Mahānaya

Mahānayaprakāśāḥ (Arṇasiṃhaḥ)

The Light of the Great Way

Arṇasiṃhaḥ

𑆱𑆫𑇀𑆮𑆾𑆠𑇀𑆠𑆵𑆫𑇀𑆟𑆱𑇀𑆮𑆫𑆷𑆥𑆳𑆥𑆴 𑆑𑆳𑆖𑆴𑆢𑆼𑆑𑆳𑆤𑆥𑆳𑆪𑆴𑆤𑆵  𑇅
𑆮𑆴𑆨𑆳𑆠𑆴 𑆱𑆫𑇀𑆮𑆓𑆳 𑆱𑆁𑆮𑆴𑆤𑇀𑆤𑆳𑆤𑆳𑆠𑇀𑆮𑆼𑆤 𑆱𑆢𑆾𑆢𑆴𑆠𑆳 𑇆𑇑𑇆

सर्वोत्तीर्णस्वरूपापि काचिदेकानपायिनी  ।
विभाति सर्वगा संविन्नानात्वेन सदोदिता ॥१॥

Sarvottīrṇasvarūpāpi kācidekānapāyinī  |
Vibhāti sarvagā saṃvinnānātvena sadoditā || 1 ||

The Only One (ekā) indescribable (kācit) and (api) imperishable (anapāyinī), all-pervading (sarvagā), all-transcending Essential Nature (sarva-uttīrṇa-sva-rūpā) is uninterrupted (sadā…uditā) Consciousness (saṃvit) (Who) shines --i.e. expands-- (vibhāti) as the manifoldness (of manifestation) (nānātvena).  || 1 ||

𑆠𑆠𑇀𑆠𑇀𑆮𑆠𑆱𑇀𑆠𑆶 𑆤 𑆤𑆳𑆤𑆳𑆫𑇀𑆡𑆫𑆷𑆥𑆳 𑆤𑆳𑆥𑇀𑆪𑆼𑆑𑆮𑆴𑆓𑇀𑆫𑆲𑆳  𑇅
𑆪𑆳𑆤𑆴𑆑𑆼𑆠𑆳 𑆤𑆴𑆫𑆳𑆠𑆕𑇀𑆑𑆳 𑆒𑆱𑇀𑆮𑆨𑆳𑆮𑆳 𑆤𑆩𑆳𑆩𑆴 𑆠𑆳𑆩𑇀 𑇆𑇒𑇆

तत्त्वतस्तु न नानार्थरूपा नाप्येकविग्रहा  ।
यानिकेता निरातङ्का खस्वभावा नमामि ताम् ॥२॥

Tattvatastu na nānārtharūpā nāpyekavigrahā  |
Yāniketā nirātaṅkā khasvabhāvā namāmi tām || 2 ||

I venerate (namāmi) Her (tām), Who (yā) is the Abodless (aniketā) (and) Fearless (nirātaṅkā) Essential Nature of Consciousness (kha-svabhāvā), (but) in real sense (tattvataḥ…tu), neither (na) assumes the forms of different things or meanings (nānā-artha-rūpā), nor (She is) (na…api) only (just) one form (eka-vigrahā). || 2 ||

𑆪𑆠𑇀𑆥𑆵𑆜𑆖𑆑𑇀𑆫𑆳𑆫𑇀𑆖𑆴𑆠𑆥𑆚𑇀𑆖𑆮𑆳𑆲𑆥𑇀𑆫𑆑𑆳𑆯𑆩𑆳𑆤𑆤𑇀𑆢𑆒𑆩𑆷𑆫𑇀𑆠𑆴𑆖𑆑𑇀𑆫𑆩𑇀  𑇅
𑆃𑆰𑇀𑆛𑆳𑆰𑇀𑆛𑆖𑆑𑇀𑆫𑆁 𑆥𑇀𑆫𑆮𑆴𑆫𑆳𑆘𑆠𑆼 𑆠𑆢𑇀𑆓𑆶𑆫𑆶𑆑𑇀𑆫𑆩𑆿𑆔𑆯𑇀𑆖 𑆖𑆠𑆶𑆰𑇀𑆛𑆪𑆳𑆫𑇀𑆡𑆂 𑇆𑇓𑇆

यत्पीठचक्रार्चितपञ्चवाहप्रकाशमानन्दखमूर्तिचक्रम्  ।
अष्टाष्टचक्रं प्रविराजते तद्गुरुक्रमौघश्च चतुष्टयार्थः ॥३॥

Yatpīṭhacakrārcitapañcavāhaprakāśamānandakhamūrticakram  |
Aṣṭāṣṭacakraṃ pravirājate tadgurukramaughaśca catuṣṭayārthaḥ || 3 ||

That (tat) Wheel of Consciousness or Light, Bliss and Form (ānanda-kha-mūrti-cakram) which (yat) is manifested as the Fivefold Flow is worshipped in the Pīṭhacakram or the Wheel of the Seat (pīṭha-cakra-arcita-pañca-vāha-prakāśam), (and) appears (pravirājate) as the Wheel of the Sixty-four (Yoginī-s) (aṣṭāṣṭa-cakram) that is (ca) the uninterrupted flow of the Sequence of the Guru-s (guru-krama-oghaḥ), the Fourfold Reality (catuṣṭaya-arthaḥ).  || 3 ||

𑆅𑆠𑆴 𑆱𑆴𑆢𑇀𑆣𑆩𑆶𑆒𑆳𑆪𑆳𑆠𑆁 𑆩𑆷𑆬𑆱𑆷𑆠𑇀𑆫𑆩𑆴𑆢𑆁 𑆥𑆫𑆩𑇀  𑇅
𑆥𑆵𑆜𑆾𑆢𑆴𑆠𑆁 𑆩𑆲𑆳𑆩𑇀𑆤𑆳𑆪𑆁 𑆱𑆁𑆥𑇀𑆫𑆢𑆳𑆪𑆾𑆥𑆧𑆸𑆁𑆲𑆴𑆠𑆩𑇀 𑇆𑇔𑇆

इति सिद्धमुखायातं मूलसूत्रमिदं परम्  ।
पीठोदितं महाम्नायं संप्रदायोपबृंहितम् ॥४॥

Iti siddhamukhāyātaṃ mūlasūtramidaṃ param  |
Pīṭhoditaṃ mahāmnāyaṃ saṃpradāyopabṛṃhitam || 4 ||

This (iti…idam) Supreme (param) Mūlasūtra or the Root Aphorism (mūla-sūtram) is attained through the Mouth of the Siddha-s (siddha-mukha-āyātam), (and It is) the (Teaching of the) Great Scriptural Tradition (mahā-āmnāyam) rising from the Pīṭha (pīṭha-uditam), (and It is) strenghtened by Oral Tradition (saṃpradāya-upabṛṃhitam).  || 4 ||

𑆪𑆠𑇀𑆠𑆠𑇀𑆱𑆢𑇀𑆓𑆶𑆫𑆶𑆥𑆳𑆢𑆳𑆧𑇀𑆘𑆥𑇀𑆫𑆱𑆳𑆢𑆳𑆮𑆓𑆠𑆁 𑆱𑇀𑆦𑆶𑆛𑆩𑇀  𑇅
𑆣𑆳𑆩𑆳𑆢𑆴𑆠𑇀𑆫𑆴𑆠𑆪𑆼𑆤𑆼𑆲 𑆖𑆑𑇀𑆫𑆨𑆕𑇀𑆓𑆨𑆪𑆳𑆤𑇀𑆩𑆤𑆳𑆑𑇀 𑇆𑇕𑇆

𑆥𑇀𑆫𑆑𑆳𑆯𑇀𑆪𑆠𑆼 𑆩𑆪𑆳 𑆱𑆩𑇀𑆪𑆓𑇀𑆮𑆳𑆑𑇀𑆪𑆽𑆫𑆮𑆴𑆰𑆩𑆳𑆯𑆪𑆽𑆂  𑇅
𑆑𑆶𑆢𑆼𑆯𑆴𑆑𑆩𑆠𑆼𑆤𑆽𑆮 𑆨𑇀𑆫𑆁𑆯𑆴𑆤𑆳𑆁 𑆨𑆑𑇀𑆠𑆴𑆯𑆳𑆬𑆴𑆤𑆳𑆩𑇀 𑇆𑇖𑇆

यत्तत्सद्गुरुपादाब्जप्रसादावगतं स्फुटम्  ।
धामादित्रितयेनेह चक्रभङ्गभयान्मनाक् ॥५॥

प्रकाश्यते मया सम्यग्वाक्यैरविषमाशयैः  ।
कुदेशिकमतेनैव भ्रंशिनां भक्तिशालिनाम् ॥६॥

Yattatsadgurupādābjaprasādāvagataṃ sphuṭam  |
Dhāmāditritayeneha cakrabhaṅgabhayānmanāk || 5 ||

Prakāśyate mayā samyagvākyairaviṣamāśayaiḥ  |
Kudeśikamatenaiva bhraṃśināṃ bhaktiśālinām || 6 ||

Due to my fear of the breaking of the gathering --i.e. Union-- (cakra-bhaṅga-bhayān), that (tat) which (yat) has been made clear (sphuṭam) through an understanding (caused by) the Grace of the Lotus-feet of a Satguru (sat-guru-pādābja-prasāda-avagatam) (will be) revealed (prakāśyate) by me (mayā) here --i.e. in this Mahānayaprakāśa-- (iha) briefly (manāk) as the triad of Dhāma or Abode, etc. (dhāma-ādi-tritayena) through the same words (samyak-vākyaiḥ…aviṣama-āśayaiḥ) for (those who) are furnished with Devotion (bhakti-śālinām), though (eva) ruined (bhraṃśinām) by the teachings of an inferior preceptor (ku-deśika-matena).  || 5-6 ||

𑆩𑆲𑆳𑆩𑆼𑆬𑆳𑆥𑆱𑆁𑆨𑆷𑆠𑆪𑆶𑆑𑇀𑆠𑆴𑆘𑇀𑆚𑆱𑇀𑆪 𑆥𑇀𑆫𑆖𑆾𑆢𑆤𑆳𑆠𑇀  𑇅
𑆍𑆑𑆳𑆪𑆤𑆿𑆘𑆑𑆳𑆒𑇀𑆪𑆱𑇀𑆪 𑆱𑇀𑆮𑆵𑆑𑆸𑆠𑇀𑆪𑆾𑆢𑇀𑆣𑆫𑇀𑆠𑆶𑆩𑆶𑆢𑇀𑆪𑆩𑆩𑇀 𑇆𑇗𑇆

महामेलापसंभूतयुक्तिज्ञस्य प्रचोदनात्  ।
एकायनौजकाख्यस्य स्वीकृत्योद्धर्तुमुद्यमम् ॥७॥

Mahāmelāpasaṃbhūtayuktijñasya pracodanāt  |
Ekāyanaujakākhyasya svīkṛtyoddhartumudyamam || 7 ||

Impelled (pracodanāt) by the Empowering One (Who) is the Only Way (ekāyana-ojaka-ākhyasya) (and) the Knower of the trick born from the Great Encounter (mahā-melāpa-saṃbhūta-yukti-jñasya), I have accepted (svī-kṛtya) (my) task (udyamam) to awaken (those devotees) (uddhartum). || 7 ||

𑆯𑆴𑆮𑆯𑆑𑇀𑆠𑇀𑆪𑆶𑆨𑆪𑆾𑆤𑇀𑆩𑆼𑆰𑆱𑆳𑆩𑆫𑆱𑇀𑆪𑆾𑆢𑇀𑆨𑆮𑆁 𑆩𑆲𑆠𑇀  𑇅
𑆮𑆵𑆫𑇀𑆪𑆁 𑆠𑆱𑇀𑆩𑆳𑆢𑇀𑆢𑆼𑆲 𑆍𑆮 𑆩𑆲𑆳𑆥𑆵𑆜𑆼 𑆱𑆩𑆶𑆢𑇀𑆓𑆠𑆩𑇀 𑇆𑇘𑇆

शिवशक्त्युभयोन्मेषसामरस्योद्भवं महत्  ।
वीर्यं तस्माद्देह एव महापीठे समुद्गतम् ॥८॥

Śivaśaktyubhayonmeṣasāmarasyodbhavaṃ mahat  |
Vīryaṃ tasmāddeha eva mahāpīṭhe samudgatam || 8 ||

Since (tasmāt) the Power (mahat) (which) is produced from the Oneness of the Expansion of both Śiva and Śakti (śiva-śakti-ubhaya-unmeṣa-sāmarasya-udbhavam), is Vīrya or Vitality (vīryam), (It has) arisen (samudgatam) only (eva) in (my) body (dehe) (that is) the Great Pīṭha or the Seat of Consciousness (mahā-pīṭhe).  || 8 ||

𑆄𑆢𑇀𑆪𑆱𑆁𑆮𑆴𑆠𑇀𑆱𑆩𑆶𑆬𑇀𑆬𑆳𑆱𑆂 𑆥𑆵𑆜𑆼 𑆥𑆵𑆜𑆼 𑆑𑆸𑆠𑆳𑆱𑇀𑆥𑆢𑆂  𑇅
𑆃𑆤𑆤𑇀𑆠𑆯𑆳𑆑𑇀𑆠𑆴𑆮𑆑𑇀𑆫𑆿𑆔𑆱𑇀𑆮𑆳𑆩𑆴𑆤𑆵 𑆠𑆠𑇀𑆫 𑆩𑆾𑆑𑇀𑆰𑆢𑆳 𑇆𑇙𑇆

आद्यसंवित्समुल्लासः पीठे पीठे कृतास्पदः  ।
अनन्तशाक्तिवक्रौघस्वामिनी तत्र मोक्षदा ॥९॥

Ādyasaṃvitsamullāsaḥ pīṭhe pīṭhe kṛtāspadaḥ  |
Anantaśāktivakraughasvāminī tatra mokṣadā || 9 ||

In whatever Pīṭha --i.e. in anyone, in whom-- (pīṭhe… pīṭhe) the Unprecedented Outpouring of Consciousness (ādya-saṃvit-samullāsaḥ) rests (kṛta-āspadaḥ), there (tatra), the Owner of the Flow of the Wheel of Endless Power (exists, Who is) (ananta-śākti-cakra-ogha-svāminī) the Bestower of Liberation (mokṣa-dā).  || 9 ||

𑆥𑆸𑆡𑆴𑆮𑇀𑆪𑆳𑆢𑆴𑆩𑆲𑆳𑆨𑆷𑆠𑆥𑆚𑇀𑆖𑆑𑆼 𑆱𑆳 𑆮𑆴𑆫𑆳𑆘𑆠𑆼  𑇅
𑆃𑆑𑆸𑆠𑇀𑆫𑆴𑆩𑆩𑆲𑆳𑆮𑆵𑆫𑇀𑆪𑆱𑇀𑆦𑆶𑆫𑆠𑆽𑆑𑆱𑇀𑆮𑆫𑆷𑆥𑆴𑆟𑆵 𑇆𑇑𑇐𑇆

पृथिव्यादिमहाभूतपञ्चके सा विराजते  ।
अकृत्रिममहावीर्यस्फुरतैकस्वरूपिणी ॥१०॥

Pṛthivyādimahābhūtapañcake sā virājate  |
Akṛtrimamahāvīryasphurataikasvarūpiṇī || 10 ||

She (sā) shines (virājate) in the fivefold (group) of the gross elements beginning with pṛthivī or the earth (pṛthivī-ādi-mahā-bhūta-pañcake) merely as (one’s own) Essential Nature (, Which) throbs with the Great (and) Natural Vīrya or Power (of Consciousness) (akṛtrima-mahā-vīrya-sphuratā-eka-svarūpiṇī).  || 10 ||

𑆪𑆳 𑆱𑆁𑆮𑆴𑆠𑇀𑆱𑆽𑆮 𑆱𑆠𑆠𑆁 𑆥𑆵𑆜𑆖𑆑𑇀𑆫𑆽𑆑𑆣𑆫𑇀𑆩𑆴𑆟𑆵  𑇅
𑆄𑆱𑇀𑆡𑆴𑆠𑆳𑆥𑆴 𑆱𑆠𑆳𑆁 𑆓𑆩𑇀𑆪𑆳 𑆤𑆴𑆫𑆮𑆓𑇀𑆫𑆲𑆮𑆴𑆓𑇀𑆫𑆲𑆳 𑇆𑇑𑇑𑇆

या संवित्सैव सततं पीठचक्रैकधर्मिणी  ।
आस्थितापि सतां गम्या निरवग्रहविग्रहा ॥११॥

Yā saṃvitsaiva satataṃ pīṭhacakraikadharmiṇī  |
Āsthitāpi satāṃ gamyā niravagrahavigrahā || 11 ||

(Therefore,) She (sā) is Always (satatam) the only (one) (eva) Independent (nir-avagraha-vigrahā) Saṃvit or Consciousness (saṃvit) Who (yā) is the only characteristic of the Pīṭhacakram or the Wheel of the Seat --i.e. there is only Consciousness in the Pīṭhacakram-- (pīṭha-cakra-eka-dharmiṇī). Though (api) (She) exists (uninterruptedly, She is) (āsthitā) attainable (gamyā) only by real devotees (satām). || 11 ||

𑆮𑆵𑆫𑆼𑆯𑆱𑇀𑆪 𑆱𑇀𑆡𑆴𑆠𑆳𑆂 𑆥𑆚𑇀𑆖𑆑𑆬𑆳 𑆪𑆳𑆂 𑆱𑆠𑆠𑆾𑆢𑆴𑆠𑆳𑆂  𑇅
𑆠𑆳 𑆍𑆮 𑆱𑆫𑇀𑆮𑆮𑆫𑇀𑆟𑆳𑆒𑇀𑆪𑆯𑆑𑇀𑆠𑆵𑆤𑆳𑆁 𑆥𑆵𑆜𑆠𑆳𑆁 𑆓𑆠𑆳𑆂 𑇆𑇑𑇒𑇆

वीरेशस्य स्थिताः पञ्चकला याः सततोदिताः  ।
ता एव सर्ववर्णाख्यशक्तीनां पीठतां गताः ॥१२॥

Vīreśasya sthitāḥ pañcakalā yāḥ satatoditāḥ  |
Tā eva sarvavarṇākhyaśaktīnāṃ pīṭhatāṃ gatāḥ || 12 ||

Only the (eva) always rising (satatā-uditāḥ) Five Powers (pañca-kalāḥ) of Vīreśa or the Lord of the senses (vīreśasya) exist (sthitāḥ) as that (tāḥ) which (yāḥ) come (gatāḥ) in the State of the Pīṭha (pīṭha-tām) of all the Powers of the letters (sarva-varṇā-ākhya-śaktīnām).  || 12 ||

𑆃𑆱𑇀𑆮𑆫𑆳𑆤𑆳𑆲𑆠𑆑𑆬𑆳𑆮𑆲𑆤𑇀𑆪𑆫𑇀𑆑𑆯𑆯𑆴𑆫𑆷𑆥𑆴𑆟𑆵  𑇅
𑆥𑆵𑆜𑆯𑇀𑆩𑆯𑆳𑆤𑆑𑇀𑆰𑆼𑆠𑇀𑆫𑆼𑆯𑆩𑆼𑆬𑆳𑆥𑆪𑆘𑆤𑆳𑆠𑇀𑆩𑆴𑆑𑆳𑆂 𑇆𑇑𑇓𑇆

अस्वरानाहतकलावहन्यर्कशशिरूपिणी  ।
पीठश्मशानक्षेत्रेशमेलापयजनात्मिकाः ॥१३॥

Asvarānāhatakalāvahanyarkaśaśirūpiṇī  |
Pīṭhaśmaśānakṣetreśamelāpayajanātmikāḥ || 13 ||

(They) assume the forms of the letter ‘A’, the Power of Indistinct Sound, the Fire, the Sun and the Moon --i.e. subject, cognition and object-- (asvara-anāhata-kalā-vahani-arka-śaśi-rūpiṇī), characterized by the Pīṭha or the Seat (of Consciousness), the Śmaśāna or the Cremation Ground, the Lord of the Field, Encounter and Sacrifice (pīṭha-śmaśāna-kṣetra-īśa-melāpa-yajana-ātmikāḥ).  || 13 ||

The Lord of the Pīṭha

𑆮𑆴𑆱𑆫𑇀𑆓𑆱𑇀𑆡𑆴𑆠𑆴𑆱𑆁𑆲𑆳𑆫𑆥𑇀𑆫𑆡𑆳𑆓𑇀𑆫𑆳𑆱𑆽𑆑𑆔𑆱𑇀𑆩𑆫𑆂  𑇅
𑆤𑆴𑆫𑆶𑆥𑆳𑆒𑇀𑆪𑆩𑆲𑆳𑆢𑆵𑆥𑇀𑆠𑆴𑆱𑆩𑆶𑆬𑇀𑆬𑆳𑆱𑆤𑆠𑆠𑇀𑆥𑆫𑆂 𑇆𑇑𑇔𑇆

𑆪𑆾𑇁𑆣𑇀𑆪𑆶𑆰𑇀𑆛𑆑𑆬𑆤𑆾𑆢𑇀𑆫𑆼𑆑𑆱𑇀𑆮𑆨𑆳𑆮𑆂 𑆥𑇀𑆫𑆟𑆮𑆳𑆨𑆴𑆣𑆂  𑇅
𑆥𑆵𑆜𑆳𑆣𑆴𑆥𑆱𑇀𑆠𑆩𑆼𑆮𑆳𑆲𑆁 𑆤𑆳𑆩𑆳𑆩𑇀𑆪𑆳𑆓𑆩𑆱𑆴𑆢𑇀𑆣𑆪𑆼 𑇆𑇑𑇕𑇆

विसर्गस्थितिसंहारप्रथाग्रासैकघस्मरः  ।
निरुपाख्यमहादीप्तिसमुल्लासनतत्परः ॥१४॥

योऽध्युष्टकलनोद्रेकस्वभावः प्रणवाभिधः  ।
पीठाधिपस्तमेवाहं नामाम्यागमसिद्धये ॥१५॥

Visargasthitisaṃhāraprathāgrāsaikaghasmaraḥ  |
Nirupākhyamahādīptisamullāsanatatparaḥ || 14 ||

Yo'dhyuṣṭakalanodrekasvabhāvaḥ praṇavābhidhaḥ  |
pīṭhādhipastamevāhaṃ nāmāmyāgamasiddhaye || 15 ||

To achieve (His) Revelation (āgama-siddhaye), I (aham) venerate (nāmāmi) only (eva) That (tam) Lord of the Pīṭha (pīṭha-ādhipaḥ) Who (yaḥ) is the Essential Nature of the abundance of the process of Kuṇḍalinī --lit. adhyuṣṭa or three and a half-coiled-- (adhyuṣṭa-kalana-udreka-svabhāvaḥ) called Praṇava (praṇava-ābhidhaḥ), the Only One Devourer of the Consuming of the Expansion of manifestation, maintenance and dissolution (visarga-sthiti-saṃhāra-prathā-grāsā-eka-ghasmaraḥ), devoted to the Outpouring of the Great Light of the Inexpressible (nirupākhya-mahā-dīpti-samullāsana-tatparaḥ).  || 14‑15 ||

The Cremation Ground

𑆤𑆴𑆫𑇀𑆮𑆴𑆑𑆬𑇀𑆥𑆮𑆴𑆑𑆬𑇀𑆥𑆳𑆠𑇀𑆩𑆫𑆷𑆥𑆳𑆤𑆴𑆂𑆯𑆼𑆰𑆱𑆁𑆮𑆴𑆢𑆂  𑇅
𑆪𑆠𑇀𑆫𑆳𑆱𑆁𑆑𑆼𑆠𑆢𑆶𑆫𑇀𑆢𑆫𑇀𑆯𑆼 𑆱𑇀𑆮𑆨𑆳𑆮𑆼 𑆑𑆫𑆮𑆵𑆫𑆑𑆼 𑇆𑇑𑇖𑇆

𑆤𑆴𑆠𑇀𑆪𑆾𑆢𑆴𑆠𑆩𑆲𑆳𑆓𑇀𑆫𑆳𑆱𑆖𑆴𑆠𑆿 𑆪𑆳𑆤𑇀𑆠𑆴 𑆬𑆪𑆁 𑆱𑆢𑆳  𑇅
𑆠𑆖𑇀𑆖𑇀𑆩𑆯𑆳𑆤𑆼 𑆩𑆲𑆳𑆮𑆵𑆫𑆁 𑆲𑆸𑆢𑇀𑆔𑆛𑆤𑆫𑆠𑆁 𑆤𑆩𑆂 𑇆𑇑𑇗𑇆

निर्विकल्पविकल्पात्मरूपानिःशेषसंविदः  ।
यत्रासंकेतदुर्दर्शे स्वभावे करवीरके ॥१६॥

नित्योदितमहाग्रासचितौ यान्ति लयं सदा  ।
तच्च्मशाने महावीरं हृद्घटनरतं नमः ॥१७॥

Nirvikalpavikalpātmarūpāniḥśeṣasaṃvidaḥ  |
Yatrāsaṃketadurdarśe svabhāve karavīrake || 16 ||

Nityoditamahāgrāsacitau yānti layaṃ sadā  |
Taccmaśāne mahāvīraṃ hṛdghaṭanarataṃ namaḥ || 17 ||

Salutation (namaḥ) to that (tat) Great Hero (mahā-vīram) (who) is devoted to the Union with the Heart (of Consciousness) (hṛd-ghaṭana-ratam) in the signless (and) terrifing --lit. difficult to be seen-- (asaṃketa-durdarśe) Karavīraka (karavīrake) Cremation Ground (śmaśāne) (that is) one’s own Essential Nature (svabhāve) where (yatra) each and every perception (which) assume the nature of thoughtlessness and thoughts (nirvikalpa-vikalpa-ātmā-rūpā-niḥśeṣa-saṃvidaḥ) always (sadā) become (yānti) cremated (layam) in the always burning Funeral Pyres of the Great Devouring (of illusion) (nitya-udita-mahā-grāsa-citau).  || 16-17 ||

