑆱𑆤𑆼’ 𑆥𑆴 𑆖  𑇅
𑆖𑆫𑇀𑆮𑆟𑆁 𑆖𑆳𑆥𑇀𑆪𑆬𑆁𑆓𑇀𑆫𑆳𑆱𑆾 𑆢𑆼𑆮𑆵𑆖𑆠𑆶𑆰𑇀𑆛𑆪𑆑𑇀𑆫𑆩𑆂 𑇆𑇑𑇒𑇑𑇆

संवित्क्रमे तु चक्रेषु तूद्योगाभासने’ पि च  ।
चर्वणं चाप्यलंग्रासो देवीचतुष्टयक्रमः ॥१२१॥

Saṃvitkrame tu cakreṣu tūdyogābhāsane’ pi ca  |
Carvaṇaṃ cāpyalaṃgrāso devīcatuṣṭayakramaḥ || 121 ||

(Because) in the Saṃvitkrama or in the Sequence of Consciousness (saṃvit-krame…tu), the Process of the Four Goddesses (devī-catuṣṭaya-kramaḥ) (takes place) in the Wheel-s (cakreṣu…tu) in the following way: ‘Udyoga’ or ‘Continuous endevour’, Ābhāsana’ or ‘Shining’ (udyoga-ābhāsane), Carvaṇa’ or ‘Chewing’ (carvaṇam), and (api…ca…ca api) finally ‘Alaṃgrāsa’ or ‘Complete Devouring’ (alaṃgrāsaḥ). || 121 ||

𑆱𑆸𑆰𑇀𑆛𑆴𑆫𑆶𑆢𑇀𑆪𑆾𑆓 𑆍𑆮𑆁 𑆖 𑆱𑇀𑆡𑆴𑆠𑆴𑆫𑆳𑆨𑆳𑆱𑆤𑆁 𑆠𑆠𑆂  𑇅
𑆱𑆁𑆲𑆳𑆫𑆯𑇀𑆖𑆫𑇀𑆮𑆟𑆁 𑆖𑆳𑆬𑆁𑆓𑇀𑆫𑆳𑆱𑆾’ 𑆤𑆳𑆒𑇀𑆪𑆼𑆠𑆴 𑆑𑆵𑆫𑇀𑆠𑆴𑆠𑆳𑆂 𑇆𑇑𑇒𑇒𑇆

सृष्टिरुद्योग एवं च स्थितिराभासनं ततः  ।
संहारश्चर्वणं चालंग्रासो’ नाख्येति कीर्तिताः ॥१२२॥

Sṛṣṭirudyoga evaṃ ca sthitirābhāsanaṃ tataḥ  |
Saṃhāraścarvaṇaṃ cālaṃgrāso’ nākhyeti kīrtitāḥ || 122 ||

Thus (evam…ca), it is (iti) said that (kīrtitāḥ) Sṛṣṭi or the Wheel of Manifestation (sṛṣṭiḥ) becomes ‘Udyoga (udyogaḥ). Sthiti or the Wheel of Maintenance (sthitiḥ) becomes ‘Ābhāsana (ābhāsanam). Then (tataḥ), Saṃhāra or the Wheel of Withdrawal (saṃhāraḥ) becomes ‘Carvaṇa (carvaṇam), and (ca) Anākhya or the Wheel of the Nameless (anākhyā) becomes ‘Alaṃgrāsa (alaṃgrāsaḥ). || 122 ||

𑆩𑆤𑆤𑆁 𑆱𑆸𑆰𑇀𑆛𑆴𑆫𑆷𑆥𑆁 𑆮𑆳 𑆢𑆼𑆮𑆵 𑆱𑆳 𑆥𑇀𑆫𑆡𑆩𑆳 𑆑𑆴𑆬  𑇅
𑆪𑆠𑆂 𑆱𑆸𑆰𑇀𑆛𑆴𑆱𑇀𑆠𑆶 𑆮𑆴𑆯𑇀𑆮𑆱𑇀𑆪 𑆩𑆤𑆤𑆳𑆢𑆼𑆮 𑆢𑆵𑆥𑆴𑆠𑆳 𑇆𑇑𑇒𑇓𑇆

मननं सृष्टिरूपं वा देवी सा प्रथमा किल  ।
यतः सृष्टिस्तु विश्वस्य मननादेव दीपिता ॥१२३॥

Mananaṃ sṛṣṭirūpaṃ vā devī sā prathamā kila  |
Yataḥ sṛṣṭistu viśvasya mananādeva dīpitā || 123 ||

Or in other words (vā), the nature of (Wheel of) ‘Sṛṣṭi’ or ‘Manifestation’ (sṛṣṭi-rūpam) is the (sā) first (prathamā…kila) Goddess (devī) (called) ‘Mananam’ or ‘Mentation’ (mananam), because (yataḥ) the manifestation (sṛṣṭiḥ…tu) of the universe (viśvasya) is displayed (dīpitā) only (eva) because of ‘mentation’ or ‘thinking’ (mananāt). || 123 ||

𑆮𑆴𑆯𑇀𑆮𑆩𑆴𑆲𑆳𑆡 𑆠𑆠𑇀𑆠𑇀𑆮𑆼𑆤 𑆪𑆱𑇀𑆩𑆳𑆠𑇀𑆠𑆶 𑆩𑆤𑆤𑆥𑇀𑆫𑆘𑆳𑆠𑇀  𑇅
𑆯𑆑𑇀𑆠𑆴𑆖𑆑𑇀𑆫𑆥𑇀𑆫𑆥𑆚𑇀𑆖𑆼𑆤 𑆤𑆳𑆤𑇀𑆪𑆢𑇀𑆨𑆴𑆤𑇀𑆤𑆠𑇀𑆮𑆢𑆫𑇀𑆯𑆑𑆩𑇀 𑇆𑇑𑇒𑇔𑇆

विश्वमिहाथ तत्त्वेन यस्मात्तु मननप्रजात्  ।
शक्तिचक्रप्रपञ्चेन नान्यद्भिन्नत्वदर्शकम् ॥१२४॥

Viśvamihātha tattvena yasmāttu mananaprajāt  |
Śakticakraprapañcena nānyadbhinnatvadarśakam || 124 ||

Hence (atha) here --i.e. in our doctrine-- (iha) viśva or the world (viśvam), in real sense (tattvena), is not (na) different (anyat) from (that) which (yasmāt…tu) is born from thinking (manana-prajāt), (as it) points out ‘the state of differentiation’ (bhinnatva-darśakam) by means of the expansion of the Wheels of Śakti (śakti-cakra-prapañcena). || 124 ||

𑆮𑆴𑆯𑇀𑆮𑆁 𑆱𑆠𑇀𑆪𑆁 𑆠𑆶 𑆨𑆴𑆤𑇀𑆤𑆠𑇀𑆮𑆁 𑆪𑆤𑇀𑆩𑆤𑆱𑇀𑆪𑆥𑆴 𑆢𑆫𑇀𑆯𑆴𑆠𑆩𑇀  𑇅
𑆩𑆴𑆡𑇀𑆪𑆳𑆓𑇀𑆫𑆲𑆤𑆪𑆾𑆓𑆼𑆤 𑆑𑆫𑆟𑆽𑆱𑇀𑆠𑆠𑇀𑆥𑇀𑆫𑆥𑆚𑇀𑆖𑆴𑆠𑆩𑇀 𑇆𑇑𑇒𑇕𑇆

विश्वं सत्यं तु भिन्नत्वं यन्मनस्यपि दर्शितम्  ।
मिथ्याग्रहनयोगेन करणैस्तत्प्रपञ्चितम् ॥१२५॥

Viśvaṃ satyaṃ tu bhinnatvaṃ yanmanasyapi darśitam  |
Mithyāgrahanayogena karaṇaistatprapañcitam || 125 ||

Truly (satyam…tu), the world (viśvam) is that (tat) ‘differentiation’ (bhinnatvam), which (yat) though (api) displayed (darśitam) in mind (manasi), expands (prapañcitam) through the senses (karaṇaiḥ) by means of misunderstanding or limited perception (mithyā-grahana-yogena). || 125 ||

𑆢𑆼𑆮𑆵𑆫𑇀𑆰𑇀𑆪𑆳 𑆱𑆳 𑆢𑇀𑆮𑆴𑆠𑆵𑆪𑆳 𑆖 𑆱𑇀𑆡𑆴𑆠𑆴𑆖𑆑𑇀𑆫𑆁 𑆥𑇀𑆫𑆑𑆵𑆫𑇀𑆠𑆴𑆠𑆳  𑇅
𑆆𑆫𑇀𑆯𑇀𑆪𑆳 𑆠𑆠𑇀𑆠𑇀𑆮𑆁 𑆥𑆸𑆡𑆓𑇀𑆨𑆳𑆠𑆴 𑆱𑇀𑆮𑆳𑆠𑇀𑆩𑆤𑆾’ 𑆥𑆴 𑆢𑇀𑆮𑆪𑆥𑇀𑆫𑆡𑆳 𑇆𑇑𑇒𑇖𑇆

देवीर्ष्या सा द्वितीया च स्थितिचक्रं प्रकीर्तिता  ।
ईर्श्या तत्त्वं पृथग्भाति स्वात्मनो’ पि द्वयप्रथा ॥१२६॥

Devīrṣyā sā dvitīyā ca sthiticakraṃ prakīrtitā  |
Īrśyā tattvaṃ pṛthagbhāti svātmano’ pi dvayaprathā || 126 ||

And (ca) the (sā) second (dvitīyā) Goddess (devī) is (called) ‘Īrśyā’ or ‘Envy’ (īrṣyā), (that is) said to be (prakīrtitā) (the nature of the Wheel of) ‘Sthiti’ or ‘Maintenance’ (sthiti-cakram). Though (api) ‘Īrśyā’ or ‘Envy’ (īrśyā) is (that) reality (which) (tattvam) expands as duality (dvaya-prathā) appearing (bhāti) separately (pṛthak) from one’s own Self (svātmanaḥ).  || 126 ||

𑆠𑆸𑆝𑇀𑆢𑆼𑆮𑆵 𑆱𑆳 𑆠𑇀𑆫𑆴𑆠𑆵𑆪𑆳 𑆠𑆶 𑆱𑆁𑆲𑆳𑆫𑆖𑆑𑇀𑆫𑆩𑆵𑆥𑇀𑆱𑆴𑆠𑆳  𑇅
𑆯𑆾𑆰𑆑𑆠𑇀𑆮𑆳𑆪 𑆱𑆫𑇀𑆮𑆱𑇀𑆪 𑆩𑆼𑆪𑆁 𑆱𑇀𑆮𑆵𑆑𑆫𑇀𑆠𑆶𑆩𑆴𑆖𑇀𑆗𑆠𑆴 𑇆𑇑𑇒𑇗𑇆

तृड्देवी सा त्रितीया तु संहारचक्रमीप्सिता  ।
शोषकत्वाय सर्वस्य मेयं स्वीकर्तुमिच्छति ॥१२७॥

Tṛḍdevī sā tritīyā tu saṃhāracakramīpsitā  |
Śoṣakatvāya sarvasya meyaṃ svīkartumicchati || 127 ||

The third (tritīyā…tu) Goddess (devī) is (called) ‘Tṛṣ’ or ‘Thirst’ (tṛt), (as) She (sā) wants (icchati) to make the object (of perception) her own (meyam…svī-kartum). (Therefore,) the Wheel of ‘Saṃhāra’ or ‘Withdrawal’ (saṃhāra-cakram) is a desire (īpsitam) for the drying up --i.e. drinking-- (śoṣakatvāya) of everything (sarvasya). || 127 ||

𑆢𑆼𑆮𑆵 𑆖𑆠𑆶𑆫𑇀𑆡𑆑𑆳 𑆱𑆠𑇀𑆪𑆁 𑆩𑆲𑆳𑆱𑆁𑆲𑆳𑆫𑆖𑆑𑇀𑆫𑆴𑆟𑆵  𑇅
𑆱𑆳 𑆑𑇀𑆰𑆶𑆢𑆳𑆒𑇀𑆪𑆳 𑆪𑆠𑆂 𑆱𑆽𑆮 𑆱𑇀𑆮𑆵𑆑𑆸𑆠𑆓𑇀𑆫𑆳𑆱𑆠𑆠𑇀𑆥𑆫𑆳 𑇆𑇑𑇒𑇘𑇆

देवी चतुर्थका सत्यं महासंहारचक्रिणी  ।
सा क्षुदाख्या यतः सैव स्वीकृतग्रासतत्परा ॥१२८॥

Devī caturthakā satyaṃ mahāsaṃhāracakriṇī  |
Sā kṣudākhyā yataḥ saiva svīkṛtagrāsatatparā || 128 ||

In real sense (satyam), the fourth (caturthakā) Goddess (devī) rules over the Wheel of Mahāsaṃhāra or Great Dissolution --i.e. over the Anākhyacakram-- (mahā-saṃhāra-cakriṇī). She (sā) is called ‘Kṣut’ or ‘Hunger’ (kṣut-ākhyā), because (yataḥ) only (eva) She (sā) is devoted totally to the consuming of that which is embraced (by the third Goddess) (svī-kṛta-grāsa-tatparā). || 128 ||

𑆩𑆲𑆳𑆱𑆁𑆲𑆳𑆫𑆯𑆧𑇀𑆢𑆳𑆫𑇀𑆡𑆾 𑆲𑇀𑆪𑆬𑆁𑆓𑇀𑆫𑆳𑆱 𑆅𑆲 𑆱𑇀𑆩𑆸𑆠𑆂  𑇅
𑆖𑆠𑆶𑆫𑆶𑆬𑇀𑆬𑆳𑆱𑆪𑆾𑆓𑆼𑆤 𑆱𑇀𑆮𑆱𑇀𑆮𑆮𑆴𑆯𑇀𑆫𑆳𑆤𑇀𑆠𑇀𑆪𑆮𑆱𑇀𑆡𑆴𑆠𑆴𑆂 𑇆𑇑𑇒𑇙𑇆

महासंहारशब्दार्थो ह्यलंग्रास इह स्मृतः  ।
चतुरुल्लासयोगेन स्वस्वविश्रान्त्यवस्थितिः ॥१२९॥

Mahāsaṃhāraśabdārtho hyalaṃgrāsa iha smṛtaḥ  |
Caturullāsayogena svasvaviśrāntyavasthitiḥ || 129 ||

Here (iha), the word ‘Mahāsaṃhāra’ (mahā-saṃhāra-śabda-arthaḥ…hi) stands (smṛtaḥ) for ‘Alaṃgrāsa’ or ‘Complete Devouring of duality’ (alaṃgrāsaḥ), (and) by means of outpouring the (aforesaid) four (Goddesses) (catur-ullāsa-yogena), firm establishment or stability of ‘Resting in one’s own True Nature’ (takes place) (sva-sva-viśrānti-avasthitiḥ). || 129 ||

𑆨𑆳𑆮𑆤𑆳𑆪𑆳𑆩𑆤𑆳𑆒𑇀𑆪𑆳𑆤𑇀𑆠𑆖𑆠𑆶𑆰𑇀𑆛𑆪𑆼 𑆠𑆶 𑆪𑆾𑆓𑆴𑆤𑆂  𑇅
𑆱𑆸𑆰𑇀𑆛𑇀𑆪𑆮𑆠𑆳𑆫𑆱𑆁𑆲𑆳𑆫𑆳𑆤𑆳𑆒𑇀𑆪𑆖𑆑𑇀𑆫𑆥𑇀𑆫𑆨𑆳𑆱𑆤𑆩𑇀 𑇆𑇑𑇓𑇐𑇆

भावनायामनाख्यान्तचतुष्टये तु योगिनः  ।
सृष्ट्यवतारसंहारानाख्यचक्रप्रभासनम् ॥१३०॥

Bhāvanāyāmanākhyāntacatuṣṭaye tu yoginaḥ  |
Sṛṣṭyavatārasaṃhārānākhyacakraprabhāsanam || 130 ||

When there is contemplation (bhāvanāyām) on the four (Wheels) ending in Anākhyā (anākhya-anta-catuṣṭaye…tu), the Illumination of the Wheels of Manifestation, Maintenance, Dissolution and Great Dissolution (sṛṣṭi-avatāra-saṃhāra-anākhya-cakra-prabhāsanam) (takes place) for the yogin (yoginaḥ). || 130 ||

𑆠𑆢𑆳 𑆩𑆤𑆤𑆩𑆶𑆢𑇀𑆪𑆾𑆓 𑆆𑆫𑇀𑆯𑇀𑆪𑆳𑆨𑆳𑆱𑆾 𑆨𑆮𑆼𑆠𑇀𑆱𑇀𑆮𑆠𑆂  𑇅
𑆠𑆸𑆛𑇀𑆖𑆫𑇀𑆮𑆤𑆁 𑆨𑆮𑆼𑆠𑇀𑆱𑇀𑆪𑆳𑆖𑇀𑆖 𑆑𑇀𑆰𑆶𑆢𑆬𑆁𑆓𑇀𑆫𑆳𑆱 𑆆𑆑𑇀𑆰𑆴𑆠𑆳 𑇆𑇑𑇓𑇑𑇆

तदा मननमुद्योग ईर्श्याभासो भवेत्स्वतः  ।
तृट्चर्वनं भवेत्स्याच्च क्षुदलंग्रास ईक्षिता ॥१३१॥

Tadā mananamudyoga īrśyābhāso bhavetsvataḥ  |
Tṛṭcarvanaṃ bhavetsyācca kṣudalaṃgrāsa īkṣitā || 131 ||

Then (tadā) ‘Mananam’ or ‘Mentation’ --i.e. the Sṛṣṭicakram-- (mananam) (becomes) ‘Udyoga’ or ‘Continuous endevour’ (udyogaḥ), ‘Īrśyā’ or ‘Envy’ --i.e. the Sthiticakram-- (īrśyā) naturally (svataḥ) becomes (bhavet) ‘Ābhāsana’ or ‘Shining’ ābhāsaḥ, ‘Tṛṣ’ or ‘Thirst’ --i.e. the Saṃhāracakram-- (tṛṭ) becomes (bhavet) ‘Carvaṇam’ or ‘Chewing’ (carvanam), and (finally,) ca ‘Kṣut’ or ‘Hunger’ --i.e. the Anākhyacakram-- (kṣut) is known as (īkṣitā) ‘Alaṃgrāsa’ or ‘Complete Devouring of duality’ (alaṃgrāsaḥ). || 131 ||

𑆑𑇀𑆫𑆩𑆼 𑆑𑇀𑆰𑆶𑆢𑆤𑇀𑆠𑆢𑆼𑆮𑆵𑆤𑆳𑆁 𑆪𑆾𑆓𑆵 𑆓𑆶𑆫𑆶𑆥𑇀𑆫𑆱𑆳𑆢𑆠𑆂  𑇅
𑆖𑆑𑇀𑆫𑆢𑆼𑆮𑇀𑆪𑆱𑇀𑆠𑆶 𑆖𑆑𑇀𑆫𑆼𑆯𑆨𑆴𑆤𑇀𑆤𑆠𑇀𑆮𑆤𑆳𑆯𑆠𑆠𑇀𑆥𑆫𑆳𑆂 𑇆𑇑𑇓𑇒𑇆

𑆠𑆱𑇀𑆩𑆳𑆢𑇀𑆢𑇀𑆮𑆴𑆰𑆛𑇀𑆑𑆑𑆳𑆬𑆵𑆂 𑆱𑇀𑆪𑆳𑆢𑆶𑆬𑇀𑆬𑆳𑆱𑆼𑆤𑆽𑆮 𑆨𑆳𑆮𑆪𑆼𑆠𑇀  𑇅
𑆠𑆢𑆳 𑆠𑆳𑆱𑆳𑆁 𑆱 𑆮𑆴𑆯𑇀𑆫𑆳𑆤𑇀𑆠𑆴𑆁 𑆪𑆳𑆠𑆴 𑆔𑆱𑇀𑆩𑆫𑆱𑆁𑆮𑆴𑆢𑆳 𑇆𑇑𑇓𑇓𑇆

क्रमे क्षुदन्तदेवीनां योगी गुरुप्रसादतः  ।
चक्रदेव्यस्तु चक्रेशभिन्नत्वनाशतत्पराः ॥१३२॥

तस्माद्द्विषट्ककालीः स्यादुल्लासेनैव भावयेत्  ।
तदा तासां स विश्रान्तिं याति घस्मरसंविदा ॥१३३॥

Krame kṣudantadevīnāṃ yogī guruprasādataḥ  |
Cakradevyastu cakreśabhinnatvanāśatatparāḥ || 132 ||

Tasmāddviṣaṭkakālīḥ syādullāsenaiva bhāvayet  |
Tadā tāsāṃ sa viśrāntiṃ yāti ghasmarasaṃvidā || 133 ||

In the Process (krame) of the Goddesses ending in ‘Hunger’ (kṣut-anta-devīnām) (, which) rises due to the Guru’s Grace (guru-prasādataḥ), the Goddesses of the Wheels --i.e. Sṛṣṭiḥ, Sthitiḥ, Saṃhāraḥ and Anākhyā-- (cakra-devyaḥ…tu) are eager to dissolve their difference from the Lord of (all the) Wheels (cakra-īśa-bhinnatva-nāśa-tatparāḥ). Therefore (tasmāt), yogī-s (yogī) should (syāt…bhāvayet) contemplate on the twelve Kālī-s (dviṣaṭka-kālīḥ) merely (eva) by the act of ullāsa or outpouring (Them this way) (ullāsena) by means of Voracious --i.e. eager for being delighted in their Essence-- Consciousness (ghasmara-saṃvidā), then (tadā) they --i.e. such supreme yogī-s-- (saḥ) advance towards (yāti) their --i.e. of Goddesses’ (tāsām) Resting Place or Appeased Condition (viśrāntim). || 132-133 ||

𑆮𑆴𑆯𑇀𑆫𑆳𑆤𑇀𑆠𑆴𑆂 𑆥𑆚𑇀𑆖𑆩𑆳 𑆱𑆳𑆥𑆴 𑆢𑆯𑆳 𑆱𑇀𑆮𑆱𑆁𑆮𑆴𑆢𑆶𑆤𑇀𑆩𑆤𑆳  𑇅
𑆢𑆼𑆮𑆵𑆖𑆠𑆶𑆰𑇀𑆛𑆪𑆁 𑆠𑆱𑇀𑆩𑆳𑆤𑇀𑆩𑆫𑆵𑆖𑆴𑆑𑆶𑆬𑆠𑆠𑇀𑆥𑆫𑆩𑇀 𑇆𑇑𑇓𑇔𑇆

विश्रान्तिः पञ्चमा सापि दशा स्वसंविदुन्मना  ।
देवीचतुष्टयं तस्मान्मरीचिकुलतत्परम् ॥१३४॥

Viśrāntiḥ pañcamā sāpi daśā svasaṃvidunmanā  |
Devīcatuṣṭayaṃ tasmānmarīcikulatatparam || 134 ||

Viśrānti or Repose (viśrāntiḥ) is (thus) the (sā) Fifth (pañcamā) State (daśā), though (api) It is (nothing but) one’s Unminded or Thoughtless Consciousness (sva-saṃvit-unmanā); hence (tasmāt), the Four Goddesses (devī-catuṣṭayam) are eagerly engaged in the (Expansion) of the Body of (Consciousness made of Its) Rays (marīci-kula-tatparam).  || 134 ||

The Bhāsākramaḥ

𑆖𑆴𑆤𑇀𑆩𑆫𑆵𑆖𑆪 𑆍𑆮𑆁 𑆠𑆳𑆱𑇀𑆠𑇀𑆫𑆪𑆾𑆢𑆯𑇀𑆪𑆥𑆴 𑆑𑆳𑆬𑆴𑆑𑆳  𑇅
𑆪𑆱𑇀𑆪𑆳 𑆢𑇀𑆮𑆳𑆢𑆯𑆢𑆼𑆮𑇀𑆪𑆾’ 𑆥𑆴 𑆯𑆳𑆩𑇀𑆨𑆮𑆱𑆴𑆢𑇀𑆣𑆱𑆁𑆲𑆠𑆳𑆂 𑇆𑇑𑇓𑇕𑇆

चिन्मरीचय एवं तास्त्रयोदश्यपि कालिका  ।
यस्या द्वादशदेव्यो’ पि शाम्भवसिद्धसंहताः ॥१३५॥

Cinmarīcaya evaṃ tāstrayodaśyapi kālikā  |
Yasyā dvādaśadevyo’ pi śāmbhavasiddhasaṃhatāḥ || 135 ||

This way (evam), the (tāḥ) Cinmarīci-s or the Rays of Consciousness (cit-marīcayaḥ) are the Thirteenth (trayodaśī…api) Kālī (kālikā), Whose (yasyā) Twelve Goddessess (dvādaśa-devyaḥ…api) are combined by the Śāmbhavasiddha-s (śāmbhava-siddha-saṃhatāḥ).  || 135 ||

𑆍𑆰 𑆢𑇀𑆮𑆳𑆢𑆯𑆑𑆳𑆬𑆵𑆤𑆳𑆁 𑆑𑇀𑆫𑆩𑆳𑆠𑇀𑆑𑇀𑆫𑆩𑆾’ 𑆤𑆶𑆨𑆷𑆪𑆠𑆼  𑇅
𑆱𑆁𑆮𑆴𑆠𑇀𑆑𑇀𑆫𑆩𑆼𑆟 𑆨𑆳𑆮𑆼𑆤 𑆯𑆳𑆑𑇀𑆠𑆱𑆴𑆢𑇀𑆣𑆼𑆰𑆶 𑆱𑆷𑆪𑆠𑆼 𑇆𑇑𑇓𑇖𑇆

एष द्वादशकालीनां क्रमात्क्रमो’ नुभूयते  ।
संवित्क्रमेण भावेन शाक्तसिद्धेषु सूयते ॥१३६॥

Eṣa dvādaśakālīnāṃ kramātkramo’ nubhūyate  |
Saṃvitkrameṇa bhāvena śāktasiddheṣu sūyate || 136 ||

This (eṣaḥ) Sequence (kramaḥ) of the Twelve Kālī-s (dvādaśa-kālīnām) is experienced (anubhūyate) in a successive way (kramāt) as the Saṃvitkrama (saṃvit-krameṇa…bhāvena), (and) it is manifested (sūyate) in the Śāktasiddha-s (śāktasiddheṣu). || 136 ||

𑆑𑆳𑆬𑆴𑆑𑆳𑆁 𑆨𑆳𑆮𑆪𑆼𑆠𑇀𑆠𑆠𑇀𑆫 𑆱𑆫𑇀𑆮𑆢𑆳 𑆠𑆶𑆫𑇀𑆪𑆱𑆩𑇀𑆨𑆸𑆠𑆂  𑇅
𑆯𑆳𑆑𑇀𑆠𑆑𑇀𑆫𑆩𑆱𑇀𑆪 𑆥𑆫𑇀𑆪𑆳𑆪𑆼 𑆘𑆓𑆢𑆶𑆢𑇀𑆢𑇀𑆪𑆾𑆠𑆤𑆳𑆫𑇀𑆡𑆠𑆂 𑇆𑇑𑇓𑇗𑇆

कालिकां भावयेत्तत्र सर्वदा तुर्यसम्भृतः  ।
शाक्तक्रमस्य पर्याये जगदुद्द्योतनार्थतः ॥१३७॥

Kālikāṃ bhāvayettatra sarvadā turyasambhṛtaḥ  |
Śāktakramasya paryāye jagaduddyotanārthataḥ || 137 ||

There (tatra), in the cycle (paryāye) of the Śākta process (śākta-kramasya), the (yogin who is) possessed of Turya (turya-sambhṛtaḥ) should contemplate (bhāvayet) on the Kālī-s (kālikām) in continuity (sarvadā) for the sake of the Illumination of the universe (jagat-uddyotana-arthataḥ). || 137 ||

𑆑𑆳𑆬𑆵𑆑𑇀𑆫𑆩𑆾 𑆢𑇀𑆮𑆴𑆰𑆛𑇀𑆑𑆾’ 𑆱𑆿 𑆯𑆳𑆑𑇀𑆠𑆱𑆴𑆢𑇀𑆣𑆥𑇀𑆫𑆥𑆷𑆘𑆴𑆠𑆂  𑇅
𑆪𑆠𑆾 𑆘𑇀𑆚𑆳𑆤𑆯𑇀𑆖 𑆩𑆤𑇀𑆠𑇀𑆫𑆯𑇀𑆖 𑆩𑆼𑆬𑆳𑆥𑆾’ 𑆥𑆴 𑆠𑆢𑆳𑆯𑇀𑆫𑆴𑆠𑆂 𑇆𑇑𑇓𑇘𑇆

कालीक्रमो द्विषट्को’ सौ शाक्तसिद्धप्रपूजितः  ।
यतो ज्ञानश्च मन्त्रश्च मेलापो’ पि तदाश्रितः ॥१३८॥

Kālīkramo dviṣaṭko’ sau śāktasiddhaprapūjitaḥ  |
Yato jñānaśca mantraśca melāpo’ pi tadāśritaḥ || 138 ||

The (asau) Twelvefold (dviṣaṭkaḥ) Kālīkrama or the Sequence of the Kālī-s (kālī-kramaḥ) are (truly) worshipped by the Śāktasiddha-s (śākta-siddha-prapūjitaḥ), because (yataḥ) the Jñānasiddha-s (jñānaḥ), the Mantrasiddha-s (mantraḥ), but (ca…ca…api) even the Melāpasiddha-s (melāpaḥ) are dependent on it --i.e. they cannot contemplate on such Krama, because they do not see the Core of the Kālīkrama-- (tat-āśritaḥ). || 138 ||

𑆯𑆳𑆑𑇀𑆠𑆑𑇀𑆫𑆩𑆼 𑆠𑆶 𑆪𑆾𑆓𑆵 𑆱𑇀𑆪𑆳𑆖𑇀𑆗𑆶𑆢𑇀𑆣𑆥𑇀𑆫𑆩𑆳𑆠𑆸𑆱𑆁𑆱𑇀𑆡𑆴𑆠𑆂  𑇅
𑆠𑆠𑇀𑆫 𑆖𑆑𑇀𑆫𑆼𑆯𑇀𑆮𑆫𑆵𑆫𑆯𑇀𑆩𑆴𑆑𑆶𑆬𑆁 𑆮𑆴𑆨𑆳𑆤𑇀𑆠𑆴 𑆑𑆳𑆬𑆴𑆑𑆳𑆂 𑇆𑇑𑇓𑇙𑇆

शाक्तक्रमे तु योगी स्याच्छुद्धप्रमातृसंस्थितः  ।
तत्र चक्रेश्वरीरश्मिकुलं विभान्ति कालिकाः ॥१३९॥

Śāktakrame tu yogī syācchuddhapramātṛsaṃsthitaḥ  |
Tatra cakreśvarīraśmikulaṃ vibhānti kālikāḥ || 139 ||

(Thus), yogin-s (yogī) of the Śākta process --i.e. the Śāktasiddha-s-- (śākta-krame…tu) rest on the Supreme Perceiver (of the whole Sequence of Kālī-s, and) (śuddha-pramātṛ-saṃsthitaḥ…syāt) there (tatra), the Kālī-s (kālikāḥ) (start to) shine (vibhānti) as the Totality of the Rays of Cakreśvarī, the Mistress of Cakreśvara, the Lord of all the Wheels (of Kālī) (cakra-īśvarī-raśmi-kulam). || 139 ||

𑆃𑆑𑇀𑆫𑆩𑆳𑆠𑇀𑆠𑆤𑇀𑆩𑆫𑆵𑆖𑆵𑆤𑆳𑆁 𑆱𑆳𑆩𑆫𑆱𑇀𑆪𑆁 𑆮𑆴𑆨𑆳𑆠𑆴 𑆖  𑇅
𑆯𑆳𑆩𑇀𑆨𑆮𑆼 𑆠𑆱𑇀𑆪 𑆱𑆁𑆑𑇀𑆫𑆳𑆤𑇀𑆠𑆴𑆂 𑆯𑆳𑆩𑇀𑆨𑆮𑆵𑆨𑆴𑆫𑇀𑆪𑆡𑆳𑆮𑆴𑆣𑆴 𑇆𑇑𑇔𑇐𑇆

अक्रमात्तन्मरीचीनां सामरस्यं विभाति च  ।
शाम्भवे तस्य संक्रान्तिः शाम्भवीभिर्यथाविधि ॥१४०॥

Akramāttanmarīcīnāṃ sāmarasyaṃ vibhāti ca  |
Śāmbhave tasya saṃkrāntiḥ śāmbhavībhiryathāvidhi || 140 ||

But (when) (tu) the Oneness (sāmarasyam) of the Rays (of Consciousness) (marīcīnām) is transfered (tasya…saṃkrāntiḥ) to the Śāmbava (State) by the Śāmbhavī Śakti-s (śāmbhavībhiḥ) according to the rules (yathāvidhi), It --i.e. the Oneness of all the Rays-- (tat) radiates (vibhāti) without any succession (akramāt). || 140 ||

𑆯𑆳𑆑𑇀𑆠𑆱𑆁𑆮𑆴𑆠𑇀𑆑𑇀𑆫𑆩𑆼𑆟𑆽𑆮 𑆮𑆸𑆤𑇀𑆢𑆖𑆑𑇀𑆫𑆾𑆫𑇀𑆣𑇀𑆮𑆨𑆷𑆩𑆴𑆑𑆳  𑇅
𑆖𑆠𑆶𑆫𑇀𑆣𑆳𑆯𑆳𑆩𑇀𑆨𑆮𑆼 𑆠𑆠𑇀𑆫 𑆨𑆳𑆱𑆳𑆖𑆑𑇀𑆫𑆩𑆶𑆢𑆳𑆲𑆸𑆠𑆳 𑇆𑇑𑇔𑇑𑇆

शाक्तसंवित्क्रमेणैव वृन्दचक्रोर्ध्वभूमिका  ।
चतुर्धाशाम्भवे तत्र भासाचक्रमुदाहृता ॥१४१॥

Śāktasaṃvitkrameṇaiva vṛndacakrordhvabhūmikā  |
Caturdhāśāmbhave tatra bhāsācakramudāhṛtā || 141 ||

(Therefore,) the Upper Stage of the Vṛndacakram (takes place) (vṛnda-cakra-urdhva-bhūmikā) merely by means of the Śākta Sequence of Consciousness (śākta-saṃvit-krameṇa…eva). In (tatra) the fourfold Śāmbhava State (caturdhā-śāmbhave), (It -- i.e. the Upper Stage of the Vṛndacakram--) is called (udāhṛtā) the Bhāsācakram or the Wheel of Supreme Light (bhāsā-cakram). || 141 ||

𑆱𑆁𑆮𑆴𑆠𑇀𑆑𑇀𑆫𑆩𑆼’ 𑆥𑇀𑆪𑆤𑆳𑆒𑇀𑆪𑆼𑆤 𑆢𑇀𑆮𑆴𑆰𑆛𑇀𑆑𑆑𑆳𑆬𑆴𑆑𑆳𑆂 𑆑𑇀𑆫𑆩𑆳𑆠𑇀  𑇅
𑆑𑆳𑆬𑆵𑆤𑆳𑆁 𑆨𑆼𑆢𑆒𑆳𑆢𑆳𑆪 𑆨𑆳𑆮𑆪𑆼𑆪𑆶𑆂 𑆱𑇀𑆮𑆨𑆳𑆮𑆠𑆂 𑇆𑇑𑇔𑇒𑇆

संवित्क्रमे’ प्यनाख्येन द्विषट्ककालिकाः क्रमात्  ।
कालीनां भेदखादाय भावयेयुः स्वभावतः ॥१४२॥

Saṃvitkrame’ pyanākhyena dviṣaṭkakālikāḥ kramāt  |
Kālīnāṃ bhedakhādāya bhāvayeyuḥ svabhāvataḥ || 142 ||

(To summarize:) Though (api) in the Saṃvitkrama (saṃvit-krame), (yogī-s) should naturally (svabhāvataḥ) contemplate (bhāvayeyuḥ) on the Twelve Kālī-s (dviṣaṭka-kālikāḥ) successively (kramāt) by means of Anākhyā or the Supreme Perceiver (of such succession) (anākhyena) to devour the difference (bheda-khādāya) of the Kālī-s or the phases of the perceptive Cycle of Consciousness (kālīnām). || 142 ||

𑆪𑆢𑆳 𑆑𑆼𑆤𑇀𑆢𑇀𑆫𑆁 𑆠𑆢𑆳 𑆠𑆳𑆱𑆳𑆁 𑆘𑇀𑆚𑆳𑆠𑆁 𑆖𑆑𑇀𑆫𑆼𑆯𑇀𑆮𑆫𑆂 𑆱𑇀𑆮𑆠𑆂  𑇅
𑆖𑆑𑇀𑆫𑆼𑆯𑇀𑆮𑆫𑆾’ 𑆑𑇀𑆫𑆩𑆳𑆢𑆼𑆮𑆳𑆨𑆼𑆢𑆁 𑆱𑆩𑆠𑆪𑆳𑆑𑇀𑆰𑆠𑆴 𑇆𑇑𑇔𑇓𑇆

यदा केन्द्रं तदा तासां ज्ञातं चक्रेश्वरः स्वतः  ।
चक्रेश्वरो’ क्रमादेवाभेदं समतयाक्षति ॥१४३॥

Yadā kendraṃ tadā tāsāṃ jñātaṃ cakreśvaraḥ svataḥ  |
Cakreśvaro’ kramādevābhedaṃ samatayākṣati || 143 ||

When (yadā) their (tāsām) Center (kendram) is spontaneously (svataḥ) recognized (jñātam) as Cakreśvaraḥ, the Lord of the Wheels (cakra-īśvaraḥ), then (tadā) Cakreśvara (cakra-īśvaraḥ) embraces (akṣati) Non-duality (abhedam) by means of Identification (with all His Wheels) (samatayā) without succession (akramāt…eva). || 143 ||

𑆖𑆠𑆶𑆫𑇀𑆣𑆳𑆯𑆳𑆩𑇀𑆨𑆮𑆵 𑆠𑆠𑇀𑆫 𑆧𑆴𑆤𑇀𑆢𑇀𑆮𑆫𑇀𑆣𑆖𑆤𑇀𑆢𑇀𑆫𑆫𑆷𑆥𑆪𑆳  𑇅
𑆤𑆴𑆫𑆾𑆣𑆼𑆤 𑆖 𑆤𑆳𑆢𑆼𑆤 𑆱𑆩𑇀𑆪𑆓𑆨𑆼𑆢𑆠𑆠𑇀𑆥𑆫𑆳 𑇆𑇑𑇔𑇔𑇆

चतुर्धाशाम्भवी तत्र बिन्द्वर्धचन्द्ररूपया  ।
निरोधेन च नादेन सम्यगभेदतत्परा ॥१४४॥

Caturdhāśāmbhavī tatra bindvardhacandrarūpayā  |
Nirodhena ca nādena samyagabhedatatparā || 144 ||

There (tatra), the four-fold Śāmbhavīśakti (caturdhā-śāmbhavī) is devoted only to Perfect Non-duality by means of ‘bindu’, ‘ardhacandra’ (bindu-ardha-candra-rūpayā), ‘nirodha’ (nirodhena) and (ca) ‘nāda’ (nādena). || 144 ||

𑆥𑇀𑆫𑆑𑆳𑆯𑆳𑆠𑇀𑆩𑆑𑆧𑆴𑆤𑇀𑆢𑆶𑆂 𑆱𑇀𑆪𑆳𑆢𑇀𑆮𑆳𑆖𑇀𑆪𑆣𑆫𑆳𑆥𑆫𑆳𑆖𑆴𑆠𑆴𑆂  𑇅
𑆪𑆢𑆳 𑆮𑆳𑆖𑇀𑆪𑆢𑇀𑆮𑆴𑆠𑆳 𑆑𑇀𑆰𑆵𑆟𑆳 𑆱𑆾’ 𑆫𑇀𑆣𑆖𑆤𑇀𑆢𑇀𑆫𑆂 𑆱𑇀𑆩𑆸𑆠𑆳 𑆠𑆢𑆳 𑇆𑇑𑇔𑇕𑇆

प्रकाशात्मकबिन्दुः स्याद्वाच्यधरापराचितिः  ।
यदा वाच्यद्विता क्षीणा सो’ र्धचन्द्रः स्मृता तदा ॥१४५॥

Prakāśātmakabinduḥ syādvācyadharāparācitiḥ  |
Yadā vācyadvitā kṣīṇā so’ rdhacandraḥ smṛtā tadā || 145 ||

Bindu is characterized by the (underlying) Light (of all the objects. Therefore, It is) (prakāśa-ātmaka-binduḥ…syāt) Supreme Citi, the Power of Consciousness, (Who) holds (all the) objects (vācya-dharā-parā-citiḥ). Then (tadā), when (yadā) the duality of objects (vācya-dvitā) is diminished (for a certain degree) (kṣīṇā), it --i.e. bindu-- (saḥ) is known (smṛtā) as ardhacandra, the half-moon (ardha-candraḥ). || 145 ||

𑆠𑆱𑇀𑆪 𑆑𑇀𑆰𑆵𑆟𑆳𑆠𑇀𑆥𑆶𑆤𑆂 𑆱𑆾’ 𑆥𑆴 𑆨𑆳𑆠𑆴 𑆤𑆴𑆫𑆾𑆣𑆫𑆷𑆥𑆠𑆳  𑇅
𑆮𑆼𑆢𑇀𑆪𑆑𑆿𑆛𑆴𑆬𑇀𑆪𑆩𑆼𑆮𑆳𑆠𑇀𑆫 𑆱𑆁𑆯𑆶𑆢𑇀𑆣𑇀𑆪𑆳 𑆮𑇀𑆪𑆥𑆓𑆖𑇀𑆗𑆠𑆴 𑇆𑇑𑇔𑇖𑇆

तस्य क्षीणात्पुनः सो’ पि भाति निरोधरूपता  ।
वेद्यकौटिल्यमेवात्र संशुद्ध्या व्यपगच्छति ॥१४६॥

Tasya kṣīṇātpunaḥ so’ pi bhāti nirodharūpatā  |
Vedyakauṭilyamevātra saṃśuddhyā vyapagacchati || 146 ||

(Then,) even (api) that (diminished condition) (tasya) becomes diminished (kṣīṇāt) again (punaḥ), (and) it (saḥ) appears (bhāti) as the formation of nirodha, a straight line (nirodha-rūpatā). There (atra), having purified (saṃśuddhyā) the falsehood of object (vedya-kauṭilyam…eva), it --i.e. nirodha-- dissolves (vyapagacchati). || 146 ||

𑆮𑆼𑆢𑇀𑆪𑆑𑆿𑆛𑆴𑆬𑇀𑆪𑆒𑆳𑆢𑆼’ 𑆥𑆴 𑆤𑆳𑆢𑆥𑇀𑆫𑆮𑆼𑆯 𑆆𑆑𑇀𑆰𑆴𑆠𑆂  𑇅
𑆱𑆾’ 𑆑𑆳𑆫𑆱𑇀𑆮𑆫𑆠𑆳 𑆠𑆱𑇀𑆩𑆳𑆖𑇀𑆖𑆴𑆢𑇀𑆮𑆴𑆑𑆳𑆱𑆤𑆩𑆼𑆮 𑆖 𑇆𑇑𑇔𑇗𑇆