The Lord of the Field

𑆩𑆲𑆳𑆱𑆁𑆲𑆳𑆫𑆮𑆴𑆱𑇀𑆦𑆳𑆫𑆧𑆬𑆼𑆤𑆾𑆠𑇀𑆑𑆛𑆩𑆷𑆫𑇀𑆠𑆴𑆩𑆳𑆤𑇀  𑇅
𑆄𑆮𑆛𑆛𑆳𑆕𑇀𑆑𑆱𑆁𑆑𑆼𑆠𑆾 𑆤𑆴𑆫𑆳𑆮𑆫𑆟𑆣𑆳𑆩𑆓𑆂 𑇆𑇑𑇘𑇆

𑆤𑆴𑆫𑇀𑆤𑆴𑆑𑆼𑆠𑆳𑆱𑇀𑆮𑆫𑆾𑆬𑇀𑆬𑆳𑆱𑆱𑇀𑆮𑆫𑆷𑆥𑆂 𑆱𑆠𑆠𑆾𑆢𑆴𑆠𑆂  𑇅
𑆯𑇀𑆫𑆵𑆩𑆠𑇀𑆥𑆵𑆜𑆮𑆫𑆼 𑆤𑆴𑆠𑇀𑆪𑆁 𑆑𑇀𑆰𑆼𑆠𑇀𑆫𑆥𑆳𑆬𑆾 𑆘𑆪𑆠𑇀𑆪𑆘𑆂 𑇆𑇑𑇙𑇆

महासंहारविस्फारबलेनोत्कटमूर्तिमान्  ।
आवटटाङ्कसंकेतो निरावरणधामगः ॥१८॥

निर्निकेतास्वरोल्लासस्वरूपः सततोदितः  ।
श्रीमत्पीठवरे नित्यं क्षेत्रपालो जयत्यजः ॥१९॥

Mahāsaṃhāravisphārabalenotkaṭamūrtimān  |
Āvaṭaṭāṅkasaṃketo nirāvaraṇadhāmagaḥ || 18 ||

Nirniketāsvarollāsasvarūpaḥ satatoditaḥ  |
Śrīmatpīṭhavare nityaṃ kṣetrapālo jayatyajaḥ || 19 ||

The Unborn (ajaḥ) and Eternal (nityam) Lord of the Field (kṣetra-pālaḥ), the Essential Nature of the Outpouring of the Abodeless Asvara or the letter ‘A’ (nirniketa-asvara-ullāsa-svarūpaḥ), (as He) pervades the Unveiled Abode (nirāvaraṇa-dhāma-gaḥ), is always Supreme (jayati). (His) sign is the Abyss (of Consciousness) (āvaṭaṭāṅka-saṃketaḥ), (and) always rising (satatā-uditaḥ) in the Best Venerable Pīṭha (śrīmat-pīṭha-vare), (and) embodies the Intoxication (of the Bliss of Consciousness) (utkaṭa-mūrtimān) by means of the Expansion of the Great Dissolution (of duality) (mahā-saṃhāra-visphāra-balena).  || 18‑19 ||

𑆒𑆼𑆖𑆫𑇀𑆪𑆳𑆢𑆴𑆱𑇀𑆦𑆶𑆫𑆢𑇀𑆫𑆷𑆥𑆂 𑆯𑆳𑆑𑆴𑆤𑇀𑆪𑆤𑇀𑆠𑆾 𑆓𑆶𑆫𑆶𑆑𑇀𑆫𑆩𑆂  𑇅
𑆱𑆸𑆰𑇀𑆛𑇀𑆪𑆳𑆢𑇀𑆪𑆳𑆤𑆳𑆒𑇀𑆪𑆥𑆫𑇀𑆪𑆤𑇀𑆠𑆱𑇀𑆠𑆡𑆳 𑆢𑆼𑆮𑆵𑆤𑆪𑆂 𑆱𑇀𑆩𑆸𑆠𑆂 𑇆𑇒𑇐𑇆

खेचर्यादिस्फुरद्रूपः शाकिन्यन्तो गुरुक्रमः  ।
सृष्ट्याद्यानाख्यपर्यन्तस्तथा देवीनयः स्मृतः ॥२०॥

Khecaryādisphuradrūpaḥ śākinyanto gurukramaḥ  |
Sṛṣṭyādyānākhyaparyantastathā devīnayaḥ smṛtaḥ || 20 ||

The Sequence of the Guru-s (guru-kramaḥ) is the Vibrating Nature from Khecarī to Śākinī (khecarī-ādi-sphurat-rūpaḥ…śākinī-antaḥ); therefore (tathā), It is known (smṛtaḥ) as the Teaching of the Goddess (devī-nayaḥ), ranging from manifestation to the Nameless (sṛṣṭi-ādi-ānākhya-paryantaḥ). || 20 ||

𑆅𑆠𑇀𑆡𑆁 𑆱𑇀𑆡𑆴𑆠𑆾𑇁𑆢𑇀𑆮𑆪𑆾𑆬𑇀𑆬𑆳𑆱𑆂 𑆱𑆳𑆩𑆫𑆱𑇀𑆪𑆼𑆟 𑆮𑆫𑇀𑆠𑆠𑆼  𑇅
𑆃𑆤𑆴𑆯𑆁 𑆪𑆠𑇀𑆫 𑆩𑆼𑆬𑆳𑆥𑆂 𑆱𑆾𑇁𑆤𑆴𑆑𑆼𑆠𑆾 𑆘𑆪𑆼𑆠𑇀𑆥𑆫𑆂 𑇆𑇒𑇑𑇆

इत्थं स्थितोऽद्वयोल्लासः सामरस्येण वर्तते  ।
अनिशं यत्र मेलापः सोऽनिकेतो जयेत्परः ॥२१॥

Itthaṃ sthito'dvayollāsaḥ sāmarasyeṇa vartate  |
Aniśaṃ yatra melāpaḥ so'niketo jayetparaḥ || 21 ||

Hence (ittham), the outpouring of Non-duality (advaya-ullāsaḥ) is established (sthitaḥ) through Oneness (sāmarasyeṇa), where (yatra) the (saḥ) Abodeless (aniketaḥ) Supreme (paraḥ) Melāpaḥ or Encountner --i.e. Union-- (melāpaḥ) perpetually (aniśam) exists (vartate) (and) Victorious (jayet).  || 21 ||

𑆓𑇀𑆫𑆳𑆲𑇀𑆪𑆓𑇀𑆫𑆳𑆲𑆑𑆮𑆴𑆱𑇀𑆦𑆳𑆫𑆓𑇀𑆫𑆱𑆤𑆽𑆑𑆥𑆫𑆳𑆪𑆟𑆂  𑇅
𑆥𑆫𑆾𑇁𑆥𑆴 𑆥𑆚𑇀𑆖𑆮𑆳𑆲𑆿𑆔𑆯𑇀𑆖𑆑𑇀𑆫𑆫𑆷𑆥𑆼𑆟 𑆤𑆴𑆰𑇀𑆜𑆴𑆠𑆂 𑇆𑇒𑇒𑇆

ग्राह्यग्राहकविस्फारग्रसनैकपरायणः  ।
परोऽपि पञ्चवाहौघश्चक्ररूपेण निष्ठितः ॥२२॥

Grāhyagrāhakavisphāragrasanaikaparāyaṇaḥ  |
Paro'pi pañcavāhaughaścakrarūpeṇa niṣṭhitaḥ || 22 ||

Though Supreme (paraḥ…api), (It) is totally devoted or leading only to the Consuming of the expansion of (the pair of) subject and object (grāhya-grāhaka-visphāra-grasana-eka-parāyaṇaḥ), (and) is the Stream of the Fivefold Flow (pañca-vāha-oghaḥ) (Which) growns forth (niṣṭhitaḥ) in the form of the Wheel (of Powers) (cakra-rūpeṇa). || 22 ||

𑆪𑆠𑇀𑆫 𑆤𑆴𑆫𑆷𑆥𑆤𑆴𑆫𑇀𑆣𑆳𑆩 𑆮𑆴𑆨𑆳𑆠𑇀𑆪𑆼𑆑𑆾𑇁𑆤𑆴𑆫𑆾𑆣𑆠𑆂  𑇅
𑆱 𑆑𑆾𑇁𑆥𑆴 𑆫𑆳𑆘𑆠𑆼 𑆤𑆴𑆠𑇀𑆪𑆁 𑆩𑆲𑆳𑆪𑆳𑆓𑆩𑆲𑆾𑆠𑇀𑆱𑆮𑆂 𑇆𑇒𑇓𑇆

यत्र निरूपनिर्धाम विभात्येकोऽनिरोधतः  ।
स कोऽपि राजते नित्यं महायागमहोत्सवः ॥२३॥

Yatra nirūpanirdhāma vibhātyeko'nirodhataḥ  |
Sa ko'pi rājate nityaṃ mahāyāgamahotsavaḥ || 23 ||

Where (yatra), due to (His) unveiled (Nature) (anirodhataḥ), the Only One Being (ekaḥ), appearing (vibhāti) as being devoid of form and abode (nirūpa-nirdhāma) always (nityam) shines (rājate), is the (saḥ) indescribable (kaḥ…api) Great Festival of the Great Sacrifice (mahā-yāga-mahā-utsavaḥ). || 23 ||

𑆅𑆠𑇀𑆡𑆩𑆳𑆣𑆳𑆫𑆫𑆷𑆥𑆾𑇁𑆪𑆁 𑆥𑆚𑇀𑆖𑆣𑆳 𑆪𑆂 𑆱 𑆍𑆮 𑆖  𑇅
𑆍𑆑𑆱𑇀𑆪𑆽𑆮 𑆱𑇀𑆮𑆫𑆷𑆥𑆱𑇀𑆪 𑆑𑆳𑆬𑆴𑆑𑆳𑆒𑇀𑆪𑆱𑇀𑆪 𑆮𑆴𑆱𑇀𑆠𑆫𑆂 𑇆𑇒𑇔𑇆

इत्थमाधाररूपोऽयं पञ्चधा यः स एव च  ।
एकस्यैव स्वरूपस्य कालिकाख्यस्य विस्तरः ॥२४॥

Itthamādhārarūpo'yaṃ pañcadhā yaḥ sa eva ca  |
Ekasyaiva svarūpasya kālikākhyasya vistaraḥ || 24 ||

Therefore (ittham), only (eva) this (ayam) Primordial Nature (ādhāra-rūpaḥ) is that (saḥ) which is (yaḥ) the Fivefold (Flow) (pañcadhā), and (ca) (It) is the Expansion (vistaraḥ) of the Essential Nature (svarūpasya) of the Only One Being (ekasya…eva) called Kālikā (kālikā-ākhyasya). || 24 ||

𑆮𑇀𑆪𑆾𑆩𑆮𑆳𑆩𑆳𑆢𑆴𑆥𑆚𑇀𑆖𑆳𑆠𑇀𑆩𑆱𑇀𑆮𑆫𑆷𑆥𑆱𑇀𑆦𑆶𑆫𑆴𑆠𑆾 𑆪𑆡𑆳  𑇅
𑆓𑆶𑆫𑆶𑆮𑆑𑇀𑆠𑇀𑆫𑆖𑆴𑆢𑆶𑆬𑇀𑆬𑆳𑆱𑆮𑆴𑆑𑆳𑆱𑆼𑆤 𑆠𑆡𑆾𑆖𑇀𑆪𑆠𑆼 𑇆𑇒𑇕𑇆

व्योमवामादिपञ्चात्मस्वरूपस्फुरितो यथा  ।
गुरुवक्त्रचिदुल्लासविकासेन तथोच्यते ॥२५॥

Vyomavāmādipañcātmasvarūpasphurito yathā  |
Guruvaktracidullāsavikāsena tathocyate || 25 ||

The Vibration of the Fivefold Essential Nature of Vyomavāmā, etc. (yathā…tathā vyomavāmā-ādi-pañca-ātmā-svarūpa-sphuritaḥ) is said to be (takes place) (ucyate) through the Expansion of the Outpouring of Consciousness from the Guru’s Mouth (guru-vaktra-cit-ullāsa-vikāsena).  || 25 ||

Vyomeśvarī

𑆥𑇀𑆫𑆡𑆩𑆱𑇀𑆥𑆤𑇀𑆢𑆮𑆴𑆱𑇀𑆦𑆳𑆫𑆣𑆫𑇀𑆩𑆴𑆟𑆵 𑆤𑆴𑆫𑇀𑆤𑆴𑆑𑆼𑆠𑆤𑆳  𑇅
𑆮𑇀𑆪𑆾𑆩𑆼𑆯𑇀𑆮𑆫𑆵 𑆠𑇀𑆮𑆤𑆴𑆖𑇀𑆗𑆳𑆠𑆂 𑆯𑆧𑇀𑆢𑆳𑆣𑆴𑆰𑇀𑆜𑆳𑆠𑇀𑆫𑆴𑆫𑆷𑆥𑆴𑆟𑆵 𑇆𑇒𑇖𑇆

प्रथमस्पन्दविस्फारधर्मिणी निर्निकेतना  ।
व्योमेश्वरी त्वनिच्छातः शब्दाधिष्ठात्रिरूपिणी ॥२६॥

Prathamaspandavisphāradharmiṇī nirniketanā  |
Vyomeśvarī tvanicchātaḥ śabdādhiṣṭhātrirūpiṇī || 26 ||

Vyomeśvarī (vyomeśvarī…tu), characterized by the Expansion of the Primordial Vibration (prathama-spanda-visphāra-dharmiṇī), has no sign (nirniketanā), (and) spontaneously (anicchātaḥ) assumes the form (which) presides over sounds or speech (śabda-adhiṣṭhātri-rūpiṇī). --i.e. in Khecarīmudrā--  || 26 ||

Khecarī

𑆒𑆼𑆖𑆫𑇀𑆪𑆳𑆒𑇀𑆪𑆱𑆩𑆳𑆫𑆷𑆞𑆳 𑆖𑆴𑆖𑇀𑆖𑆩𑆠𑇀𑆑𑆳𑆫𑆤𑆴𑆫𑇀𑆨𑆫𑆳  𑇅
𑆱𑇀𑆮𑆫𑆱𑆼𑆤 𑆠𑆶 𑆱𑆽𑆮𑆼𑆲 𑆫𑆷𑆥𑆱𑇀𑆮𑆵𑆑𑆳𑆫𑆠𑆠𑇀𑆥𑆫𑆳 𑇆𑇒𑇗𑇆

खेचर्याख्यसमारूढा चिच्चमत्कारनिर्भरा  ।
स्वरसेन तु सैवेह रूपस्वीकारतत्परा ॥२७॥

Khecaryākhyasamārūḍhā ciccamatkāranirbharā  |
Svarasena tu saiveha rūpasvīkāratatparā || 27 ||

Established (in Her First Expansion, when Vyomeśvarī is) full of the Amazement of Consciousness, (She) is called Khecarī (khecari-ākhya-samārūḍhā…cit-camat-kāra-nirbharā). Here (iha), through Her own Essence (svarasena…tu), She (sā) is merely (eva) devoted to digesting form --i.e. in Lelihanīmudrā-- (rūpa-svīkāra-tatparā).  || 27 ||

Bhūcarī

𑆤𑆳𑆤𑆳𑆮𑆴𑆰𑆪𑆱𑆁𑆫𑆩𑇀𑆨𑆥𑆳𑆠𑆴𑆤𑆵 𑆨𑆷𑆖𑆫𑆵 𑆱𑇀𑆩𑆸𑆠𑆳  𑇅
𑆥𑇀𑆫𑆠𑇀𑆪𑆳𑆮𑆸𑆠𑇀𑆠𑆴𑆠𑆪𑆳 𑆤𑆴𑆠𑇀𑆪𑆁 𑆮𑆴𑆯𑇀𑆮𑆓𑇀𑆫𑆳𑆱𑆽𑆑𑆔𑆱𑇀𑆩𑆫𑆵 𑇆𑇒𑇘𑇆

नानाविषयसंरम्भपातिनी भूचरी स्मृता  ।
प्रत्यावृत्तितया नित्यं विश्वग्रासैकघस्मरी ॥२८॥

Nānāviṣayasaṃrambhapātinī bhūcarī smṛtā  |
Pratyāvṛttitayā nityaṃ viśvagrāsaikaghasmarī || 28 ||

(Vyomeśvarī) is known (smṛtā) as Bhūcarī (bhūcarī), (when She is) descended to the act of grasping (or to the desire for) various objects (nānā-viṣaya-saṃrambha-pātinī). (Though) turning back (to Consciousness in a reversal process, She) (prati-āvṛttitayā) is always (nityam) devoted only to devouring the universe --i.e. in Bhairavīmudrā-- (viśva-grāsa-eka-ghasmarī).  || 28 ||

Saṃhārabhakṣaṇī

𑆱𑆁𑆲𑆳𑆫𑆨𑆑𑇀𑆰𑆟𑆵 𑆱𑆽𑆮 𑆫𑆱𑆱𑆁𑆖𑆫𑇀𑆮𑆟𑆾𑆠𑇀𑆡𑆴𑆠𑆳  𑇅
𑆱𑇀𑆮𑆫𑆷𑆥𑆥𑇀𑆫𑆳𑆤𑇀𑆠𑆖𑆴𑆠𑇀𑆮𑆠𑇀𑆠𑆂 𑆱𑆩𑆳𑆫𑆷𑆞𑆳 𑆤𑆴𑆫𑆳𑆯𑇀𑆫𑆪𑆳 𑇆𑇒𑇙𑇆

संहारभक्षणी सैव रससंचर्वणोत्थिता  ।
स्वरूपप्रान्तचित्वत्तः समारूढा निराश्रया ॥२९॥

Saṃhārabhakṣaṇī saiva rasasaṃcarvaṇotthitā  |
Svarūpaprāntacitvattaḥ samārūḍhā nirāśrayā || 29 ||

(Vyomeśvarī) is (sā) only (eva) Saṃhārabhakṣaṇī (saṃhāra-bhakṣaṇī), (when She) is active in the act of chewing the Essence (of objects in Her own Nature) --i.e. in Krodhanīmudrā-- (rasa-saṃcarvaṇa-utthitā). (She is) supportless (nirāśrayā) (, and) established (samārūḍhā) in Consciousness (which) lies in one’s own Essential Nature (svarūpa-prānta-cit-vattaḥ). || 29 ||

Raudreśvarī

𑆱𑆽𑆮 𑆫𑆿𑆢𑇀𑆫𑆼𑆯𑇀𑆮𑆫𑆵 𑆘𑇀𑆚𑆼𑆪𑆳 𑆱𑆶𑆫𑆨𑆴𑆓𑇀𑆫𑆲𑆟𑆾𑆢𑇀𑆪𑆠𑆳  𑇅
𑆅𑆠𑇀𑆡𑆁 𑆢𑆼𑆮𑆵𑆤𑆪𑆼 𑆱𑆩𑇀𑆪𑆓𑇀𑆮𑇀𑆪𑆾𑆩𑆮𑆳𑆩𑆳𑆢𑆴𑆥𑆚𑇀𑆖𑆑𑆩𑇀 𑇆𑇓𑇐𑇆

𑆢𑆟𑇀𑆝𑆩𑆶𑆟𑇀𑆝𑆑𑇀𑆫𑆩𑆼𑆟𑆾𑆑𑇀𑆠𑆁 𑆩𑆲𑆳𑆤𑆴𑆫𑇀𑆮𑆳𑆟𑆱𑆴𑆢𑇀𑆣𑆴𑆢𑆩𑇀 𑇅

सैव रौद्रेश्वरी ज्ञेया सुरभिग्रहणोद्यता  ।
इत्थं देवीनये सम्यग्व्योमवामादिपञ्चकम् ॥३०॥

दण्डमुण्डक्रमेणोक्तं महानिर्वाणसिद्धिदम् ।

Saiva raudreśvarī jñeyā surabhigrahaṇodyatā  |
Itthaṃ devīnaye samyagvyomavāmādipañcakam || 30 ||

Daṇḍamuṇḍakrameṇoktaṃ mahānirvāṇasiddhidam |

Only (eva) She (sā) is to be known (jñeyā) as Raudreśvarī (raudra-īśvarī), (when She is) devoted to grasping the (Pure) Fragrance (of Subjectivity) --i.e. in Karaṅkiṇīmudrā-- (surabhi-grahaṇa-udyatā).

This way (ittham), (this is) the Fivefold (Expansion of the Devīcakram which) begins with Vyomavāmeśvarī (vyomavāma-ādi-pañcakam), (and this Expansion is) the Bestower of the Great Cessation (of duality) (mahā-nirvāṇa-siddhidam) explained (uktam) through the process of the stick and the head --i.e. the twelve rays of Consciousness, which consists of Jñānaśakti and Kriyāśakti-- (daṇḍa-muṇḍa-krameṇa…samyak) according to the Teaching of the Goddess --i.e. in Devīnaya, the Doctrine of the Mahānaya-- (devīnaye). || 30‑31ab ||

𑆓𑇀𑆫𑆳𑆲𑇀𑆪𑆓𑇀𑆫𑆳𑆲𑆑𑆨𑆼𑆢𑆾𑆠𑇀𑆡𑆑𑆬𑇀𑆥𑆤𑆳𑆑𑇀𑆰𑆾𑆨𑆱𑆁𑆒𑇀𑆪𑆪𑆳 𑇆𑇓𑇑𑇆

𑆱𑆳𑆩𑆫𑆱𑇀𑆪𑆩𑆲𑆳𑆲𑇀𑆬𑆳𑆢𑆣𑆳𑆩𑇀𑆤𑇀𑆪𑆼𑆠𑆳 𑆨𑆳𑆤𑇀𑆠𑆴 𑆢𑆼𑆮𑆠𑆳𑆂 𑇅

ग्राह्यग्राहकभेदोत्थकल्पनाक्षोभसंख्यया ॥३१॥

सामरस्यमहाह्लादधाम्न्येता भान्ति देवताः ।

Grāhyagrāhakabhedotthakalpanākṣobhasaṃkhyayā || 31 ||

Sāmarasyamahāhlādadhāmnyetā bhānti devatāḥ |

These (etāḥ) Deities (devatāḥ) shine (bhānti) in the Abode of the Great Joy of Oneness (sāmarasya-mahā-āhlāda-dhāmni) through reflecting on the confusion of mentation rising from the duality of subject and object (grāhya-grāhaka-bheda-uttha-kalpanā-kṣobha-saṃkhyayā).  || 31cd-32ab ||

𑆃𑆮𑆫𑇀𑆟𑆥𑆚𑇀𑆖𑆥𑆴𑆟𑇀𑆝𑆳𑆫𑇀𑆟𑆫𑆷𑆥𑆪𑆾𑆫𑆢𑇀𑆮𑆪𑆵 𑆓𑆠𑆴𑆂 𑇆𑇓𑇒𑇆

𑆪𑆠𑆱𑇀𑆠𑆶𑆩𑆳𑆢𑆶𑆖𑇀𑆪𑆠𑆼𑇁𑆬𑆁 𑆢𑆼𑆮𑆵𑆤𑆳𑆁 𑆱𑆁𑆱𑇀𑆡𑆴𑆠𑆁 𑆮𑆥𑆶𑆂  𑇅
𑆪𑆾𑇁𑆤𑆳𑆲𑆠𑆲𑆠𑆾𑆠𑇀𑆠𑆵𑆫𑇀𑆟𑆫𑆳𑆮𑆫𑆷𑆥𑆾𑇁𑆱𑇀𑆮𑆫𑆂 𑆱𑇀𑆩𑆸𑆠𑆂 𑇆𑇓𑇓𑇆

𑆱𑆶𑆮𑆫𑇀𑆟𑆩𑆷𑆬𑆣𑆳𑆩𑆾𑆠𑇀𑆡𑆮𑇀𑆪𑆾𑆩𑆥𑆚𑇀𑆖𑆤𑆴𑆑𑆼𑆠𑆨𑆸𑆠𑇀  𑇅
𑆠𑆢𑇀𑆓𑆠𑆳𑆂 𑆥𑆫𑆩𑆼𑆯𑇀𑆮𑆫𑇀𑆪𑆾 𑆮𑇀𑆪𑆾𑆩𑆮𑆳𑆩𑆳𑆢𑆴𑆱𑆁𑆘𑇀𑆚𑆴𑆑𑆳𑆂 𑇆𑇓𑇔𑇆

अवर्णपञ्चपिण्डार्णरूपयोरद्वयी गतिः ॥३२॥

यतस्तुमादुच्यतेऽलं देवीनां संस्थितं वपुः  ।
योऽनाहतहतोत्तीर्णरावरूपोऽस्वरः स्मृतः ॥३३॥

सुवर्णमूलधामोत्थव्योमपञ्चनिकेतभृत्  ।
तद्गताः परमेश्वर्यो व्योमवामादिसंज्ञिकाः ॥३४॥

Avarṇapañcapiṇḍārṇarūpayoradvayī gatiḥ || 32 ||

Yatastumāducyate'laṃ devīnāṃ saṃsthitaṃ vapuḥ  |
Yo'nāhatahatottīrṇarāvarūpo'svaraḥ smṛtaḥ || 33 ||

Suvarṇamūladhāmotthavyomapañcaniketabhṛt  |
Tadgatāḥ parameśvaryo vyomavāmādisaṃjñikāḥ || 34 ||