वेद्यकौटिल्यखादे’ पि नादप्रवेश ईक्षितः  ।
सो’ कारस्वरता तस्माच्चिद्विकासनमेव च ॥१४७॥

Vedyakauṭilyakhāde’ pi nādapraveśa īkṣitaḥ  |
So’ kārasvaratā tasmāccidvikāsanameva ca || 147 ||

In the consuming of the falsehood of object (vedya-kauṭilya-khāde…api), the penetration of Nāda or Supreme Consciousness (nāda-praveśaḥ) is experienced (īkṣitaḥ). Therefore (tasmāt), It (saḥ) is the Resonance of the letter ‘A’ (akāra-svara-tā), (as It is) only (eva…ca) the Expansion of Consciousness (cit-vikāsanam). || 147 ||

𑆍𑆰 𑆱𑆷𑆑𑇀𑆰𑇀𑆩𑆑𑇀𑆫𑆩𑆾’ 𑆥𑆴 𑆱𑇀𑆪𑆳𑆖𑇀𑆗𑆳𑆩𑇀𑆨𑆮𑆼 𑆠𑆶 𑆤𑆴𑆫𑆳𑆯𑇀𑆫𑆪𑆼  𑇅
𑆒𑆼𑆖𑆫𑇀𑆪𑆳 𑆩𑆶𑆢𑇀𑆫𑆪𑆳𑆥𑇀𑆪𑆑𑇀𑆫𑆩𑆼𑆟𑆽𑆮 𑆤𑆴𑆫𑇀𑆮𑆴𑆑𑆬𑇀𑆥𑆪𑆳 𑇆𑇑𑇔𑇘𑇆

एष सूक्ष्मक्रमो’ पि स्याच्छाम्भवे तु निराश्रये  ।
खेचर्या मुद्रयाप्यक्रमेणैव निर्विकल्पया ॥१४८॥

Eṣa sūkṣmakramo’ pi syācchāmbhave tu nirāśraye  |
Khecaryā mudrayāpyakrameṇaiva nirvikalpayā || 148 ||

Even (api) this (eṣaḥ) subtle process (sūkṣma-kramaḥ) exists (syāt) in the Supportless Condition (nirāśraye) of the Śāmbhava State (śāmbhave…tu), though (api) merely (eva) by means of Khecarīmudrā (khecaryā…mudrayā) (that is) nothing but Thoughtless (nirvikalpayā) (and) non-sequential (Consciousness) (akrameṇa). || 148 ||

𑆨𑆳𑆱𑆳𑆑𑇀𑆫𑆩𑆱𑇀𑆠𑆶 𑆱𑆫𑇀𑆮𑆠𑇀𑆫 𑆮𑆴𑆖𑆑𑇀𑆰𑆟𑆾’ 𑆥𑇀𑆪𑆓𑆾𑆖𑆫𑆂  𑇅
𑆤𑆴𑆫𑇀𑆮𑆴𑆑𑆬𑇀𑆥𑆁 𑆩𑆤𑆂 𑆑𑆸𑆠𑇀𑆮𑆳 𑆮𑆴𑆑𑆬𑇀𑆥𑆓𑆾’ 𑆥𑆴 𑆱𑆫𑇀𑆮𑆢𑆳 𑇆𑇑𑇔𑇙𑇆

भासाक्रमस्तु सर्वत्र विचक्षणो’ प्यगोचरः  ।
निर्विकल्पं मनः कृत्वा विकल्पगो’ पि सर्वदा ॥१४९॥

Bhāsākramastu sarvatra vicakṣaṇo’ pyagocaraḥ  |
Nirvikalpaṃ manaḥ kṛtvā vikalpago’ pi sarvadā || 149 ||

The Process of Bhāsā or Supreme Light (bhāsā-kramaḥ…tu) is though (api) Radiant (vicakṣaṇaḥ) everywhere (sarvatra), (It is) not in the sphere of perceptible objects --i.e. Invisible-- (agocaraḥ), but after making (kṛtvā) the mind (manaḥ) thoughtless (nirvikalpam), It --i.e. the Bhāsākrama-- constantly (sarvadā) pervades even thoughts (vikalpa-gaḥ…api). || 149 ||

𑆨𑆳𑆱𑆳𑆖𑆑𑇀𑆫𑆁 𑆪𑆢𑆳 𑆤𑆽𑆮 𑆨𑇀𑆫𑆩𑆠𑆼 𑆱𑆠𑆠𑆁 𑆠𑆢𑆳  𑇅
𑆥𑇀𑆫𑆑𑆳𑆯𑆖𑆑𑇀𑆫𑆩𑆳𑆤𑆤𑇀𑆢𑆁 𑆩𑆷𑆫𑇀𑆠𑆴𑆖𑆑𑇀𑆫𑆁 𑆖 𑆪𑆾𑆘𑆴𑆠𑆩𑇀 𑇆𑇑𑇕𑇐𑇆

भासाचक्रं यदा नैव भ्रमते सततं तदा  ।
प्रकाशचक्रमानन्दं मूर्तिचक्रं च योजितम् ॥१५०॥

Bhāsācakraṃ yadā naiva bhramate satataṃ tadā  |
Prakāśacakramānandaṃ mūrticakraṃ ca yojitam || 150 ||

When (yadā) the Wheel of Bhāsā (bhāsā-cakram) is not (na eva) rotating (bhramate) constantly --i.e. when there is no awareness of the constant existence of the Wheel of Supreme Light in the case of limited beings-- (satatam), then (tadā) the Wheels of Prakāśa, Ānanda and Mūrti (prakāśa-cakram…ānandam…mūrti-cakram…ca) are employed or working (separately) (yojitam). || 150 ||

𑆥𑇀𑆫𑆑𑆳𑆯𑆳𑆤𑆤𑇀𑆢𑆩𑆷𑆫𑇀𑆠𑆴𑆂 𑆱𑇀𑆪𑆳𑆤𑇀𑆩𑆳𑆤𑆩𑆼𑆪𑆥𑇀𑆫𑆩𑆳𑆠𑆸𑆓𑆳  𑇅
𑆱𑆴𑆢𑇀𑆣𑆑𑇀𑆫𑆩𑆼𑆟 𑆠𑆢𑇀𑆪𑆾𑆓𑆾 𑆮𑆸𑆤𑇀𑆢𑆖𑆑𑇀𑆫𑆼‘ 𑆤𑆶𑆨𑆷𑆪𑆠𑆼 𑇆𑇑𑇕𑇑𑇆

प्रकाशानन्दमूर्तिः स्यान्मानमेयप्रमातृगा  ।
सिद्धक्रमेण तद्योगो वृन्दचक्रे‘ नुभूयते ॥१५१॥

Prakāśānandamūrtiḥ syānmānameyapramātṛgā  |
Siddhakrameṇa tadyogo vṛndacakre‘ nubhūyate || 151 ||

(As it has been mentioned), the Wheels of Prakāśa, Ānanda and Mūrti (prakāśa-ānanda-mūrtiḥ…syāt) pervade perception, object and subject (respectively, so) (māna-meya-pramātṛ-gā) the union of them (tat-yogaḥ) is experienced (anubhūyate) in the Vṛndacakram, the Wheels of Totality (following this triad of Wheels) (vṛnda-cakre) by means of the Sequence of the Siddha-s (siddha-krameṇa). || 151 ||

𑆥𑇀𑆫𑆥𑆷𑆘𑇀𑆪𑆽𑆮 𑆑𑇀𑆫𑆩𑆳𑆨𑇀𑆪𑆳𑆱𑆁 𑆑𑆳𑆬𑆵𑆤𑆳𑆁 𑆑𑇀𑆫𑆩𑆪𑆾𑆓𑆠𑆂  𑇅
𑆖𑆴𑆢𑇀𑆫𑆯𑇀𑆩𑆵𑆁𑆱𑇀𑆠𑆳𑆂 𑆥𑇀𑆫𑆢𑆫𑇀𑆯𑇀𑆪𑆤𑇀𑆠𑆼 𑆨𑆳𑆱𑆳𑆖𑆑𑇀𑆫𑆼 𑆱𑇀𑆮𑆨𑆳𑆮𑆠𑆂 𑇆𑇑𑇕𑇒𑇆

प्रपूज्यैव क्रमाभ्यासं कालीनां क्रमयोगतः  ।
चिद्रश्मींस्ताः प्रदर्श्यन्ते भासाचक्रे स्वभावतः ॥१५२॥

Prapūjyaiva kramābhyāsaṃ kālīnāṃ kramayogataḥ  |
Cidraśmīṃstāḥ pradarśyante bhāsācakre svabhāvataḥ || 152 ||

(Consequently,) only (eva) after successively worshipping (prapūjya…krama-yogataḥ) the Cycle of the Sequences (krama-ābhyāsam) of the Kālī-s (kālīnām), the (tāḥ) Rays of Consciousness (cit-raśmīn) are displayed (pradarśyante) spontaneously (svabhāvataḥ) in the Bhāsācakram or the Wheel of Supreme Light (bhāsā-cakre). || 152 ||

𑆍𑆰 𑆯𑆳𑆑𑇀𑆠𑆑𑇀𑆫𑆩𑆱𑇀𑆠𑆱𑇀𑆪 𑆩𑆶𑆢𑇀𑆫𑆳𑆑𑇀𑆫𑆩𑆼𑆟 𑆱𑆁𑆱𑇀𑆦𑆶𑆫𑆤𑇀  𑇅
𑆯𑆳𑆩𑇀𑆨𑆮𑆳𑆑𑆳𑆫𑆫𑆷𑆥𑆁 𑆱𑇀𑆪𑆳𑆢𑆑𑇀𑆫𑆩𑆳𑆢𑆼𑆮 𑆨𑆶𑆘𑇀𑆪𑆠𑆼 𑇆𑇑𑇕𑇓𑇆

एष शाक्तक्रमस्तस्य मुद्राक्रमेण संस्फुरन्  ।
शाम्भवाकाररूपं स्यादक्रमादेव भुज्यते ॥१५३॥

Eṣa śāktakramastasya mudrākrameṇa saṃsphuran  |
Śāmbhavākārarūpaṃ syādakramādeva bhujyate || 153 ||

This (eṣaḥ) Śākta Process (of the Kālī-s) (śākta-kramaḥ) vibrates (saṃsphuran) by the Sequence of Its Mudrā-s (in the phases called: Jñāna, Mantra, Melāpa and Śākta. Though) (tasya…mudrā-krameṇa) the Śāmbhava-nature of the letter ‘A’ (śāmbhava-akāra-rūpam…syāt) is to be Enjoyed (bhujyate) truly (eva) without succession (akramāt). || 153 ||

𑆨𑆳𑆱𑆳𑆑𑇀𑆫𑆩𑆼 𑆠𑆠𑆾’ 𑆥𑆴 𑆱𑇀𑆪𑆳𑆖𑇀𑆖𑆴𑆢𑇀𑆮𑆴𑆑𑆳𑆱𑆤𑆩𑆼𑆮 𑆪𑆠𑇀  𑇅
𑆱𑇀𑆮𑆳𑆠𑆤𑇀𑆠𑇀𑆫𑇀𑆪𑆳𑆠𑇀𑆠𑆶 𑆩𑆫𑆵𑆖𑆵𑆤𑆳𑆩𑆼𑆑𑆵𑆑𑆫𑆟𑆫𑆷𑆥𑆠𑆳 𑇆𑇑𑇕𑇔𑇆

भासाक्रमे ततो’ पि स्याच्चिद्विकासनमेव यत्  ।
स्वातन्त्र्यात्तु मरीचीनामेकीकरणरूपता ॥१५४॥

Bhāsākrame tato’ pi syāccidvikāsanameva yat  |
Svātantryāttu marīcīnāmekīkaraṇarūpatā || 154 ||

Therefore (tataḥ…api), in the Bhāsākrama (bhāsā-krame), there is (syāt) merely (eva) the Expansion of Consciousness (cit-vikāsanam), Which (yat) is the Appearance of the Unification of the Rays (ekī-karaṇa-rūpatā) (as One Mass of Supreme Consciousness) (marīcīnām), only (tu) due to the (Radiance) of Freedom (svātantryāt). || 154 ||

𑆇𑆤𑇀𑆩𑆤𑆵𑆨𑆳𑆮 𑆍𑆮𑆁 𑆖 𑆪𑆾𑆓𑆴𑆤𑆾’ 𑆥𑆫𑆴𑆩𑆴𑆠𑆱𑇀𑆪 𑆠𑆶  𑇅
𑆘𑆵𑆮𑆳𑆤𑆥𑆴 𑆱 𑆒𑆼𑆖𑆳𑆫𑆵 𑆩𑆑𑆳𑆫𑆳𑆒𑇀𑆪𑆳𑆥𑇀𑆫𑆱𑆳𑆢𑆠𑆂 𑇆𑇑𑇕𑇕𑇆

उन्मनीभाव एवं च योगिनो’ परिमितस्य तु  ।
जीवानपि स खेचारी मकाराख्याप्रसादतः ॥१५५॥

Unmanībhāva evaṃ ca yogino’ parimitasya tu  |
Jīvānapi sa khecārī makārākhyāprasādataḥ || 155 ||

For unlimited (aparimitasya…tu) yogin-s (yoginaḥ), Unminded Condition (unmanī-bhāvaḥ) (takes place) this way (evam…ca). Though (api) alive (jīvān), They are (saḥ) (identified with) Khecarī (khecārī), due to the Grace of the One Whose name begins with the letter ‘M’ (ma-kāra-ākhyā-prasādataḥ). || 155 ||

𑆯𑇀𑆫𑆵𑆩𑆕𑇀𑆓𑆬𑆽𑆮 𑆥𑆚𑇀𑆖𑆳𑆠𑇀𑆩𑆮𑆸𑆤𑇀𑆢𑆖𑆑𑇀𑆫𑆽𑆑𑆤𑆳𑆪𑆴𑆑𑆳  𑇅
𑆪𑆳 𑆱𑆩𑆳𑆥𑆠𑇀𑆠𑆴𑆥𑆫𑇀𑆪𑆤𑇀𑆠𑆳 𑆢𑆼𑆮𑆵𑆤𑆳𑆁 𑆱𑆩𑆨𑆳𑆮𑆠𑆂 𑇆𑇑𑇕𑇖𑇆

श्रीमङ्गलैव पञ्चात्मवृन्दचक्रैकनायिका  ।
या समापत्तिपर्यन्ता देवीनां समभावतः ॥१५६॥

Śrīmaṅgalaiva pañcātmavṛndacakraikanāyikā  |
Yā samāpattiparyantā devīnāṃ samabhāvataḥ || 156 ||

(She) Who (yā) is only (eva) the Sole Leader or Mistress of the five-fold Vṛndacakram (pañca-ātmā-vṛnda-cakra-eka-nāyikā) is Venerable Maṅgalā (śrī-maṅgalā), the Supreme Extension of the Union (samāpatti-paryantā) of (all the) Goddesses (devīnām) due to (Her) Homogeneous Nature (samabhāvataḥ). || 156 ||

𑆃𑆰𑇀𑆛𑆳𑆰𑇀𑆛𑆪𑆾𑆓𑆴𑆤𑆵𑆖𑆑𑇀𑆫𑆁 𑆱𑆴𑆢𑇀𑆣𑆳𑆤𑆳𑆁 𑆑𑇀𑆫𑆩𑆱𑆷𑆖𑆑𑆩𑇀  𑇅
𑆰𑆾𑆝𑆯𑆱𑇀𑆮𑆫𑆩𑆠𑇀𑆫𑆽𑆮 𑆘𑇀𑆚𑆳𑆤𑆁 𑆥𑇀𑆫𑆩𑆼𑆪𑆤𑆳𑆯𑆑𑆩𑇀 𑇆𑇑𑇕𑇗𑇆

अष्टाष्टयोगिनीचक्रं सिद्धानां क्रमसूचकम्  ।
षोडशस्वरमत्रैव ज्ञानं प्रमेयनाशकम् ॥१५७॥

Aṣṭāṣṭayoginīcakraṃ siddhānāṃ kramasūcakam  |
Ṣoḍaśasvaramatraiva jñānaṃ prameyanāśakam || 157 ||

(Hence,) the Sixtyfourfold Yoginīcakram (aṣṭa-aṣṭa-yoginī-cakram) of the Siddha-s (siddhānām) indicates ‘succession’ (krama-sūcakam), and there (atra…eva), the ‘sixteenfold resonance’ (ṣoḍaśa-svaram) (belongs to) the Jñānasiddha-s (jñānam), (Who) destroy prameya of object (in an instant) (prameya-nāśakam). || 157 ||

𑆖𑆠𑆶𑆫𑇀𑆮𑆴𑆩𑇀𑆯𑆠𑆴𑆩𑆤𑇀𑆠𑇀𑆫𑆳𑆱𑇀𑆠𑆶 𑆥𑇀𑆫𑆩𑆳𑆟𑆱𑆳𑆫𑆧𑆾𑆣𑆑𑆳𑆂  𑇅
𑆢𑇀𑆮𑆳𑆢𑆯𑆳 𑆃𑆥𑆴 𑆩𑆼𑆬𑆳𑆥𑆳𑆂 𑆥𑇀𑆫𑆩𑆳𑆠𑆸𑆱𑆩𑇀𑆱𑇀𑆡𑆴𑆠𑆳𑆂 𑆱𑆢𑆳 𑇆𑇑𑇕𑇘𑇆

चतुर्विम्शतिमन्त्रास्तु प्रमाणसारबोधकाः  ।
द्वादशा अपि मेलापाः प्रमातृसम्स्थिताः सदा ॥१५८॥

Caturvimśatimantrāstu pramāṇasārabodhakāḥ  |
Dvādaśā api melāpāḥ pramātṛsamsthitāḥ sadā || 158 ||

And (tu) the twentyfour Mantrasiddha-s (caturvimśati-mantrāḥ) enlighten the Essence of perception (pramāṇa-sāra-bodhakāḥ), though (api) the twelve (dvādaśāḥ) Melāpasiddha-s (melāpāḥ) rest in the subject (pramātṛ-samsthitāḥ) perpetually (sadā). || 158 ||

𑆃𑆰𑇀𑆛𑆳𑆠𑇀𑆩𑆯𑆳𑆑𑇀𑆠𑆱𑆴𑆢𑇀𑆣𑆳𑆱𑇀𑆠𑆶 𑆯𑆶𑆢𑇀𑆣𑆥𑇀𑆫𑆩𑆳𑆠𑆸𑆖𑆳𑆫𑆑𑆳𑆂  𑇅
𑆯𑆳𑆩𑇀𑆨𑆮𑆱𑆴𑆢𑇀𑆣𑆪𑆾𑆓𑆴𑆤𑇀𑆪𑆳𑆯𑇀𑆖𑆠𑆶𑆫𑇀𑆣𑆳𑆢𑇀𑆮𑆪𑆨𑆳𑆱𑆑𑆳𑆂 𑇆𑇑𑇕𑇙𑇆

अष्टात्मशाक्तसिद्धास्तु शुद्धप्रमातृचारकाः  ।
शाम्भवसिद्धयोगिन्याश्चतुर्धाद्वयभासकाः ॥१५९॥

Aṣṭātmaśāktasiddhāstu śuddhapramātṛcārakāḥ  |
Śāmbhavasiddhayoginyāścaturdhādvayabhāsakāḥ || 159 ||

The eight Śāktasiddha-s (aṣṭa-ātmā-śākta-siddhāḥ…tu) set the Supreme Subject in motion (śuddha-pramātṛ-cārakāḥ), (and) the four (caturdhā) Yoginī-s of the Śāmbhavasiddha-s (śāmbhava-siddha-yoginyāḥ) Illuminate Non-duality (advaya-bhāsakāḥ). || 159 ||

𑆖𑆠𑆶𑆂𑆰𑆰𑇀𑆛𑇀𑆪𑆳𑆠𑇀𑆩𑆑𑆁 𑆠𑆢𑇀𑆪𑆢𑇀𑆮𑆸𑆤𑇀𑆢𑆖𑆑𑇀𑆫𑆩𑆶𑆢𑆳𑆲𑆸𑆠𑆩𑇀  𑇅
𑆘𑇀𑆚𑆳𑆤𑆩𑆤𑇀𑆠𑇀𑆫𑆿 𑆖 𑆩𑆼𑆬𑆳𑆥𑆂 𑆯𑆳𑆑𑇀𑆠𑆂 𑆯𑆳𑆩𑇀𑆨𑆮 𑆍𑆮 𑆖 𑇆𑇑𑇖𑇐𑇆

चतुःषष्ट्यात्मकं तद्यद्वृन्दचक्रमुदाहृतम्  ।
ज्ञानमन्त्रौ च मेलापः शाक्तः शाम्भव एव च ॥१६०॥

Catuḥṣaṣṭyātmakaṃ tadyadvṛndacakramudāhṛtam  |
Jñānamantrau ca melāpaḥ śāktaḥ śāmbhava eva ca || 160 ||

That (tat), which (yat) is called (udāhṛtam) the Sixtyfourfold (catuḥṣaṣṭi-ātmakam) Vṛndacakram or the Wheel of (the) Totality (of the previous Wheels, is composed of the sequence of the) (vṛnda-cakram) Jñānasiddha-s, Mantrasiddha-s (jñāna-mantrau), Melāpasiddha-s (melāpaḥ), Śāktasiddha-s (śāktaḥ) and (ca…eva…ca) Śāmbhavasiddha-s (śāmbhavaḥ). || 160 ||

𑆠𑆼𑆰𑆳𑆩𑆢𑇀𑆮𑆪𑆩𑆼𑆮𑆽𑆑𑆁 𑆩𑆕𑇀𑆓𑆬𑆁 𑆥𑆫𑆩𑆳𑆱𑇀𑆥𑆢𑆩𑇀  𑇅
𑆪𑆾𑆓𑆴𑆤𑆵𑆖𑆑𑇀𑆫𑆑𑆫𑇀𑆠𑇀𑆠𑇀𑆫𑆵 𑆠𑆠𑆾 𑆩𑆕𑇀𑆓𑆬𑆳𑆨𑆴𑆣𑆳𑆪𑆑𑆳 𑇆𑇑𑇖𑇑𑇆

तेषामद्वयमेवैकं मङ्गलं परमास्पदम्  ।
योगिनीचक्रकर्त्त्री ततो मङ्गलाभिधायका ॥१६१॥

Teṣāmadvayamevaikaṃ maṅgalaṃ paramāspadam  |
Yoginīcakrakarttrī tato maṅgalābhidhāyakā || 161 ||

Only (eva) their (teṣām) Sole (ekam) Unity (advayam) is Happiness (maṅgalam) (because) It is the Supreme Abode (parama-āspadam); therefore (tataḥ), the Spinner of the Yoginīcakram or the Wheel of the Uniting Powers (of the Great Lord) (yoginī-cakra-karttrī) is called Maṅgalā (maṅgalā-abhidhāyakā). || 161 ||

𑆠𑆤𑇀𑆤𑆴𑆰𑇀𑆜𑆥𑆚𑇀𑆖𑆢𑆼𑆮𑇀𑆪𑆱𑇀𑆠𑆶 𑆱𑆳𑆑𑇀𑆫𑆩𑆳𑆤𑆤𑇀𑆠𑆖𑆴𑆠𑇀𑆥𑇀𑆫𑆨𑆳  𑇅
𑆫𑆶𑆢𑇀𑆫𑆼𑆯𑆵 𑆓𑇀𑆫𑆳𑆱𑆑𑆵 𑆨𑆷𑆓𑆳 𑆒𑆼𑆖𑆫𑆵 𑆮𑇀𑆪𑆾𑆩𑇀𑆤 𑆆𑆯𑇀𑆮𑆫𑆵 𑇆𑇑𑇖𑇒𑇆

तन्निष्ठपञ्चदेव्यस्तु साक्रमानन्तचित्प्रभा  ।
रुद्रेशी ग्रासकी भूगा खेचरी व्योम्न ईश्वरी ॥१६२॥

Tanniṣṭhapañcadevyastu sākramānantacitprabhā  |
Rudreśī grāsakī bhūgā khecarī vyomna īśvarī || 162 ||

Raudreśī (rudreśī), Saṃhārabhakṣiṇī --i.e. ‘Grāsakī’ in the verse, meaning: the Consumer-- (grāsakī), Bhūcarī --i.e. Bhūgā in the verse, meaning: Who pervades the plane of elements-- (bhūgā), Khecarī (khecarī) (and) Vyomeśvarī --i.e. the Mistress of (these four) voids-- (vyomna…īśvarī) are the Five Goddesses (Who) rest in Her (tat-niṣṭha-pañca-devyaḥ…tu), (as) She --i.e. Maṅgalā-- (sā) is the Non-sequential Splendour of Infinite Consciousness (akrama-ananta-cit-prabhā). || 162 ||

𑆯𑆴𑆮𑆱𑆢𑇀𑆨𑆳𑆮𑆩𑆴𑆠𑇀𑆡𑆁 𑆖 𑆥𑆫𑆳𑆮𑇀𑆪𑆳𑆥𑇀𑆠𑆴𑆥𑇀𑆫𑆑𑆳𑆯𑆑𑆩𑇀  𑇅
𑆪𑆠𑇀𑆫 𑆥𑇀𑆫𑆑𑆳𑆯𑆩𑆳𑆤𑆤𑇀𑆢𑆁 𑆩𑆷𑆫𑇀𑆠𑆴𑆖𑆑𑇀𑆫𑆁 𑆱𑆩𑆁 𑆒𑆬𑆶 𑇆𑇑𑇖𑇓𑇆

शिवसद्भावमित्थं च पराव्याप्तिप्रकाशकम्  ।
यत्र प्रकाशमानन्दं मूर्तिचक्रं समं खलु ॥१६३॥

Śivasadbhāvamitthaṃ ca parāvyāptiprakāśakam  |
Yatra prakāśamānandaṃ mūrticakraṃ samaṃ khalu || 163 ||

This way (ittham…ca), the Real Nature of Śiva (śiva-sat-bhāvam) (takes place, Which) is the Revealer of Supreme Pervasion --i.e. Universal Consciousness-- (parāvyāpti-prakāśakam), Where (yatra) the Wheels of Prakāśa or Light --i.e. perception-- (prakāśam), Ānanda or Bliss --i.e. object-- (ānandam) (and) Mūrti or Embodiment --i.e. limited subject-- (mūrti-cakram) are truly One and the same Reality (samam…khalu). || 163 ||

The Gurukramaḥ

𑆍𑆠𑆖𑇀𑆖𑇀𑆫𑆵𑆑𑆟𑇀𑆜𑆫𑆷𑆥𑆼𑆟 𑆩𑆠𑆁 𑆠𑆶 𑆨𑆓𑆮𑆳𑆤𑇀𑆱𑇀𑆮𑆪𑆩𑇀  𑇅
𑆯𑇀𑆫𑆵𑆩𑆢𑇀𑆢𑆶𑆫𑇀𑆮𑆳𑆱𑆱𑆼’ 𑆢𑆫𑇀𑆯𑆤𑇀𑆩𑆶𑆤𑆪𑆼’ 𑆲𑆾 𑆱𑆮𑆴𑆱𑇀𑆠𑆫𑆩𑇀 𑇆𑇑𑇖𑇔𑇆

एतच्च्रीकण्ठरूपेण मतं तु भगवान्स्वयम्  ।
श्रीमद्दुर्वाससे’ दर्शन्मुनये’ हो सविस्तरम् ॥१६४॥

Etaccrīkaṇṭharūpeṇa mataṃ tu bhagavānsvayam  |
Śrīmaddurvāsase’ darśanmunaye’ ho savistaram || 164 ||

Oh (aho)! In the form of Śrīkaṇṭhaḥ (śrī-kaṇṭha-rūpeṇa), the Lord (bhagavān) Himself (svayam) revealed (adarśan) this (etat) Doctrine (matam…tu) in its entirety (savistaram) to the Most Venerable Sage Durvāsāḥ (śrīmat-durvāsase…munaye). || 164 ||

𑆃𑆩𑆶𑆰𑇀𑆪𑆳𑆅𑆯𑆳 𑆥𑇀𑆫𑆴𑆪𑆽𑆑𑆳 𑆪𑆳 𑆥𑆶𑆠𑇀𑆫𑆵 𑆱𑆳 𑆑𑆿𑆬𑆥𑆳𑆫𑆓𑆳  𑇅
𑆑𑆶𑆬𑆯𑆳𑆱𑆤𑆮𑆳𑆩𑆼𑆯𑆵 𑆮𑇀𑆪𑆾𑆩𑆖𑆑𑇀𑆫𑆳𑆮𑆬𑆩𑇀𑆧𑆴𑆤𑆵 𑇆𑇑𑇖𑇕𑇆

अमुष्याइशा प्रियैका या पुत्री सा कौलपारगा  ।
कुलशासनवामेशी व्योमचक्रावलम्बिनी ॥१६५॥

Amuṣyāiśā priyaikā yā putrī sā kaulapāragā  |
Kulaśāsanavāmeśī vyomacakrāvalambinī || 165 ||

Who (yā) is fully conversant with the Kaula Doctrine (kaula-pāra-gā) is His (amuṣya) One (ekā) Beloved (priyā) Daughter (putrī…eśā). Hanging down from the Wheel of Vyoma (vyoma-cakra-avalambinī), She (sā) is the Mistress Who Emits the Teaching of the Kula (kula-śāsana-vāmā-īśī).  || 165 ||

𑆃𑆫𑇀𑆣𑆠𑇀𑆫𑆪𑆩𑇀𑆧𑆑𑆳𑆒𑇀𑆪𑆳 𑆱𑆳 𑆫𑆲𑆱𑇀𑆪𑆯𑆳𑆱𑇀𑆠𑇀𑆫𑆣𑆳𑆫𑆑𑆳  𑇅
𑆪𑆳 𑆱𑆑𑆸𑆤𑇀𑆩𑆕𑇀𑆓𑆬𑆳𑆢𑆼𑆮𑆵𑆫𑆷𑆥𑆼𑆟 𑆑𑇀𑆫𑆩𑆤𑆳𑆪𑆴𑆑𑆳 𑇆𑇑𑇖𑇖𑇆

अर्धत्रयम्बकाख्या सा रहस्यशास्त्रधारका  ।
या सकृन्मङ्गलादेवीरूपेण क्रमनायिका ॥१६६॥

Ardhatrayambakākhyā sā rahasyaśāstradhārakā  |
Yā sakṛnmaṅgalādevīrūpeṇa kramanāyikā || 166 ||

She (sā) is called Ardhatrayambakā (ardhatrayambakā-ākhyā), the Holder of the Secret Teaching (rahasya-śāstra-dhārakā), Who (yā) once (sakṛt) (appeared as) the Mistress of the Krama (krama-nāyikā) in the form of Maṅgalādevī (maṅgalā-devī-rūpeṇa). || 166 ||

𑆠𑆱𑇀𑆪𑆳𑆂 𑆥𑇀𑆫𑆴𑆪𑆾’𑆨𑆮𑆖𑇀𑆖𑇀𑆫𑆵𑆩𑆘𑇀𑆘𑇀𑆚𑆳𑆤𑆤𑆼𑆠𑇀𑆫𑆳𑆒𑇀𑆪𑆢𑆼𑆯𑆴𑆑𑆂  𑇅
𑆥𑇀𑆫𑆡𑆩𑆂 𑆱𑆾’ 𑆥𑆴 𑆢𑆼𑆮𑇀𑆪𑆳𑆠𑇀𑆩𑆑𑆳𑆬𑆴𑆑𑆳𑆤𑆪𑆢𑆫𑇀𑆯𑆑𑆂 𑇆𑇑𑇖𑇗𑇆

तस्याः प्रियो’भवच्च्रीमज्ज्ञाननेत्राख्यदेशिकः  ।
प्रथमः सो’ पि देव्यात्मकालिकानयदर्शकः ॥१६७॥

Tasyāḥ priyo’bhavaccrīmajjñānanetrākhyadeśikaḥ  |
Prathamaḥ so’ pi devyātmakālikānayadarśakaḥ || 167 ||

Her (tasyāḥ) Beloved (priyaḥ) was (abhavat) the Teacher called the Most Venerable Jñānanetra (śrīmat-jñānanetra-ākhya-deśikaḥ), and (api) He (saḥ) (became) the first (human) (prathamaḥ) Revealer of the Teaching of Kālikā characterized by the (Secret of the) Goddesses (devī-ātmā-kālikā-naya-darśakaḥ). || 167 ||

𑆠𑆱𑇀𑆩𑆳𑆠𑇀𑆑𑆑𑆳𑆫𑆢𑆼𑆮𑇀𑆪𑆳𑆒𑇀𑆪𑆳 𑆑𑇀𑆫𑆩𑆘𑇀𑆚𑆳𑆤𑆱𑆶𑆨𑆳𑆘𑆤𑆳  𑇅
𑆒𑆼 𑆱𑆁𑆱𑇀𑆡𑆳𑆪 𑆑𑆮𑆫𑇀𑆓𑆼’𑆥𑆴 𑆱𑆳 𑆓𑆶𑆫𑆶𑆑𑇀𑆫𑆩𑆥𑆳𑆬𑆴𑆑𑆳 𑇆𑇑𑇖𑇘𑇆

तस्मात्ककारदेव्याख्या क्रमज्ञानसुभाजना  ।
खे संस्थाय कवर्गे’पि सा गुरुक्रमपालिका ॥१६८॥

Tasmātkakāradevyākhyā kramajñānasubhājanā  |
Khe saṃsthāya kavarge’pi sā gurukramapālikā || 168 ||

Through Him (tasmāt), the Goddess, Whose name begins with the letter ‘Ka’ (kakāra-devī-ākhyā), became the Vessel of the Wisdom of the Krama (krama-jñāna-subhājanā), (and) Resting (saṃsthāya) in Kha or the Sky of Consciousness, (khe) She (sā) nourishes the Gurukrama (guru-krama-pālikā) even (api) in kavarga or among the bhūta-s (kavarge). || 168 ||

𑆠𑆱𑇀𑆪𑆳𑆂 𑆥𑇀𑆫𑆴𑆪𑆳 𑆪𑆠𑆾’ 𑆥𑆴 𑆱𑇀𑆪𑆳𑆖𑇀𑆗𑇀𑆫𑆵𑆩𑆤𑇀𑆠𑆾 𑆓𑆶𑆫𑆮𑆾’ 𑆨𑆮𑆤𑇀  𑇅
𑆑𑇀𑆫𑆩𑆘𑇀𑆚𑆳𑆤𑆁 𑆩𑆶𑆒𑆳𑆪𑆠𑇀𑆠𑆁 𑆠𑆼𑆰𑆳𑆩𑆼𑆮 𑆱𑆶𑆢𑆶𑆫𑇀𑆬𑆨𑆩𑇀 𑇆𑇑𑇖𑇙𑇆

तस्याः प्रिया यतो’ पि स्याच्छ्रीमन्तो गुरवो’ भवन्  ।
क्रमज्ञानं मुखायत्तं तेषामेव सुदुर्लभम् ॥१६९॥

Tasyāḥ priyā yato’ pi syācchrīmanto guravo’ bhavan  |
Kramajñānaṃ mukhāyattaṃ teṣāmeva sudurlabham || 169 ||

Since (yataḥ…api) actually (syāt) Her (tasyāḥ) Beloveds (priyāḥ) are the Most Venerable (śrīmantaḥ) Guru-s (of the Krama) (guravaḥ), the Wisdom of the Krama (krama-jñānam), (That) is very difficult to be attained (sudurlabham), rested only in their Mouths (mukha-āyattam…abhavan…eva…teṣām). || 169 ||

𑆍𑆠𑆠𑇀𑆱𑆠𑇀𑆪𑆁 𑆪𑆠𑆾 𑆩𑆲𑇀𑆪𑆁 𑆠𑆤𑇀𑆩𑆶𑆒𑆼𑆨𑇀𑆪𑆂 𑆥𑇀𑆫𑆱𑆫𑇀𑆥𑆴 𑆱𑆳  𑇅
𑆯𑇀𑆫𑆵𑆩𑆠𑆵 𑆩𑆕𑇀𑆓𑆬𑆳𑆢𑆼𑆮𑆵 𑆮𑇀𑆪𑆳𑆥𑆑𑆵 𑆑𑇀𑆫𑆩𑆢𑆫𑇀𑆯𑆑𑆵 𑇆𑇑𑇗𑇐𑇆

एतत्सत्यं यतो मह्यं तन्मुखेभ्यः प्रसर्पि सा  ।
श्रीमती मङ्गलादेवी व्यापकी क्रमदर्शकी ॥१७०॥

Etatsatyaṃ yato mahyaṃ tanmukhebhyaḥ prasarpi sā  |
Śrīmatī maṅgalādevī vyāpakī kramadarśakī || 170 ||

And as (yataḥ) this (etat) Great (mahyam) Truth (satyam) flows forth (prasarpi) from Their --i.e. the Guru-s-- Mouths (tat-mukhebhyaḥ), (It is) The (sā) Most Venerable (śrīmatī) (and) All-pervading (vyāpakī) Maṅgalādevī Herself (maṅgalā-devī), the (Sole) Revealer of the Doctrine of the Krama (krama-darśakī). || 170 ||

𑆍𑆠𑆠𑇀𑆱𑆶𑆢𑆶𑆫𑇀𑆬𑆨𑆁 𑆠𑆠𑇀𑆱𑇀𑆪𑆳𑆢𑇀𑆪𑆠𑆾’ 𑆲𑆩𑇀𑆨𑆳𑆮𑆠𑆠𑇀𑆥𑆫𑆩𑇀  𑇅
𑆯𑆶𑆢𑇀𑆣𑆳𑆲𑆩𑇀𑆨𑆳𑆮 𑆍𑆮𑆽𑆑𑆾 𑆤𑆵𑆫𑆷𑆥𑆾 𑆮𑆴𑆯𑇀𑆮𑆫𑆷𑆥𑆴𑆠𑆂 𑇆𑇑𑇗𑇑𑇆

एतत्सुदुर्लभं तत्स्याद्यतो’ हम्भावतत्परम्  ।
शुद्धाहम्भाव एवैको नीरूपो विश्वरूपितः ॥१७१॥

Etatsudurlabhaṃ tatsyādyato’ hambhāvatatparam  |
Śuddhāhambhāva evaiko nīrūpo viśvarūpitaḥ || 171 ||

This (Truth) (etat) is very difficult to be attained (sudurlabham) actually (syāt) because (yataḥ) It is (tat) devoted only to Ahambhāva or Subjective Awareness --i.e. Self-awareness-- (aham-bhāva-tatparam), (and) only (eva) (this) Formless (nīrūpaḥ) (and) Unique (ekaḥ) Pure Subjective Awareness (śuddha-aham-bhāvaḥ) takes form as the universe (viśva-rūpitaḥ). || 171 ||

𑆑𑇀𑆫𑆩𑆯𑇀𑆖𑆠𑆶𑆫𑇀𑆡𑆱𑆸𑆰𑇀𑆛𑇀𑆪𑆳𑆢𑇀𑆪𑆤𑆳𑆒𑇀𑆪𑆳𑆤𑇀𑆠𑆮𑆳𑆲𑆖𑆫𑇀𑆪𑆓𑆂  𑇅
𑆤𑆢𑆵𑆮𑆠𑇀𑆱𑆳𑆓𑆫𑆁 𑆪𑆳𑆠𑆴 𑆠𑆱𑇀𑆩𑆳𑆠𑇀𑆥𑇀𑆫𑆱𑆫𑆠𑆴 𑆱𑇀𑆮𑆠𑆂 𑇆𑇑𑇗𑇒𑇆

क्रमश्चतुर्थसृष्ट्याद्यनाख्यान्तवाहचर्यगः  ।
नदीवत्सागरं याति तस्मात्प्रसरति स्वतः ॥१७२॥

Kramaścaturthasṛṣṭyādyanākhyāntavāhacaryagaḥ  |
Nadīvatsāgaraṃ yāti tasmātprasarati svataḥ || 172 ||

(Its) Krama or Sequence --i.e. the Sequence of Consciousness-- (kramaḥ) pervades the Cycle of the Four Flows beginning with Sṛṣṭi or Manifestation and ending in Anākhyā or the Nameless (caturtha-sṛṣṭi-ādi-anākhya-anta-vāha-carya-gaḥ). (It) flows (yāti) to the Ocean (of Consciousness) (sāgaram) like a river (nadīvat), and (then, It) naturally (svataḥ) flows forth (prasarati) from That (in a cyclical way) (tasmāt). || 172 ||

𑆠𑆳𑆮𑆠𑇀𑆱 𑆨𑆳𑆱𑆳𑆖𑆑𑇀𑆫𑆳𑆠𑇀𑆠𑆶 𑆥𑆚𑇀𑆖𑆩𑆳𑆤𑇀𑆤𑆽𑆮 𑆱𑆁𑆠𑇀𑆪𑆘𑆼𑆠𑇀  𑇅
𑆯𑆳𑆩𑇀𑆨𑆮𑆳𑆢𑆑𑇀𑆫𑆩𑆳𑆢𑇀𑆪𑆠𑇀𑆫 𑆨𑆷𑆪𑆾 𑆨𑆷𑆪𑆾 𑆩𑆲𑆳𑆑𑇀𑆫𑆩𑆂 𑇆𑇑𑇗𑇓𑇆

तावत्स भासाचक्रात्तु पञ्चमान्नैव संत्यजेत्  ।
शाम्भवादक्रमाद्यत्र भूयो भूयो महाक्रमः ॥१७३॥

Tāvatsa bhāsācakrāttu pañcamānnaiva saṃtyajet  |
Śāmbhavādakramādyatra bhūyo bhūyo mahākramaḥ || 173 ||

Meanwhile (tāvat), the Mahākrama --i.e. the Great Sequence of Consciousness-- (mahā-kramaḥ) never (na…eva) abandones (saṃtyajet) the Fifth (pañcamāt) Wheel (called) Bhāsā or Supreme Light (bhāsā-cakrāt) (That is) the non-sequential (akramāt) Śāmbhava State (śāmbhavāt), Where (yatra) (It rotates) again and again --i.e. exists constantly-- (bhūyaḥ…bhūyaḥ). || 173 ||

𑆱𑆸𑆰𑇀𑆛𑆴𑆂 𑆥𑇀𑆫𑆑𑆳𑆯𑆖𑆑𑇀𑆫𑆁 𑆠𑆢𑆳𑆤𑆤𑇀𑆢𑆳𑆒𑇀𑆪𑆁 𑆱𑇀𑆡𑆴𑆠𑆴𑆂 𑆱𑇀𑆩𑆸𑆠𑆩𑇀  𑇅
𑆩𑆷𑆫𑇀𑆠𑆴𑆖𑆑𑇀𑆫𑆁 𑆖 𑆱𑆁𑆲𑆳𑆫𑆂 𑆯𑆑𑇀𑆠𑆴𑆫𑆤𑆳𑆒𑇀𑆪𑆱𑆁𑆘𑇀𑆚𑆴𑆠𑆳 𑇆𑇑𑇗𑇔𑇆

सृष्टिः प्रकाशचक्रं तदानन्दाख्यं स्थितिः स्मृतम्  ।
मूर्तिचक्रं च संहारः शक्तिरनाख्यसंज्ञिता ॥१७४॥

Sṛṣṭiḥ prakāśacakraṃ tadānandākhyaṃ sthitiḥ smṛtam  |
Mūrticakraṃ ca saṃhāraḥ śaktiranākhyasaṃjñitā || 174 ||