The Oneness (advayī) of the letter ‘A’ and the Fivefold Mass of the waves (of the Devīcakram or ‘Khphreṃ’) takes place (this way) (avarṇa-pañca-piṇḍa-arṇa-rūpayoḥ…gatiḥ). So (yataḥ), it is enough (alam) to say (that) (ucyate) on this account (tasmāt), the beautiful form (vapuḥ) of the Goddesses (devīnām) is established (saṃsthitam). The Letter ‘A’ --i.e. asvara-- (asvaraḥ) is (that) which (yaḥ) is said to be (smṛtaḥ) the Nature of the Resonance of (Consciousness) transcending (both) produced and unproduced sounds (anāhata-hata-uttīrṇa-rāva-rūpaḥ), possessing the Dwelling Place of the Five Voids --i.e. of Vyomavāmeśvarī, Khecarī, Bhūcarī, Saṃhārabhakṣaṇī and Raudreśvarī-- rising from the Abode of the Brilliant Root (suvarṇa-mūla-dhāma-uttha-vyoma-pañca-niketa-bhṛt). The Supreme Mistresses (parameśvaryaḥ) (Who) rise from That --i.e. from the letter ‘A’-- (tat-gatāḥ) are called Vyomavāmā, etc. (vyoma-vāmā-ādi-saṃjñikāḥ).  || 32cd-34 ||

𑆮𑆴𑆰𑆪𑆓𑇀𑆫𑆳𑆱𑆾 𑆮𑇀𑆪𑆳𑆒𑇀𑆪𑆠𑆱𑇀𑆠𑆢𑆤𑇀𑆪𑆮𑇀𑆪𑆾𑆩𑆩𑆣𑇀𑆪𑆓𑆂  𑇅
𑆩𑆑𑆳𑆫𑆳𑆢𑆴𑆱𑇀𑆮𑆫𑆷𑆥𑆾 𑆪𑆂 𑆥𑆚𑇀𑆖𑆥𑆴𑆟𑇀𑆝𑆑𑇀𑆫𑆩𑆾𑆢𑆴𑆠𑆂 𑇆𑇓𑇕𑇆

𑆠𑆠𑇀𑆫𑆽𑆮 𑆮𑇀𑆪𑆾𑆩𑆮𑆳𑆩𑆳𑆢𑆴𑆢𑆼𑆮𑇀𑆪𑆂 𑆱𑆩𑇀𑆪𑆓𑇀𑆮𑇀𑆪𑆮𑆱𑇀𑆡𑆴𑆠𑆳𑆂  𑇅
𑆃𑆑𑇀𑆫𑆩𑆾𑆢𑇀𑆫𑆼𑆑𑆮𑆴𑆨𑆮𑆳𑆂 𑆥𑆫𑆩𑆳𑆢𑇀𑆮𑆪𑆮𑆴𑆓𑇀𑆫𑆲𑆳𑆂 𑇆𑇓𑇖𑇆

विषयग्रासो व्याख्यतस्तदन्यव्योममध्यगः  ।
मकारादिस्वरूपो यः पञ्चपिण्डक्रमोदितः ॥३५॥

तत्रैव व्योमवामादिदेव्यः सम्यग्व्यवस्थिताः  ।
अक्रमोद्रेकविभवाः परमाद्वयविग्रहाः ॥३६॥

Viṣayagrāso vyākhyatastadanyavyomamadhyagaḥ  |
Makārādisvarūpo yaḥ pañcapiṇḍakramoditaḥ || 35 ||

Tatraiva vyomavāmādidevyaḥ samyagvyavasthitāḥ  |
Akramodrekavibhavāḥ paramādvayavigrahāḥ || 36 ||

(This) which (yaḥ) is said to be (vyākhyataḥ) the Devouring of objects (viṣaya-grāsaḥ) pervades the middle of the other Void (tat-anya-vyoma-madhyagaḥ). The Essential Nature of (that which) begins with the letter ‘M’ --i.e. of Maṅgalā-- (ma-kāra-ādi-svarūpaḥ) rises from the Fivefold Process (of Dissolution) --i.e. the five-syllable mantra ‘Khphreṃ’-- (pañca-piṇḍa-krama-uditaḥ). There (tatra…eva), the Goddesses beginning with Vyomavāmeśvarī (vyoma-vāmā-ādi-devyaḥ) rest perfectly (samyak-vyavasthitāḥ), (and) Their Power is the Abundance of non-sequential (Consciousness) (akrama-udreka-vibhavāḥ), (and They) embody Supreme Non-duality (param-advaya-vigrahāḥ). || 35-36 ||

𑆅𑆠𑇀𑆡𑆁 𑆢𑆼𑆮𑇀𑆪𑆾 𑆤𑆴𑆫𑆳𑆮𑆼𑆯𑆩𑆲𑆳𑆮𑆫𑇀𑆟𑆑𑇀𑆫𑆩𑆾𑆢𑆴𑆠𑆳𑆂  𑇅
𑆠𑆠𑇀𑆠𑇀𑆮𑆠𑆂 𑆱𑇀𑆥𑆫𑇀𑆯𑆱𑆁𑆮𑆴𑆠𑇀𑆠𑆴𑆬𑆲𑆫𑇀𑆪𑆳𑆩𑆤𑇀𑆠𑆫𑆼 𑆱𑇀𑆦𑆶𑆛𑆩𑇀 𑇆𑇓𑇗𑇆

𑆱𑆳𑆩𑆫𑆱𑇀𑆪𑆼𑆤 𑆨𑆳𑆤𑇀𑆠𑆵𑆲 𑆮𑆳𑆩𑆳𑆢𑇀𑆪𑆳 𑆢𑆼𑆮𑆠𑆳𑆂 𑆱𑆢𑆳 𑇅

इत्थं देव्यो निरावेशमहावर्णक्रमोदिताः  ।
तत्त्वतः स्पर्शसंवित्तिलहर्यामन्तरे स्फुटम् ॥३७॥

सामरस्येन भान्तीह वामाद्या देवताः सदा ।

Itthaṃ devyo nirāveśamahāvarṇakramoditāḥ  |
Tattvataḥ sparśasaṃvittilaharyāmantare sphuṭam || 37 ||

Sāmarasyena bhāntīha vāmādyā devatāḥ sadā |

Hence (ittham), the Goddesses (devyaḥ) rise from the sequence of the Great Letter --i.e. the letter ‘A’-- (that is) beyond penetration (nirāveśa-mahā-varṇa-krama-uditāḥ), (and) in real sense (tattvataḥ), (They) appear (sphuṭam) in the wave of the perception of the Touch --i.e. of Consciousness-- (sparśa-saṃvitti-laharyām…antare). In this Doctrine (of Mahānaya) (iha), Vāmā, etc. (vāmādyāḥ) always (sadā) shine (bhānti) as the Deities (devatāḥ) through Oneness (sāmarasyena). || 37-38ab ||

𑆠𑆳𑆱𑆳𑆩𑆼𑆮𑆼𑆲 𑆮𑆑𑇀𑆰𑇀𑆪𑆳𑆩𑆴 𑆢𑆼𑆮𑆵𑆤𑆳𑆩𑆥𑆴 𑆮𑆴𑆱𑇀𑆠𑆫𑆳𑆠𑇀 𑇆𑇓𑇘𑇆

𑆥𑆚𑇀𑆖𑆳𑆤𑆳𑆩𑆥𑆴 𑆨𑆳𑆓𑆼𑆤 𑆱𑆁𑆢𑆼𑆯𑆴𑆑𑆢𑆸𑆯𑆳𑆓𑆠𑆩𑇀 𑇅

तासामेवेह वक्ष्यामि देवीनामपि विस्तरात् ॥३८॥

पञ्चानामपि भागेन संदेशिकदृशागतम् ।

Tāsāmeveha vakṣyāmi devīnāmapi vistarāt || 38 ||

Pañcānāmapi bhāgena saṃdeśikadṛśāgatam |

Now (iha), I will explain (vakṣyāmi) these (tāsām…eva) five (pañcānām…api) Goddesses (devīnām…api) one by one (bhāgena) in detail (vistarāt), according to the facts that have seen by the Guru-s (saṃdeśika-dṛś-āgatam).  || 38cd-39ab ||

𑆩𑆲𑆳𑆯𑆷𑆤𑇀𑆪𑆳𑆠𑆴𑆯𑆷𑆤𑇀𑆪𑆠𑇀𑆮𑆳𑆠𑇀𑆱𑆩𑇀𑆪𑆑𑇀𑆯𑆳𑆤𑇀𑆠𑆠𑆫𑆳𑆥𑆴 𑆪𑆳 𑇆𑇓𑇙𑇆

𑆱𑆫𑇀𑆮𑆮𑇀𑆪𑆾𑆩𑆳𑆤𑆴 𑆮𑆳𑆩𑆤𑇀𑆠𑆵 𑆮𑇀𑆪𑆾𑆩𑆮𑆳𑆩𑆼𑆯𑇀𑆮𑆫𑆵 𑆠𑆶 𑆱𑆳  𑇅
𑆩𑆲𑆳𑆱𑆁𑆲𑆳𑆫𑆓𑆓𑆤𑆼 𑆮𑆳𑆩𑆳 𑆠𑆼𑆰𑆳𑆩𑆡𑆾𑆢𑆴𑆠𑆳 𑇆𑇔𑇐𑇆

𑆢𑆴𑆮𑇀𑆪𑆿𑆔𑆩𑆶𑆢𑇀𑆓𑆴𑆫𑆤𑇀𑆠𑆵𑆠𑇀𑆡𑆁 𑆠𑆳𑆁 𑆠𑆶𑆮𑆼 𑆱𑇀𑆥𑆫𑇀𑆯𑆮𑆴𑆓𑇀𑆫𑆲𑆳𑆩𑇀 𑇅

महाशून्यातिशून्यत्वात्सम्यक्शान्ततरापि या ॥३९॥

सर्वव्योमानि वामन्ती व्योमवामेश्वरी तु सा  ।
महासंहारगगने वामा तेषामथोदिता ॥४०॥

दिव्यौघमुद्गिरन्तीत्थं तां तुवे स्पर्शविग्रहाम् ।

Mahāśūnyātiśūnyatvātsamyakśāntatarāpi yā || 39 ||

Sarvavyomāni vāmantī vyomavāmeśvarī tu sā  |
Mahāsaṃhāragagane vāmā teṣāmathoditā || 40 ||

Divyaughamudgirantītthaṃ tāṃ tuve sparśavigrahām |

She (sā) Who (yā) is though (api) completely Calm (samyak-śāntatarā) due to (Her) Condition of ‘Being the Void beyond the Great Void’ (mahā-śūnya-ati-śūnya-tvāt), (and) emits (vāmantī) all the voids (beginning with Khecarī) (sarva-vyomāni), is Vyomavāmeśvarī --i.e. The Mistress Who emits all the voids-- (vyoma-vāmā-īśvarī…tu). (She) is then (athā) Their (teṣām) emanation (vāmā), (which) rises (uditā) in the Sky of Great Destruction (mahā-saṃhāra-gagane). In this way (ittham), I venerate (stuve) Her (tām) (Who) emits (udgirantī) the Divine Flow (of the Vṛndacakram) (divyaugham), (and Who is) the Embodiment of the Touch (of Consciousness) (sparśa-vigrahām).  || 39cd-41ab ||

𑆠𑆱𑇀𑆪𑆳𑆩𑆤𑆴𑆖𑇀𑆖𑆪𑆾𑆢𑆼𑆠𑆴 𑆯𑆯𑇀𑆮𑆠𑇀𑆠𑆢𑇀𑆣𑆫𑇀𑆩𑆣𑆫𑇀𑆩𑆴𑆟𑆵 𑇆𑇔𑇑𑇆

𑆪𑆳𑆬𑆑𑇀𑆰𑇀𑆪𑆱𑇀𑆥𑆤𑇀𑆢𑆬𑆲𑆫𑆵 𑆠𑆳𑆩𑆲𑆁 𑆒𑆼𑆖𑆫𑆵𑆁 𑆱𑇀𑆠𑆶𑆮𑆼  𑇅
𑆱𑇀𑆮𑆳𑆠𑆤𑇀𑆠𑇀𑆫𑇀𑆪𑆼𑆟 𑆱𑆢𑆳 𑆱𑆽𑆮 𑆖𑆫𑆤𑇀𑆠𑆵 𑆱𑇀𑆮𑆼 𑆥𑆫𑆼𑇁𑆩𑇀𑆧𑆫𑆼 𑇆𑇔𑇒𑇆

𑆥𑇀𑆫𑆡𑆩𑆱𑇀𑆥𑆤𑇀𑆢𑆩𑆳𑆯𑇀𑆫𑆴𑆠𑇀𑆪 𑆫𑆳𑆘𑆠𑆼 𑆖𑆴𑆖𑇀𑆖 𑆒𑆼𑆖𑆫𑆵 𑇅

तस्यामनिच्चयोदेति शश्वत्तद्धर्मधर्मिणी ॥४१॥

यालक्ष्यस्पन्दलहरी तामहं खेचरीं स्तुवे  ।
स्वातन्त्र्येण सदा सैव चरन्ती स्वे परेऽम्बरे ॥४२॥

प्रथमस्पन्दमाश्रित्य राजते चिच्च खेचरी ।

Tasyāmaniccayodeti śaśvattaddharmadharmiṇī || 41 ||

Yālakṣyaspandalaharī tāmahaṃ khecarīṃ stuve  |
Svātantryeṇa sadā saiva carantī sve pare'mbare || 42 ||

Prathamaspandamāśritya rājate cicca khecarī |

I (aham) venerate (stuve) that (tām) Khecarī --i.e. Who moves in the Sky of Consciousness-- (khecarīm) Who rises (udeti) in Her --i.e. in Vyomavāmeśvarī-- (tasyām) without desire (aniccayā) (and) always (śaśvat) furnished with Her --i.e. Vyomavāmeśvarī’s-- Nature (tat-dharma-dharmiṇī). She (sā) is only (eva) Khecarī (khecarī), Who (yā), after taking shelter (āśritya) in Primordial Spanda (prathama-spandam), shines (rājate) as Consciousness (cit), the Wave of the Invisible --i.e. Subjective-- Pulsation (alakṣya-spanda-laharī), and (ca) (Who) freely (svātantryeṇa) (and) uninterruptedly (sadā) moves (carantī) in one’s own (sve) Supreme (pare) Sky (ambare). || 41cd-43ab ||

𑆱𑆽𑆮𑆳𑆑𑇀𑆫𑆩𑆮𑆴𑆱𑆫𑇀𑆓𑆳𑆒𑇀𑆪𑆳 𑆨𑆷𑆩𑆿 𑆪𑆳 𑆖𑆫𑆠𑆴 𑆱𑇀𑆦𑆶𑆛𑆩𑇀 𑇆𑇔𑇓𑇆

𑆠𑆱𑇀𑆩𑆳𑆢𑇀𑆨𑆷𑆖𑆫𑆴𑆯𑆧𑇀𑆢𑆳𑆒𑇀𑆪𑆳 𑆠𑆳𑆩𑆼𑆮 𑆥𑇀𑆫𑆟𑆩𑆳𑆩𑇀𑆪𑆲𑆩𑇀 𑇅

सैवाक्रमविसर्गाख्या भूमौ या चरति स्फुटम् ॥४३॥

तस्माद्भूचरिशब्दाख्या तामेव प्रणमाम्यहम् ।

Saivākramavisargākhyā bhūmau yā carati sphuṭam || 43 ||

Tasmādbhūcariśabdākhyā tāmeva praṇamāmyaham |

She (sā) is merely (eva) the Non-sequential Emanation (akrama-visarga-ākhyā) Who (yā) clearly (sphuṭam) moves (carati) on the ground (of the objects of the senses) (bhūmau). Therefore (tasmāt), (She) is known as Bhūcarī --i.e. the One Who moves in manifestation-- (bhūcari-śabda-ākhyā), Whom (tām…eva) I (aham) venerate (praṇamāmi).  || 43cd-44ab ||

𑆱𑆽𑆮 𑆠𑆠𑇀𑆠𑇀𑆮𑆱𑇀𑆦𑆶𑆫𑆠𑇀𑆠𑆳𑆠𑇀𑆩𑆮𑆥𑆶𑆂 𑆱𑆁𑆲𑆫𑆠𑆴 𑆑𑇀𑆰𑆟𑆳𑆠𑇀 𑇆𑇔𑇔𑇆

𑆱𑇀𑆮𑆠𑆤𑇀𑆠𑇀𑆫𑆳 𑆱𑇀𑆮𑆥𑆢𑆳𑆤𑇀𑆠𑆼 𑆠𑆳𑆁 𑆮𑆤𑇀𑆢𑆼 𑆱𑆁𑆲𑆳𑆫𑆨𑆑𑇀𑆰𑆟𑆵𑆩𑇀 𑇅

सैव तत्त्वस्फुरत्तात्मवपुः संहरति क्षणात् ॥४४॥

स्वतन्त्रा स्वपदान्ते तां वन्दे संहारभक्षणीम् ।

Saiva tattvasphurattātmavapuḥ saṃharati kṣaṇāt || 44 ||

Svatantrā svapadānte tāṃ vande saṃhārabhakṣaṇīm |

I venerate (vande) Her (tām) Who (sā) is merely (eva) Saṃhārabhakṣaṇī --i.e. the Devourer of Dissolution-- (saṃhārabhakṣaṇīm), (and Who,) being Free (svatantrā), dissolves (saṃharati) beautiful forms characterized by the vibration --i.e. Essence-- of the tattva-s (tattva-sphurattā-ātmā-vapuḥ) in an instant (kṣaṇāt) in one’s own Abode (sva-pada-ante).  || 44cd-45ab ||

𑆥𑇀𑆫𑆠𑇀𑆪𑆳𑆮𑆸𑆠𑇀𑆠𑆴𑆠𑆪𑆳 𑆤𑆴𑆠𑇀𑆪𑆁 𑆱𑇀𑆮𑆫𑆷𑆥𑆠𑇀𑆫𑆪𑆨𑆑𑇀𑆰𑆟𑆵 𑇆𑇔𑇕𑇆

𑆩𑆲𑆳𑆮𑇀𑆪𑆾𑆩𑆳𑆤𑇀𑆠𑆤𑆴𑆰𑇀𑆜𑆳𑆠𑇀𑆮𑆳𑆠𑇀𑆱𑆽𑆮 𑆫𑆿𑆢𑇀𑆫𑆼𑆯𑇀𑆮𑆫𑆵 𑆱𑇀𑆩𑆸𑆠𑆳 𑇅

प्रत्यावृत्तितया नित्यं स्वरूपत्रयभक्षणी ॥४५॥

महाव्योमान्तनिष्ठात्वात्सैव रौद्रेश्वरी स्मृता ।

Pratyāvṛttitayā nityaṃ svarūpatrayabhakṣaṇī || 45 ||

Mahāvyomāntaniṣṭhātvātsaiva raudreśvarī smṛtā |

Due to (Her) State of being established in the Great Void --i.e. Pure Consciousness-- (mahā-vyoma-anta-niṣṭhātvāt), She (sā) is merely (eva) known (smṛtā) as Raudreśvarī --i.e. the Mistress of Rudra, the Destroyer-- (raudra-īśvarī), (Who) always (nityam) devours the threefold essence (of subject, cognition and object or manifestation, maintenance and dissolution,) (svarūpa-traya-bhakṣaṇī) by (Her) condition of turning back (to one’s own Self) (prati-āvṛtti-tayā).  || 45cd-46ab ||

𑆄𑆱𑆳𑆁 𑆩𑆣𑇀𑆪𑆼 𑆠𑆶 𑆢𑆼𑆮𑆵𑆤𑆳𑆁 𑆥𑆳𑆢𑆶𑆑𑆳 𑆱𑇀𑆦𑆶𑆫𑆠𑆴 𑆱𑇀𑆮𑆠𑆂 𑇆𑇔𑇖𑇆

𑆱𑆫𑇀𑆮𑆳𑆱𑇀𑆠𑆠𑇀𑆫𑆽𑆮 𑆱𑆠𑆠𑆁 𑆱𑆳𑆩𑆫𑆱𑇀𑆪𑆼𑆤 𑆪𑆳𑆤𑇀𑆠𑇀𑆪𑆬𑆩𑇀 𑇅

आसां मध्ये तु देवीनां पादुका स्फुरति स्वतः ॥४६॥

सर्वास्तत्रैव सततं सामरस्येन यान्त्यलम् ।

Āsāṃ madhye tu devīnāṃ pādukā sphurati svataḥ || 46 ||

Sarvāstatraiva satataṃ sāmarasyena yāntyalam |

In the middle (madhye…tu) of These (āsām) Goddesses (devīnām), shines (sphurati) the Sandals (of the Guru) (pādukā) naturally (svataḥ), then (tatra…eva) all (the Goddesses) (sarvāḥ) constantly (satatam) attain (yānti) Oneness (sāmarasyena… alam).  || 46cd-47ab ||

𑆅𑆠𑆴 𑆱𑆢𑇀𑆓𑆶𑆫𑆶𑆮𑆑𑇀𑆠𑇀𑆫𑆾𑆠𑇀𑆡𑆪𑆶𑆑𑇀𑆠𑇀𑆪𑆳 𑆪𑆾 𑆲𑇀𑆪𑆤𑆴𑆫𑆾𑆣𑆴𑆠𑆂 𑇆𑇔𑇗𑇆

𑆱𑆩𑆳𑆣𑆴𑆱𑆼𑆮𑆴𑆠𑆂 𑆯𑆯𑇀𑆮𑆠𑇀𑆱 𑆩𑆲𑆳𑆩𑇀𑆤𑆳𑆪𑆥𑆳𑆫𑆓𑆂 𑇅

इति सद्गुरुवक्त्रोत्थयुक्त्या यो ह्यनिरोधितः ॥४७॥

समाधिसेवितः शश्वत्स महाम्नायपारगः ।

Iti sadguruvaktrotthayuktyā yo hyanirodhitaḥ || 47 ||

Samādhisevitaḥ śaśvatsa mahāmnāyapāragaḥ |

Hence (iti), he (saḥ), who (yaḥ…hi), being unveiled (anirodhitaḥ) through the reasoning (which) comes from the Mouth of a Satguru (sat-guru-vaktra-uttha-yuktyā), becomes furnished with Samādhi (samādhi-sevitaḥ) without break (śaśvat), is fully conversant with the Great Tradition (mahā-āmnāya-pāragaḥ). || 47cd-48ab ||

𑆑𑇀𑆫𑆩𑆳𑆑𑇀𑆫𑆩𑆾𑆨𑆪𑆾𑆠𑇀𑆠𑆵𑆫𑇀𑆟𑆢𑆸𑆯𑆼𑆲 𑆥𑇀𑆫𑆑𑆛𑆵𑆑𑆸𑆠𑆩𑇀 𑇆𑇔𑇘𑇆

𑆮𑆑𑇀𑆠𑇀𑆫𑆳𑆠𑇀𑆮𑆑𑇀𑆠𑇀𑆫𑆼 𑆱𑆩𑆳𑆪𑆳𑆠𑆁 𑆥𑆚𑇀𑆖𑆮𑆳𑆲𑆩𑆤𑆫𑇀𑆓𑆬𑆩𑇀  𑇅
𑆅𑆠𑇀𑆡𑆩𑆼𑆑𑆽𑆮 𑆥𑆚𑇀𑆖𑆳𑆠𑇀𑆩𑆫𑆷𑆥𑆼𑆟 𑆱𑇀𑆦𑆶𑆫𑆠𑆴 𑆱𑇀𑆮𑆠𑆂 𑇆𑇔𑇙𑇆

𑆱𑇀𑆮𑆨𑆳𑆮𑆁 𑆥𑇀𑆫𑆑𑆛𑆵𑆑𑆫𑇀𑆠𑆶 𑆪𑆳 𑆢𑆼𑆮𑆵 𑆠𑆳𑆩𑆲𑆁 𑆯𑇀𑆫𑆪𑆼 𑇅

क्रमाक्रमोभयोत्तीर्णदृशेह प्रकटीकृतम् ॥४८॥

वक्त्रात्वक्त्रे समायातं पञ्चवाहमनर्गलम्  ।
इत्थमेकैव पञ्चात्मरूपेण स्फुरति स्वतः ॥४९॥

स्वभावं प्रकटीकर्तु या देवी तामहं श्रये ।

Kramākramobhayottīrṇadṛśeha prakaṭīkṛtam || 48 ||

Vaktrātvaktre samāyātaṃ pañcavāhamanargalam  |
Itthamekaiva pañcātmarūpeṇa sphurati svataḥ || 49 ||

Svabhāvaṃ prakaṭīkartu yā devī tāmahaṃ śraye |

Here (iha), the unrestrained (anargalam) Fivefold Flow (pañca-vāham), (which) arrives --i.e. flows-- (samāyātam) from Mouth (vaktrāt) to Mouth (vaktre), is revealed (prakaṭī-kṛtam) through the viewpoint (that is) beyond both succession and non-succession (krama-akrama-ubhaya-uttīrṇa-dṛśā). Therefore (ittham), I (ahaṃ) take refuge (śraye) in That (tām) Only (eva) One (ekā) Goddess (devī) Who (yā) naturally (svataḥ) Vibrates (sphurati) in the form of (this) Fivefold Nature (pañca-ātmā-rūpeṇa), to make my own Essential Nature (svabhāvam) revealed (prakaṭīkartu).  || 48cd-50ab ||

𑆤𑆴𑆫𑇀𑆟𑆴𑆑𑆼𑆠𑆠𑆪𑆳 𑆱𑆩𑇀𑆪𑆑𑇀 𑆖𑆑𑇀𑆫𑆩𑇀 𑆮𑆴𑆱𑇀𑆦𑆳𑆫𑆴𑆠𑆁 𑆩𑆲𑆠𑇀 𑇆𑇕𑇐𑇆

𑆮𑇀𑆪𑆾𑆩𑆼𑆯𑇀𑆮𑆫𑇀𑆪𑆳𑆮𑆴𑆨𑆼𑆢𑆼𑆤 𑆒𑆼𑆖𑆫𑇀𑆪𑆳𑆒𑇀𑆪𑆁 𑆱𑆢𑆾𑆢𑆴𑆠𑆩𑇀 𑇅

निर्णिकेततया सम्यक् चक्रम् विस्फारितं महत् ॥५०॥

व्योमेश्वर्याविभेदेन खेचर्याख्यं सदोदितम् ।

Nirṇiketatayā samyak cakram visphāritaṃ mahat || 50 ||

Vyomeśvaryāvibhedena khecaryākhyaṃ sadoditam |

The always (sadā) rising (uditam) Great (mahat) Wheel (cakram), displayed (visphāritam) together (samyak) with the Abodeless State (nirṇiketatayā) in Oneness with Vyomeśvarī (vyoma-īśvarī-avibhedena), is called Khecarī (khecarī-ākhyam).  || 50cd-51ab ||

Notes:

Khecarī is the Subject-Aspect Who Exists in Vyomeśvarī.