(To summerize the Sequence again:) Sṛṣṭi or Manifestation (sṛṣṭiḥ) is Prakāśacakram or the Wheel of the Light (of perception) (prakāśa-cakram). (That which) is called Its Bliss (in the form of objects) (tat-ānanda-ākhyam) is known (smṛtam) as Sthiti of Maintenance (sthitiḥ). Saṃhāra or Withdrawal (saṃhāraḥ) is the Wheel of Mūrti, the limited subject (mūrti-cakram), and (ca) Śakti or I-consciousness (śaktiḥ) is called Anākhyā (anākhya-saṃjñitā). || 174 ||

𑆨𑆳𑆱𑆳𑆖𑆑𑇀𑆫𑆩𑆴𑆢𑆁 𑆯𑆩𑇀𑆨𑆾𑆂 𑆑𑇀𑆫𑆩𑆱𑆢𑇀𑆨𑆳𑆮𑆪𑆾𑆓𑆠𑆂  𑇅
𑆑𑆳𑆬𑆵𑆑𑆶𑆬𑆑𑇀𑆫𑆩𑆾’ 𑆥𑆴 𑆱𑇀𑆪𑆳𑆠𑇀𑆥𑆵𑆜𑆘𑆂 𑆱𑇀𑆮𑆳𑆠𑇀𑆩𑆥𑆷𑆘𑆤𑆼 𑇆𑇑𑇗𑇕𑇆

भासाचक्रमिदं शम्भोः क्रमसद्भावयोगतः  ।
कालीकुलक्रमो’ पि स्यात्पीठजः स्वात्मपूजने ॥१७५॥

Bhāsācakramidaṃ śambhoḥ kramasadbhāvayogataḥ  |
Kālīkulakramo’ pi syātpīṭhajaḥ svātmapūjane || 175 ||

According to the Doctrine of the Kramasadbhāva (krama-sat-bhāva-yogataḥ), this (idam) Bhāsācakram or the Wheel of the Supreme Light (of Universal Consciousness) (bhāsā-cakram) belongs to Śambhu (śambhoḥ), and (api) the Sequence of the Family of Kālī (kālī-kula-kramaḥ) is truly (syāt) born from the Pīṭha (pīṭha-jaḥ) during the Act of worshipping one’s own Self (sva-ātmā-pūjane). || 175 ||

𑆪𑆾𑆓𑆴𑆤𑆵𑆤𑆳𑆁 𑆔𑆤𑆂 𑆑𑆳𑆬𑇀𑆪𑆳𑆯𑇀𑆖𑆠𑆶𑆂𑆰𑆰𑇀𑆛𑆴𑆂 𑆥𑇀𑆫𑆱𑆳𑆢𑆠𑆂  𑇅
𑆑𑆳𑆬𑆵𑆑𑆶𑆬𑆁 𑆱 𑆥𑆵𑆜𑆼 𑆪𑆢𑇀𑆓𑆶𑆫𑆶𑆩𑆶𑆒𑆮𑆴𑆘𑆸𑆩𑇀𑆨𑆴𑆠𑆩𑇀 𑇆𑇑𑇗𑇖𑇆

योगिनीनां घनः काल्याश्चतुःषष्टिः प्रसादतः  ।
कालीकुलं स पीठे यद्गुरुमुखविजृम्भितम् ॥१७६॥

Yoginīnāṃ ghanaḥ kālyāścatuḥṣaṣṭiḥ prasādataḥ  |
Kālīkulaṃ sa pīṭhe yadgurumukhavijṛmbhitam || 176 ||

The Sixtyfourfold (catuḥṣaṣṭiḥ) Assembly (ghanaḥ) of the Yoginī-s (yoginīnām) (takes place) due to the Favor (prasādataḥ) of Kālī (kālyāḥ). It is (saḥ) the Kālīkula or the Family (forming the) Body of Kālī (kālī-kulam…tu) which (yat) Blossoms from the Mouth of the Guru (guru-mukha-vijṛmbhitam) in the Pīṭha (pīṭhe). || 176 ||

𑆥𑆷𑆘𑆤𑆩𑆼𑆮 𑆥𑇀𑆫𑆾𑆑𑇀𑆠𑆁 𑆖 𑆓𑆶𑆫𑆶𑆮𑆑𑇀𑆠𑇀𑆫𑆾𑆥𑆧𑆸𑆁𑆲𑆴𑆠𑆩𑇀  𑇅
𑆍𑆠𑆠𑇀𑆑𑆡𑆤𑆩𑆶𑆢𑇀𑆢𑆴𑆰𑇀𑆛𑆁 𑆯𑆑𑇀𑆠𑆴𑆫𑆷𑆥𑆁 𑆱𑆠𑆾 𑆓𑆠𑆩𑇀 𑇆𑇑𑇗𑇗𑇆

पूजनमेव प्रोक्तं च गुरुवक्त्रोपबृंहितम्  ।
एतत्कथनमुद्दिष्टं शक्तिरूपं सतो गतम् ॥१७७॥

Pūjanameva proktaṃ ca guruvaktropabṛṃhitam  |
Etatkathanamuddiṣṭaṃ śaktirūpaṃ sato gatam || 177 ||

And (ca) it is said (proktam) that only (eva) Pūjanam or the Act of Worshipping (Her Sequence of Consciousness) (pūjanam) is strengthened by the Speech of the Guru (guru-vaktra-upabṛṃhitam). This (etat) is called (uddiṣṭam) ‘Kathanam’ or ‘Oral Instruction’ (kathanam), the Nature of Śakti (śakti-rūpam), situated (gatam) in real ones --i.e. real devotees of Consciousness-- (sataḥ). || 177 ||

𑆃𑆤𑇀𑆠𑆫𑇀𑆬𑆵𑆤𑆱𑇀𑆮𑆥𑆵𑆜𑆁 𑆠𑆶 𑆤𑆳𑆤𑇀𑆪𑆘𑇀𑆘𑇀𑆮𑆬𑆚𑇀𑆯𑇀𑆩𑆯𑆳𑆤𑆠𑆂  𑇅
𑆠𑆢𑆼𑆮 𑆱𑇀𑆮𑆱𑇀𑆮𑆨𑆳𑆮𑆾 𑆪𑆾 𑆪𑆾𑆓𑆴𑆤𑆵𑆩𑆼𑆬𑆱𑆼𑆮𑆴𑆠𑆂 𑇆𑇑𑇗𑇘𑇆

अन्तर्लीनस्वपीठं तु नान्यज्ज्वलञ्श्मशानतः  ।
तदेव स्वस्वभावो यो योगिनीमेलसेवितः ॥१७८॥

Antarlīnasvapīṭhaṃ tu nānyajjvalañśmaśānataḥ  |
Tadeva svasvabhāvo yo yoginīmelasevitaḥ || 178 ||

One’s inherent Pīṭha (antar-līna-sva-pīṭham…tu) is nothing but (na…anyat) the Blazing Śmaśāna or the Cremation Ground (jvalat-śmaśānataḥ). Only (eva) That (tat) is one’s True Nature (sva-sva-bhāvaḥ) Which (yaḥ) is endowed with the Assembly of the Yoginī-s (yoginī-mela-sevitaḥ).  || 178 ||

𑆮𑆲𑇀𑆤𑆴𑆱𑆳𑆠𑇀𑆑𑆸𑆠𑇀𑆪 𑆨𑆼𑆢𑆁 𑆠𑆠𑇀𑆱𑆁𑆮𑆴𑆢𑆾’ 𑆥𑆴 𑆬𑆪𑆁 𑆓𑆠𑆳𑆂  𑇅
𑆠𑆳𑆂 𑆥𑆶𑆤𑆾 𑆮𑆴𑆑𑆱𑆤𑇀𑆠𑆵𑆲 𑆱𑆳 𑆖𑆑𑇀𑆫𑆼𑆯𑇀𑆮𑆫𑆖𑆼𑆠𑆤𑆳 𑇆𑇑𑇗𑇙𑇆

वह्निसात्कृत्य भेदं तत्संविदो’ पि लयं गताः  ।
ताः पुनो विकसन्तीह सा चक्रेश्वरचेतना ॥१७९॥

Vahnisātkṛtya bhedaṃ tatsaṃvido’ pi layaṃ gatāḥ  |
Tāḥ puno vikasantīha sā cakreśvaracetanā || 179 ||

Having burnt (vahnisāt-kṛtya) duality (bhedam), even (api) their perception (tat-saṃvidaḥ) dissolves (layam…gatāḥ), then (punaḥ) They --i.e. the Yoginī-s-- (tāḥ) Shine or Expand (vikasanti) in this world (iha) as the (sā) Consciousness of Cakreśvara, the Lord of (all the Wheels) (cakra-īśvara-cetanā). || 179 ||

𑆍𑆠𑆠𑇀𑆱𑆁𑆑𑇀𑆫𑆳𑆩𑆟𑆁 𑆱𑆠𑇀𑆪𑆁 𑆓𑆶𑆫𑆶𑆱𑆩𑇀𑆮𑆴𑆠𑇀𑆠𑆴𑆱𑆷𑆖𑆴𑆠𑆩𑇀  𑇅
𑆯𑆳𑆩𑇀𑆨𑆮𑆁 𑆥𑆫𑆩𑆁 𑆠𑆠𑇀𑆫 𑆯𑆴𑆮𑆱𑆩𑇀𑆮𑆴𑆠𑇀𑆥𑇀𑆫𑆡𑆳𑆠𑇀𑆩𑆑𑆩𑇀 𑇆𑇑𑇘𑇐𑇆

एतत्संक्रामणं सत्यं गुरुसम्वित्तिसूचितम्  ।
शाम्भवं परमं तत्र शिवसम्वित्प्रथात्मकम् ॥१८०॥

Etatsaṃkrāmaṇaṃ satyaṃ gurusamvittisūcitam  |
Śāmbhavaṃ paramaṃ tatra śivasamvitprathātmakam || 180 ||

This (etat) is called Saṃkrāmaṇa or Transmission (saṃkrāmaṇam), (Which) is the Truth (satyam) made known by the Consciousness of the Guru-s --i.e. this is the Transmission of the Consciousness of the Guru-s-- (guru-samvitti-sūcitam). There (tatra), the Supreme (paramam) Śāmbhava State (Vibrates) (śāmbhavam) characterized by the Expansion of the Awareness of Śiva (śiva-samvit-prathā-ātmakam). || 180 ||

𑆅𑆠𑇀𑆡𑆁 𑆪𑆳 𑆥𑆫𑆩𑆳𑆯𑆑𑇀𑆠𑆴𑆫𑇀𑆣𑆫𑆠𑆴 𑆓𑆶𑆫𑆶𑆱𑆁𑆠𑆠𑆴𑆩𑇀  𑇅
𑆃𑆮𑆴𑆖𑇀𑆗𑆴𑆤𑇀𑆤𑆳𑆁 𑆠𑆶 𑆒𑆼𑆖𑆑𑇀𑆫𑆼 𑆱𑇀𑆮𑆣𑆳 𑆥𑇀𑆫𑆱𑆫𑆠𑆴 𑆱𑇀𑆮𑆠𑆂 𑇆𑇑𑇘𑇑𑇆

इत्थं या परमाशक्तिर्धरति गुरुसंततिम्  ।
अविच्छिन्नां तु खेचक्रे स्वधा प्रसरति स्वतः ॥१८१॥

Itthaṃ yā paramāśaktirdharati gurusaṃtatim  |
Avicchinnāṃ tu khecakre svadhā prasarati svataḥ || 181 ||

This way (ittham), the Supreme Śakti (paramā-śaktiḥ) sustains (dharati) the uninterrupted (avicchinnām) Lineage of Guru-s (guru-saṃtatim) Which (yā) is one’s Inherent Nature (svadhā) naturally (svataḥ) flowing --i.e. existing-- (prasarati) in the Wheel of the Unlimited Sky of Consciousness (khe-cakre). || 181 ||

𑆃𑆨𑆼𑆢𑆮𑆳𑆢 𑆍𑆮𑆽𑆑𑆂 𑆥𑇀𑆫𑆠𑇀𑆪𑆑𑇀𑆰𑆁 𑆠𑆶 𑆤𑆴𑆫𑆤𑇀𑆠𑆫𑆩𑇀  𑇅
𑆇𑆢𑇀𑆢𑆳𑆩𑆢𑆼𑆮𑆠𑆳𑆫𑆷𑆥𑆪𑆾𑆓𑆴𑆤𑆵𑆩𑆶𑆒𑆨𑆳𑆰𑆴𑆠𑆩𑇀 𑇆𑇑𑇘𑇒𑇆

अभेदवाद एवैकः प्रत्यक्षं तु निरन्तरम्  ।
उद्दामदेवतारूपयोगिनीमुखभाषितम् ॥१८२॥

Abhedavāda evaikaḥ pratyakṣaṃ tu nirantaram  |
Uddāmadevatārūpayoginīmukhabhāṣitam || 182 ||

Only (eva) the Solitary (ekaḥ) Doctrine of Non-duality (abheda-vādaḥ) is the Constant (nirantaram) Perception (of one’s Self) in front of one’s eyes (pratyakṣam…tu) narrated by the Mouth of the Yoginī-s (Who) embody the Unrestrained Deities or Powers of the senses (uddāma-devatā-rūpa-yoginī-mukha-bhāṣitam). || 182 ||

𑆪𑆾𑆓𑆴𑆤𑆵𑆩𑆶𑆒𑆱𑆩𑇀𑆨𑆷𑆠𑆾 𑆢𑆼𑆮𑆠𑆳𑆤𑆪 𑆆𑆑𑇀𑆰𑆴𑆠𑆂  𑇅
𑆱 𑆩𑆳𑆠𑆸𑆩𑆼𑆪𑆪𑆾𑆓𑆼𑆤 𑆯𑆩𑇀𑆨𑆶𑆥𑇀𑆫𑆱𑆳𑆢𑆥𑆷𑆫𑆴𑆠𑆂 𑇆𑇑𑇘𑇓𑇆

योगिनीमुखसम्भूतो देवतानय ईक्षितः  ।
स मातृमेययोगेन शम्भुप्रसादपूरितः ॥१८३॥

Yoginīmukhasambhūto devatānaya īkṣitaḥ  |
Sa mātṛmeyayogena śambhuprasādapūritaḥ || 183 ||

(Therefore,) the Teaching about the Deities (of the senses) (devatā-nayaḥ) is considered to be (īkṣitaḥ) born from the Mouth of the Yoginī-s (yoginī-mukha-sambhūtaḥ). When (It is realized) as the union of subject and object (mātṛ-meya-yogena), It is (saḥ) filled with the Favor of Śambhu (śambhu-prasāda-pūritaḥ). || 183 ||

𑆠𑆱𑇀𑆪 𑆱𑆳𑆫𑆾’ 𑆥𑆴 𑆱𑆩𑇀𑆥𑆷𑆫𑇀𑆟𑆾 𑆨𑆓𑆮𑆤𑇀𑆤𑆴𑆫𑇀𑆤𑆴𑆑𑆼𑆠𑆤𑆳𑆠𑇀  𑇅
𑆤𑆪𑆾𑆠𑇀𑆠𑆵𑆫𑇀𑆟𑆂 𑆯𑆴𑆮𑆼 𑆫𑆷𑆥𑆼 𑆲𑇀𑆪𑆮𑆴𑆑𑆬𑇀𑆥𑆾’ 𑆥𑆴 𑆑𑆬𑇀𑆥𑆴𑆠𑆂 𑇆𑇑𑇘𑇔𑇆

तस्य सारो’ पि सम्पूर्णो भगवन्निर्निकेतनात्  ।
नयोत्तीर्णः शिवे रूपे ह्यविकल्पो’ पि कल्पितः ॥१८४॥

Tasya sāro’ pi sampūrṇo bhagavannirniketanāt  |
Nayottīrṇaḥ śive rūpe hyavikalpo’ pi kalpitaḥ || 184 ||

Though (api) Its --i.e. of the Doctrine of the Deities or Powers (of the senses)-- (tasya) Essence (sāraḥ) (becomes) Perfect (sampūrṇaḥ) beyond the Teaching (naya-uttīrṇaḥ) due to the Unlocated or Abodeless Nature of Bhagavān, the Lord (bhagavan-nirniketanāt). (Then,) in the Nature (rūpe…hi) of Śiva (śive), even (api) the ‘lack of thoughts’ (avikalpaḥ) is (merely) imagined --i.e. thinking and not-thinking become the same-- (kalpitaḥ). || 184 ||

𑆍𑆰 𑆩𑆲𑆳𑆫𑇀𑆡𑆪𑆾𑆓𑆂 𑆱𑇀𑆪𑆳𑆢𑇀𑆪𑆾𑆓𑆴𑆤𑆵𑆪𑆾𑆓𑆱𑆁𑆘𑇀𑆚𑆴𑆠𑆂  𑇅
𑆓𑆶𑆫𑆶𑆮𑆑𑇀𑆠𑇀𑆫𑆳𑆢𑆪𑆁 𑆱𑆠𑇀𑆪𑆁 𑆓𑆶𑆥𑇀𑆠𑆳𑆖𑆳𑆫𑆂 𑆒𑆓𑆠𑇀𑆮𑆢𑆂 𑇆𑇑𑇘𑇕𑇆

एष महार्थयोगः स्याद्योगिनीयोगसंज्ञितः  ।
गुरुवक्त्रादयं सत्यं गुप्ताचारः खगत्वदः ॥१८५॥

Eṣa mahārthayogaḥ syādyoginīyogasaṃjñitaḥ  |
Guruvaktrādayaṃ satyaṃ guptācāraḥ khagatvadaḥ || 185 ||

This (eṣaḥ) is the Yoga of the Mahārthaḥ or Great Reality --i.e. of the Krama-- (mahā-artha-yogaḥ…syāt) made known by the Yoga of the Yoginī-s (yoginī-yoga-saṃjñitaḥ). This (ayam) (Mahārtha) is truly (satyam) the Secret Practice (guptā-ācāraḥ) (Which) comes from the Speech of the Guru (guru-vaktrāt), (and It) bestows the State of Existing in the Sky of Consciousness (kha-ga-tva-daḥ). || 185 ||

The comparison of the Trika and the Krama

𑆱𑆸𑆰𑇀𑆛𑇀𑆪𑆳𑆢𑆴𑆑𑇀𑆫𑆩 𑆇𑆢𑇀𑆢𑆴𑆰𑇀𑆛𑆾 𑆢𑆵𑆥𑇀𑆪𑆠𑆼 𑆑𑇀𑆫𑆩𑆯𑆳𑆱𑆤𑆼  𑇅
𑆠𑆢𑆽𑆑𑇀𑆪𑆼’ 𑆥𑇀𑆪𑆤𑆶𑆱𑆁𑆣𑆼𑆪𑆾’ 𑆮𑆳𑆤𑇀𑆠𑆫𑆁 𑆠𑇀𑆫𑆴𑆑𑆯𑆳𑆱𑆤𑆳𑆠𑇀 𑇆𑇑𑇘𑇖𑇆

सृष्ट्यादिक्रम उद्दिष्टो दीप्यते क्रमशासने  ।
तदैक्ये’ प्यनुसंधेयो’ वान्तरं त्रिकशासनात् ॥१८६॥

Sṛṣṭyādikrama uddiṣṭo dīpyate kramaśāsane  |
Tadaikye’ pyanusaṃdheyo’ vāntaraṃ trikaśāsanāt || 186 ||

The mentioned (uddiṣṭaḥ) sequence of Sṛṣṭi or Manifestation, etc. (sṛṣṭi-ādi-kramaḥ) is displayed (dīpyate) in the Teachings of the Krama (krama-śāsane). Though (api) they are one (tat-aikye), it is worthy of inquiry (anusaṃdheyaḥ) (because such sequence) is (mentioned) differently (avāntaram) in the Teachings of the Trika (trika-śāsanāt). || 186 ||

𑆱𑆸𑆰𑇀𑆛𑆴𑆱𑇀𑆡𑆴𑆠𑆴𑆯𑇀𑆖 𑆱𑆩𑇀𑆲𑆳𑆫𑆾 𑆮𑆴𑆬𑆪𑆳𑆤𑆶𑆓𑇀𑆫𑆲𑆿 𑆠𑇀𑆫𑆴𑆑𑆼  𑇅
𑆱𑆸𑆰𑇀𑆛𑆴𑆱𑇀𑆡𑆴𑆠𑆴𑆯𑇀𑆖 𑆱𑆩𑇀𑆲𑆳𑆫𑆾’ 𑆤𑆳𑆒𑇀𑆪𑆳𑆨𑆳𑆱𑆼 𑆑𑇀𑆫𑆩𑆼 𑆠𑆡𑆳 𑇆𑇑𑇘𑇗𑇆

सृष्टिस्थितिश्च सम्हारो विलयानुग्रहौ त्रिके  ।
सृष्टिस्थितिश्च सम्हारो’ नाख्याभासे क्रमे तथा ॥१८७॥

Sṛṣṭisthitiśca samhāro vilayānugrahau trike  |
Sṛṣṭisthitiśca samhāro’ nākhyābhāse krame tathā || 187 ||

In the Trika (trike), Sṛṣṭi, Sthiti (sṛṣṭi-sthitiḥ), Saṃhāra (samhāraḥ), Vilaya and Anugraha (are mentioned) (vilaya-anugrahau…ca), though (tathā) in the Krama (krame), there are Sṛṣṭi, Sthiti (sṛṣṭi-sthitiḥ), Saṃhāra (samhāraḥ), Anākhyā and Bhāsā (anākhyā-bhāse…ca). || 187 ||