𑆢𑇀𑆮𑆴𑆰𑆛𑇀𑆑𑆣𑆳𑆩𑆮𑆥𑆶𑆰𑆳 𑆢𑆼𑆮𑆵𑆨𑆴𑆫𑇀𑆤𑆴𑆠𑇀𑆪𑆩𑆳𑆯𑇀𑆫𑆴𑆠𑆂 𑇆𑇕𑇑𑇆

𑆱𑇀𑆮𑆒𑆑𑆬𑆳𑆑𑆬𑆳𑆥𑆾𑆠𑇀𑆡𑆮𑆴𑆨𑆮𑆾 𑆮𑆴𑆓𑆠𑆳𑆓𑇀𑆫𑆲𑆂 𑇅

द्विषट्कधामवपुषा देवीभिर्नित्यमाश्रितः ॥५१॥

स्वखकलाकलापोत्थविभवो विगताग्रहः ।

Dviṣaṭkadhāmavapuṣā devībhirnityamāśritaḥ || 51 ||

Svakhakalākalāpotthavibhavo vigatāgrahaḥ |

The Glory --i.e. Power-- (which) rises from the collection of the powers of one’s own Consciousness (svakhakalā-kalāpa-uttha-vibhavaḥ) (and) free of deliberation (vigata-āgrahaḥ), is always (nityam) united (āśritaḥ) with the Goddesses (devībhiḥ) through the formation of the twelvefold abode (of one’s senses) (dviṣaṭka-dhāma-vapuṣā).  || 51cd-52ab ||

𑆠𑆡𑆳 𑆖𑆳𑆮𑇀𑆪𑆑𑇀𑆠𑆫𑆷𑆥𑆳 𑆪𑆼 𑆤𑆴𑆫𑇀𑆮𑆴𑆨𑆳𑆓𑆽𑆑𑆮𑆴𑆓𑇀𑆫𑆲𑆳𑆂 𑇆𑇕𑇒𑇆

𑆱𑇀𑆮𑆫𑆳 𑆢𑇀𑆮𑆳𑆢𑆯𑆱𑆁𑆒𑇀𑆪𑆳𑆑𑆳𑆂 𑆥𑆯𑇀𑆪𑆤𑇀𑆠𑆵𑆓𑆫𑇀𑆨𑆤𑆴𑆰𑇀𑆜𑆴𑆠𑆳𑆂  𑇅
𑆥𑆫𑆥𑇀𑆫𑆑𑆳𑆯𑆮𑆴𑆨𑆮𑆱𑇀𑆮𑆨𑆳𑆮𑆠𑇀𑆮𑆳𑆢𑇀𑆓𑆶𑆫𑆷𑆠𑇀𑆠𑆩𑆳𑆂 𑇆𑇕𑇓𑇆

तथा चाव्यक्तरूपा ये निर्विभागैकविग्रहाः ॥५२॥

स्वरा द्वादशसंख्याकाः पश्यन्तीगर्भनिष्ठिताः  ।
परप्रकाशविभवस्वभावत्वाद्गुरूत्तमाः ॥५३॥

Tathā cāvyaktarūpā ye nirvibhāgaikavigrahāḥ || 52 ||

Svarā dvādaśasaṃkhyākāḥ paśyantīgarbhaniṣṭhitāḥ  |
Paraprakāśavibhavasvabhāvatvādgurūttamāḥ || 53 ||

And (ca) therefore (tathā), (those) which (ye) have unmanifest nature (avyakta-rūpāḥ) (, and) the only forms of non-distinction (nirvibhāga-eka-vigrahāḥ), (are) the twelve (dvādaśa-saṃkhyākāḥ) Resonances --i.e. the enlightened senses-- (svarāḥ), rest in the Womb of Paśyantī (paśyantī-garbha-niṣṭhitāḥ), (and) due to the State of the Essential Nature of the Power of Supreme Prakāśa (para-prakāśa-vibhava-svabhāva-tvāt), (They) are the best Guru-s --i.e. spiritual preceptors-- (guru-uttamāḥ).  || 52cd-53 ||

𑆠𑆳 𑆍𑆮 𑆥𑇀𑆫𑆡𑆪𑆤𑇀𑆠𑆵𑆲 𑆢𑆴𑆑𑇀𑆖𑆫𑆵𑆖𑆑𑇀𑆫𑆮𑆫𑇀𑆠𑆴𑆤𑆂  𑇅
𑆤𑆴𑆫𑆳𑆮𑆫𑆟𑆖𑆴𑆢𑇀𑆮𑇀𑆪𑆾𑆩𑆫𑆷𑆥𑆳 𑆢𑇀𑆮𑆳𑆢𑆯𑆣𑆳𑆮𑇀𑆪𑆪𑆳𑆂 𑇆𑇕𑇔𑇆

𑆱𑆁𑆮𑆴𑆢𑆶𑆬𑇀𑆬𑆳𑆱𑆤𑆳𑆫𑆷𑆞𑆳𑆂 𑆱𑇀𑆮𑆥𑇀𑆫𑆑𑆳𑆯𑆽𑆑𑆮𑆴𑆓𑇀𑆫𑆲𑆳𑆂  𑇅
𑆪𑆳 𑆲𑆁𑆱𑆲𑆁𑆱𑆩𑆠𑇀𑆪𑆳𑆢𑆴 𑆤𑆳𑆩𑆠𑆂 𑆱𑆠𑆠𑆾𑆢𑆴𑆠𑆳𑆂 𑇆𑇕𑇕𑇆

ता एव प्रथयन्तीह दिक्चरीचक्रवर्तिनः  ।
निरावरणचिद्व्योमरूपा द्वादशधाव्ययाः ॥५४॥

संविदुल्लासनारूढाः स्वप्रकाशैकविग्रहाः  ।
या हंसहंसमत्यादि नामतः सततोदिताः ॥५५॥

Tā eva prathayantīha dikcarīcakravartinaḥ  |
Nirāvaraṇacidvyomarūpā dvādaśadhāvyayāḥ || 54 ||

Saṃvidullāsanārūḍhāḥ svaprakāśaikavigrahāḥ  |
Yā haṃsahaṃsamatyādi nāmataḥ satatoditāḥ || 55 ||

Here (iha), only (eva) those (tāḥ) which (yāḥ) appear (prathayanti) as resting in the Wheel of Dikcarī --i.e. or Prakāśacakram, the Wheel of Light-- (dikcarī-cakra-vartinaḥ) are the Nature of the Sky of Unveiled Consciousness (nir-āvaraṇa-cit-vyoma-rūpāḥ) (that are) twelvefold (dvādaśadhā) and imperishable (avyayāḥ). Ascending to the Outpouring of Consciousness (saṃvit-ullāsana-ārūḍhāḥ), (they are) the only one form of one’s own Light (sva-prakāśa-eka-vigrahāḥ). Always rising (satatā-uditāḥ), (and) called the ‘haṃsa’ and the ‘holder of haṃsa’, etc. (haṃsa-haṃsa-mati-ādi-nāmataḥ). || 54-55 ||

𑆠𑆳 𑆍𑆮𑆼𑆲 𑆱𑆩𑆳𑆒𑇀𑆪𑆳𑆠𑆳𑆂 𑆒𑆼𑆖𑆫𑇀𑆪𑆳𑆣𑆴𑆰𑇀𑆜𑆴𑆠𑆳𑆂 𑆱𑆢𑆳  𑇅
𑆢𑆴𑆑𑇀𑆖𑆫𑆵𑆖𑆑𑇀𑆫𑆫𑆷𑆥𑆴𑆟𑇀𑆪𑆾 𑆤𑆴𑆪𑆠𑆳𑆓𑇀𑆫𑆲𑆮𑆫𑇀𑆘𑆴𑆠𑆳𑆂 𑇆𑇕𑇖𑇆

𑆘𑆪𑆤𑇀𑆠𑇀𑆪𑆑𑇀𑆫𑆩𑆱𑆢𑇀𑆨𑆳𑆮𑆢𑆫𑇀𑆯𑆪𑆤𑇀𑆠𑇀𑆪𑆾 𑆤𑆴𑆫𑆳𑆮𑆴𑆬𑆳𑆂  𑇅
𑆅𑆠𑇀𑆡𑆁 𑆥𑇀𑆫𑆑𑆳𑆯𑆖𑆑𑇀𑆫𑆱𑇀𑆪 𑆱𑆁𑆱𑇀𑆡𑆴𑆠𑆴𑆂 𑆱𑆶𑆱𑇀𑆡𑆴𑆠𑆳 𑆥𑆫𑆳 𑇆𑇕𑇗𑇆

𑆤𑆴𑆫𑇀𑆮𑆴𑆠𑆫𑇀𑆑𑆤𑆴𑆫𑆳𑆨𑆳𑆱𑆱𑇀𑆮𑆫𑆷𑆥𑆳 𑆱𑆠𑆠𑆾𑆢𑆴𑆠𑆳 𑇅

ता एवेह समाख्याताः खेचर्याधिष्ठिताः सदा  ।
दिक्चरीचक्ररूपिण्यो नियताग्रहवर्जिताः ॥५६॥

जयन्त्यक्रमसद्भावदर्शयन्त्यो निराविलाः  ।
इत्थं प्रकाशचक्रस्य संस्थितिः सुस्थिता परा ॥५७॥

निर्वितर्कनिराभासस्वरूपा सततोदिता ।

Tā eveha samākhyātāḥ khecaryādhiṣṭhitāḥ sadā  |
Dikcarīcakrarūpiṇyo niyatāgrahavarjitāḥ || 56 ||

Jayantyakramasadbhāvadarśayantyo nirāvilāḥ  |
Itthaṃ prakāśacakrasya saṃsthitiḥ susthitā parā || 57 ||

Nirvitarkanirābhāsasvarūpā satatoditā |

In this Doctrine (iha), they (tāḥ) truly (eva) said to be (samākhyātāḥ) continuously sustained by Khecarī (khecarī-adhiṣṭhitāḥ…sadā), (and) assume the form of the Wheel of Dikcarī (dikcarī-cakra-rūpiṇyaḥ) devoid of seizing limitation (niyatā-graha-varjitāḥ) (and) free of turbidness (nirāvilāḥ). As (they) display the Essential Nature of non-succession (akrama-sadbhāva-darśayantyaḥ), (They) are victorious (jayanti). Therefore (ittham), the firm (susthitā) establishment (saṃsthitiḥ) of the Wheel of Prakāśa or Light (prakāśa-cakrasya) is Supreme (parā), (and is) the always rising (satatā…uditā) Essential Nature (which) is devoid of consideration and manifestation (nirvitarka-nirābhāsa-svarūpā). || 56-58ab ||

𑆅𑆤𑇀𑆢𑆾𑆂 𑆰𑆾𑆝𑆯𑆱𑆁𑆒𑇀𑆪𑆳𑆑𑆳𑆂 𑆑𑆬𑆳 𑆃𑆩𑆸𑆠𑆮𑆴𑆓𑇀𑆫𑆲𑆳𑆂 𑇆𑇕𑇘𑇆

𑆪𑆳𑆱𑇀𑆠𑆳 𑆍𑆮 𑆱𑆩𑆳𑆯𑇀𑆫𑆴𑆠𑇀𑆪 𑆑𑆾𑆕𑇀𑆑𑆟𑆳𑆩𑇀𑆧𑆳𑆢𑆴𑆤𑆳𑆩𑆠𑆂  𑇅
𑆥𑇀𑆫𑆾𑆢𑆴𑆠𑆾 𑆫𑆯𑇀𑆩𑆴𑆮𑆴𑆨𑆮𑆂 𑆱𑇀𑆮𑆱𑇀𑆮𑆫𑆷𑆥𑆽𑆑𑆓𑆾𑆖𑆫𑆂 𑇆𑇕𑇙𑇆

𑆅𑆖𑇀𑆗𑆳𑆮𑆴𑆑𑇀𑆰𑆾𑆨𑆥𑆫𑇀𑆪𑆤𑇀𑆠𑆼 𑆫𑆳𑆘𑆠𑆼 𑆤𑆴𑆫𑇀𑆟𑆴𑆑𑆼𑆠𑆤𑆂 𑇅

इन्दोः षोडशसंख्याकाः कला अमृतविग्रहाः ॥५८॥

यास्ता एव समाश्रित्य कोङ्कणाम्बादिनामतः  ।
प्रोदितो रश्मिविभवः स्वस्वरूपैकगोचरः ॥५९॥

इच्छाविक्षोभपर्यन्ते राजते निर्णिकेतनः ।

Indoḥ ṣoḍaśasaṃkhyākāḥ kalā amṛtavigrahāḥ || 58 ||

Yāstā eva samāśritya koṅkaṇāmbādināmataḥ  |
Prodito raśmivibhavaḥ svasvarūpaikagocaraḥ || 59 ||

Icchāvikṣobhaparyante rājate nirṇiketanaḥ |

The Digits --i.e. Powers-- (kalāḥ) of the Moon (indoḥ) are sixteen in number (ṣoḍaśa-saṃkhyākāḥ), (and) embody the Nectar (of Consciousness) (amṛta-vigrahāḥ). Hence (atas), only (eva) after they are settling (samāśritya…yāḥ…tāḥ) in (the Goddesses) called Koṅkaṇāmbā --i.e. the Consort of Matsyendranāthaḥ, the Kaula Master incarnation of the Kaliyuga-- etc., (koṅkaṇa-ambā-ādīnām), rises (pra-uditaḥ) the Power of the Rays of (Consciousness) (raśmi-vibhavaḥ) (that is) the only sphere of one’s own True Essential Nature (sva-svarūpa-eka-gocaraḥ), (and) shines (rājate) abodless (nirṇiketanaḥ) at the end of (that) confusion (which) rises from desire (icchā-vikṣobha-paryante).  || 58cd-60ab ||

𑆃𑆢𑆸𑆰𑇀𑆛𑆣𑆫𑇀𑆩𑆴𑆟𑆂 𑆯𑆳𑆤𑇀𑆠𑆳𑆂 𑆱𑇀𑆮𑆫𑆳𑆂 𑆰𑆾𑆝𑆯𑆫𑆷𑆥𑆴𑆟𑆂 𑇆𑇖𑇐𑇆

𑆄𑆱𑇀𑆦𑆳𑆬𑇀𑆪 𑆩𑆣𑇀𑆪𑆩𑆳𑆫𑆷𑆞𑆳𑆱𑇀𑆠𑆳𑆨𑆴𑆫𑆼𑆮 𑆱𑆩𑆳𑆯𑇀𑆫𑆴𑆠𑆳𑆂  𑇅
𑆢𑇀𑆮𑆴𑆥𑆚𑇀𑆖𑆑𑆼𑆤𑇀𑆢𑇀𑆫𑆴𑆪𑆢𑇀𑆮𑆳𑆫𑆽𑆂 𑆥𑆫𑆮𑇀𑆪𑆾𑆩𑆽𑆑𑆮𑆴𑆓𑇀𑆫𑆲𑆳𑆂 𑇆𑇖𑇑𑇆

𑆧𑆲𑆴𑆫𑇀𑆮𑆴𑆤𑆴𑆫𑇀𑆓𑆠𑆳 𑆢𑆼𑆮𑇀𑆪𑆾 𑆲𑆜𑆩𑆼𑆬𑆳𑆥𑆑𑆼𑆤 𑆪𑆳𑆂 𑇅

अदृष्टधर्मिणः शान्ताः स्वराः षोडशरूपिणः ॥६०॥

आस्फाल्य मध्यमारूढास्ताभिरेव समाश्रिताः  ।
द्विपञ्चकेन्द्रियद्वारैः परव्योमैकविग्रहाः ॥६१॥

बहिर्विनिर्गता देव्यो हठमेलापकेन याः ।

Adṛṣṭadharmiṇaḥ śāntāḥ svarāḥ ṣoḍaśarūpiṇaḥ || 60 ||

Āsphālya madhyamārūḍhāstābhireva samāśritāḥ  |
Dvipañcakendriyadvāraiḥ paravyomaikavigrahāḥ || 61 ||

Bahirvinirgatā devyo haṭhamelāpakena yāḥ |

The vowels (svarāḥ), assuming the form of being sixteenfold (ṣoḍaśa-rūpiṇaḥ), are invisible in nature (adṛṣṭa-dharmiṇaḥ) (and) calm (śāntāḥ). Having embraced (them and) (āsphālya) ascending to the Center (madhyamā-ārūḍhāḥ), the Goddesses (devyaḥ), when (yāḥ) (They are) settled (vinirgatāḥ) externally (bahiḥ) only (eva) through the (tābhiḥ) door of the ten senses (dvipañcaka-indriya-dvāraiḥ), are assembled (samāśritāḥ) merely as the form of the Supreme Sky (of Consciousness) (para-vyomā-eka-vigrahāḥ) through violent Encounter (haṭha-melāpakena).  || 60cd-62ab ||

𑆠𑆳𑆨𑆴𑆫𑆼𑆮 𑆱𑆩𑆳𑆯𑇀𑆫𑆴𑆠𑇀𑆪 𑆱𑆩𑇀𑆪𑆓𑇀𑆫𑆷𑆥𑆳𑆢𑆴𑆥𑆚𑇀𑆖𑆑𑆩𑇀 𑇆𑇖𑇒𑇆

𑆤𑆴𑆫𑇀𑆮𑆴𑆑𑆬𑇀𑆥𑆖𑆴𑆢𑆶𑆢𑇀𑆢𑆳𑆩𑆨𑆽𑆫𑆮𑆱𑇀𑆪𑆳𑆩𑆴𑆠𑆢𑇀𑆪𑆶𑆠𑆼𑆂  𑇅
𑆄𑆤𑆤𑇀𑆢𑆮𑆥𑆶𑆰𑆾 𑆫𑆷𑆥𑆩𑆫𑇀𑆖𑇀𑆪𑆠𑆼 𑆤𑆴𑆫𑇀𑆮𑆴𑆨𑆳𑆓𑆠𑆂 𑇆𑇖𑇓𑇆

ताभिरेव समाश्रित्य सम्यग्रूपादिपञ्चकम् ॥६२॥

निर्विकल्पचिदुद्दामभैरवस्यामितद्युतेः  ।
आनन्दवपुषो रूपमर्च्यते निर्विभागतः ॥६३॥

Tābhireva samāśritya samyagrūpādipañcakam || 62 ||

Nirvikalpaciduddāmabhairavasyāmitadyuteḥ  |
Ānandavapuṣo rūpamarcyate nirvibhāgataḥ || 63 ||

Having perfectly (samyak) settled (samāśritya) only (eva) in Them --i.e. in the outpoured Goddesses-- (tābhiḥ), the fivefold group of form, etc. (rūpā-ādi-pañcakam) (becomes) the Nature (rūpam) of the form of the Bliss (ānanda-vapuṣaḥ) of Bhairava, (Who is) unlimited due to (His) Thoughtless Consciousness (nirvikalpa-cit-uddāma-bhairavasya) (and He Himself is) Infinite Splendour (amita-dyuteḥ), worshipped (arcyate) as a whole (nirvibhāgataḥ).  || 62cd-63 ||

𑆅𑆠𑇀𑆡𑆁 𑆢𑇀𑆮𑆴𑆫𑆰𑇀𑆛𑆮𑆴𑆱𑇀𑆦𑆳𑆫𑆮𑆴𑆨𑆮𑆂 𑆑𑆬𑇀𑆥𑆤𑆾𑆘𑇀𑆙𑆴𑆠𑆂  𑇅
𑆤𑆴𑆫𑆶𑆠𑇀𑆠𑆫𑆖𑆩𑆠𑇀𑆑𑆳𑆫𑆥𑇀𑆫𑆢𑆠𑇀𑆮𑆳𑆠𑇀𑆥𑇀𑆫𑆡𑆴𑆠𑆾𑇁𑆤𑆴𑆯𑆩𑇀 𑇆𑇖𑇔𑇆

इत्थं द्विरष्टविस्फारविभवः कल्पनोज्झितः  ।
निरुत्तरचमत्कारप्रदत्वात्प्रथितोऽनिशम् ॥६४॥

Itthaṃ dviraṣṭavisphāravibhavaḥ kalpanojjhitaḥ  |
Niruttaracamatkārapradatvātprathito'niśam || 64 ||

Hence (ittham), The Power of the Sixteenfold Expansion (dviraṣṭa-visphāra-vibhavaḥ) is beyond imagination (kalpanā-ujjhitaḥ), (and It is) displayed (prathitaḥ) in continuity (aniśam) because of the State (which) bestows Unprecedented Amazement (nir-uttara-camat-kāra-prada-tvāt).  || 64 ||

𑆄𑆤𑆤𑇀𑆢𑆖𑆑𑇀𑆫𑆩𑆲𑆴𑆩𑆳 𑆨𑆷𑆖𑆫𑇀𑆪𑆳 𑆱𑇀𑆦𑆳𑆫𑆴𑆠𑆳 𑆱𑆢𑆳  𑇅
𑆪𑆠𑆱𑇀𑆠𑆱𑇀𑆩𑆳𑆠𑇀𑆠𑆶 𑆤𑆴𑆫𑇀𑆢𑆴𑆰𑇀𑆛𑆳 𑆨𑆷𑆖𑆫𑆵𑆖𑆑𑇀𑆫𑆤𑆳𑆩𑆠𑆂 𑇆𑇖𑇕𑇆

𑆠𑆩𑆼𑆮 𑆥𑇀𑆫𑆟𑆩𑆳𑆩𑆵𑆲 𑆘𑇀𑆚𑆥𑇀𑆠𑆴𑆓𑆫𑇀𑆨𑆳𑆤𑇀𑆠𑆫𑆾𑆢𑆴𑆠𑆩𑇀 𑇅

आनन्दचक्रमहिमा भूचर्या स्फारिता सदा  ।
यतस्तस्मात्तु निर्दिष्टा भूचरीचक्रनामतः ॥६५॥

तमेव प्रणमामीह ज्ञप्तिगर्भान्तरोदितम् ।

Ānandacakramahimā bhūcaryā sphāritā sadā  |
Yatastasmāttu nirdiṣṭā bhūcarīcakranāmataḥ || 65 ||

Tameva praṇamāmīha jñaptigarbhāntaroditam |

The Greatness of the Ānandacakra or the Wheel of Bliss (ānanda-cakra-mahimā) always (sadā) vibrates (sphāritā) through Bhūcarī (bhūcaryā), therefore (yataḥ), (It is) indicated (nirdiṣṭā) by the name ‘Bhūcarīcakra’ or the Wheel of Bhūcarī (bhūcarī-cakra-nāmataḥ). In this way (tasmāt…tu), I bow only (eva) to That (Wheel) (tam) now (iha), (Which) rises in the Womb of Understanding (jñapti-garbha-antara-uditam). || 65-66ab ||

𑆮𑆲𑇀𑆤𑆴𑆫𑇀𑆢𑇀𑆮𑆴𑆥𑆚𑇀𑆖𑆮𑆴𑆱𑇀𑆦𑆳𑆫𑆫𑆷𑆥𑆾 𑆤𑆴𑆠𑇀𑆪𑆮𑆴𑆑𑆱𑇀𑆮𑆫𑆂 𑇆𑇖𑇖𑇆

𑆒𑆫𑆤𑇀𑆣𑇀𑆫𑆮𑇀𑆪𑆾𑆩𑆩𑆳𑆫𑇀𑆓𑆼𑆟 𑆯𑆴𑆒𑆳𑆱𑆥𑇀𑆠𑆑𑆱𑆁𑆪𑆶𑆠𑆂  𑇅
𑆃𑆯𑆑𑇀𑆠𑆠𑆵𑆑𑇀𑆰𑇀𑆟𑆣𑆫𑇀𑆩𑆾𑇁𑆱𑆿 𑆬𑆼𑆬𑆴𑆲𑆳𑆤𑆾 𑆤𑆴𑆫𑆤𑇀𑆠𑆫𑆂 𑇆𑇖𑇗𑇆

𑆥𑇀𑆫𑆾𑆢𑆴𑆠𑆾 𑆮𑆴𑆯𑇀𑆮𑆱𑆁𑆫𑆩𑇀𑆨𑆓𑇀𑆫𑆱𑆤𑆳𑆪 𑆤𑆴𑆫𑆳𑆮𑆴𑆬𑆂  𑇅
𑆍𑆮𑆁 𑆱𑆥𑇀𑆠𑆢𑆯𑆳𑆒𑇀𑆪𑆁 𑆠𑆶 𑆩𑆷𑆫𑇀𑆠𑆴𑆖𑆑𑇀𑆫𑆁 𑆤𑆴𑆫𑆳𑆯𑇀𑆫𑆪𑆩𑇀 𑇆𑇖𑇘𑇆

𑆤𑆴𑆱𑇀𑆠𑆫𑆕𑇀𑆓𑆩𑆲𑆳𑆮𑇀𑆪𑆾𑆩𑆣𑆳𑆩𑆱𑇀𑆡𑆁 𑆨𑆳𑆠𑆴 𑆤𑆴𑆠𑇀𑆪𑆯 𑇅

वह्निर्द्विपञ्चविस्फाररूपो नित्यविकस्वरः ॥६६॥

खरन्ध्रव्योममार्गेण शिखासप्तकसंयुतः  ।
अशक्ततीक्ष्णधर्मोऽसौ लेलिहानो निरन्तरः ॥६७॥

प्रोदितो विश्वसंरम्भग्रसनाय निराविलः  ।
एवं सप्तदशाख्यं तु मूर्तिचक्रं निराश्रयम् ॥६८॥

निस्तरङ्गमहाव्योमधामस्थं भाति नित्यश ।

Vahnirdvipañcavisphārarūpo nityavikasvaraḥ || 66 ||

Kharandhravyomamārgeṇa śikhāsaptakasaṃyutaḥ  |
Aśaktatīkṣṇadharmo'sau lelihāno nirantaraḥ || 67 ||

Prodito viśvasaṃrambhagrasanāya nirāvilaḥ  |
Evaṃ saptadaśākhyaṃ tu mūrticakraṃ nirāśrayam || 68 ||

Nistaraṅgamahāvyomadhāmasthaṃ bhāti nityaśa |

Fire (vahniḥ), being the Nature of the tenfold Expansion (dvipañca-visphāra-rūpaḥ) consisting of seven Flames --i.e. of the seven holes of one’s head-- (śikhā-saptaka-saṃyutaḥ), is always Expanded (nitya-vikasvaraḥ) through the Path of the Sky of the Chasm of Consciousness (kharandhra-vyoma-mārgeṇa). Unable to abandon (Its) nature (aśakta-tīkṣṇa-dharmaḥ), It (asau) perpetually (nirantaraḥ) licks (lelihānaḥ) (and) risen (proditaḥ) wavelessly (nirāvilaḥ) to vehemently consume the world (viśva-saṃrambha-grasanāya). Hence (evam), It is called the seventeenfold (saptadaśā-ākhyam…tu) (and) shelterless --i.e. resting in the Self-- (nirāśrayam) Mūrticakra or the Wheel of the Embodied or of Form (mūrti-cakram), (which) appears (bhāti) resting in the Abode of the Great Waveless Sky of (Consciousness) (nistaraṅga-mahā-vyoma-dhāma-stham) eternally (nityaśa). || 66cd-69ab ||

𑆥𑇀𑆫𑆯𑆳𑆤𑇀𑆠𑆫𑆷𑆥𑆮𑆴𑆨𑆮𑆳𑆂 𑆱𑇀𑆮𑆫𑆳𑆂 𑆰𑆾𑆝𑆯𑆱𑆁𑆘𑇀𑆚𑆴𑆑𑆳𑆂 𑇆𑇖𑇙𑇆

𑆮𑆴𑆱𑆫𑇀𑆓𑆱𑆲𑆴𑆠𑆳 𑆨𑆳𑆤𑇀𑆠𑆴 𑆥𑆫𑆳𑆮𑆳𑆓𑇀𑆓𑆫𑇀𑆨𑆤𑆴𑆰𑇀𑆜𑆴𑆠𑆳𑆂 𑇅

प्रशान्तरूपविभवाः स्वराः षोडशसंज्ञिकाः ॥६९॥

विसर्गसहिता भान्ति परावाग्गर्भनिष्ठिताः ।

Praśāntarūpavibhavāḥ svarāḥ ṣoḍaśasaṃjñikāḥ || 69 ||

Visargasahitā bhānti parāvāggarbhaniṣṭhitāḥ |

The Powers of appeased nature (pra-śānta-rūpa-vibhavāḥ) are called the sixteen (ṣoḍaśa-saṃjñikāḥ) vowels (svarāḥ). Appearing (bhānti) together with emission (visarga-sahitāḥ), (They) rest in the Womb of Supreme Speech (parā-vāk-garbha-niṣṭhitāḥ). || 69cd-70ab ||

𑆮𑆫𑇀𑆟𑆨𑆼𑆢𑆑𑇀𑆫𑆩𑆼𑆟𑆼𑆠𑇀𑆡𑆁 𑆱𑆩𑆳𑆯𑇀𑆫𑆴𑆠𑇀𑆪𑆼𑆲 𑆠𑆳𑆤𑆣𑆂 𑇆𑇗𑇐𑇆

𑆨𑆳𑆠𑆴 𑆯𑆯𑇀𑆮𑆖𑇀𑆖𑆑𑇀𑆫𑆮𑆫𑆁 𑆩𑆷𑆫𑇀𑆠𑇀𑆪𑆳𑆒𑇀𑆪𑆁 𑆮𑆴𑆓𑆠𑆓𑇀𑆫𑆲𑆩𑇀 𑇅

वर्णभेदक्रमेणेत्थं समाश्रित्येह तानधः ॥७०॥

भाति शश्वच्चक्रवरं मूर्त्याख्यं विगतग्रहम् ।

Varṇabhedakrameṇetthaṃ samāśrityeha tānadhaḥ || 70 ||

Bhāti śaśvaccakravaraṃ mūrtyākhyaṃ vigatagraham |

Here (iha), having engaged (samāśrityā) in them (tān) below (adhaḥ), rising (uttham) through the succession of different letters (varṇa-bheda-krameṇa) always (śaśvat) appears (bhāti) as the best among the Wheels (cakra-varam) called Mūrti (mūrti-ākhyam), (that is) devoid of seizing (limitations) (vigata-graham).  || 70cd-71ab ||

𑆄𑆤𑆤𑇀𑆢𑆖𑆑𑇀𑆫𑆠𑆤𑆮𑆾 𑆫𑆯𑇀𑆩𑆪𑆾 𑆪𑆼 𑆤𑆴𑆫𑆤𑇀𑆠𑆫𑆳𑆂 𑇆𑇗𑇑𑇆

𑆃𑆱𑇀𑆩𑆳𑆨𑆴𑆂 𑆑𑆡𑆴𑆠𑆳𑆂 𑆥𑆷𑆫𑇀𑆮𑆁 𑆓𑆶𑆫𑆶𑆖𑆑𑇀𑆫𑆑𑇀𑆫𑆩𑆾𑆢𑆴𑆠𑆳𑆂  𑇅
𑆠𑆳 𑆍𑆮 𑆰𑆾𑆝𑆯𑆳𑆑𑆳𑆫𑆳𑆂 𑆱𑆁𑆮𑆴𑆢𑆶𑆬𑇀𑆬𑆳𑆱𑆮𑆴𑆓𑇀𑆫𑆲𑆳𑆂 𑇆𑇗𑇒𑇆

𑆪𑆶𑆓𑆥𑆢𑇀𑆪𑆳𑆤𑇀𑆠𑆴 𑆪𑆠𑇀𑆫𑆳𑆯𑆶 𑆱𑆳𑆩𑆫𑆱𑇀𑆪𑆁 𑆮𑆴𑆪𑆠𑇀𑆥𑆢𑆼  𑇅
𑆤𑆴𑆱𑇀𑆠𑆫𑆕𑇀𑆓𑆼 𑆤𑆴𑆫𑆳𑆨𑆳𑆱𑆼 𑆥𑆫𑆼 𑆱𑆥𑇀𑆠𑆢𑆯𑆳𑆨𑆴𑆣𑆼 𑇆𑇗𑇓𑇆

आनन्दचक्रतनवो रश्मयो ये निरन्तराः ॥७१॥

अस्माभिः कथिताः पूर्वं गुरुचक्रक्रमोदिताः  ।
ता एव षोडशाकाराः संविदुल्लासविग्रहाः ॥७२॥

युगपद्यान्ति यत्राशु सामरस्यं वियत्पदे  ।
निस्तरङ्गे निराभासे परे सप्तदशाभिधे ॥७३॥

Ānandacakratanavo raśmayo ye nirantarāḥ || 71 ||

Asmābhiḥ kathitāḥ pūrvaṃ gurucakrakramoditāḥ  |
Tā eva ṣoḍaśākārāḥ saṃvidullāsavigrahāḥ || 72 ||

Yugapadyānti yatrāśu sāmarasyaṃ viyatpade  |
Nistaraṅge nirābhāse pare saptadaśābhidhe || 73 ||

The bodies of Ānandacakra or the Wheel of Bliss (ānanda-cakra-tanavaḥ) Which (ye) are the unlimited (nirantarāḥ) Rays (of Consciousness) (raśmayaḥ) that we have (asmābhiḥ) previously (pūrvam) explained (kathitāḥ), rise from the Sequence of the Gurucakra or the Wheel of the Guru-s (guru-cakra-krama-uditāḥ). Only (eva) They (tāḥ) are the Sixteenfold Rays (ṣoḍaśā-kārāḥ), the Embodiment of the Outpouring of Consciousness (saṃvit-ullāsa-vigrahāḥ). They simultaneously (yugapat) (and) immediately (aśu) attain (yānti) Oneness in the State of the Supreme (pare) Unmanifested (and) Waveless Sky (viyat-pade…nistaraṅge…nirābhāse) that is (yatra) called the (Wheel) of the Seventeen (saptadaśā-abhidhe). || 71cd-73 ||

𑆅𑆠𑇀𑆡𑆁 𑆮𑆴𑆱𑇀𑆦𑆳𑆫𑆪𑆤𑇀𑆠𑆵𑆢𑆁 𑆪𑆾𑆓𑆴𑆤𑆵𑆖𑆑𑇀𑆫𑆩𑆶𑆠𑇀𑆠𑆩𑆩𑇀  𑇅
𑆱𑆁𑆲𑆳𑆫𑆨𑆑𑇀𑆰𑆴𑆟𑆵 𑆢𑆼𑆮𑆵 𑆨𑆳𑆠𑆴 𑆱𑆥𑇀𑆠𑆢𑆯𑆳𑆠𑇀𑆩𑆠𑆂 𑇆𑇗𑇔𑇆

𑆠𑆢𑆼𑆮 𑆮𑆤𑇀𑆢𑆼 𑆱𑆠𑆠𑆁 𑆮𑆴𑆩𑆬𑆁 𑆱𑆫𑇀𑆮𑆢𑆾𑆢𑆴𑆠𑆩𑇀 𑇅

इत्थं विस्फारयन्तीदं योगिनीचक्रमुत्तमम्  ।
संहारभक्षिणी देवी भाति सप्तदशात्मतः ॥७४॥

तदेव वन्दे सततं विमलं सर्वदोदितम् ।

Itthaṃ visphārayantīdaṃ yoginīcakramuttamam  |
Saṃhārabhakṣiṇī devī bhāti saptadaśātmataḥ || 74 ||

Tadeva vande satataṃ vimalaṃ sarvadoditam |

This (idam) uppermost (uttamam) Yoginīcakra or the Wheel of the Yoginī-s (yoginī-cakram) made manifest (visphārayanti) this way (ittham), (and) the Goddess (devī) Saṃhārabhakṣiṇī (saṃhārabhakṣiṇī) shines (bhāti) as the nature of the Seventeen (sapta-daśā-ātmataḥ). I venerate (vande) only (eva) That (Yoginīcakra) (tat) (Which is) always (satatam) Spotless (vimalam) (and) always (sarvadā) Rising (uditam). || 74-75ab ||

𑆣𑇀𑆪𑆳𑆤𑆳𑆢𑆴𑆑𑆬𑆤𑆳𑆠𑆵𑆠𑆫𑆷𑆥𑆠𑇀𑆮𑆳𑆢𑆑𑆶𑆬𑆳𑆠𑇀𑆩𑆴𑆑𑆳𑆩𑇀 𑇆𑇗𑇕𑇆

𑆃𑆩𑇀𑆧𑆫𑆿𑆔𑆮𑆴𑆑𑆳𑆱𑆽𑆑𑆣𑆫𑇀𑆩𑆴𑆟𑆵𑆁 𑆩𑆕𑇀𑆓𑆬𑆳𑆁 𑆯𑇀𑆫𑆪𑆼 𑇅

ध्यानादिकलनातीतरूपत्वादकुलात्मिकाम् ॥७५॥

अम्बरौघविकासैकधर्मिणीं मङ्गलां श्रये ।

Dhyānādikalanātītarūpatvādakulātmikām || 75 ||

Ambaraughavikāsaikadharmiṇīṃ maṅgalāṃ śraye |

I take shelter (śraye) in Maṅgalā (maṅgalām) Who, due to (Her) Nature (Which) transcends activities like meditation, etc. (dhyāna-ādi-kalanā-atīta-rūpa-tvāt), has the Nature of Akula --i.e. the Supreme Transcendent-- (akula-ātmikām) characterized solely by the Expansion of the (Fivefold) Flow of the Sky (of Consciousness) (ambara-ogha-vikāsa-eka-dharmiṇīm).  || 75cd-76ab ||

𑆩𑆳𑆪𑆳𑆠𑆾 𑆓𑆳𑆬𑆪𑆠𑇀𑆪𑆳𑆯𑆶 𑆩𑆕𑇀𑆓𑆬𑆼𑆲 𑆠𑆠𑆂 𑆱𑇀𑆩𑆸𑆠𑆳 𑇆𑇗𑇖𑇆

𑆮𑆵𑆫𑆥𑆚𑇀𑆖𑆳𑆤𑆤𑆳𑆫𑆷𑆞𑆳 𑆩𑆲𑆳𑆩𑆼𑆬𑆳𑆥𑆠𑆠𑇀𑆥𑆫𑆳 𑇅

मायातो गालयत्याशु मङ्गलेह ततः स्मृता ॥७६॥

वीरपञ्चाननारूढा महामेलापतत्परा ।

Māyāto gālayatyāśu maṅgaleha tataḥ smṛtā || 76 ||

Vīrapañcānanārūḍhā mahāmelāpatatparā |

Here (iha), (She) is called (smṛtā) Maṅgalā (maṅgalā), because (tataḥ) (She) immediately (āśu) oozes (gālayati) through Māyā (māyātaḥ), (and) ascended to the Five Faces --i.e. Goddesses-- of the Heroes (vīra-pañcānana-ārūḍhā), (She) is eagerly devoted to the Great Encounter --i.e. Union-- (mahā-melāpa-tatparā).  || 76cd-77ab ||

𑆥𑆫𑆮𑆴𑆢𑇀𑆣𑆫𑆱𑆿𑆔𑆼𑆤 𑆩𑆢𑆤𑆁 𑆖𑆼𑆠𑆱𑆴 𑆨𑆸𑆯𑆩𑇀 𑇆𑇗𑇗𑇆

𑆓𑆩𑆤𑆳𑆠𑇀𑆥𑆫𑆩𑆳𑆑𑆳𑆯𑆼 𑆱𑆸𑆰𑇀𑆛𑇀𑆪𑆳𑆢𑆴𑆑𑆬𑆤𑆾𑆘𑇀𑆙𑆴𑆠𑆼  𑇅
𑆱𑆳𑆤𑆳𑆒𑇀𑆪𑆳𑆖𑆑𑇀𑆫𑆮𑆥𑆶𑆰𑆂 𑆥𑆫𑆠𑆠𑇀𑆠𑇀𑆮𑆱𑇀𑆪 𑆱𑆫𑇀𑆮𑆢𑆳 𑇆𑇗𑇘𑇆

𑆩𑆕𑇀𑆓𑆬𑆼𑆲 𑆠𑆠𑆂 𑆒𑇀𑆪𑆳𑆠𑆳 𑆤𑆴𑆫𑆳𑆮𑆫𑆟𑆣𑆫𑇀𑆩𑆴𑆟𑆵 𑇅

परविद्धरसौघेन मदनं चेतसि भृशम् ॥७७॥

गमनात्परमाकाशे सृष्ट्यादिकलनोज्झिते  ।
सानाख्याचक्रवपुषः परतत्त्वस्य सर्वदा ॥७८॥

मङ्गलेह ततः ख्याता निरावरणधर्मिणी ।

Paraviddharasaughena madanaṃ cetasi bhṛśam || 77 ||

Gamanātparamākāśe sṛṣṭyādikalanojjhite  |
Sānākhyācakravapuṣaḥ paratattvasya sarvadā || 78 ||

Maṅgaleha tataḥ khyātā nirāvaraṇadharmiṇī |

In the mind (cetasi), (She) is excessively (bhṛśam) intoxicated (madanam) with the Flow of the Juice (of Self-awareness) pierced by the Supreme (para-viddha-rasa-oghena), (and) due to (Her) moving (gamanāt) in the Supreme Sky (parama-ākāśe) devoid of activities like sṛṣṭi or manifestation (sṛṣṭi-ādi-kalanā-ujjhite), She (sā) is then (tataḥ) called (khyātā) Maṅgalā (maṅgalā) in this Doctrine (iha), (Who) has Unveiled Nature (nirāvaraṇa-dharmiṇī), (and) always (sarvadā) belongs to the Supreme Principle (para-tattvasya) (that is) the Beautiful Form of the Anākhyacakra or the Wheel of the Nameless (anākhyā-cakra-vapuṣaḥ). || 77cd-79ab ||

𑆃𑆱𑇀𑆪𑆳𑆂 𑆱𑇀𑆮𑆫𑆷𑆥𑆫𑆷𑆥𑆾 𑆪𑆂 𑆒𑆑𑆳𑆫𑆳𑆢𑆴𑆮𑆴𑆮𑆫𑇀𑆘𑆴𑆠𑆂 𑇆𑇗𑇙𑇆

𑆥𑆚𑇀𑆖𑆥𑆴𑆟𑇀𑆝𑆩𑆪𑆾 𑆩𑆤𑇀𑆠𑇀𑆫𑆾 𑆮𑆳𑆑𑇀𑆠𑇀𑆫𑆪𑆾𑆘𑇀𑆙𑆴𑆠𑆮𑆴𑆓𑇀𑆫𑆲𑆂  𑇅
𑆃𑆮𑆫𑇀𑆟𑆱𑇀𑆮𑆫𑆫𑆷𑆥𑆯𑇀𑆖 𑆮𑇀𑆪𑆾𑆩𑆼𑆯𑆵𑆨𑆴𑆂 𑆥𑇀𑆫𑆥𑆴𑆟𑇀𑆝𑆴𑆠𑆂 𑇆𑇘𑇐𑇆

𑆥𑆚𑇀𑆖𑆨𑆴𑆂 𑆱𑆳𑆩𑆫𑆱𑇀𑆪𑆼𑆤 𑆮𑆳𑆖𑆑𑆾 𑆤𑆳𑆩 𑆪𑆂 𑆱𑇀𑆡𑆴𑆠𑆂 𑇅

अस्याः स्वरूपरूपो यः खकारादिविवर्जितः ॥७९॥

पञ्चपिण्डमयो मन्त्रो वाक्त्रयोज्झितविग्रहः  ।
अवर्णस्वररूपश्च व्योमेशीभिः प्रपिण्डितः ॥८०॥

पञ्चभिः सामरस्येन वाचको नाम यः स्थितः ।

Asyāḥ svarūparūpo yaḥ khakārādivivarjitaḥ || 79 ||

Pañcapiṇḍamayo mantro vāktrayojjhitavigrahaḥ  |
Avarṇasvararūpaśca vyomeśībhiḥ prapiṇḍitaḥ || 80 ||

Pañcabhiḥ sāmarasyena vācako nāma yaḥ sthitaḥ |

Her (asyāḥ) innermost Essential Nature (svarūpa-rūpaḥ) Which (yaḥ) consists of the five-syllable mantra --i.e. Khphreṃ-- (pañca-piṇḍa-mayaḥ…mantraḥ) is established (sthitaḥ) as solely (nāma) the Speaker (vācakaḥ) (that is) devoid of the letters like ‘kha’, etc. (kha-kāra-ādi-vivarjitaḥ), as (ca) (It is merely) the Nature of the Letter ‘A’ --i.e. the Speaker is merely the letter ‘A’, Lord Śiva-- (avarṇa-svara-rūpaḥ), Which (yaḥ) embodies (that which) transcends the Three Speeches --i.e. from vaikharī to paśyantī-- (vāk-traya-ujjhita-vigrahaḥ). (These syllables of the mantra ‘Khphreṃ’) are united (prapiṇḍitaḥ) by the five (pañcabhiḥ) Vyomeśī-s (vyomeśībhiḥ) through (Their) Oneness (sāmarasyena). || 79cd-81ab ||

Notes:

Maṅgalā appears as the five-syllabled mantra ‘Khphreṃ’, but Her Innermost Nature is the Letter ‘A’, Lord Śiva. As the five-syllabled ‘mantra of dissolution’ is merely the letter ‘A’, Maṅgalā, through the Oneness of the phases of Her Expansion in the form of the Devīcakram of Vyomavāmeśvarī, Khecarī, etc., is nothing but Śiva.

𑆰𑆾𑆝𑆯𑆳𑆣𑆳𑆫𑆱𑆁𑆱𑇀𑆡𑆳𑆤𑆱𑆁𑆱𑇀𑆡𑆴𑆠𑆳 𑆪𑆳 𑆖𑆴𑆠𑆴 𑆱𑆢𑆳 𑇆𑇘𑇑𑇆

𑆱𑇀𑆦𑆶𑆫𑆤𑇀𑆠𑆵 𑆱𑇀𑆮𑆧𑆬𑆾𑆢𑇀𑆫𑆼𑆑𑆳𑆤𑆴𑆪𑆠𑆓𑇀𑆫𑆲𑆩𑆶𑆢𑇀𑆫𑆴𑆠𑆳 𑇅

षोडशाधारसंस्थानसंस्थिता या चिति सदा ॥८१॥

स्फुरन्ती स्वबलोद्रेकानियतग्रहमुद्रिता ।

Ṣoḍaśādhārasaṃsthānasaṃsthitā yā citi sadā || 81 ||

Sphurantī svabalodrekāniyatagrahamudritā |

Citi or the Power of Consciousness (citi), Who (yā) always (sadā) rests in the abode of the sixteenfold ground --i.e. the vowels-- (ṣoḍaśā-ādhāra-saṃsthāna-saṃsthitā), Throbs (sphurantī), (and is) Sealed by the unrestricted attainment of the Aboundance of one’s own Power or (Self-awareness) (sva-bala-udreka-aniyata-graha-mudritā). || 81cd‑82ab ||

𑆠𑆱𑇀𑆪𑆳 𑆮𑆴𑆓𑆠𑇀𑆪 𑆪𑆶𑆓𑆥𑆢𑇀𑆮𑆴𑆨𑆼𑆢𑆾𑆬𑇀𑆬𑆳𑆱𑆮𑆴𑆓𑇀𑆫𑆲𑆩𑇀 𑇆𑇘𑇒𑇆

𑆤𑆴𑆫𑇀𑆤𑆴𑆑𑆼𑆠𑆩𑆲𑆳𑆘𑇀𑆚𑆳𑆤𑆫𑆯𑇀𑆩𑆪𑆂 𑆒𑆼 𑆱𑆢𑆾𑆢𑆴𑆠𑆳𑆂  𑇅
𑆱𑆳𑆩𑆫𑆱𑇀𑆪𑆩𑆪𑆁 𑆖𑆑𑇀𑆫𑆁 𑆢𑆫𑇀𑆯𑆪𑆤𑇀𑆠𑇀𑆪𑆮𑆴𑆨𑆼𑆢𑆠𑆂 𑇆𑇘𑇓𑇆

तस्या विगत्य युगपद्विभेदोल्लासविग्रहम् ॥८२॥

निर्निकेतमहाज्ञानरश्मयः खे सदोदिताः  ।
सामरस्यमयं चक्रं दर्शयन्त्यविभेदतः ॥८३॥

Tasyā vigatya yugapadvibhedollāsavigraham || 82 ||

Nirniketamahājñānaraśmayaḥ khe sadoditāḥ  |
Sāmarasyamayaṃ cakraṃ darśayantyavibhedataḥ || 83 ||

After the spontaneous (yugapad) vanishing (vigatya) of the formation of the outpouring of differentiation (vibheda-ullāsa-vigraham) (which) belongs to Her (tasyāḥ), the Rays of the Abodeless (and) Great Wisdom (nirniketa-mahā-jñāna-raśmayaḥ) perpetually (sadā) rise (uditāḥ) in the Void of Consciousness (khe), (and) makes the Wheel (cakram) (Which) consists of Oneness (sāmarasya-mayam) revealed without differentiation (avibhedataḥ…darśayanti). || 82cd-83 ||

𑆨𑆳𑆮𑆳𑆨𑆳𑆮𑆥𑆢𑆾𑆠𑇀𑆠𑆵𑆫𑇀𑆟𑆮𑆴𑆪𑆢𑇀𑆮𑆳𑆩𑆥𑆢𑆼 𑆱𑇀𑆡𑆴𑆠𑆳  𑇅
𑆃𑆤𑇀𑆠𑆫𑇀𑆧𑆲𑆵𑆫𑆷𑆥𑆠𑆪𑆳 𑆪𑆼 𑆠𑆴𑆰𑇀𑆜𑆤𑇀𑆠𑆵𑆤𑇀𑆢𑇀𑆫𑆴𑆪𑆳𑆠𑇀𑆩𑆑𑆳𑆂 𑇆𑇘𑇔𑇆

𑆑𑆫𑆳𑆱𑇀𑆠𑆳𑆤𑆼𑆮 𑆱𑆲𑆱𑆳 𑆠𑆡𑆳 𑆱𑇀𑆮𑆢𑆼𑆲𑆮𑆴𑆱𑇀𑆠𑆫𑆩𑇀  𑇅
𑆤𑆪𑆠𑆴 𑆱𑇀𑆮𑆧𑆬𑆾𑆤𑇀𑆩𑆼𑆰𑆳𑆤𑇀𑆤𑆴𑆫𑇀𑆤𑆴𑆑𑆼𑆠𑆖𑆴𑆢𑆩𑇀𑆧𑆫𑆩𑇀 𑇆𑇘𑇕𑇆

भावाभावपदोत्तीर्णवियद्वामपदे स्थिता  ।
अन्तर्बहीरूपतया ये तिष्ठन्तीन्द्रियात्मकाः ॥८४॥

करास्तानेव सहसा तथा स्वदेहविस्तरम्  ।
नयति स्वबलोन्मेषान्निर्निकेतचिदम्बरम् ॥८५॥

Bhāvābhāvapadottīrṇaviyadvāmapade sthitā  |
Antarbahīrūpatayā ye tiṣṭhantīndriyātmakāḥ || 84 ||