𑆱𑆸𑆰𑇀𑆛𑇀𑆪𑆳𑆢𑆴𑆠𑇀𑆫𑆪𑆩𑆼𑆮𑆁 𑆠𑆢𑆶𑆨𑆪𑆠𑇀𑆫 𑆱𑆩𑆂 𑆑𑇀𑆫𑆩𑆂  𑇅
𑆠𑇀𑆫𑆴𑆑𑆼’ 𑆥𑆴 𑆮𑆴𑆬𑆪𑆾’ 𑆘𑇀𑆚𑆳𑆤𑆁 𑆘𑇀𑆚𑆳𑆤𑆩𑆤𑆶𑆓𑇀𑆫𑆲𑆾 𑆩𑆠𑆩𑇀 𑇆𑇑𑇘𑇘𑇆

सृष्ट्यादित्रयमेवं तदुभयत्र समः क्रमः  ।
त्रिके’ पि विलयो’ ज्ञानं ज्ञानमनुग्रहो मतम् ॥१८८॥

Sṛṣṭyāditrayamevaṃ tadubhayatra samaḥ kramaḥ  |
Trike’ pi vilayo’ jñānaṃ jñānamanugraho matam || 188 ||

This way (evam), the (tat) triad of Sṛṣṭi, etc. (sṛṣṭi-ādi-trayam) is the same (samaḥ) sequence (kramaḥ) in both (systems) (ubhayatra). Though (api) in the Trika (trike), ‘Vilaya’ or ‘Concealment’ (vilayaḥ) is ‘Ajñāna’ or ‘Ignorance’ (ajñānam), (and) ‘Anugraha’ or ‘Grace’ (anugrahaḥ) is considered to be (matam) ‘Jñāna’ or ‘Knowledge (of the Truth)’ (jñānam). || 188 ||

𑆍𑆠𑆠𑇀𑆠𑆡𑆾𑆥𑆢𑆼𑆯𑆂 𑆱𑇀𑆪𑆳𑆖𑇀𑆗𑇀𑆫𑆵𑆠𑇀𑆫𑆴𑆑𑆼 𑆱𑆸𑆰𑇀𑆛𑆴𑆧𑆵𑆘𑆑𑆩𑇀  𑇅
𑆯𑇀𑆫𑆵𑆑𑇀𑆫𑆩𑆼 𑆠𑆷𑆥𑆢𑆼𑆯𑆾’ 𑆥𑆴 𑆱𑆁𑆲𑆳𑆫𑆧𑆵𑆘𑆩𑆼𑆮 𑆖 𑇆𑇑𑇘𑇙𑇆

एतत्तथोपदेशः स्याच्छ्रीत्रिके सृष्टिबीजकम्  ।
श्रीक्रमे तूपदेशो’ पि संहारबीजमेव च ॥१८९॥

Etattathopadeśaḥ syācchrītrike sṛṣṭibījakam  |
Śrīkrame tūpadeśo’ pi saṃhārabījameva ca || 189 ||

Therefore (tathā), this (etat) is the Seed of Manifestation (sṛṣṭi-bījakam) (which is) Taught (upadeśaḥ…syāt) in the Trika (śrī-trike…tu), but (api) the Teaching of the Krama (śrī-krame…upadeśaḥ) is the Seed of Dissolution (saṃhāra-bījam), indeed (eva…ca). || 189 ||

𑆱𑆸𑆰𑇀𑆛𑆴𑆱𑇀𑆡𑆴𑆠𑇀𑆪𑆳𑆢𑆴𑆱𑆩𑇀𑆲𑆳𑆫𑆳𑆠𑇀𑆠𑇀𑆫𑆴𑆑𑆼 𑆥𑆫𑆁 𑆮𑆴𑆬𑆵𑆪𑆠𑆼  𑇅
𑆍𑆠𑆠𑇀𑆠𑇀𑆫𑆪𑆱𑇀𑆪 𑆑𑆫𑇀𑆠𑇀𑆠𑇀𑆫𑆵𑆲 𑆖𑆠𑆶𑆫𑇀𑆡𑆼 𑆖𑆴𑆠𑆴𑆂 𑆱𑆫𑇀𑆮𑆢𑆳 𑇆𑇑𑇙𑇐𑇆

सृष्टिस्थित्यादिसम्हारात्त्रिके परं विलीयते  ।
एतत्त्रयस्य कर्त्त्रीह चतुर्थे चितिः सर्वदा ॥१९०॥

Sṛṣṭisthityādisamhārāttrike paraṃ vilīyate  |
Etattrayasya karttrīha caturthe citiḥ sarvadā || 190 ||

In the Trika (trike), after (param) (the triad of) Sṛṣṭi, Sthiti and Saṃhāra or Manifestation, Maintenance and Dissolution (sṛṣṭi-sthiti-ādi-samhārāt), Citi or Supreme Consciousness (citiḥ), the (Real) Performer or Doer (karttrī) of this triad (etat-trayasya) becomes perpetually (sarvadā) concealed --i.e. this is Vilaya or Concealment-- (vilīyate) as the fourth (Act) (caturthe). || 190 ||

𑆥𑆚𑇀𑆖𑆩𑆼𑆤𑆳𑆥𑆴 𑆑𑆸𑆠𑇀𑆪𑆼𑆤 𑆖𑆴𑆠𑆴𑆂 𑆑𑆫𑇀𑆠𑇀𑆠𑇀𑆫𑆵 𑆥𑇀𑆫𑆑𑆳𑆯𑆴𑆠𑆳  𑇅
𑆘𑇀𑆚𑆳𑆤𑆩𑆘𑇀𑆤𑆳𑆤𑆩𑆼𑆮𑆁 𑆖 𑆯𑇀𑆫𑆵𑆠𑇀𑆫𑆴𑆑𑆼 𑆠𑇀𑆮𑆮𑆢𑆳𑆫𑆴𑆠𑆩𑇀 𑇆𑇑𑇙𑇑𑇆

पञ्चमेनापि कृत्येन चितिः कर्त्त्री प्रकाशिता  ।
ज्ञानमज्नानमेवं च श्रीत्रिके त्ववदारितम् ॥१९१॥

Pañcamenāpi kṛtyena citiḥ karttrī prakāśitā  |
Jñānamajnānamevaṃ ca śrītrike tvavadāritam || 191 ||

Though (api) by means of the Fifth (pañcamena) Act (kṛtyena), Citi (citiḥ), the Doer (karttrī) becomes revealed --i.e. this is Anugraha or Grace-- (prakāśitā). Knowledge (jñānam) and Ignorance (ajnānam) take place (avadāritam) in this way (evam…ca) in the Trika (śrī-trike…tu). || 191 ||

𑆱𑆸𑆰𑇀𑆛𑆴𑆧𑆵𑆘𑆠𑇀𑆫𑆴𑆑𑆼 𑆱𑆾’ 𑆥𑆴 𑆥𑆚𑇀𑆖𑆑𑆸𑆠𑇀𑆪𑆱𑇀𑆪 𑆑𑆳𑆫𑆑𑆂  𑇅
𑆃𑆘𑇀𑆚𑆳𑆤𑆼 𑆠𑆶 𑆫𑆲𑆱𑇀𑆪𑆾’ 𑆠 𑆇𑆥𑆢𑆴𑆰𑇀𑆛𑆁 𑆩𑆬𑆠𑇀𑆫𑆪𑆩𑇀 𑇆𑇑𑇙𑇒𑇆

सृष्टिबीजत्रिके सो’ पि पञ्चकृत्यस्य कारकः  ।
अज्ञाने तु रहस्यो’ त उपदिष्टं मलत्रयम् ॥१९२॥

Sṛṣṭibījatrike so’ pi pañcakṛtyasya kārakaḥ  |
Ajñāne tu rahasyo’ ta upadiṣṭaṃ malatrayam || 192 ||

Though the (saḥ…api) Doer (kārakaḥ) of the Pañcakṛtya or the Fivefold Act (pañca-kṛtyasya) is (that which) is the Secret (rahasyaḥ) in the Trika (That is) the Seed of (the Science of) Manifestation (sṛṣṭi-bīja-trike) when there is ajñāna or ignorance (ajñāne…tu); consequently (ataḥ), the Triad of Mala-s (mala-trayam) is taught (there as the effect of concealment) (upadiṣṭam). || 192 ||

𑆩𑆬𑆩𑆳𑆟𑆮𑆩𑆘𑇀𑆚𑆳𑆤𑆁 𑆩𑆾𑆲𑆫𑆷𑆥𑆩𑆴𑆲𑆾𑆖𑇀𑆪𑆠𑆼  𑇅
𑆠𑆱𑇀𑆪 𑆢𑇀𑆮𑆴𑆑𑆂 𑆥𑇀𑆫𑆥𑆚𑇀𑆖𑆂 𑆱𑇀𑆪𑆳𑆤𑇀𑆩𑆳𑆪𑆵𑆪𑆩𑆬𑆩𑆼𑆮 𑆖 𑇆𑇑𑇙𑇓𑇆

मलमाणवमज्ञानं मोहरूपमिहोच्यते  ।
तस्य द्विकः प्रपञ्चः स्यान्मायीयमलमेव च ॥१९३॥

Malamāṇavamajñānaṃ moharūpamihocyate  |
Tasya dvikaḥ prapañcaḥ syānmāyīyamalameva ca || 193 ||

(The first is called) Āṇavamala (malam…āṇavam), the limitation of individuality, (and) it is ignorance itself (ajñānam). Here (iha), (It is) said to be (ucyate) the nature of delusion (moha-rūpam). Its (tasya…eva…ca) twofold (dvikaḥ) expansion (prapañcaḥ) is actually (syāt) (called) the Māyīyamala, the limitation of duality (māyīya-malam). || 193 ||

𑆩𑆳𑆪𑆵𑆪𑆩𑆬𑆩𑆴𑆠𑇀𑆡𑆁 𑆠𑆢𑇀𑆢𑇀𑆮𑆽𑆠𑆑𑆳𑆫𑆑𑆩𑆼𑆮 𑆖  𑇅
𑆩𑆳𑆪𑆵𑆪𑆁 𑆩𑆳𑆤𑆱𑆁 𑆠𑆱𑇀𑆪 𑆥𑇀𑆫𑆥𑆚𑇀𑆖𑆾’𑆥𑆴 𑆑𑇀𑆫𑆴𑆪𑆳𑆠𑇀𑆩𑆑𑆂 𑇆𑇑𑇙𑇔𑇆

मायीयमलमित्थं तद्द्वैतकारकमेव च  ।
मायीयं मानसं तस्य प्रपञ्चो’पि क्रियात्मकः ॥१९४॥

Māyīyamalamitthaṃ taddvaitakārakameva ca  |
Māyīyaṃ mānasaṃ tasya prapañco’pi kriyātmakaḥ || 194 ||

Māyīyamala (māyīya-malam) belongs to Māyā or to the act of measuring (māyīyam), and in this manner (ittham), it is (tat) the performer of differentiation (dvaita-kārakam…eva…ca). It is mental (mānasam), and (api) its (tasya) expansion (prapañcaḥ) is characterized by Kriyā or activity (kriyā-ātmakaḥ). || 194 ||

𑆍𑆰 𑆑𑆳𑆫𑇀𑆩𑆩𑆬𑆁 𑆠𑆢𑇀𑆪𑆠𑇀𑆱𑇀𑆡𑆷𑆬𑆢𑆼𑆲𑆩𑆮𑆳𑆥𑇀𑆤𑆾𑆠𑆴  𑇅
𑆠𑆱𑇀𑆩𑆳𑆢𑆟𑆶𑆂 𑆱𑇀𑆮𑆢𑆼𑆲𑆁 𑆖 𑆑𑆸𑆠𑇀𑆪𑆑𑆫𑇀𑆠𑇀𑆫𑆵𑆁 𑆱 𑆧𑆾𑆣𑆠𑆴 𑇆𑇑𑇙𑇕𑇆

एष कार्ममलं तद्यत्स्थूलदेहमवाप्नोति  ।
तस्मादणुः स्वदेहं च कृत्यकर्त्रीं स बोधति ॥१९५॥

Eṣa kārmamalaṃ tadyatsthūladehamavāpnoti  |
Tasmādaṇuḥ svadehaṃ ca kṛtyakartrīṃ sa bodhati || 195 ||

This (expansion) (eṣaḥ) is the (tat) Kārmamala, the limitation of limited activity (kārma-malam), which (yat) attains (avāpnoti) the gross body (sthūla-deham). Because of that (tasmāt), aṇu or the limited being (is created) (aṇuḥ), and (ca) he (saḥ) considers (bodhati) his own physical body (sva-deham) as the doer of actions (kṛtya-kartrīm). || 195 ||

𑆄𑆟𑆮𑆳𑆒𑇀𑆪𑆩𑆴𑆢𑆁 𑆠𑆱𑇀𑆩𑆳𑆢𑆴𑆖𑇀𑆗𑆳𑆯𑆑𑇀𑆠𑆼𑆱𑇀𑆠𑆶 𑆑𑆶𑆚𑇀𑆖𑆴𑆠𑆩𑇀  𑇅
𑆩𑆳𑆪𑆵𑆪𑆩𑆥𑆴 𑆘𑇀𑆚𑆳𑆤𑆳𑆖𑇀𑆖 𑆑𑆳𑆫𑇀𑆩𑆳𑆒𑇀𑆪𑆁 𑆖 𑆑𑇀𑆫𑆴𑆪𑆳𑆑𑆸𑆠𑆩𑇀 𑇆𑇑𑇙𑇖𑇆

आणवाख्यमिदं तस्मादिच्छाशक्तेस्तु कुञ्चितम्  ।
मायीयमपि ज्ञानाच्च कार्माख्यं च क्रियाकृतम् ॥१९६॥

Āṇavākhyamidaṃ tasmādicchāśaktestu kuñcitam  |
Māyīyamapi jñānācca kārmākhyaṃ ca kriyākṛtam || 196 ||

Thus (tasmāt), this (mala) (idam) (which) is called Āṇava (āṇava-ākhyam) is the limitation (kuñcitam) of Icchāśakti or the Power of Will (icchā-śakteḥ…tu). Though (api) the Māyīyamala (māyīyam) comes from Jñānaśakti or the Power of Knowledge (jñānāt), while (ca…ca) (that which) is called Kārma --i.e. Kārmamala-- (kārma-ākhyam) is created by Kriyāśakti (kriyā-kṛtam). || 196 ||

𑆯𑆴𑆮𑆳𑆤𑆶𑆓𑇀𑆫𑆲 𑆅𑆠𑇀𑆡𑆁 𑆖 𑆩𑆬𑆠𑇀𑆫𑆪𑆮𑆴𑆤𑆳𑆯𑆑𑆂  𑇅
𑆃𑆤𑆶𑆓𑇀𑆫𑆲𑆼𑆟 𑆠𑆱𑇀𑆩𑆳𑆠𑇀𑆠𑆶 𑆥𑆚𑇀𑆖𑆑𑆸𑆠𑇀𑆪𑆱𑇀𑆪 𑆑𑆳𑆫𑆴𑆑𑆳 𑇆𑇑𑇙𑇗𑇆

शिवानुग्रह इत्थं च मलत्रयविनाशकः  ।
अनुग्रहेण तस्मात्तु पञ्चकृत्यस्य कारिका ॥१९७॥

Śivānugraha itthaṃ ca malatrayavināśakaḥ  |
Anugraheṇa tasmāttu pañcakṛtyasya kārikā || 197 ||

Hence (ittham…ca), the Grace of Śiva (śiva-anugrahaḥ) is the Destroyer of the mala-s or impurities (constituting) individuality (mala-traya-vināśakaḥ). Therefore (tasmāt…tu), by means of Anugraha or the Fifth Act (anugraheṇa), the Doer (kārikā) of the Pañcakṛtya --i.e. the Creator-- (becomes revealed) (pañca-kṛtyasya). || 197 ||

𑆱𑆥𑇀𑆠𑆥𑆚𑇀𑆖𑆑𑆫𑆷𑆥𑆁 𑆱𑇀𑆪𑆳𑆢𑇀𑆪𑆾𑆓𑆩𑆳𑆫𑇀𑆓𑆱𑇀𑆠𑇀𑆫𑆴𑆑𑆼 𑆥𑆫𑆂  𑇅
𑆍𑆠𑆠𑇀𑆠𑆶 𑆑𑆡𑆴𑆠𑆁 𑆯𑇀𑆫𑆵𑆩𑆤𑇀𑆩𑆳𑆬𑆴𑆤𑆵𑆮𑆴𑆘𑆪𑆾𑆠𑇀𑆠𑆫𑆼 𑇆𑇑𑇙𑇘𑇆

सप्तपञ्चकरूपं स्याद्योगमार्गस्त्रिके परः  ।
एतत्तु कथितं श्रीमन्मालिनीविजयोत्तरे ॥१९८॥

Saptapañcakarūpaṃ syādyogamārgastrike paraḥ  |
Etattu kathitaṃ śrīmanmālinīvijayottare || 198 ||

The nature of the “thirty-five” (states) --i.e. the doctrine of the seven perceiver multiplied by the five states of Consciousness-- (sapta-pañcaka-rūpam…syāt) is the Supreme (paraḥ) Path of Union (yoga-mārgaḥ) in the Trika (trike). This is (etat…tu) narrated (kathitam) in the Most Venerable Mālinīvijayottara (śrīmat-mālinī-vijaya-uttare).  || 198 ||

𑆘𑆳𑆓𑇀𑆫𑆠𑇀𑆱𑇀𑆮𑆥𑇀𑆤𑆱𑆶𑆰𑆶𑆥𑇀𑆠𑆳𑆯𑇀𑆖 𑆠𑆶𑆫𑆵𑆪𑆂 𑆑𑆡𑆴𑆠𑆳𑆂 𑆒𑆬𑆶  𑇅
𑆠𑆶𑆫𑆵𑆪𑆳𑆠𑆵𑆠𑆱𑆁𑆘𑇀𑆚𑆳𑆥𑆴 𑆥𑆚𑇀𑆖𑆩𑆳 𑆥𑇀𑆫𑆑𑆛𑆵𑆑𑆸𑆠𑆳 𑇆𑇑𑇙𑇙𑇆

जाग्रत्स्वप्नसुषुप्ताश्च तुरीयः कथिताः खलु  ।
तुरीयातीतसंज्ञापि पञ्चमा प्रकटीकृता ॥१९९॥

Jāgratsvapnasuṣuptāśca turīyaḥ kathitāḥ khalu  |
Turīyātītasaṃjñāpi pañcamā prakaṭīkṛtā || 199 ||

(Those states) are called (kathitāḥ…khalu) Jāgrat or wakefulness, Svapna or dreaming state, Suṣupti or deep-sleep (jāgrat-svapna-suṣuptāḥ), and (ca) Turya or the Fourth State (turīyaḥ). Though (api) (that which) is called Turyātīta (turīyātīta-saṃjñā) is displayed (prakaṭīkṛtā) as the Fifth (pañcamā). || 199 ||

𑆱𑆩𑆳𑆮𑆼𑆯𑆠𑇀𑆫𑆪𑆼𑆟 𑆱𑇀𑆪𑆳𑆢𑇀𑆮𑆳𑆢𑆼 𑆠𑆶𑆫𑆵𑆪𑆱𑆩𑇀𑆨𑆸𑆠𑆼  𑇅
𑆪𑆾𑆓𑆴𑆤𑆼’ 𑆠𑆂 𑆥𑇀𑆫𑆱𑆳𑆢𑆳𑆠𑇀𑆠𑆶 𑆠𑆢𑆳𑆠𑆵𑆠𑆱𑆶𑆒𑆾𑆢𑆪𑆂 𑇆𑇒𑇐𑇐𑇆

समावेशत्रयेण स्याद्वादे तुरीयसम्भृते  ।
योगिने’ तः प्रसादात्तु तदातीतसुखोदयः ॥२००॥

Samāveśatrayeṇa syādvāde turīyasambhṛte  |
Yogine’ taḥ prasādāttu tadātītasukhodayaḥ || 200 ||

Thus (ataḥ), In this Doctrine (of the Trika narrated in the Mālinīvijayottara) (vāde…syāt), for the yogin (yogine) who is furnished with Turya (turīya-sambhṛte) by means of the three Samāveśa-s or Penetrations --i.e. Āṇava, Śākta and Śāmbhava-- (samāveśa-trayeṇa), the Happiness of transcending (even) That --i.e Turya-- (tadātīta-sukha-udayaḥ) (takes place) by Grace (prasādāt…tu). || 200 ||

𑆱 𑆱𑆶𑆥𑇀𑆫𑆧𑆶𑆢𑇀𑆣𑆨𑆳𑆮𑆼𑆤 𑆖𑆠𑆶𑆫𑇀𑆣𑆳𑆢𑆯𑆪𑆾𑆘𑆤𑆩𑇀  𑇅
𑆠𑆤𑇀𑆠𑇀𑆫𑆳𑆬𑆾𑆑𑆼 𑆠𑆶 𑆱𑆥𑇀𑆠𑆳𑆕𑇀𑆓𑆾 𑆩𑆳𑆫𑇀𑆓𑆾’ 𑆥𑆴 𑆱 𑆥𑇀𑆫𑆑𑆳𑆯𑆴𑆠𑆂 𑇆𑇒𑇐𑇑𑇆

स सुप्रबुद्धभावेन चतुर्धादशयोजनम्  ।
तन्त्रालोके तु सप्ताङ्गो मार्गो’ पि स प्रकाशितः ॥२०१॥

Sa suprabuddhabhāvena caturdhādaśayojanam  |
Tantrāloke tu saptāṅgo mārgo’ pi sa prakāśitaḥ || 201 ||

It is the (saḥ) Union of the four states (of Consciousness which is attained) (caturdhā-daśa-yojanam) by Suprabuddhabhāva or perfectly awakened awareness (supra-buddha-bhāvena). Though (tu) in the Tantrāloka (tantrāloke), even (api) the (saḥ) Sevenfold (sapta-aṅgaḥ) Path (mārgaḥ) is revealed (in detail) (prakāśitaḥ).  || 201 ||