Karāstāneva sahasā tathā svadehavistaram  |
Nayati svabalonmeṣānnirniketacidambaram || 85 ||

(Citi), resting (sthitā) in the condition of the Emission of the Sky (which) is beyond the states of existence and non-existence (bhāva-abhāva-pada-uttīrṇa-viyat-vāma-pade), due to the Blooming of one’s own Power (sva-bala-unmeṣāt), vehemently (sahasā) leads (nayati) only (eva) those (tān) Rays (karāḥ) which (ye), (because) abiding (tiṣṭhanti) in the nature of internal and external (antar-bahī-rūpa-tayā), consist of the senses (indriya-ātmakāḥ), to the Abodeless Sky of Consciousness (nirniketa-cit-ambaram) (that is) the expansion of one’s own body (sva-deha-vistaram). || 84-85 ||

Karaṅkiṇīmudrā of the Jñānasiddha-s

𑆪𑆳 𑆱𑆽𑆮 𑆑𑆡𑆴𑆠𑆳 𑆱𑆢𑇀𑆨𑆴𑆂 𑆥𑆫𑆳 𑆩𑆶𑆢𑇀𑆫𑆳 𑆑𑆫𑆕𑇀𑆑𑆴𑆟𑆵  𑇅
𑆍𑆰𑆳𑆁 𑆘𑇀𑆚𑆳𑆤𑆳𑆒𑇀𑆪𑆫𑆷𑆥𑆳𑆟𑆳𑆁 𑆱𑆴𑆢𑇀𑆣𑆳𑆤𑆳𑆁 𑆱𑆁𑆱𑇀𑆡𑆴𑆠𑆳 𑆑𑆬𑆳 𑇆𑇘𑇖𑇆

𑆩𑆶𑆢𑇀𑆫𑆪𑆴𑆠𑇀𑆮𑆳 𑆥𑆸𑆡𑆓𑇀𑆨𑆼𑆢𑆁 𑆩𑆶𑆢𑇀𑆫𑆼𑆪𑆁 𑆑𑆫𑆟𑆾𑆘𑇀𑆙𑆴𑆠𑆳 𑇅

या सैव कथिता सद्भिः परा मुद्रा करङ्किणी  ।
एषां ज्ञानाख्यरूपाणां सिद्धानां संस्थिता कला ॥८६॥

मुद्रयित्वा पृथग्भेदं मुद्रेयं करणोज्झिता ।

Yā saiva kathitā sadbhiḥ parā mudrā karaṅkiṇī  |
Eṣāṃ jñānākhyarūpāṇāṃ siddhānāṃ saṃsthitā kalā || 86 ||

Mudrayitvā pṛthagbhedaṃ mudreyaṃ karaṇojjhitā |

Only (eva) That (sā) Which (yā) is called (kathitā) the Supreme (parā) Mudrā (mudrā) by real devotees (sadbhiḥ) is Karaṅkiṇī (karaṅkiṇī), the Power (kalā) (Which) rests (saṃsthitā) in these (eṣām) Siddha-s (siddhānām) characterized by the name ‘Jñāna’ --i.e. in the Jñānasiddha-s-- (jñāna-ākhya-rūpāṇām). This (iyam) Mudrā (mudrā), having separately sealed (mudrayitvā…pṛthak) duality (bhedam), is free from the senses (karaṇa-ujjhitā).  || 86-87ab ||

Krodhinīmudrā of the Mantrasiddha-s

𑆥𑆸𑆡𑆴𑆮𑇀𑆪𑆳𑆢𑆴𑆥𑇀𑆫𑆑𑆸𑆠𑇀𑆪𑆤𑇀𑆠𑆠𑆠𑇀𑆠𑇀𑆮𑆮𑆴𑆱𑇀𑆠𑆳𑆫𑆮𑆴𑆨𑇀𑆫𑆩𑆂 𑇆𑇘𑇗𑇆

𑆢𑇀𑆮𑆴𑆰𑆛𑇀𑆑𑆢𑇀𑆮𑆴𑆓𑆶𑆟𑆳𑆠𑇀𑆩𑆳 𑆪𑆂 𑆥𑆳𑆫𑆴𑆩𑆴𑆠𑇀𑆪𑆓𑇀𑆫𑆲𑆳𑆤𑇀𑆮𑆴𑆠𑆂  𑇅
𑆠𑆩𑆼𑆮 𑆤𑆴𑆓𑆬𑆤𑇀𑆠𑇀𑆪𑆶𑆖𑇀𑆖𑆽𑆂 𑆑𑇀𑆫𑆾𑆣𑆳𑆤𑇀𑆩𑆤𑇀𑆠𑇀𑆫𑆩𑆫𑆵𑆖𑆪𑆂 𑇆𑇘𑇘𑇆

पृथिव्यादिप्रकृत्यन्ततत्त्वविस्तारविभ्रमः ॥८७॥

द्विषट्कद्विगुणात्मा यः पारिमित्यग्रहान्वितः  ।
तमेव निगलन्त्युच्चैः क्रोधान्मन्त्रमरीचयः ॥८८॥

Pṛthivyādiprakṛtyantatattvavistāravibhramaḥ || 87 ||

Dviṣaṭkadviguṇātmā yaḥ pārimityagrahānvitaḥ  |
Tameva nigalantyuccaiḥ krodhānmantramarīcayaḥ || 88 ||

Through the Power of Wrath (krodhāt), the Rays of the Mantrasiddha-s (mantra-marīcayaḥ) intensly (uccaiḥ) consume (nigalanti) only that (tam) which (yaḥ) is accompanied by the perception of limitation (pārimitya-graha-ānvitaḥ) characterized by the number twenty-four (dviṣaṭka-dviguṇa-ātmā), (as it) moves to and fro as the expansion of the tattva-s from pṛthivī or earth element to prakṛti or material cause (pṛthivī-ādi-prakṛti-anta-tattva-vistāra-vibhramaḥ).  || 87cd-88 ||

𑆩𑆤𑇀𑆠𑇀𑆫𑆱𑆴𑆢𑇀𑆣𑆳 𑆪𑆠𑆱𑇀𑆠𑆱𑇀𑆪𑆳 𑆮𑇀𑆪𑆾𑆩𑆣𑆳𑆩𑆑𑇀𑆫𑆩𑆾𑆢𑆴𑆠𑆳𑆂  𑇅
𑆑𑇀𑆫𑆾𑆣𑆼𑆤 𑆠𑆠𑇀𑆠𑇀𑆮𑆮𑆴𑆨𑆮𑆁 𑆤𑆪𑆠𑇀𑆪𑆶𑆓𑇀𑆫𑆤𑆴𑆫𑆳𑆑𑆶𑆬𑆳 𑇆𑇘𑇙𑇆

𑆪𑆳 𑆩𑆳𑆤𑇀𑆠𑇀𑆫𑆁 𑆥𑆫𑆩𑆁 𑆮𑆵𑆫𑇀𑆪𑆁 𑆱𑆳 𑆩𑆶𑆢𑇀𑆫𑆳 𑆑𑇀𑆫𑆾𑆣𑆴𑆤𑆵 𑆱𑇀𑆩𑆸𑆠𑆳  𑇅
𑆍𑆰𑆳 𑆩𑆤𑇀𑆠𑇀𑆫𑆳𑆒𑇀𑆪𑆫𑆷𑆥𑆳𑆟𑆳𑆁 𑆱𑆴𑆢𑇀𑆣𑆳𑆤𑆳𑆁 𑆱𑆁𑆮𑇀𑆪𑆮𑆱𑇀𑆡𑆴𑆠𑆳 𑇆𑇙𑇐𑇆

𑆩𑆶𑆢𑇀𑆫𑆪𑆴𑆠𑇀𑆮𑆳 𑆮𑆴𑆨𑆼𑆢𑆾𑆠𑇀𑆡𑆁 𑆢𑆼𑆲𑆼 𑆩𑆶𑆢𑇀𑆫𑆼𑆪𑆩𑆶𑆠𑇀𑆠𑆩𑆳 𑇅

मन्त्रसिद्धा यतस्तस्या व्योमधामक्रमोदिताः  ।
क्रोधेन तत्त्वविभवं नयत्युग्रनिराकुला ॥८९॥

या मान्त्रं परमं वीर्यं सा मुद्रा क्रोधिनी स्मृता  ।
एषा मन्त्राख्यरूपाणां सिद्धानां संव्यवस्थिता ॥९०॥

मुद्रयित्वा विभेदोत्थं देहे मुद्रेयमुत्तमा ।

Mantrasiddhā yatastasyā vyomadhāmakramoditāḥ  |
Krodhena tattvavibhavaṃ nayatyugranirākulā || 89 ||

Yā māntraṃ paramaṃ vīryaṃ sā mudrā krodhinī smṛtā  |
Eṣā mantrākhyarūpāṇāṃ siddhānāṃ saṃvyavasthitā || 90 ||

Mudrayitvā vibhedotthaṃ dehe mudreyamuttamā |

So (yataḥ), by those (Rays) (tasyāḥ), the Mantrasiddha-s (mantra-siddhāḥ) rise in the Process of the Abode of the Void of Consciousness (vyoma-dhāma-krama-uditāḥ). The Supreme (paramam) Power (vīryam) of the Mantrasiddha-s (māntram) is the (sā) Mudrā (mudrā) known as (smṛtā) Krodhinī (krodhinī), Which (yā) leads (nayati) to the Glory of the tattva-s (tattva-vibhavam) through Wrath (krodhena), (as She) is calm, (but also) wrathful (ugra-nirākulā). This (eṣā) is established firmly (saṃvyavasthitā) in the Siddha-s (siddhānām) characterized by the name ‘Mantra’ --i.e. in the Mantrasiddha-s-- (mantra-ākhya-rūpāṇām). After sealing (mudrayitvā) (that which) derives from duality (vibheda-uttham), this (iyam) is the greatest (uttamā) Mudrā (mudrā) in the body (dehe). || 89-91ab ||

Bhairavīmudrā of the Melāpasiddha-s

𑆢𑇀𑆮𑆴𑆰𑆛𑇀𑆑𑆫𑆷𑆥𑆨𑆼𑆢𑆼𑆤 𑆓𑇀𑆫𑆤𑇀𑆡𑆪𑆾 𑆪𑆼 𑆮𑇀𑆪𑆮𑆱𑇀𑆡𑆴𑆠𑆳𑆂 𑇆𑇙𑇑𑇆

𑆠𑆳𑆤𑆼𑆮 𑆨𑆼𑆢𑆪𑆴𑆠𑇀𑆮𑆼𑆩𑆳𑆂 𑆯𑆑𑇀𑆠𑆪𑆂 𑆥𑇀𑆫𑆾𑆢𑆴𑆠𑆳𑆂 𑆥𑆫𑆳𑆂  𑇅
𑆩𑆲𑆳𑆩𑆼𑆬𑆳𑆥𑆣𑆫𑇀𑆩𑆴𑆟𑇀𑆪𑆂 𑆱𑆳𑆩𑆫𑆱𑇀𑆪𑆽𑆑𑆮𑆴𑆓𑇀𑆫𑆲𑆳𑆂 𑇆𑇙𑇒𑇆

𑆤𑆴𑆫𑆳𑆮𑆫𑆟𑆖𑆴𑆢𑇀𑆮𑇀𑆪𑆾𑆩𑆣𑆳𑆩𑆱𑇀𑆡𑆳 𑆨𑆳𑆤𑇀𑆠𑆴 𑆤𑆴𑆠𑇀𑆪𑆯𑆂  𑇅
𑆄𑆥𑆷𑆫𑇀𑆪 𑆱𑇀𑆮𑆧𑆬𑆾𑆢𑇀𑆫𑆼𑆑𑆱𑆩𑆶𑆠𑇀𑆡𑆁 𑆨𑆼𑆢𑆝𑆩𑇀𑆧𑆫𑆩𑇀 𑇆𑇙𑇓𑇆

𑆪𑆳 𑆱𑇀𑆡𑆴𑆠𑆳 𑆥𑆷𑆫𑇀𑆟𑆮𑆴𑆨𑆮𑆳 𑆤𑆴𑆫𑆳𑆮𑆫𑆟𑆮𑆴𑆓𑇀𑆫𑆲𑆳  𑇅
𑆨𑆽𑆫𑆮𑆵 𑆱𑆽𑆮 𑆮𑆴𑆒𑇀𑆪𑆳𑆠𑆳 𑆩𑆶𑆢𑇀𑆫𑆳 𑆱𑆢𑆱𑆢𑆶𑆘𑇀𑆙𑆴𑆠𑆳 𑇆𑇙𑇔𑇆

𑆤𑆴𑆱𑇀𑆠𑆫𑆕𑇀𑆓𑆮𑆴𑆑𑆳𑆱𑆳𑆠𑇀𑆩𑆱𑆳𑆩𑆫𑆱𑇀𑆪𑆽𑆑𑆤𑆴𑆫𑇀𑆨𑆫𑆳  𑇅
𑆍𑆰𑆳𑆁 𑆩𑆼𑆬𑆳𑆥𑆱𑆴𑆢𑇀𑆣𑆳𑆤𑆳𑆁 𑆩𑆶𑆢𑇀𑆫𑆼𑆪𑆁 𑆨𑆽𑆫𑆮𑇀𑆪𑆳𑆠𑇀𑆩𑆴𑆑𑆳 𑇆𑇙𑇕𑇆

द्विषट्करूपभेदेन ग्रन्थयो ये व्यवस्थिताः ॥९१॥

तानेव भेदयित्वेमाः शक्तयः प्रोदिताः पराः  ।
महामेलापधर्मिण्यः सामरस्यैकविग्रहाः ॥९२॥

निरावरणचिद्व्योमधामस्था भान्ति नित्यशः  ।
आपूर्य स्वबलोद्रेकसमुत्थं भेदडम्बरम् ॥९३॥

या स्थिता पूर्णविभवा निरावरणविग्रहा  ।
भैरवी सैव विख्याता मुद्रा सदसदुज्झिता ॥९४॥

निस्तरङ्गविकासात्मसामरस्यैकनिर्भरा  ।
एषां मेलापसिद्धानां मुद्रेयं भैरव्यात्मिका ॥९५॥

Dviṣaṭkarūpabhedena granthayo ye vyavasthitāḥ || 91 ||

Tāneva bhedayitvemāḥ śaktayaḥ proditāḥ parāḥ  |
Mahāmelāpadharmiṇyaḥ sāmarasyaikavigrahāḥ || 92 ||

Nirāvaraṇacidvyomadhāmasthā bhānti nityaśaḥ  |
Āpūrya svabalodrekasamutthaṃ bhedaḍambaram || 93 ||

Yā sthitā pūrṇavibhavā nirāvaraṇavigrahā  |
Bhairavī saiva vikhyātā mudrā sadasadujjhitā || 94 ||

Nistaraṅgavikāsātmasāmarasyaikanirbharā  |
Eṣāṃ melāpasiddhānāṃ mudreyaṃ bhairavyātmikā || 95 ||

After filling (āpūrya) the Mass of duality (bheda-ḍambaram) produced from one’s own Power (sva-bala-udreka-samuttham), She is (sā) truly (eva) called (vikhyātā) Bhairavī (bhairavī), the Mudrā (mudrā) (which) is devoid of being and non-being (sat-asat-ujjhitā), full of the Essence of Waveless Expansion (nistaraṅga-vikāsa-ātmā-sāmarasya-eka-nirbharā), Who (yā) exists (sthitā) as the Majesty of Fullness (pūrṇa-vibhavā), (and She is) the Unveiled Form (nirāvaraṇa-vigrahā). (Being) the Essence of Bhairavī (bhairavī-ātmikā), this is (iyam) the Mudrā or Seal (mudrā) of the Goddesses (devīnām) of these (esām) Melāpasiddha-s (melāpa-siddhānām), (as these Goddesses) are characterized by Great Melāpa or Union (of internal and external) (mahā-melāpa-dharmiṇyaḥ). After piercing (bhedayitvā) only (eva) those (tān) knots (granthayaḥ) which (ye) appear (vyavasthitāḥ) through a twelvefold division --i.e. of the senses-- (dviṣaṭkarūpabhedena), these (imāḥ) Supreme (parāḥ) Powers (śaktayaḥ) rise (proditāḥ) as the only embodiments of Sāmarasya or Oneness (sāmarasya-eka-vigrahāḥ) (which) continuously (nityaśaḥ) appear (bhānti) as Residing in the Abode of the Sky of Unveiled Consciousness (nirāvaraṇa-cit-vyoma-dhāma-sthāḥ).  || 91cd-95 ||

Lelihānāmudrā of the Śāktasiddha-s

𑆥𑆶𑆫𑇀𑆪𑆰𑇀𑆛𑆑𑆱𑇀𑆪 𑆓𑆢𑆴𑆠𑆳 𑆮𑆳𑆱𑆤𑆳𑆧𑆵𑆘𑆮𑆴𑆓𑇀𑆫𑆲𑆳𑆂  𑇅
𑆯𑆑𑇀𑆠𑆪𑆾 𑆪𑆳𑆂 𑆱𑆷𑆑𑇀𑆰𑇀𑆩𑆠𑆫𑆳𑆱𑇀𑆠𑆳𑆱𑆳𑆁 𑆱𑆁𑆲𑆫𑆟𑆾𑆢𑇀𑆪𑆠𑆳𑆂 𑇆𑇙𑇖𑇆

𑆢𑆵𑆥𑇀𑆠𑆪𑆾 𑆪𑆳𑆱𑇀𑆠𑆵𑆑𑇀𑆰𑇀𑆟𑆠𑆩𑆳 𑆮𑆴𑆓𑆠𑆓𑇀𑆫𑆲𑆣𑆳𑆩𑆓𑆳𑆂  𑇅
𑆠𑆳 𑆍𑆮 𑆑𑆡𑆴𑆠𑆳𑆂 𑆱𑆩𑇀𑆪𑆑𑇀𑆯𑆳𑆑𑇀𑆠𑆱𑆴𑆢𑇀𑆣𑆳 𑆤𑆴𑆫𑆳𑆩𑆪𑆳𑆂 𑇆𑇙𑇗𑇆

𑆱𑆫𑇀𑆮𑆱𑆁𑆲𑆳𑆫𑆱𑆁𑆲𑆳𑆫𑆫𑆷𑆥𑆳 𑆮𑆸𑆠𑇀𑆠𑆴𑆫𑇀𑆤𑆴𑆫𑆫𑇀𑆓𑆬𑆳  𑇅
𑆪𑆳 𑆱𑆽𑆮 𑆑𑆡𑆴𑆠𑆳 𑆩𑆶𑆢𑇀𑆫𑆳 𑆬𑆼𑆬𑆴𑆲𑆳𑆤𑆳𑆠𑆴𑆔𑆱𑇀𑆩𑆫𑆳 𑇆𑇙𑇘𑇆

𑆄𑆱𑆳𑆁 𑆯𑆳𑆑𑇀𑆠𑆳𑆒𑇀𑆪𑆱𑆴𑆢𑇀𑆣𑆳𑆤𑆳𑆁 𑆢𑆼𑆮𑆵𑆤𑆳𑆁 𑆥𑇀𑆫𑆾𑆢𑆴𑆠𑆳𑆤𑆴𑆯𑆩𑇀  𑇅
𑆩𑆶𑆢𑇀𑆫𑆪𑆴𑆠𑇀𑆮𑆳 𑆢𑇀𑆮𑆴𑆣𑆳𑆨𑆳𑆮𑆁 𑆩𑆶𑆢𑇀𑆫𑆼𑆪𑆁 𑆥𑆫𑆣𑆳𑆩𑆓𑆳 𑇆𑇙𑇙𑇆

पुर्यष्टकस्य गदिता वासनाबीजविग्रहाः  ।
शक्तयो याः सूक्ष्मतरास्तासां संहरणोद्यताः ॥९६॥

दीप्तयो यास्तीक्ष्णतमा विगतग्रहधामगाः  ।
ता एव कथिताः सम्यक्शाक्तसिद्धा निरामयाः ॥९७॥

सर्वसंहारसंहाररूपा वृत्तिर्निरर्गला  ।
या सैव कथिता मुद्रा लेलिहानातिघस्मरा ॥९८॥

आसां शाक्ताख्यसिद्धानां देवीनां प्रोदितानिशम्  ।
मुद्रयित्वा द्विधाभावं मुद्रेयं परधामगा ॥९९॥

Puryaṣṭakasya gaditā vāsanābījavigrahāḥ  |
Śaktayo yāḥ sūkṣmatarāstāsāṃ saṃharaṇodyatāḥ || 96 ||

Dīptayo yāstīkṣṇatamā vigatagrahadhāmagāḥ  |
Tā eva kathitāḥ samyakśāktasiddhā nirāmayāḥ || 97 ||

Sarvasaṃhārasaṃhārarūpā vṛttirnirargalā  |
Yā saiva kathitā mudrā lelihānātighasmarā || 98 ||

Āsāṃ śāktākhyasiddhānāṃ devīnāṃ proditāniśam  |
Mudrayitvā dvidhābhāvaṃ mudreyaṃ paradhāmagā || 99 ||

Only (eva) those (tāḥ) Powers (śaktayaḥ) of the Śāktasiddha-s (śākta-siddhāḥ) Which (yāḥ) are called (gaditāḥ) Pure (nirāmayāḥ) (and) complete (samyak) are very subtle (sūkṣma-tarāḥ) (and) which are (yāḥ) said to be (kathitāḥ) eager to destroy (saṃharaṇa-udyatāḥ) the formations of these seeds of impressions (tāsām…vāsanā-bīja-vigrahāḥ) of the subtle body (puryaṣṭakasya). (They are the) supremely vehement (tīkṣṇa-tamāḥ) Splendours (dīptayaḥ) pervading the Abode devoid of perceptions --i.e. beyond the senses-- (vigata-graha-dhāma-gāḥ). Only (eva) that (sā) Mudrā (mudrā) Which (yā) is the voracious (ati-ghasmarā) and free (nirargalā) activity (vṛttiḥ) called (kathitā) Lelihānā (lelihānā) is the nature of the Dissolution of all the Dissolutions (sarva-saṃhāra-saṃhāra-rūpā). Having sealed (mudrayitvā) duality (dvidhā-bhāvam), this (iyam) Mudrā --i.e. Lelihānāmudrā-- (mudrā) of these (āsām) Goddesses (devīnām) of the Śāktasiddha-s (śākta-ākhya-siddhānām) rise (pra-uditā) continually (aniśam) (and appear) as (That Which) pervades the Supreme Abode (of Self-awareness) (para-dhāma-gā).  || 96-99 ||

Khecarīmudrā of the Śāmbhavasiddha-s

𑆥𑆫𑆳𑆢𑆴𑆮𑆽𑆒𑆫𑆵𑆠𑇀𑆪𑆤𑇀𑆠𑆁 𑆮𑆳𑆓𑆶𑆬𑇀𑆬𑆼𑆒𑆖𑆠𑆶𑆰𑇀𑆛𑆪𑆩𑇀  𑇅
𑆪𑆠𑆱𑇀𑆠𑆱𑇀𑆪𑆽𑆮 𑆤𑆴𑆫𑆠𑆳 𑆨𑆼𑆢𑆓𑇀𑆫𑆳𑆱𑆳𑆪 𑆢𑆵𑆥𑇀𑆠𑆪𑆂 𑇆𑇑𑇐𑇐𑇆

𑆱𑆳𑆩𑆫𑆱𑇀𑆪𑆥𑆢𑆥𑇀𑆫𑆳𑆥𑇀𑆠𑆴𑆢𑆳𑆪𑆴𑆤𑇀𑆪𑆾 𑆪𑆳 𑆮𑆴𑆑𑆱𑇀𑆮𑆫𑆳𑆂  𑇅
𑆒𑇀𑆪𑆳𑆠𑆳𑆱𑇀𑆠𑆳 𑆍𑆮 𑆯𑆳𑆩𑇀𑆨𑆮𑇀𑆪𑆾 𑆢𑆼𑆮𑇀𑆪𑆾 𑆤𑆴𑆫𑇀𑆢𑇀𑆮𑆪𑆣𑆳𑆩𑆓𑆳𑆂 𑇆𑇑𑇐𑇑𑇆

𑆪𑆳 𑆱𑇀𑆥𑆫𑇀𑆯𑆳 𑆱𑇀𑆥𑆫𑇀𑆯𑆓𑆓𑆤𑆼 𑆖𑆫𑆤𑇀𑆠𑆵 𑆤𑆴𑆫𑇀𑆤𑆴𑆑𑆼𑆠𑆤𑆳  𑇅
𑆱𑆫𑇀𑆮𑆳𑆮𑆫𑆟𑆤𑆴𑆫𑇀𑆩𑆶𑆑𑇀𑆠𑆳 𑆩𑆶𑆢𑇀𑆫𑆳 𑆱𑆳 𑆒𑆼𑆖𑆫𑆵 𑆱𑇀𑆩𑆸𑆠𑆳 𑇆𑇑𑇐𑇒𑇆

𑆠𑆢𑆶𑆬𑇀𑆬𑆼𑆒𑆽𑆮 𑆪𑆳 𑆮𑇀𑆪𑆾𑆩𑇀𑆤𑆴 𑆪𑆳𑆤𑇀𑆠𑆵 𑆱𑆫𑇀𑆮𑆾𑆘𑇀𑆙𑆴𑆠𑆼 𑆥𑆢𑆼  𑇅
𑆱𑇀𑆮𑆥𑇀𑆫𑆑𑆳𑆯𑆮𑆴𑆑𑆳𑆱𑆽𑆑𑆫𑆷𑆥𑆳 𑆱𑆳 𑆒𑆼𑆖𑆫𑆵 𑆱𑇀𑆩𑆸𑆠𑆳 𑇆𑇑𑇐𑇓𑇆

𑆄𑆱𑆳𑆁 𑆯𑆳𑆩𑇀𑆨𑆮𑆱𑆴𑆢𑇀𑆣𑆳𑆤𑆳𑆁 𑆢𑆼𑆮𑆵𑆤𑆳𑆁 𑆥𑇀𑆫𑆡𑆴𑆠𑆳 𑆱𑆢𑆳  𑇅
𑆩𑆶𑆢𑇀𑆫𑆪𑆴𑆠𑇀𑆮𑆳 𑆠𑆶 𑆤𑆳𑆤𑆳𑆠𑇀𑆮𑆁 𑆩𑆶𑆢𑇀𑆫𑆼𑆪𑆁 𑆑𑆬𑇀𑆥𑆤𑆾𑆘𑇀𑆙𑆴𑆠𑆳 𑇆𑇑𑇐𑇔𑇆

परादिवैखरीत्यन्तं वागुल्लेखचतुष्टयम्  ।
यतस्तस्यैव निरता भेदग्रासाय दीप्तयः ॥१००॥

सामरस्यपदप्राप्तिदायिन्यो या विकस्वराः  ।
ख्यातास्ता एव शाम्भव्यो देव्यो निर्द्वयधामगाः ॥१०१॥

या स्पर्शा स्पर्शगगने चरन्ती निर्निकेतना  ।
सर्वावरणनिर्मुक्ता मुद्रा सा खेचरी स्मृता ॥१०२॥

तदुल्लेखैव या व्योम्नि यान्ती सर्वोज्झिते पदे  ।
स्वप्रकाशविकासैकरूपा सा खेचरी स्मृता ॥१०३॥

आसां शाम्भवसिद्धानां देवीनां प्रथिता सदा  ।
मुद्रयित्वा तु नानात्वं मुद्रेयं कल्पनोज्झिता ॥१०४॥

Parādivaikharītyantaṃ vāgullekhacatuṣṭayam  |
Yatastasyaiva niratā bhedagrāsāya dīptayaḥ || 100 ||

Sāmarasyapadaprāptidāyinyo yā vikasvarāḥ  |
Khyātāstā eva śāmbhavyo devyo nirdvayadhāmagāḥ || 101 ||

Yā sparśā sparśagagane carantī nirniketanā  |
Sarvāvaraṇanirmuktā mudrā sā khecarī smṛtā || 102 ||

Tadullekhaiva yā vyomni yāntī sarvojjhite pade  |
Svaprakāśavikāsaikarūpā sā khecarī smṛtā || 103 ||

Āsāṃ śāmbhavasiddhānāṃ devīnāṃ prathitā sadā  |
mudrayitvā tu nānātvaṃ mudreyaṃ kalpanojjhitā || 104 ||

Only (eva) Those (tāḥ) Who (yāḥ) are called (khyātāḥ) the Expanded (vikasvarāḥ) Śāmbhavī (śāmbhavyaḥ) Devī-s (devyaḥ) are pervading the Abode of Non-duality (nir-dvaya-dhāma-gāḥ), since (yataḥ) (They) are the Bestower of the Attainment of the State of Oneness --i.e. where everything has one taste, because all the planes of reality appear as the same-- (sāmarasya-pada-prāpti-dāyinyaḥ). They shine (dīptayaḥ) (and) delighted (niratāḥ) in consuming only the duality of the Fourfold Speech (vāk-ullekha-catuṣṭayam…eva…tasya…bheda-grāsāya) ranging from Parā to Vaikharī (parā-ādi-vaikharī…iti…antam). The (mudrā) Mudrā (mudrā) Which (yā) is ‘Touch’ (sparśā) is free of all the coverings (sarva-āvaraṇa-nirmuktā), Abodeless (nirniketanā), (and) moves (carantī) in the Sky of the Touch (of Consciousness) (sparśa-gagane), (hence, She) is called (smṛtā) Khecarī (khecarī). That (sā) Which (yā) comes forth only from That (eva…tat-ullekhā) is the only one Nature of the Expansion of one’s own Light (sva-prakāśa-vikāsa-eka-rūpā). Moving (yāntī) in the Sky (of Consciousness that is) (vyomni) the State beyond everything (sarva-ujjhite…pade), (She is) called (smṛtā) Khecarī or the One Who moves in the Sky of Consciousness (khecarī). Having sealed (mudrayitvā…tu) the condition of manifoldness (nānātvam), this (iyam) is the always (sadā) expanded (prathitā) Mudrā (mudrā), free of imaginations or mental activity (kalpanā-ujjhitā), (and It belongs) to these (āsām) Goddesses (devīnām) of the Śāmbhavasiddha-s (śāmbhava-siddhānām). || 100‑104 ||

* * 𑆪𑆡𑆳𑆱𑇀𑆩𑆴𑆠𑆳𑆖𑆑𑇀𑆫𑆼 𑆩𑆶𑆢𑇀𑆫𑆳𑆥𑆚𑇀𑆖𑆱𑇀𑆮𑆫𑆷𑆥𑆴𑆟𑆵  𑇅
𑆠𑆡𑆽𑆮 𑆥𑆚𑇀𑆖𑆢𑆼𑆮𑇀𑆪𑆱𑇀𑆠𑆶 𑆮𑆫𑇀𑆠𑆤𑇀𑆠𑆼 𑆱𑆠𑆠𑆾𑆢𑆴𑆠𑆳𑆂 𑇆𑇑𑇐𑇕𑇆

* * यथास्मिताचक्रे मुद्रापञ्चस्वरूपिणी  ।
तथैव पञ्चदेव्यस्तु वर्तन्ते सततोदिताः ॥१०५॥

* * yathāsmitācakre mudrāpañcasvarūpiṇī  |
Tathaiva pañcadevyastu vartante satatoditāḥ || 105 ||

The always rising (satatā-uditāḥ) Five Goddesses (pañca-devyaḥ…tu) exist (vartante) when (yathā…tathā…eva) (They) assume the form of the five mudrā-s (mudrā-pañca-svarūpiṇī) in the Wheel of I-ness (asmitā-cakre). || 105 ||

𑆖𑆑𑇀𑆫𑆥𑆚𑇀𑆖𑆱𑆩𑆳𑆪𑆶𑆑𑇀𑆠𑆳 𑆱𑆁𑆱𑇀𑆡𑆴𑆠𑆳𑆥𑆴 𑆱𑆩𑆤𑇀𑆠𑆠𑆂  𑇅
𑆮𑆴𑆘𑇀𑆚𑆼𑆪𑆳 𑆓𑆶𑆫𑆶𑆮𑆑𑇀𑆠𑇀𑆫𑆾𑆠𑇀𑆡𑆪𑆶𑆑𑇀𑆠𑇀𑆪𑆳 𑆱𑆢𑇀𑆨𑆴𑆫𑆮𑆴𑆓𑇀𑆫𑆲𑆳 𑇆𑇑𑇐𑇖𑇆

चक्रपञ्चसमायुक्ता संस्थितापि समन्ततः  ।
विज्ञेया गुरुवक्त्रोत्थयुक्त्या सद्भिरविग्रहा ॥१०६॥

Cakrapañcasamāyuktā saṃsthitāpi samantataḥ  |
Vijñeyā guruvaktrotthayuktyā sadbhiravigrahā || 106 ||

Furnished with Five Wheels (cakra-pañca-samāyuktā), though (api) formless (avigrahā) (and) established (saṃsthitā) everywhere (samantataḥ), (She) is to be known (vijñeyā) by real devotees (sadbhiḥ) through the trick (which) comes from the Guru’s Mouth (guru-vaktra-uttha-yuktyā).  || 106 ||

The Jñānasiddha-s

𑆃𑆑𑆳𑆫𑆳𑆢𑆴𑆮𑆴𑆱𑆫𑇀𑆓𑆳𑆤𑇀𑆠𑆳𑆂 𑆱𑇀𑆮𑆫𑆳𑆂 𑆰𑆾𑆝𑆯𑆫𑆷𑆥𑆴𑆟𑆂  𑇅
𑆮𑆳𑆖𑇀𑆪𑆳𑆱𑇀𑆠𑆳 𑆘𑇀𑆚𑆳𑆤𑆱𑆴𑆢𑇀𑆣𑆳𑆒𑇀𑆪𑆳 𑆮𑆴𑆘𑇀𑆚𑆼𑆪𑆳𑆂 𑆥𑆫𑆣𑆳𑆩𑆘𑆳𑆂 𑇆𑇑𑇐𑇗𑇆

अकारादिविसर्गान्ताः स्वराः षोडशरूपिणः  ।
वाच्यास्ता ज्ञानसिद्धाख्या विज्ञेयाः परधामजाः ॥१०७॥

Akārādivisargāntāḥ svarāḥ ṣoḍaśarūpiṇaḥ  |
Vācyāstā jñānasiddhākhyā vijñeyāḥ paradhāmajāḥ || 107 ||

The sixteen (ṣoḍaśa-rūpiṇaḥ) letters (svarāḥ) ranging from ‘A’ to visarga or ‘aḥ’ (akāra-ādi-visarga-antāḥ) are to be known (vijñeyāḥ) as ‘vācya-s’ or the ‘objects of words’ (vācyāḥ) (that are) the (tāḥ) Jñānasiddha-s (jñāna-siddhākhyāḥ), born from the Supreme Abode (para-dhāma-jāḥ).  || 107 ||

The Mantrasiddha-s

𑆑𑆑𑆳𑆫𑆳𑆢𑆴𑆨𑆑𑆳𑆫𑆳𑆤𑇀𑆠𑆳 𑆮𑆫𑇀𑆟𑆮𑇀𑆪𑆚𑇀𑆘𑆤𑆫𑆷𑆥𑆴𑆟𑆂  𑇅
𑆢𑇀𑆮𑆴𑆰𑆛𑇀𑆑𑆢𑇀𑆮𑆴𑆓𑆶𑆟𑆳𑆑𑇀𑆫𑆳𑆤𑇀𑆠𑆳𑆂 𑆱𑆴𑆢𑇀𑆣𑆳 𑆮𑆳𑆖𑆑𑆮𑆴𑆓𑇀𑆫𑆲𑆳𑆂 𑇆𑇑𑇐𑇘𑇆

ककारादिभकारान्ता वर्णव्यञ्जनरूपिणः  ।
द्विषट्कद्विगुणाक्रान्ताः सिद्धा वाचकविग्रहाः ॥१०८॥

Kakārādibhakārāntā varṇavyañjanarūpiṇaḥ  |
Dviṣaṭkadviguṇākrāntāḥ siddhā vācakavigrahāḥ || 108 ||

Forming the consonants (varṇa-vyañjana-rūpiṇaḥ) ranging from ‘ka’ to ‘bha’ (ka-kāra-ādi-bha-kāra-antāḥ), furnished with the twenty-four qualities (dviṣaṭka-dviguṇa-ākrāntāḥ), They are to be known (saṃsmṛtāḥ) as merely (eva) the Mantrasiddha-s (siddhāḥ…mantrāḥ), having the nature of the ‘vācaka-s’ or the ‘subject of words’ --i.e. the speaker or experiencer of the meaning of words-- (vācaka-vigrahāḥ).  || 108 ||

The Melāpasiddha-s

𑆢𑇀𑆮𑆳𑆢𑆯𑆳𑆒𑇀𑆪𑆳𑆱𑇀𑆠𑆡𑆳 𑆥𑇀𑆫𑆾𑆑𑇀𑆠𑆳 𑆩𑆳𑆠𑇀𑆫𑆳𑆱𑇀𑆠𑆳 𑆍𑆮 𑆱𑆁𑆱𑇀𑆩𑆸𑆠𑆳𑆂  𑇅
𑆩𑆼𑆬𑆳𑆥𑆱𑆴𑆢𑇀𑆣𑆳𑆂 𑆱𑆠𑆠𑆁 𑆱𑆳𑆩𑆫𑆱𑇀𑆪𑆥𑇀𑆫𑆢𑆳𑆂 𑆱𑆢𑆳 𑇆𑇑𑇐𑇙𑇆

द्वादशाख्यास्तथा प्रोक्ता मात्रास्ता एव संस्मृताः  ।
मेलापसिद्धाः सततं सामरस्यप्रदाः सदा ॥१०९॥

Dvādaśākhyāstathā proktā mātrāstā eva saṃsmṛtāḥ  |
Melāpasiddhāḥ satataṃ sāmarasyapradāḥ sadā || 109 ||

Then (tathā), only (mātrāḥ) those (tāḥ…eva) are considered to be (proktāḥ) twelvefold (dvādaśākhyāḥ) (Who) are known (saṃsmṛtāḥ) as the Melāpasiddha-s (melāpa-siddhāḥ). (They are) always (satatam) (and) constantly (sadā) the bestower of Oneness --i.e. the same taste of internal and external-- (sāmarasya-pradāḥ). || 109 ||

The Śāktasiddha-s

𑆪𑆑𑆳𑆫𑆳𑆢𑆴𑆲𑆑𑆳𑆫𑆳𑆤𑇀𑆠𑆳𑆂 𑆃𑆰𑇀𑆛𑆿 𑆮𑆫𑇀𑆟𑆳 𑆮𑇀𑆪𑆮𑆱𑇀𑆡𑆴𑆠𑆳𑆂  𑇅
𑆯𑆳𑆑𑇀𑆠𑆱𑆴𑆢𑇀𑆣𑆳𑆱𑇀𑆠𑆶 𑆠𑆳 𑆘𑇀𑆚𑆼𑆪𑆳 𑆘𑆓𑆢𑇀𑆢𑇀𑆪𑆾𑆠𑆤𑆾𑆢𑇀𑆪𑆠𑆳𑆂 𑇆𑇑𑇑𑇐𑇆

यकारादिहकारान्ताः अष्टौ वर्णा व्यवस्थिताः  ।
शाक्तसिद्धास्तु ता ज्ञेया जगद्द्योतनोद्यताः ॥११०॥

Yakārādihakārāntāḥ aṣṭau varṇā vyavasthitāḥ  |
Śāktasiddhāstu tā jñeyā jagaddyotanodyatāḥ || 110 ||

Resting (vyavasthitāḥ) in the eight (aṣṭau) letters (varṇāḥ) ranging from ‘ya’ to ‘ha’ (yakāra-ādi-ha-kāra-antāḥ), They (tāḥ) are to be known (jñeyāḥ) as the Śāktasiddha-s (śākta-siddhāḥ…tu), labouring diligently to illuminate the universe (jagat-dyotana-udyatāḥ). || 110 ||

The Śāmbhavasiddha-s

𑆃𑆑𑆳𑆫𑆱𑇀𑆪𑆼𑆲 𑆪𑆳𑆂 𑆥𑇀𑆫𑆾𑆑𑇀𑆠𑆳𑆯𑇀𑆖𑆠𑆱𑇀𑆠𑇀𑆫𑆂 𑆯𑆑𑇀𑆠𑆪𑆾𑇁𑆩𑆴𑆠𑆳𑆂  𑇅
𑆯𑆳𑆩𑇀𑆨𑆮𑆳𑆒𑇀𑆪𑆳𑆂 𑆱𑆴𑆢𑇀𑆣𑆮𑆫𑆳𑆂 𑆱𑆁𑆱𑇀𑆩𑆸𑆠𑆳𑆱𑇀𑆠𑆳𑆂 𑆱𑆢𑆾𑆢𑆴𑆠𑆳𑆂 𑇆𑇑𑇑𑇑𑇆

अकारस्येह याः प्रोक्ताश्चतस्त्रः शक्तयोऽमिताः  ।
शाम्भवाख्याः सिद्धवराः संस्मृतास्ताः सदोदिताः ॥१११॥

Akārasyeha yāḥ proktāścatastraḥ śaktayo'mitāḥ  |
Śāmbhavākhyāḥ siddhavarāḥ saṃsmṛtāstāḥ sadoditāḥ || 111 ||

In this Doctrine (iha), Those (tāḥ) Who (yāḥ) are said to be (proktāḥ) the four (catastraḥ) Infinite (amitāḥ) Powers (śaktayaḥ) of the letter ‘A’ (akārasya) are known (saṃsmṛtāḥ) as the uninterrupted --i.e. They don’t rise or disappear but exist in continuity-- (sadā-uditāḥ) Śāmbhava-s (śāmbhava-ākhyāḥ), the best among the Siddha-s (siddha-varāḥ).  || 111 ||

𑆅𑆠𑇀𑆡𑆩𑆳𑆢𑇀𑆪𑆑𑇀𑆰𑆫𑆱𑇀𑆪𑆼𑆲 𑆖𑆠𑆶𑆂𑆰𑆰𑇀𑆛𑆴𑆱𑇀𑆠𑆶 𑆫𑆯𑇀𑆩𑆪𑆂  𑇅
𑆤𑆴𑆘𑆢𑆼𑆲𑆳𑆢𑆶𑆬𑇀𑆬𑆱𑆴𑆠𑆳𑆂 𑆱𑆩𑆳𑆯𑇀𑆖𑆼𑆯𑇀𑆮𑆫𑆴𑆓𑆫𑇀𑆨𑆓𑆳𑆂 𑇆𑇑𑇑𑇒𑇆

इत्थमाद्यक्षरस्येह चतुःषष्टिस्तु रश्मयः  ।
निजदेहादुल्लसिताः समाश्चेश्वरिगर्भगाः ॥११२॥

Itthamādyakṣarasyeha catuḥṣaṣṭistu raśmayaḥ  |
Nijadehādullasitāḥ samāśceśvarigarbhagāḥ || 112 ||

Hence (ittham), the sixty-four (catuḥ-ṣaṣṭiḥ…tu) Rays (raśmayaḥ) of the letter ‘A’ (ādya-kṣarasya) shine (ullasitāḥ) here (iha) from one’s own body (nija-dehāt) and (ca) as (only One) (samāḥ), (They) pervade the Womb of the Mistress (of Consciousness) (īśvari-garbha-gāḥ).  || 112 ||

𑆠𑆡𑆳 𑆖 𑆱𑆁𑆱𑇀𑆡𑆴𑆠𑆳 𑆢𑆼𑆮𑇀𑆪𑆂 𑆑𑆡𑆁 𑆑𑆱𑇀𑆩𑆳𑆢𑆴𑆠𑆴 𑆱𑇀𑆦𑆶𑆛𑆩𑇀  𑇅
𑆥𑇀𑆫𑆾𑆖𑇀𑆪𑆠𑆼𑇁𑆠𑇀𑆫 𑆩𑆪𑆳 𑆱𑆩𑇀𑆪𑆤𑇀𑆩𑆶𑆒𑆳𑆩𑇀𑆤𑆳𑆪𑆢𑆯𑆳𑆨𑆴𑆢𑆂 𑇆𑇑𑇑𑇓𑇆

तथा च संस्थिता देव्यः कथं कस्मादिति स्फुटम्  ।
प्रोच्यतेऽत्र मया सम्यन्मुखाम्नायदशाभिदः ॥११३॥

Tathā ca saṃsthitā devyaḥ kathaṃ kasmāditi sphuṭam  |
Procyate'tra mayā samyanmukhāmnāyadaśābhidaḥ || 113 ||

Therefore (tathā…ca), I will (mayā) clearly (sphuṭam) explain (procyate) here how (katham) the Goddesses (devyaḥ) are established (saṃsthitāḥ) (and) from where (They rise) (kasmāt…iti), according to the Oral Tradition exactly (samyan-mukha-āmnāya-daśābhidaḥ).  || 113 ||

𑆱𑇀𑆦𑆶𑆛𑆳 𑆪𑆼 𑆘𑇀𑆚𑆳𑆤𑆱𑆴𑆢𑇀𑆣𑆳𑆒𑇀𑆪𑆳 𑆫𑆿𑆢𑇀𑆫𑆵𑆯𑆸𑆕𑇀𑆓𑆳𑆛𑆑𑆳𑆑𑆸𑆠𑆼  𑇅
𑆑𑆬𑇀𑆥𑆤𑆳𑆯𑆑𑇀𑆠𑆪𑆾 𑆢𑆵𑆥𑇀𑆠𑆳𑆂 𑆥𑆫𑆧𑆾𑆣𑆾𑆥𑆧𑆸𑆁𑆲𑆴𑆠𑆳𑆂 𑇆𑇑𑇑𑇔𑇆

स्फुटा ये ज्ञानसिद्धाख्या रौद्रीशृङ्गाटकाकृते  ।
कल्पनाशक्तयो दीप्ताः परबोधोपबृंहिताः ॥११४॥

Sphuṭā ye jñānasiddhākhyā raudrīśṛṅgāṭakākṛte  |
Kalpanāśaktayo dīptāḥ parabodhopabṛṃhitāḥ || 114 ||

(Those) who (ye) are called the Jñānasiddha-s (jñāna-siddhākhyāḥ) are the clearly visible (sphuṭāḥ) powers (which) form ideas (by connecting words together) (kalpanā-śaktayaḥ). (When they) are nourished by Supreme Awakening (para-bodha-upa-bṛṃhitāḥ), (they) are blazing (as the Fire of Consciousness) (dīptāḥ) for the sake of the Triangle of Raudrī --i.e. where Raudrī dissolves the triad of the limited subject, object and cognition-- (raudrī-śṛṅgāṭakā-kṛte).  || 114 ||

𑆩𑆤𑇀𑆠𑇀𑆫𑆱𑆴𑆢𑇀𑆣𑆳𑆱𑇀𑆠𑆶 𑆮𑆳𑆩𑆳𑆪𑆳𑆂 𑆱𑆑𑆳𑆯𑆳𑆢𑆶𑆢𑆴𑆠𑆳𑆂 𑆥𑆫𑆳𑆂  𑇅
𑆯𑆑𑇀𑆠𑆪𑆾 𑆫𑆳𑆮𑆧𑆴𑆩𑇀𑆧𑆳𑆯𑇀𑆖 𑆱𑆶𑆢𑆵𑆥𑇀𑆠𑆳 𑆃𑆩𑆴𑆠𑆳𑆂 ** 𑇆𑇑𑇑𑇕𑇆

मन्त्रसिद्धास्तु वामायाः सकाशादुदिताः पराः  ।
शक्तयो रावबिम्बाश्च सुदीप्ता अमिताः ** ॥११५॥

Mantrasiddhāstu vāmāyāḥ sakāśāduditāḥ parāḥ  |
Śaktayo rāvabimbāśca sudīptā amitāḥ ** || 115 ||

The Mantrasiddha-s (mantra-siddhāḥ…tu) are Supreme (parāḥ) (and) rise (uditāḥ) from the Presence (sakāśāt) of Vāmā --i.e. the Power of Beauty, which is touching for the heart-- (vāmāyāḥ), and (ca) the intensly blazing (sudīptā) infinite (amitāḥ) Powers (śaktayaḥ) (that are) the reflections of sounds (in the form of awareness) (rāva-bimbāḥ).  || 115 ||

𑆩𑆼𑆬𑆳𑆥𑆱𑆴𑆢𑇀𑆣𑆳𑆂 𑆱𑆠𑆠𑆁 𑆥𑇀𑆫𑆡𑆴𑆠𑆳 𑆤𑆴𑆫𑆮𑆓𑇀𑆫𑆲𑆳𑆂  𑇅
𑆃𑆩𑇀𑆧𑆴𑆑𑆳𑆪𑆳𑆂 𑆥𑆫𑆳𑆤𑆤𑇀𑆢𑆤𑆴𑆫𑇀𑆨𑆫𑆳𑆂 𑆯𑆑𑇀𑆠𑆪𑆾𑇁𑆩𑆴𑆠𑆳𑆂 𑇆𑇑𑇑𑇖𑇆

मेलापसिद्धाः सततं प्रथिता निरवग्रहाः  ।
अम्बिकायाः परानन्दनिर्भराः शक्तयोऽमिताः ॥११६॥

Melāpasiddhāḥ satataṃ prathitā niravagrahāḥ  |
Ambikāyāḥ parānandanirbharāḥ śaktayo'mitāḥ || 116 ||

The Melāpasiddha-s (melāpa-siddhāḥ) are the always (satatam) displayed (prathitāḥ) (and) independent (niravagrahāḥ) Powers (śaktayaḥ) of Ambikā --i.e. the Nourishing Mother-- (ambikāyāḥ), (hence, they are) unlimited (amitāḥ) (and) full of Supreme Bliss (para-ānanda-nirbharāḥ). || 116 ||

𑆢𑆼𑆮𑇀𑆪𑆂 𑆱𑆁𑆱𑇀𑆦𑆶𑆫𑆴𑆠𑆳 𑆤𑆴𑆠𑇀𑆪𑆁 𑆘𑇀𑆪𑆼𑆰𑇀𑆜𑆳𑆪𑆳𑆂 𑆱𑆠𑆠𑆾𑆠𑇀𑆡𑆴𑆠𑆳𑆂  𑇅
𑆯𑆳𑆑𑇀𑆠𑆱𑆴𑆢𑇀𑆣𑆳 𑆩𑆲𑆠𑇀𑆠𑆼𑆘𑆾𑆧𑆬𑆼𑆤𑆾𑆠𑇀𑆑𑆛𑆮𑆴𑆓𑇀𑆫𑆲𑆳𑆂 𑇆𑇑𑇑𑇗𑇆

देव्यः संस्फुरिता नित्यं ज्येष्ठायाः सततोत्थिताः  ।
शाक्तसिद्धा महत्तेजोबलेनोत्कटविग्रहाः ॥११७॥

Devyaḥ saṃsphuritā nityaṃ jyeṣṭhāyāḥ satatotthitāḥ  |
Śāktasiddhā mahattejobalenotkaṭavigrahāḥ || 117 ||

The Śāktasiddha-s (śākta-siddhāḥ) are the Pulsating (saṃsphuritāḥ) Goddesses (devyaḥ) (Who) always (nityam) rise from Jyeṣṭhā --i.e. the chief Power of Śiva-- (jyeṣṭhāyāḥ) without any break (satata-utthitāḥ) through the Force of the Great Radiance (of Consciousness) (mahat-tejas-balena) in the form of Intoxication (of Self-awareness) (utkaṭa-vigrahāḥ). || 117 ||