𑆱𑆥𑇀𑆠𑆳𑆤𑆤𑇀𑆢𑆩𑆠𑆁 𑆠𑆠𑇀𑆫 𑆠𑆶𑆫𑆵𑆪 𑆍𑆮 𑆱𑆥𑇀𑆠𑆣𑆳  𑇅
𑆤𑆴𑆘𑆳𑆤𑆤𑇀𑆢𑆤𑆴𑆫𑆳𑆤𑆤𑇀𑆢𑆿 𑆩𑆳𑆠𑆸𑆯𑆷𑆤𑇀𑆪𑆿 𑆪𑆡𑆳𑆑𑇀𑆫𑆩𑆂 𑇆𑇒𑇐𑇒𑇆

सप्तानन्दमतं तत्र तुरीय एव सप्तधा  ।
निजानन्दनिरानन्दौ मातृशून्यौ यथाक्रमः ॥२०२॥

Saptānandamataṃ tatra turīya eva saptadhā  |
Nijānandanirānandau mātṛśūnyau yathākramaḥ || 202 ||

There (tatra), the Doctrine of the Seven Ānanda-s (sapta-ānanda-matam) is only (about) the (Science) of Turya (turīyaḥ) in a sevenfold way (saptadhā). (The first is) Nijānanda --lit. one’s own bliss--, (the second is) Nirānanda --i.e. devoid of bliss-- (nijānanda-nirānandau). (They are the Blisses) of the limited perceiver, and the void of objective perception (mātṛ-śūnyau), respectively (yathākramaḥ). || 202 ||

𑆥𑆫𑆳𑆤𑆤𑇀𑆢𑆂 𑆑𑇀𑆫𑆩𑆼𑆟 𑆱𑇀𑆪𑆳𑆠𑇀𑆥𑇀𑆫𑆳𑆟𑆳𑆥𑆳𑆤𑆾𑆢𑆪𑆂 𑆱𑇀𑆩𑆸𑆠𑆂  𑇅
𑆠𑆪𑆾𑆫𑆽𑆑𑇀𑆪𑆼 𑆱𑆩𑆳𑆤𑆳𑆠𑇀𑆩𑆳 𑆧𑇀𑆫𑆲𑇀𑆩𑆳𑆤𑆤𑇀𑆢𑆩𑆪𑆾 𑆨𑆮𑆼𑆠𑇀 𑇆𑇒𑇐𑇓𑇆

परानन्दः क्रमेण स्यात्प्राणापानोदयः स्मृतः  ।
तयोरैक्ये समानात्मा ब्रह्मानन्दमयो भवेत् ॥२०३॥

Parānandaḥ krameṇa syātprāṇāpānodayaḥ smṛtaḥ  |
Tayoraikye samānātmā brahmānandamayo bhavet || 203 ||

In this succession (krameṇa…syāt), Parānanda --lit. higher bliss-- (parānandaḥ) is known (smṛtaḥ) as the rising of ‘prāṇa’ and ‘apāna’ (prāṇa-apāna-udayaḥ). (The third is) their (tayoḥ) oneness (aikye), (and it is) characterized by ‘samāna’ (that is) their equilibrium (samāna-ātmā). It (bhavet) consists of Brahmānanda --lit. the bliss of the creator-- (brahmānanda-mayaḥ). || 203 ||

𑆇𑆢𑆳𑆤𑆾𑆢𑆪 𑆍𑆮𑆳𑆠𑆂 𑆑𑆬𑆤𑆳𑆓𑇀𑆫𑆳𑆱𑆠𑆠𑇀𑆥𑆫𑆂  𑇅
𑆪𑆾𑆓𑆵 𑆪𑆱𑇀𑆠𑆠𑇀𑆫 𑆮𑆴𑆯𑇀𑆫𑆳𑆤𑇀𑆠𑆾 𑆩𑆲𑆳𑆤𑆤𑇀𑆢𑆼𑆤 𑆤𑆤𑇀𑆢𑆴𑆠𑆂 𑇆𑇒𑇐𑇔𑇆

उदानोदय एवातः कलनाग्रासतत्परः  ।
योगी यस्तत्र विश्रान्तो महानन्देन नन्दितः ॥२०४॥

Udānodaya evātaḥ kalanāgrāsatatparaḥ  |
Yogī yastatra viśrānto mahānandena nanditaḥ || 204 ||

Then (ataḥ), only (eva) the rising of ‘udāna’ (udāna-udayaḥ) is totally devoted to the consuming of imagination (kalanā-grāsa-tatparaḥ). The yogin (yogī) who (yaḥ) rests (viśrāntaḥ) there (tatra) is intoxicated (nanditaḥ) by Mahānanda --lit. great bliss-- (mahānandena). || 204 ||

𑆮𑇀𑆪𑆳𑆤𑆳𑆠𑇀𑆩𑆳𑆒𑇀𑆪𑆳𑆩𑆲𑆳𑆮𑇀𑆪𑆳𑆥𑇀𑆠𑆴𑆯𑇀𑆖𑆴𑆢𑆳𑆤𑆤𑇀𑆢𑆾𑆢𑆪𑆾 𑆨𑆮𑆼𑆠𑇀  𑇅
𑆖𑆴𑆢𑇀𑆫𑆷𑆥𑆩𑆼𑆮 𑆠𑆠𑇀𑆫𑆱𑇀𑆪𑆳𑆤𑇀𑆩𑆼𑆪𑆳𑆢𑆴𑆠𑇀𑆫𑆪𑆮𑆫𑇀𑆘𑆴𑆠𑆩𑇀 𑇆𑇒𑇐𑇕𑇆

व्यानात्माख्यामहाव्याप्तिश्चिदानन्दोदयो भवेत्  ।
चिद्रूपमेव तत्रस्यान्मेयादित्रयवर्जितम् ॥२०५॥

Vyānātmākhyāmahāvyāptiścidānandodayo bhavet  |
Cidrūpameva tatrasyānmeyāditrayavarjitam || 205 ||

That which is characterized by ‘vyāna’ is called the Great Pervasion (vyāna-ātmā-ākhyā-mahā-vyāptiḥ), (and) it is (bhavet) the rising of ‘Cidānanda’ --lit. the Bliss of Consciousness-- (cidānanda-udayaḥ). Only (eva) the Nature of Consciousness (cit-rūpam) is there (tatra…syāt) devoid of the triad of objects, etc. (meya-ādi-traya-varjitam). || 205 ||

𑆪𑆢𑆳 𑆮𑆴𑆯𑇀𑆮𑆮𑇀𑆪𑆮𑆖𑇀𑆗𑆼𑆢𑆱𑇀𑆠𑆠𑇀𑆫 𑆤𑆽𑆮𑆳𑆱𑇀𑆠𑆴 𑆪𑆾𑆓𑆴𑆤𑆂  𑇅
𑆠𑆢𑆳 𑆱 𑆨𑆳𑆮𑆤𑆳𑆠𑇀𑆪𑆳𑆓𑆵 𑆥𑆫𑆩𑆳𑆩𑆸𑆠𑆧𑆸𑆁𑆲𑆴𑆠𑆂 𑇆𑇒𑇐𑇖𑇆

यदा विश्वव्यवच्छेदस्तत्र नैवास्ति योगिनः  ।
तदा स भावनात्यागी परमामृतबृंहितः ॥२०६॥

Yadā viśvavyavacchedastatra naivāsti yoginaḥ  |
Tadā sa bhāvanātyāgī paramāmṛtabṛṃhitaḥ || 206 ||

When (yadā) there is truly no (na…eva…asti) separation from the world --i.e. when even the world is included in Cidānanda-- (viśva-vyavacchedaḥ) for the yogin (yoginaḥ), then (tadā) he (saḥ) rejects bhāvanā-s or contemplations (on the Self because of the obviousness of Its Eternal Existence, and he) (bhāvanā-tyāgī) is furnished with Supreme Nectar (parama-amṛta-bṛṃhitaḥ). || 206 ||

𑆱𑇀𑆮𑆳𑆠𑆤𑇀𑆠𑇀𑆫𑇀𑆪𑆘𑆸𑆩𑇀𑆨𑆟𑆁 𑆠𑆢𑇀𑆪𑆘𑇀𑆘𑆓𑆢𑆳𑆤𑆤𑇀𑆢 𑆆𑆑𑇀𑆰𑆴𑆠𑆩𑇀  𑇅
𑆯𑆩𑇀𑆨𑆶𑆤𑆳𑆡𑆥𑇀𑆫𑆱𑆳𑆢𑆳𑆖𑇀𑆖 𑆱𑆥𑇀𑆠𑆳𑆤𑆤𑇀𑆢𑆩𑆠𑆁 𑆱𑇀𑆦𑆶𑆛𑆩𑇀 𑇆𑇒𑇐𑇗𑇆

स्वातन्त्र्यजृम्भणं तद्यज्जगदानन्द ईक्षितम्  ।
शम्भुनाथप्रसादाच्च सप्तानन्दमतं स्फुटम् ॥२०७॥

Svātantryajṛmbhaṇaṃ tadyajjagadānanda īkṣitam  |
Śambhunāthaprasādācca saptānandamataṃ sphuṭam || 207 ||

That (tat) is the Blossoming of Freedom (svātantrya-jṛmbhaṇam), Which (yat) is considered to be (īkṣitam) ‘Jagadānanda’ --lit. the Bliss of the world-- (jagadānandaḥ). This way (ca), the Doctrine of the Seven Ānanda-s (sapta-ānanda-matam) has been made clear (sphuṭam) by the Favor of Śambhunātha --i.e. the Guru of Abhinavagupta who shared this teaching in Tantrāloka-- (śambhu-nātha-prasādāt). || 207 ||

𑆅𑆠𑆴 𑆯𑇀𑆫𑆵𑆠𑇀𑆫𑆴𑆑𑆩𑆳𑆫𑇀𑆓𑆾 𑆪𑆂 𑆥𑆫𑆳𑆢𑆴𑆯𑆑𑇀𑆠𑆴𑆢𑆫𑇀𑆯𑆤𑆩𑇀  𑇅
𑆱𑇀𑆥𑆰𑇀𑆛𑆵𑆑𑆸𑆠𑆁 𑆥𑆸𑆡𑆑𑇀𑆱𑆳𑆩𑇀𑆪𑆁 𑆯𑇀𑆫𑆵𑆑𑇀𑆫𑆩𑆼𑆟 𑆱𑆩𑆳𑆱𑆠𑆂 𑇆𑇒𑇐𑇘𑇆

इति श्रीत्रिकमार्गो यः परादिशक्तिदर्शनम्  ।
स्पष्टीकृतं पृथक्साम्यं श्रीक्रमेण समासतः ॥२०८॥

Iti śrītrikamārgo yaḥ parādiśaktidarśanam  |
Spaṣṭīkṛtaṃ pṛthaksāmyaṃ śrīkrameṇa samāsataḥ || 208 ||

Succinctly (samāsataḥ), this is (iti) the Path of the Trika (śrī-trika-mārgaḥ) Which (yaḥ) is the Revealer of the (Doctrine) of the three Śakti-s beginning with Parā or the Supreme (parā-ādi-śakti-darśanam). (It is) exposed (spaṣṭī-kṛtam) differently (pṛthak), (but) in sameness (sāmyam) with (the Teachings of) the Krama (śrī-krameṇa). || 208 ||

𑆯𑇀𑆫𑆵𑆑𑇀𑆫𑆩𑆱𑇀𑆪𑆳𑆥𑆴 𑆑𑆸𑆠𑇀𑆪𑆁 𑆠𑆶 𑆥𑆚𑇀𑆖𑆣𑆳 𑆥𑆫𑆴𑆑𑆵𑆫𑇀𑆠𑆴𑆠𑆩𑇀  𑇅
𑆱𑆸𑆰𑇀𑆛𑇀𑆪𑆳𑆢𑆼𑆱𑇀𑆠𑆶 𑆥𑆫𑆁 𑆱𑆠𑇀𑆪𑆩𑆤𑆳𑆒𑇀𑆪𑆳𑆓𑆳𑆩𑆴𑆤𑆵 𑆑𑆴𑆬 𑇆𑇒𑇐𑇙𑇆

श्रीक्रमस्यापि कृत्यं तु पञ्चधा परिकीर्तितम्  ।
सृष्ट्यादेस्तु परं सत्यमनाख्यागामिनी किल ॥२०९॥

Śrīkramasyāpi kṛtyaṃ tu pañcadhā parikīrtitam  |
Sṛṣṭyādestu paraṃ satyamanākhyāgāminī kila || 209 ||

Though (api) the Fivefold (pañcadhā) Act (kṛtyam) of the Krama (śrī-kramasya) is (also) displayed (parikīrtitam), but (tu) after (param) Sṛṣṭi, etc. (sṛṣṭi-ādeḥ), in real sense (satyam), Anākhyā --i.e. the Nameless- (anākhyā) comes (āgāminī…kila). || 209 ||

𑆱𑆽𑆮 𑆱𑆸𑆰𑇀𑆛𑇀𑆪𑆮𑆠𑆳𑆫𑆳𑆢𑆴𑆣𑆳𑆫𑆴𑆟𑆵 𑆱𑆁𑆮𑆴𑆢𑆵𑆯𑇀𑆮𑆫𑆵  𑇅
𑆯𑆶𑆢𑇀𑆣𑆥𑇀𑆫𑆩𑆳𑆠𑆸𑆨𑆳𑆮𑆼𑆤 𑆖𑆴𑆢𑆳𑆑𑆳𑆯𑆾 𑆮𑆴𑆘𑆸𑆩𑇀𑆨𑆠𑆼 𑇆𑇒𑇑𑇐𑇆

सैव सृष्ट्यवतारादिधारिणी संविदीश्वरी  ।
शुद्धप्रमातृभावेन चिदाकाशो विजृम्भते ॥२१०॥

Saiva sṛṣṭyavatārādidhāriṇī saṃvidīśvarī  |
Śuddhapramātṛbhāvena cidākāśo vijṛmbhate || 210 ||

She (sā…eva) is the Mistress of Consciousness (saṃvit-īśvarī), the Holder of Sṛṣṭi, Sthiti, etc. (sṛṣṭi-avatāra-ādi-dhāriṇī). (And) by means of the Existence of the Pure Perceiver (śuddha-pramātṛ-bhāvena), the Ether of Consciousness (cit-ākāśaḥ) Blossoms (vijṛmbhate). || 210 ||

𑆠𑆱𑇀𑆪𑆳𑆂 𑆱𑆩𑇀𑆮𑆴𑆠𑇀𑆠𑆴𑆖𑆑𑇀𑆫𑆁 𑆠𑆶 𑆮𑆫𑇀𑆠𑆠𑆴 𑆑𑆫𑆟𑆫𑆷𑆥𑆪𑆳  𑇅
𑆖𑆑𑇀𑆫𑆼𑆯𑆱𑆩𑆠𑆳 𑆱𑆳 𑆱𑇀𑆪𑆳𑆢𑆢𑇀𑆮𑆪𑆳𑆫𑇀𑆖𑆤𑆨𑆳𑆮𑆴𑆠𑆳 𑇆𑇒𑇑𑇑𑇆

तस्याः सम्वित्तिचक्रं तु वर्तति करणरूपया  ।
चक्रेशसमता सा स्यादद्वयार्चनभाविता ॥२११॥

Tasyāḥ samvitticakraṃ tu vartati karaṇarūpayā  |
Cakreśasamatā sā syādadvayārcanabhāvitā || 211 ||

Her (tasyāḥ) Wheel of Unlimited Perception (samvitti-cakram…tu) rotates --i.e. exists-- (vartati) in the form of the senses (karaṇa-rūpayā). Being identified with Cakreśvara, the Lord of the Wheels (cakra-īśa-samatā), She (sā…syāt) actually becomes engaged in the Adoration of Non-duality (advaya-arcana-bhāvitā).  || 211 ||

𑆃𑆑𑇀𑆫𑆩𑆥𑇀𑆫𑆡𑆤𑆳𑆠𑇀𑆠𑆠𑇀𑆫 𑆤𑆴𑆫𑆳𑆮𑆫𑆟𑆠𑆳 𑆨𑆮𑆼𑆠𑇀  𑇅
𑆩𑆳𑆠𑆸𑆩𑆼𑆪𑆮𑆴𑆨𑆼𑆢𑆱𑇀𑆪 𑆠𑆴𑆫𑆱𑇀𑆑𑆳𑆫𑆂 𑆥𑇀𑆫𑆑𑆳𑆯𑇀𑆪𑆠𑆼 𑇆𑇒𑇑𑇒𑇆

अक्रमप्रथनात्तत्र निरावरणता भवेत्  ।
मातृमेयविभेदस्य तिरस्कारः प्रकाश्यते ॥२१२॥

Akramaprathanāttatra nirāvaraṇatā bhavet  |
Mātṛmeyavibhedasya tiraskāraḥ prakāśyate || 212 ||

There (tatra), due to the Expansion of Non-sequential Reality (akrama-prathanāt), the Unveiled State (nirāvaraṇatā) takes place (bhavet), (and) the dissolution (tiraskāraḥ) of the duality or difference of subject and object (mātṛ-meya-vibhedasya) is revealed (prakāśyate). || 212 ||

𑆑𑇀𑆫𑆩 𑆍𑆮𑆁 𑆖 𑆤 𑆘𑇀𑆚𑆳𑆤𑆩𑆘𑇀𑆚𑆳𑆤𑆩𑆥𑆴 𑆤𑆽𑆮 𑆖  𑇅
𑆠𑆠𑇀𑆫 𑆮𑆴𑆯𑇀𑆮𑆁 𑆱𑇀𑆮𑆱𑆁𑆮𑆴𑆠𑇀𑆠𑆴𑆢𑆼𑆮𑆵𑆖𑆑𑇀𑆫𑆥𑇀𑆫𑆡𑆳 𑆱𑇀𑆩𑆸𑆠𑆩𑇀 𑇆𑇒𑇑𑇓𑇆

क्रम एवं च न ज्ञानमज्ञानमपि नैव च  ।
तत्र विश्वं स्वसंवित्तिदेवीचक्रप्रथा स्मृतम् ॥२१३॥

Krama evaṃ ca na jñānamajñānamapi naiva ca  |
Tatra viśvaṃ svasaṃvittidevīcakraprathā smṛtam || 213 ||

This way (evam…ca), in the Krama (krame), there is no (na…api…na…eva…ca) Jñāna (jñānam) or Ajñāna (ajñānam). There (tatra), the universe (viśvam) is considered to be (smṛtam) the Expansion of the Wheels of the Goddesses of one’s own perception (from the start) (sva-saṃvitti-devī-cakra-prathā). || 213 ||

𑆠𑆱𑇀𑆪 𑆖𑆑𑇀𑆫𑆼𑆯𑇀𑆮𑆫𑆂 𑆑𑆼𑆤𑇀𑆢𑇀𑆫𑆁 𑆖𑆑𑇀𑆫𑆼𑆯𑇀𑆮𑆫𑇀𑆪𑆳 𑆪𑆢𑆳 𑆱𑇀𑆦𑆶𑆫𑆠𑇀  𑇅
𑆃𑆑𑇀𑆫𑆩𑆱𑆳𑆩𑆫𑆱𑇀𑆪𑆼𑆤 𑆱𑆩𑇀𑆥𑆷𑆫𑇀𑆪𑆠𑆼 𑆑𑇀𑆫𑆩𑆾’ 𑆥𑆴 𑆱𑆂 𑇆𑇒𑇑𑇔𑇆

तस्य चक्रेश्वरः केन्द्रं चक्रेश्वर्या यदा स्फुरत्  ।
अक्रमसामरस्येन सम्पूर्यते क्रमो’ पि सः ॥२१४॥

Tasya cakreśvaraḥ kendraṃ cakreśvaryā yadā sphurat  |
Akramasāmarasyena sampūryate kramo’ pi saḥ || 214 ||

Its (tasya) Center or Axis (kendram) is Cakreśvara (cakra-īśvaraḥ). When (yadā) (He) is Vibrating (sphurat) along with Cakreśvarī --i.e. the Mistress of the Wheels, the Self-awareness of Cakreśvara-- (cakra-īśvaryā), (then) even (api) the (saḥ) krama or the nature of the succession (of the Sequence of Consciousness) (kramaḥ) is filled (sampūryate) with Non-sequential Oneness (akrama-sāmarasyena). || 214 ||

𑆯𑇀𑆫𑆵𑆠𑇀𑆫𑆴𑆑𑆯𑆳𑆱𑆤𑆁 𑆠𑆱𑇀𑆩𑆳𑆠𑇀𑆱𑆸𑆰𑇀𑆛𑆴𑆮𑆴𑆢𑇀𑆪𑆳𑆥𑆴 𑆩𑆳 𑆥𑆸𑆡𑆑𑇀  𑇅
𑆯𑇀𑆫𑆵𑆑𑇀𑆫𑆩𑆯𑆳𑆱𑆤𑆳𑆢𑇀𑆪𑆂 𑆱𑇀𑆪𑆳𑆠𑇀𑆱𑇀𑆮𑆱𑆁𑆮𑆴𑆢𑆫𑇀𑆖𑆤𑆳𑆠𑇀𑆩𑆑𑆂 𑇆𑇒𑇑𑇕𑇆

श्रीत्रिकशासनं तस्मात्सृष्टिविद्यापि मा पृथक्  ।
श्रीक्रमशासनाद्यः स्यात्स्वसंविदर्चनात्मकः ॥२१५॥

Śrītrikaśāsanaṃ tasmātsṛṣṭividyāpi mā pṛthak  |
Śrīkramaśāsanādyaḥ syātsvasaṃvidarcanātmakaḥ || 215 ||

Therefore (tasmāt), though (api) the Teaching of the Trika (śrī-trika-śāsanam) is the Science of Manifestation (sṛṣṭi-vidyā), (it) is not (mā) different (pṛthak) from the Teaching of the Krama (śrī-krama-śāsanāt), Which (yaḥ) is truly (syāt) characterized by the Worship of one’s own Consciousness (alone) (svasaṃvit-arcana-ātmakaḥ). || 215 ||

𑆥𑆫𑆳𑆢𑆴𑆯𑆑𑇀𑆠𑆴𑆮𑆴𑆢𑇀𑆪𑆳𑆪𑆳𑆱𑇀𑆠𑇀𑆫𑆴𑆯𑆷𑆬𑆩𑆲𑆴𑆩𑆳 𑆱𑇀𑆦𑆶𑆛𑆼𑆠𑇀  𑇅
𑆮𑆴𑆯𑇀𑆮𑆱𑆸𑆰𑇀𑆛𑆴𑆫𑆲𑆱𑇀𑆪𑆁 𑆮𑆳 𑆠𑆳𑆱𑆳𑆁 𑆑𑇀𑆫𑆩𑆼 𑆠𑆶 𑆩𑆼𑆬𑆤𑆩𑇀 𑇆𑇒𑇑𑇖𑇆

परादिशक्तिविद्यायास्त्रिशूलमहिमा स्फुटेत्  ।
विश्वसृष्टिरहस्यं वा तासां क्रमे तु मेलनम् ॥२१६॥

Parādiśaktividyāyāstriśūlamahimā sphuṭet  |
Viśvasṛṣṭirahasyaṃ vā tāsāṃ krame tu melanam || 216 ||

By means of the Science or Wisdom of the Śakti-s beginning with Parā or the Supreme (parā-ādi-śakti-vidyāyāḥ), the Greatness of the Triśūla --i.e. the Trident of Śiva-- (tri-śūla-mahimā) shines (sphuṭet). In other words (vā) (, It is) the Secret of the Manifestation of the universe (viśva-sṛṣṭi-rahasyam). But (tu) in the Krama (krame), their (tāsām) Union --i.e. the Union of the three Śakti-s called: Parā, Parāparā and aparā-- (is narrated) (melanam). || 216 ||

𑆑𑇀𑆫𑆩𑆱𑇀𑆪𑆳𑆠𑆾 𑆩𑆠𑆁 𑆥𑇀𑆫𑆾𑆑𑇀𑆠𑆁 𑆱𑆁𑆲𑆳𑆫𑆳𑆠𑇀𑆩𑆑𑆩𑆼𑆮 𑆖  𑇅
𑆖𑆠𑆶𑆫𑇀𑆡𑆳𑆤𑆳𑆒𑇀𑆪𑆢𑆁 𑆠𑆢𑇀𑆪𑆠𑇀𑆑𑆳𑆬𑆵𑆯𑆳𑆱𑇀𑆠𑇀𑆫𑆓𑆠𑆁 𑆪𑆠𑆂 𑇆𑇒𑇑𑇗𑇆

क्रमस्यातो मतं प्रोक्तं संहारात्मकमेव च  ।
चतुर्थानाख्यदं तद्यत्कालीशास्त्रगतं यतः ॥२१७॥

Kramasyāto mataṃ proktaṃ saṃhārātmakameva ca  |
Caturthānākhyadaṃ tadyatkālīśāstragataṃ yataḥ || 217 ||

Thus (ataḥ), the Doctrine (matam) of the Krama (kramasya) is known (proktam) as (that which) is characterized by ‘Dissolution’ (saṃhāra-ātmakam…eva…ca), because (yataḥ) it (tat) comes from the Śāstra of Kālī (kālī-śāstra-gatam), Which (yat) bestows (the Doctrine) of the Fourth One (called) Anākhyā, the Nameless (caturtha-anākhya-dam). || 217 ||

𑆑𑆳𑆬𑆴𑆑𑆳𑆠𑆂 𑆯𑆴𑆮𑆳𑆫𑆷𑆥𑆳 𑆤𑆴𑆫𑆳𑆖𑆳𑆫𑆳 𑆱𑇀𑆮𑆨𑆳𑆮𑆠𑆂  𑇅
𑆱𑆽𑆮 𑆮𑇀𑆪𑆾𑆩𑆱𑇀𑆮𑆫𑆷𑆥𑆳 𑆖 𑆑𑆬𑆳𑆑𑆳𑆯𑆼’ 𑆥𑆴 𑆱𑆁𑆱𑇀𑆡𑆴𑆠𑆳 𑇆𑇒𑇑𑇘𑇆

कालिकातः शिवारूपा निराचारा स्वभावतः  ।
सैव व्योमस्वरूपा च कलाकाशे’ पि संस्थिता ॥२१८॥

Kālikātaḥ śivārūpā nirācārā svabhāvataḥ  |
Saiva vyomasvarūpā ca kalākāśe’ pi saṃsthitā || 218 ||

Hence (ataḥ), Kālikā (kālikā) is the Lawless (nirācārā) Nature of Śiva (śivā-rūpā), and (ca) She is (sā) only (eva) the Essential Nature of the Sky of Infinite Consciousness (vyoma-svarūpā), though (api) (She) also rests (saṃsthitā) naturally (svabhāvataḥ) in the ether of parts --i.e. while remaining partless-- (kalā-ākāśe). || 218 ||

𑆠𑆱𑇀𑆪𑆳 𑆩𑆫𑇀𑆓𑆂 𑆱𑇀𑆮𑆱𑆁𑆱𑇀𑆡𑆳𑆤𑆂 𑆑𑆳𑆬𑆖𑆫𑇀𑆮𑆟𑆬𑆳𑆬𑆱𑆂  𑇅
𑆈𑆫𑇀𑆣𑇀𑆮𑆩𑆳𑆫𑇀𑆓𑆼 𑆑𑆫𑆳𑆠𑆵𑆠𑆳 𑆱𑆁𑆲𑆳𑆫𑆑𑆫𑆟𑆾𑆠𑇀𑆱𑆶𑆑𑆳 𑇆𑇒𑇑𑇙𑇆

तस्या मर्गः स्वसंस्थानः कालचर्वणलालसः  ।
ऊर्ध्वमार्गे करातीता संहारकरणोत्सुका ॥२१९॥

Tasyā margaḥ svasaṃsthānaḥ kālacarvaṇalālasaḥ  |
Ūrdhvamārge karātītā saṃhārakaraṇotsukā || 219 ||

Her (tasyāḥ) Path (margaḥ) is ‘Resting in one’s own Self’ (sva-saṃsthānaḥ) (Which is) devoted to the Consuming of Time (kāla-carvaṇa-lālasaḥ). In the Upper Path (ūrdhva-mārge), (She) is beyond the senses (kara-atītā), (and She is) desirous of bestowing Saṃhāra or Dissolution (of duality) (saṃhāra-karaṇa-utsukā).  || 219 ||

𑆃𑆣𑆾𑆩𑆳𑆫𑇀𑆓𑆼 𑆮𑆴𑆑𑆳𑆱𑆂 𑆱𑇀𑆪𑆳𑆠𑇀𑆑𑆳𑆬𑆴𑆑𑆳 𑆱𑆫𑇀𑆮𑆨𑆑𑇀𑆰𑆴𑆟𑆵  𑇅
𑆠𑆱𑇀𑆪𑆳𑆱𑇀𑆠𑆶 𑆘𑆜𑆫𑆁 𑆠𑆡𑇀𑆪𑆁 𑆱𑆫𑇀𑆮𑆳𑆠𑇀𑆩𑆑𑆁 𑆠𑆶 𑆫𑆴𑆑𑇀𑆠𑆑𑆩𑇀 𑇆𑇒𑇒𑇐𑇆

अधोमार्गे विकासः स्यात्कालिका सर्वभक्षिणी  ।
तस्यास्तु जठरं तथ्यं सर्वात्मकं तु रिक्तकम् ॥२२०॥

Adhomārge vikāsaḥ syātkālikā sarvabhakṣiṇī  |
Tasyāstu jaṭharaṃ tathyaṃ sarvātmakaṃ tu riktakam || 220 ||

In the Lower Path (adhas-mārge), Kālikā (kālikā) is Expanded (vikāsaḥ) as the Devourer of everything (sarva-bhakṣiṇī). Her (tasyāḥ) Stomach --i.e. Consciousness-- (jaṭharam) contains everything (sarva-ātmakam), but (tu) (It is) truly (tathyam) empty (riktakam). || 220 ||

𑆃𑆤𑆳𑆒𑇀𑆪𑆳 𑆱𑆳 𑆱𑇀𑆡𑆴𑆠𑆳 𑆠𑆠𑇀𑆫 𑆖𑆑𑇀𑆫𑆖𑆑𑇀𑆫𑆼𑆯𑇀𑆮𑆫𑆵 𑆱𑆢𑆳  𑇅
𑆧𑆴𑆤𑇀𑆢𑆶𑆢𑇀𑆮𑆪𑆱𑇀𑆪 𑆩𑆣𑇀𑆪𑆱𑇀𑆡𑆳 𑆥𑇀𑆫𑆑𑆛𑆱𑇀𑆡𑆳 𑆠𑆶 𑆠𑆶𑆫𑇀𑆪𑆓𑆳 𑇆𑇒𑇒𑇑𑇆

अनाख्या सा स्थिता तत्र चक्रचक्रेश्वरी सदा  ।
बिन्दुद्वयस्य मध्यस्था प्रकटस्था तु तुर्यगा ॥२२१॥

Anākhyā sā sthitā tatra cakracakreśvarī sadā  |
Bindudvayasya madhyasthā prakaṭasthā tu turyagā || 221 ||

She (sā) always (sadā) remains (sthitā) there --i.e. in the world-- (tatra) as Anākhyā, the Nameless Perceiver (anākhyā), the Mistress of all the Wheels (cakra-cakra-īśvarī). Resting in the middle (madhya-sthā) of the duality (dwelling) in Bindu (bindu-dvayasya), (She) Pervades Turya (turya-gā), (and She is) Reposed in the Evident (in front of one’s eyes) (prakaṭa-sthā…tu). || 221 ||

𑆨𑆳𑆱𑆳𑆖𑆑𑇀𑆫𑆁 𑆥𑆫𑆳𑆫𑆷𑆞𑆳 𑆑𑆳𑆬𑆴𑆑𑆳 𑆱𑆫𑇀𑆮𑆠𑆾𑆩𑆶𑆒𑆵  𑇅
𑆨𑆳𑆱𑆩𑆳𑆤𑆳 𑆢𑇀𑆮𑆴𑆣𑆳𑆖𑆴𑆢𑇀𑆨𑆳𑆨𑆳𑆰𑆑𑆵 𑆱𑆳 𑆠𑆫𑆕𑇀𑆓𑆴𑆟𑆵 𑇆𑇒𑇒𑇒𑇆

भासाचक्रं परारूढा कालिका सर्वतोमुखी  ।
भासमाना द्विधाचिद्भाभाषकी सा तरङ्गिणी ॥२२२॥

Bhāsācakraṃ parārūḍhā kālikā sarvatomukhī  |
Bhāsamānā dvidhācidbhābhāṣakī sā taraṅgiṇī || 222 ||

Having ascended (ārūḍhā) to the Wheel of Supreme Light --i.e. Bhāsācakram, the Fifth Wheel-- (bhāsā-cakram), Kālikā (kālikā) is Supreme (parā), (and She is) facing in all directions (sarvatomukhī). She (sā) is Waving (taraṅgiṇī) by making evident the twofold --i.e. transcendent and immanent-- Radiance of Consciousness (dvidhā cit-bhā-bhāṣakī). || 222 ||

𑆱𑆫𑇀𑆮𑆱𑇀𑆪𑆳𑆑𑇀𑆰𑆫𑆫𑆷𑆥𑆱𑇀𑆪 𑆤𑆑𑇀𑆰𑆠𑇀𑆫𑆱𑇀𑆪 𑆠𑆡𑆳 𑆮𑆴𑆣𑆴𑆂  𑇅
𑆨𑆳𑆱𑆪𑆼𑆠𑇀𑆱𑆳 𑆥𑆫𑆳 𑆑𑆳𑆬𑆵 𑆨𑆳𑆨𑆴𑆫𑆶𑆓𑇀𑆫𑆳𑆨𑆴𑆠𑆳𑆫𑆑𑆩𑇀 𑇆𑇒𑇒𑇓𑇆

सर्वस्याक्षररूपस्य नक्षत्रस्य तथा विधिः  ।
भासयेत्सा परा काली भाभिरुग्राभितारकम् ॥२२३॥

Sarvasyākṣararūpasya nakṣatrasya tathā vidhiḥ  |
Bhāsayetsā parā kālī bhābhirugrābhitārakam || 223 ||

She (sā) is the Supreme (parā) Kālī (kālī), the Formation (vidhiḥ) of the Sun --i.e. the Eternal Perceiver-- (nakṣatrasya) (That) is the Imperishable Nature (akṣara-rūpasya) of everything (sarvasya), and (tathā) by (Her) Rays (bhābhiḥ), (She) Illumines (bhāsayet) the Fearful (Path of) Salvation --lit. She makes the terrible ‘Rescuing solution’ or ‘Helmsman’ shine-- (ugra-abhi-tārakam). || 223 ||

𑆘𑇀𑆚𑆳𑆠𑆮𑇀𑆪𑆳 𑆱𑆫𑇀𑆮𑆢𑆳 𑆑𑆳𑆬𑆵 𑆑𑇀𑆫𑆩𑆟𑆵 𑆥𑆫𑆩𑆼𑆯𑇀𑆮𑆫𑆵  𑇅
𑆠𑆥𑆱𑇀𑆡𑆴𑆠𑆴𑆥𑆢𑆳𑆤𑇀𑆠𑆱𑇀𑆡𑆳 𑆢𑆵𑆫𑇀𑆔𑆳𑆩𑇀𑆧𑆫𑆳𑆮𑆴𑆬𑆩𑇀𑆧𑆴𑆤𑆵 𑇆𑇒𑇒𑇔𑇆

ज्ञातव्या सर्वदा काली क्रमणी परमेश्वरी  ।
तपस्थितिपदान्तस्था दीर्घाम्बराविलम्बिनी ॥२२४॥

Jñātavyā sarvadā kālī kramaṇī parameśvarī  |
Tapasthitipadāntasthā dīrghāmbarāvilambinī || 224 ||

Kālī (kālī) is considered to be (jñātavyā) the Supreme Mistress (parama-īśvarī) of the Krama (kramaṇī). (She) is situated at the end of the condition of maintaining austerities (tapas-sthiti-pada-anta-sthā) (, and She is) hanging down from the Vast Sky (of Consciousness) (dīrgha-ambara-vilambinī) everywhere (sarva-dā).  || 224 ||

𑆨𑆳𑆱𑆳𑆖𑆑𑇀𑆫𑆩𑆴𑆢𑆁 𑆱𑆠𑇀𑆪𑆁 𑆑𑇀𑆫𑆩𑆱𑆢𑇀𑆨𑆳𑆮𑆑𑆵𑆫𑇀𑆠𑆴𑆠𑆩𑇀  𑇅
𑆯𑆳𑆩𑇀𑆨𑆮𑆁 𑆠𑆠𑇀𑆫 𑆯𑆽𑆮𑆁 𑆱𑇀𑆪𑆳𑆢𑇀𑆫𑆲𑆱𑇀𑆪𑆩𑆼𑆮 𑆢𑆸𑆯𑇀𑆪𑆠𑆼 𑇆𑇒𑇒𑇕𑇆

भासाचक्रमिदं सत्यं क्रमसद्भावकीर्तितम्  ।
शाम्भवं तत्र शैवं स्याद्रहस्यमेव दृश्यते ॥२२५॥

Bhāsācakramidaṃ satyaṃ kramasadbhāvakīrtitam  |
Śāmbhavaṃ tatra śaivaṃ syādrahasyameva dṛśyate || 225 ||

This (idam) Bhāsācakram (bhāsā-cakram) is thus (satyam) narrated in the Kramasadbhāva (krama-sat-bhāva-kīrtitam). There (tatra), the Śāmbhava (State) (śāmbhavam) is (syāt) experienced (dṛśyate), (Which) is the Sole (eva) Secret (rahasyam) of the Śaiva Doctrine (śaivam). || 225 ||

𑆪𑆠𑆂 𑆱𑆁𑆲𑆳𑆫𑆧𑆵𑆘𑆳𑆠𑇀𑆩𑆳 𑆑𑆳𑆬𑆵𑆑𑇀𑆫𑆩𑆱𑇀𑆪 𑆯𑆳𑆱𑆤𑆩𑇀  𑇅
𑆥𑆿𑆫𑇀𑆮𑆳𑆥𑆫𑇀𑆪𑆥𑆫𑆴𑆑𑇀𑆰𑆵𑆟𑆽𑆂 𑆥𑇀𑆫𑆳𑆥𑆟𑆵𑆪𑆁 𑆪𑆡𑆳𑆮𑆴𑆣𑆴 𑇆𑇒𑇒𑇖𑇆

यतः संहारबीजात्मा कालीक्रमस्य शासनम्  ।
पौर्वापर्यपरिक्षीणैः प्रापणीयं यथाविधि ॥२२६॥

Yataḥ saṃhārabījātmā kālīkramasya śāsanam  |
Paurvāparyaparikṣīṇaiḥ prāpaṇīyaṃ yathāvidhi || 226 ||

Since (yataḥ) the Teaching (śāsanam) of the Kālīkrama (kālī-kramasya) is characterized by the Dissolution (of individuality, It is) (saṃhāra-bīja-ātmā) attainable (prāpaṇīyam) (only) by (those who) are exhausted from (the play of) ‘past’ and ‘future’ (paurvāparya-parikṣīṇaiḥ), according to the rules (yathāvidhi). || 226 ||

𑆑𑆳𑆬𑆴𑆑𑆳𑆩𑆠𑆩𑆼𑆮𑆽𑆑𑆁 𑆪𑆶𑆓𑇀𑆩𑆓𑇀𑆫𑆳𑆱𑆽𑆑𑆠𑆠𑇀𑆥𑆫𑆩𑇀  𑇅
𑆪𑆶𑆓𑇀𑆩𑆓𑇀𑆫𑆳𑆱𑆳𑆢𑆴𑆩𑆳𑆁 𑆪𑆳𑆠𑆴 𑆤𑆴𑆫𑆮𑆑𑆳𑆯𑆱𑆁𑆮𑆴𑆢𑆩𑇀 𑇆𑇒𑇒𑇗𑇆

कालिकामतमेवैकं युग्मग्रासैकतत्परम्  ।
युग्मग्रासादिमां याति निरवकाशसंविदम् ॥२२७॥

Kālikāmatamevaikaṃ yugmagrāsaikatatparam  |
Yugmagrāsādimāṃ yāti niravakāśasaṃvidam || 227 ||

Only (eva) the One (ekam) Doctrine of Kālikā (kālikā-matam) is totally devoted to the Devouring of the pair of opposites (yugma-grāsa-eka-tatparam); (thus,) due to the devouring of the pair of opposites (yugma-grāsāt), (It) attains (yāti) this --i.e. this explained-- (imām) Timeless and spaceless Consciousness (niravakāśa-saṃvidam). || 227 ||

𑆱𑆩𑇀𑆥𑆷𑆫𑇀𑆟𑆳 𑆑𑆸𑆠𑆴𑆫𑆼𑆰𑆳 𑆪𑆳 𑆩𑆪𑆳 𑆢𑆶𑆫𑇀𑆮𑆳𑆱𑆱𑆳 𑆲𑆸𑆢𑆴  𑇅
𑆯𑆴𑆰𑇀𑆪𑆳𑆟𑆳𑆁 𑆱𑆩𑇀𑆥𑇀𑆫𑆟𑆵𑆠𑆳 𑆩𑆼 𑆑𑇀𑆫𑆩𑆱𑆁𑆑𑇀𑆰𑆼𑆥𑆤𑆳𑆩𑆴𑆑𑆳 𑇆𑇒𑇒𑇘𑇆

सम्पूर्णा कृतिरेषा या मया दुर्वाससा हृदि  ।
शिष्याणां सम्प्रणीता मे क्रमसंक्षेपनामिका ॥२२८॥

Sampūrṇā kṛtireṣā yā mayā durvāsasā hṛdi  |
Śiṣyāṇāṃ sampraṇītā me kramasaṃkṣepanāmikā || 228 ||

This (eṣā) work (kṛtiḥ), which (yā) is called ‘Kramasaṃkṣepaḥ or Brief exposition of the Krama’ (krama-saṃkṣepa-nāmikā), (and which) is composed (sampraṇītā) by me (mayā) Durvāsāḥ (durvāsasā) in (my) Heart (hṛdi) for my disciples (śiṣyāṇām…me), is complete (sampūrṇā).  || 228 ||

𑇆𑆅𑆠𑆴 𑆯𑆴𑆮𑆩𑇀𑇆

॥इति शिवम्॥

 || Iti śivam ||

Her Wheels

The Vṛndacakram or the Wheel of Totality

The Mudrāpañcakam or the Five Mudrā-s

The Saṃvitkramaḥ or the Sequence of Consciousness

The Prameyakramaḥ or the Sequence of objectivity

Sṛṣṭikālī

Raktakālī

Sthitināśakālī

Yamakālī

The Pramāṇakramaḥ or the Sequence of perception

Saṃhārakālī

Mṛtyukālī

Bhadrakālī

Mārtaṇḍakālī

The Pramātṛkramaḥ or the Sequence of subjectivity

Paramārkakālī

Kālāgnirudrakālī

Mahākālakālī

Mahābhairavaghoracaṇḍakālī

The Bhāsākramaḥ

The Gurukramaḥ

The comparison of the Trika and Krama

 

 

 

Translated from Sanskrit by Durvāsāḥ
loading...