𑆱𑇀𑆥𑆤𑇀𑆢𑆳𑆒𑇀𑆪𑆳𑆂 𑆤𑆳𑆢𑆖𑆴𑆢𑇀𑆮𑆠𑇀𑆠𑆳𑆂 𑆮𑆫𑇀𑆟𑆳𑆂 𑆤𑆴𑆠𑇀𑆪𑆮𑆴𑆑𑆱𑇀𑆮𑆫𑆳𑆂  𑇅
𑆑𑆬𑆳𑆯𑇀𑆖𑆠𑆱𑇀𑆫𑆂 𑆥𑆫𑆩𑆳𑆂 𑆒𑇀𑆪𑆳𑆠𑆳𑆂 𑆱𑇀𑆮𑆳𑆠𑇀𑆩𑆥𑇀𑆫𑆑𑆳𑆯𑆴𑆑𑆳𑆂 𑇆𑇑𑇑𑇘𑇆

𑆑𑆬𑆳𑆖𑆛𑆶𑆰𑇀𑆛𑆩𑆴𑆢𑆁 * 𑆱𑆳𑆩𑆫𑆱𑇀𑆪𑆱𑇀𑆮𑆫𑆷𑆥𑆠𑆳𑆩𑇀  𑇅
𑆪𑆳𑆠𑆁 𑆪𑆠𑇀𑆫𑆳𑆢𑇀𑆪𑆮𑆫𑇀𑆟𑆼𑇁𑆱𑇀𑆩𑆴𑆤𑇀𑆠𑆢𑇀𑆫𑆷𑆥𑆳𑆂 𑆯𑆳𑆩𑇀𑆨𑆮𑆳𑆂 𑆱𑇀𑆩𑆸𑆠𑆳𑆂 𑇆𑇑𑇑𑇙𑇆

स्पन्दाख्याः नादचिद्वत्ताः वर्णाः नित्यविकस्वराः  ।
कलाश्चतस्रः परमाः ख्याताः स्वात्मप्रकाशिकाः ॥११८॥

कलाचटुष्टमिदं * सामरस्यस्वरूपताम्  ।
यातं यत्राद्यवर्णेऽस्मिन्तद्रूपाः शाम्भवाः स्मृताः ॥११९॥

Spandākhyāḥ nādacidvattāḥ varṇāḥ nityavikasvarāḥ  |
Kalāścatasraḥ paramāḥ khyātāḥ svātmaprakāśikāḥ || 118 ||

Kalācaṭuṣṭamidaṃ * sāmarasyasvarūpatām  |
Yātaṃ yatrādyavarṇe'smintadrūpāḥ śāmbhavāḥ smṛtāḥ || 119 ||

Those (tāḥ) letters (varṇāḥ) (which are) always expanded (nitya-vikasvarāḥ) like Consciousness and Nāda --i.e. Its Awareness-- (nāda-cid-vat) are called Spanda (spanda-ākhyāḥ). (They are) the four (catasraḥ) Supreme (paramāḥ) Kalā-s or portions (kalāḥ) known as (khyātāḥ) the Illuminators of one’s own Self (svātmā-prakāśikāḥ). These (idam) four Kalā-s (kalā-caṭuṣṭam) attain (yātam) the State of one’s own Essential Nature in the form of Oneness (with everything) --i.e. non-duality-- (sāmarasya-sva-rūpatām) in this (asmin) letter ‘A’ (ādya-varṇe), where (yatra) their nature (tat-rūpāḥ) is known (smṛtāḥ) as Śāmbhava (śāmbhavāḥ). || 118-119 ||

𑆅𑆠𑇀𑆡𑆩𑆼𑆑𑆱𑇀𑆪 𑆪𑆶𑆓𑆥𑆠𑇀𑆱𑆫𑇀𑆮𑆢𑆼𑆲𑆾𑆢𑆴𑆠𑆳𑆱𑇀𑆠𑇀𑆮𑆴𑆰𑆳𑆂  𑇅
𑆱𑆫𑇀𑆮𑆑𑆬𑇀𑆥𑆤𑆑𑆬𑆤𑆳𑆤𑆴𑆮𑆲𑆮𑆴𑆨𑇀𑆫𑆩𑆮𑆫𑇀𑆘𑆴𑆠𑆳𑆂 𑇆𑇑𑇒𑇐𑇆

𑆩𑆑𑆳𑆫𑆫𑆷𑆥𑆩𑆳𑆯𑇀𑆫𑆴𑆠𑇀𑆪 𑆨𑆳𑆤𑇀𑆠𑇀𑆪𑆤𑆶𑆓𑇀𑆫𑆲𑆠𑆠𑇀𑆥𑆫𑆳  𑇅
𑆩𑆕𑇀𑆓𑆬𑆳𑆒𑇀𑆪𑆳 𑆩𑆲𑆳𑆬𑆑𑇀𑆰𑇀𑆩𑆵 𑆮𑆸𑆤𑇀𑆢𑆖𑆑𑇀𑆫𑆽𑆑𑆤𑆳𑆪𑆴𑆑𑆳 𑇆𑇑𑇒𑇑𑇆

इत्थमेकस्य युगपत्सर्वदेहोदितास्त्विषाः  ।
सर्वकल्पनकलनानिवहविभ्रमवर्जिताः ॥१२०॥

मकाररूपमाश्रित्य भान्त्यनुग्रहतत्परा  ।
मङ्गलाख्या महालक्ष्मी वृन्दचक्रैकनायिका ॥१२१॥

Itthamekasya yugapatsarvadehoditāstviṣāḥ  |
Sarvakalpanakalanānivahavibhramavarjitāḥ || 120 ||

Makārarūpamāśritya bhāntyanugrahatatparā  |
Maṅgalākhyā mahālakṣmī vṛndacakraikanāyikā || 121 ||

Thus (ittham), simultaneously (yugapat), the Rays (of the Śāmbhavasiddha-s) (tviṣāḥ), devoid of the confusion of the diversity of the activities (which) impel all the thoughts (sarva-kalpana-kalanā-nivaha-vibhrama-varjitāḥ) (, and) rise in all the bodies (sarva-deha-uditāḥ) of the Solitary One (ekasya), after taking shelter (āśritya) in the Nature of the letter ‘M’ (makāra-rūpam), shine (bhānti) as (being) totally devoted to (bestowing) Grace (anugraha-tatparā), (as They become) Mahālakṣmī the ‘Wealth or Beauty of Liberation’ (mahā-lakṣmī), called Maṅgalā (maṅgalā-ākhyā), the only one Mistress or Guide of the Vṛndacakram --i.e. the Wheel of Totality-- (vṛnda-cakra-eka-nāyikā). || 120-121 ||

𑆮𑆫𑇀𑆟𑆨𑆼𑆢𑆑𑇀𑆫𑆩𑆼𑆟𑆼𑆠𑇀𑆡𑆁 𑆪𑆢𑇀𑆪𑆥𑆴 𑆥𑇀𑆫𑆡𑆴𑆠𑆳𑆂 𑆱𑇀𑆦𑆶𑆛𑆩𑇀  𑇅
𑆠𑆡𑆳𑆥𑇀𑆪𑆮𑆫𑇀𑆟𑆩𑆳𑆲𑆳𑆠𑇀𑆩𑇀𑆪𑆁 𑆤 𑆠𑇀𑆪𑆘𑆤𑇀𑆠𑆴 𑆑𑆢𑆳𑆖𑆤 𑇆𑇑𑇒𑇒𑇆

वर्णभेदक्रमेणेत्थं यद्यपि प्रथिताः स्फुटम्  ।
तथाप्यवर्णमाहात्म्यं न त्यजन्ति कदाचन ॥१२२॥

Varṇabhedakrameṇetthaṃ yadyapi prathitāḥ sphuṭam  |
Tathāpyavarṇamāhātmyaṃ na tyajanti kadācana || 122 ||

Therefore (ittham), though (yadi-api…tathā-api) (They --i.e. all the Goddesses--) are clearly (sphuṭam) expanded (prathitāḥ) in the form of the succession of the letters (forming phases of Reality, They) (varṇa-bheda-krameṇa) never (na…kadācana) abandon (tyajanti) the Majesty of the letter ‘A’ (avarṇa-māhātmyam).  || 122 ||

𑆍𑆑𑆳 𑆢𑆼𑆮𑆵𑆠𑆴 𑆮𑆳 𑆨𑆳𑆠𑆴 𑆠𑆴𑆱𑇀𑆫𑆾 𑆢𑇀𑆮𑆳𑆢𑆯𑆣𑆾𑆢𑆴𑆠𑆳  𑇅
𑆇𑆢𑇀𑆪𑆾𑆓𑆳𑆢𑆴𑆑𑇀𑆫𑆩𑆼𑆟𑆾𑆖𑇀𑆖𑆽𑆫𑆼𑆑𑆽𑆑𑆳 𑆥𑆚𑇀𑆖𑆣𑆾𑆠𑇀𑆡𑆴𑆠𑆳 𑇆𑇑𑇒𑇓𑇆

एका देवीति वा भाति तिस्रो द्वादशधोदिता  ।
उद्योगादिक्रमेणोच्चैरेकैका पञ्चधोत्थिता ॥१२३॥

Ekā devīti vā bhāti tisro dvādaśadhoditā  |
Udyogādikrameṇoccairekaikā pañcadhotthitā || 123 ||

Or (from another viewpoint) (vā), the only One (ekā) Goddess (devī…iti) shines (bhāti) as rises (uditā) three times (tisraḥ) in a twelvefold way --i.e. counting 36-- (dvādaśadhā) through that process of continuous endevour, etc. --i.e. ābhāsana, carvaṇa, alaṃgrāsa-- (udyoga-ādi-krameṇa) (which) rises (utthitā) intensely (uccaiḥ) one by one (ekaikā) in a fivefold way (pañcadhā). || 123 ||

𑆠𑆸𑆠𑆵𑆪𑆼𑆤𑆳𑆢𑇀𑆪𑆑𑆳𑆫𑆼𑆟 𑆮𑆸𑆤𑇀𑆢𑆖𑆑𑇀𑆫𑆑𑇀𑆫𑆩𑆾𑆢𑆪𑆂  𑇅
𑆄𑆢𑇀𑆪𑆤𑆳𑆡𑆾𑆑𑇀𑆠𑆨𑆳𑆰𑆳𑆪𑆳 𑆬𑆔𑆷𑆑𑇀𑆠𑇀𑆪𑆳 𑆥𑇀𑆫𑆑𑆛𑆵𑆑𑆸𑆠𑆂 𑇆𑇑𑇒𑇔𑇆

तृतीयेनाद्यकारेण वृन्दचक्रक्रमोदयः  ।
आद्यनाथोक्तभाषाया लघूक्त्या प्रकटीकृतः ॥१२४॥

Tṛtīyenādyakāreṇa vṛndacakrakramodayaḥ  |
Ādyanāthoktabhāṣāyā laghūktyā prakaṭīkṛtaḥ || 124 ||

From a third (viewpoint) (tṛtīyena), the Rising of the Process of the Vṛndacakram (vṛnda-cakra-krama-udayaḥ) (takes place) through the first letter --i.e. through ‘A’-- (ādya-kāreṇa), (as) it has been displayed (prakaṭīkṛtaḥ) briefly (laghūktyā) in the explanation told by Ādyanāthaḥ (ādya-nātha-ukta-bhāṣāyāḥ).  || 124 ||

𑆙𑆛𑆴𑆠𑇀𑆪𑆶𑆤𑇀𑆩𑆴𑆰𑆴𑆠𑆳𑆒𑇀𑆪𑆱𑇀𑆪 𑆓𑇀𑆫𑆳𑆲𑇀𑆪𑆳 𑆱𑆩𑆢𑆸𑆓𑆳𑆠𑇀𑆩𑆤𑆂  𑇅
𑆪𑆼𑆲𑆾𑆢𑆼𑆠𑆴 𑆥𑇀𑆫𑆡𑆳 𑆱𑆽𑆮 𑆩𑆲𑆳𑆘𑇀𑆚𑆳𑆤𑆽𑆑𑆫𑆷𑆥𑆴𑆟𑆵 𑇆𑇑𑇒𑇕𑇆

झटित्युन्मिषिताख्यस्य ग्राह्या समदृगात्मनः  ।
येहोदेति प्रथा सैव महाज्ञानैकरूपिणी ॥१२५॥

Jhaṭityunmiṣitākhyasya grāhyā samadṛgātmanaḥ  |
Yehodeti prathā saiva mahājñānaikarūpiṇī || 125 ||

She (sā) is only (eva) that sudden (jhaṭiti) expansion (of perception) (prathā) which (yā) rises (udeti) here (in everyday experience) (iha) assuming merely the form of the Great Wisdom (mahā-jñāna-eka-rūpiṇī) (as) the object --i.e. Reality-- to be grasped (grāhyā) (of that which) is called the Expanded (condition of Universal Consciousness) (unmiṣita-ākhyasya) due to the Essence of the perception of everything in Sameness (samadṛś-ātmanaḥ). || 125 ||

𑆠𑆱𑇀𑆪𑆳𑆂 𑆥𑆢𑆳𑆫𑇀𑆡𑆱𑆁𑆫𑆩𑇀𑆨𑆥𑆫𑆴𑆘𑇀𑆚𑆳𑆤𑆱𑇀𑆮𑆫𑆷𑆥𑆠𑆂  𑇅
𑆪𑆳 𑆮𑆴𑆨𑆳𑆠𑆴 𑆖𑆴𑆠𑆴𑆂 𑆱𑆽𑆮 𑆩𑆲𑆳𑆩𑆤𑇀𑆠𑇀𑆫𑆱𑇀𑆮𑆫𑆷𑆥𑆴𑆟𑆵 𑇆𑇑𑇒𑇖𑇆

तस्याः पदार्थसंरम्भपरिज्ञानस्वरूपतः  ।
या विभाति चितिः सैव महामन्त्रस्वरूपिणी ॥१२६॥

Tasyāḥ padārthasaṃrambhaparijñānasvarūpataḥ  |
Yā vibhāti citiḥ saiva mahāmantrasvarūpiṇī || 126 ||

Because of Her Essential Nature (that is) the perfect knowledge of taking hold of all the objects (in Oneness with Herself) (tasyāḥ…pada-artha-saṃrambha-pari-jñāna-svarūpataḥ), She (sā) is only (eva) Citi or Consciousness (citiḥ), Who (yā) shines (vibhāti) as the Essential Nature of the Great Mantra --i.e. I Am-- (mahā-mantra-svarūpiṇī).  || 126 ||

𑆓𑇀𑆫𑆳𑆲𑇀𑆪𑆓𑇀𑆫𑆳𑆲𑆑𑆱𑆁𑆯𑇀𑆬𑆼𑆰𑆳𑆢𑆤𑆬𑇀𑆥𑆳𑆲𑇀𑆬𑆳𑆢𑆤𑆴𑆫𑇀𑆨𑆫𑆳  𑇅
𑆪𑆳 𑆱𑆁𑆮𑆴𑆢𑇀𑆫𑆳𑆘𑆠𑆼 𑆱𑆽𑆮 𑆩𑆲𑆳𑆩𑆼𑆬𑆳𑆥𑆮𑆴𑆓𑇀𑆫𑆲𑆂 𑇆𑇑𑇒𑇗𑇆

ग्राह्यग्राहकसंश्लेषादनल्पाह्लादनिर्भरा  ।
या संविद्राजते सैव महामेलापविग्रहः ॥१२७॥

Grāhyagrāhakasaṃśleṣādanalpāhlādanirbharā  |
Yā saṃvidrājate saiva mahāmelāpavigrahaḥ || 127 ||

Due to the union of subject and object (grāhya-grāhaka-saṃśleṣāt), only (eva) that (sā) Consciousness (saṃvit) rules (rājate) full of intense Bliss (analpa-āhlāda-nirbharā) Which (yā) embodies the Great Encounter (with one’s own Power or Self-awareness) (mahā-melāpa-vigrahaḥ). || 127 ||

𑆤𑆴𑆫𑇀𑆮𑆴𑆑𑆬𑇀𑆥𑆖𑆴𑆠𑆿 𑆪𑆠𑇀𑆫 𑆘𑇀𑆚𑆥𑇀𑆠𑆴𑆩𑆳𑆠𑇀𑆫𑆼 𑆱𑆢𑆾𑆢𑆴𑆠𑆼  𑇅
𑆱𑆳𑆩𑆫𑆱𑇀𑆪𑆢𑆸𑆯𑆳 𑆱𑆫𑇀𑆮𑆁 𑆱𑇀𑆡𑆴𑆠𑆁 𑆯𑆳𑆑𑇀𑆠𑆂 𑆑𑇀𑆫𑆩𑆱𑇀𑆠𑆶 𑆱𑆂 𑇆𑇑𑇒𑇘𑇆

निर्विकल्पचितौ यत्र ज्ञप्तिमात्रे सदोदिते  ।
सामरस्यदृशा सर्वं स्थितं शाक्तः क्रमस्तु सः ॥१२८॥

Nirvikalpacitau yatra jñaptimātre sadodite  |
Sāmarasyadṛśā sarvaṃ sthitaṃ śāktaḥ kramastu saḥ || 128 ||

The Śākta (śāktaḥ) Process (kramaḥ…tu) is that (saḥ) (which takes place) in Thoughtless Consciousness (nirvikalpa-citau), in which (yatra) everything (sarvam) rests (sthitam) in uninterrupted (sadā-udite) pure understanding (jñapti-mātre) through the Perception of Oneness (sāmarasya-dṛśā). || 128 ||

𑆩𑆲𑆳𑆯𑆷𑆤𑇀𑆪𑆼 𑆠𑆶 𑆓𑆲𑆤𑆼 𑆤𑆴𑆂𑆱𑇀𑆥𑆤𑇀𑆢𑆳𑆒𑇀𑆪𑆼𑇁𑆤𑆴𑆑𑆼𑆠𑆤𑆼  𑇅
𑆱𑆲𑆱𑆳 𑆮𑆴𑆬𑆪𑆁 𑆪𑆳𑆠𑆴 𑆖𑆴𑆠𑆴𑆫𑇀𑆪𑆠𑇀𑆫 𑆱 𑆯𑆳𑆩𑇀𑆨𑆮𑆂 𑇆𑇑𑇒𑇙𑇆

महाशून्ये तु गहने निःस्पन्दाख्येऽनिकेतने  ।
सहसा विलयं याति चितिर्यत्र स शाम्भवः ॥१२९॥

Mahāśūnye tu gahane niḥspandākhye'niketane  |
Sahasā vilayaṃ yāti citiryatra sa śāmbhavaḥ || 129 ||

The unlocated (aniketane) (and) inexplicable (gahane) Great Void (mahā-śūnye…tu) (that is) called Motionless (Consciousness) (niḥ-spanda-ākhye), where (yatra) the Power of Consciousness (citiḥ) spontaneously --i.e. in non-sequential form-- (sahasā) becomes dissolved into (vilayam…yāti), is the (saḥ) Śāmbhava (State) (śāmbhavaḥ). || 129 ||

𑆃𑆠𑆴𑆥𑇀𑆫𑆯𑆳𑆤𑇀𑆠𑆱𑆁𑆲𑆳𑆫𑆮𑆴𑆬𑆪𑆮𑇀𑆪𑆾𑆩𑆱𑆳𑆓𑆫𑆂  𑇅
𑆠𑆱𑇀𑆩𑆳𑆢𑆵𑆰𑆖𑆴𑆠𑇀𑆠𑆫𑆕𑇀𑆓𑆫𑆷𑆥𑆘𑇀𑆚𑆳𑆤𑆩𑆴𑆲𑆾𑆢𑆴𑆠𑆩𑇀 𑇆𑇑𑇓𑇐𑇆

𑆠𑆢𑆽𑆮 𑆥𑆫𑆧𑆾𑆣𑆽𑆑𑆫𑆷𑆥𑆁 𑆱𑇀𑆮𑆱𑇀𑆥𑆤𑇀𑆢𑆮𑆴𑆓𑇀𑆫𑆲𑆩𑇀  𑇅
𑆩𑆤𑇀𑆠𑇀𑆫𑆩𑆷𑆫𑇀𑆠𑆴𑆠𑆪𑆳 𑆯𑆳𑆑𑇀𑆠𑆁 𑆮𑆴𑆨𑆳𑆠𑆁 𑆤𑆴𑆫𑆮𑆓𑇀𑆫𑆲𑆩𑇀 𑇆𑇑𑇓𑇑𑇆

अतिप्रशान्तसंहारविलयव्योमसागरः  ।
तस्मादीषचित्तरङ्गरूपज्ञानमिहोदितम् ॥१३०॥

तदैव परबोधैकरूपं स्वस्पन्दविग्रहम्  ।
मन्त्रमूर्तितया शाक्तं विभातं निरवग्रहम् ॥१३१॥

Atipraśāntasaṃhāravilayavyomasāgaraḥ  |
Tasmādīṣacittaraṅgarūpajñānamihoditam || 130 ||

Tadaiva parabodhaikarūpaṃ svaspandavigraham  |
Mantramūrtitayā śāktaṃ vibhātaṃ niravagraham || 131 ||

Here (iha), the Perception of that form (which) pertains to the individual mind of the Lord --i.e. sensory cognition-- (īṣa-citta-raṅga-rūpa-jñānam) rises (uditam) from (tasmāt) the excessively Peaceful Ocean of Emptiness, (in which) the (idea) of ‘dissolution’ becomes vanished (ati-praśānta-saṃhāra-vilaya-vyoma-sāgaraḥ). Therefore (tadā…eva), (it is) the only Form of Supreme Awareness (para-bodha-eka-rūpam), (Which) embodies one’s own Spanda or Activity of Consciousness (sva-spanda-vigraham) (that is) unlimited (niravagraham) (and) Śākta --i.e. filled with I-consciousness-- (śāktam), (and) shines forth (vibhātam) as the Personification --i.e. real state-- of Mantra --i.e. ‘the Consciousness of ‘I Am’-- (mantra-mūrtitayā).  || 130-131 ||

𑆠𑆠𑆱𑇀𑆠𑆢𑆼𑆮 𑆱𑆲𑆱𑆳 𑆩𑆴𑆬𑆴𑆠𑆁 𑆥𑆫𑆣𑆳𑆩𑆤𑆴  𑇅
𑆪𑆠𑆱𑇀𑆠𑆱𑇀𑆩𑆳𑆢𑆴𑆲 𑆒𑇀𑆪𑆳𑆠𑆾 𑆩𑆼𑆬𑆳𑆥𑆾 𑆤𑆴𑆫𑇀𑆤𑆴𑆑𑆼𑆠𑆤𑆂 𑇆𑇑𑇓𑇒𑇆

ततस्तदेव सहसा मिलितं परधामनि  ।
यतस्तस्मादिह ख्यातो मेलापो निर्निकेतनः ॥१३२॥

Tatastadeva sahasā militaṃ paradhāmani  |
Yatastasmādiha khyāto melāpo nirniketanaḥ || 132 ||

Since (yataḥ) only (eva) that --i.e. sensory perception-- (tat) is encountered or united (militam) spontaneously (with Supreme Consciousness) (sahasā) in the Supreme Abode (para-dhāmani), therefore (tataḥ…tasmāt), here (iha), it is called (khyātaḥ) the Unlocated (nirniketanaḥ) Melāpa or Encounter (with one’s own Essential Nature) (melāpaḥ). || 132 ||

𑆩𑆲𑆳𑆱𑆁𑆲𑆳𑆫𑆓𑆓𑆤𑆼 𑆱𑆾𑇁𑆥𑇀𑆪𑆤𑇀𑆠𑆫𑇀𑆬𑆪𑆩𑆳𑆓𑆠𑆂  𑇅
𑆯𑆳𑆑𑇀𑆠𑆑𑇀𑆫𑆩𑆱𑇀𑆠𑆠𑆾 𑆨𑆳𑆠𑆴 𑆱𑆢𑆱𑆠𑇀𑆑𑇀𑆫𑆩𑆮𑆫𑇀𑆘𑆴𑆠𑆂 𑇆𑇑𑇓𑇓𑇆

महासंहारगगने सोऽप्यन्तर्लयमागतः  ।
शाक्तक्रमस्ततो भाति सदसत्क्रमवर्जितः ॥१३३॥

Mahāsaṃhāragagane so'pyantarlayamāgataḥ  |
Śāktakramastato bhāti sadasatkramavarjitaḥ || 133 ||

Even (api) that (saḥ) attains (āgataḥ) internal dissolution (antar-layam) in the Sky of Great Withdrawal (mahā-saṃhāra-gagane), then (tataḥ) the Śākta process --i.e. which rests merely on Supreme I-consciousness which rises from the union of subject and object-- (śākta-kramaḥ) shines (bhāti) without the succession --i.e. duality-- of existence and non-existence (sat-asat-krama-varjitaḥ). || 133 ||

𑆥𑆶𑆤𑆱𑇀𑆠𑆢𑆼𑆮 𑆱𑆁𑆮𑆴𑆠𑇀𑆠𑆴𑆑𑆬𑆤𑆳𑆥𑆫𑆴𑆮𑆫𑇀𑆘𑆴𑆠𑆩𑇀  𑇅
𑆤𑆴𑆫𑆶𑆠𑇀𑆠𑆫𑆁 𑆥𑆫𑆁 𑆪𑆠𑇀𑆠𑆠𑇀𑆑𑆡𑆴𑆠𑆁 𑆮𑇀𑆪𑆾𑆩𑆯𑆳𑆩𑇀𑆨𑆮𑆩𑇀 𑇆𑇑𑇓𑇔𑇆

पुनस्तदेव संवित्तिकलनापरिवर्जितम्  ।
निरुत्तरं परं यत्तत्कथितं व्योमशाम्भवम् ॥१३४॥

Punastadeva saṃvittikalanāparivarjitam  |
Niruttaraṃ paraṃ yattatkathitaṃ vyomaśāmbhavam || 134 ||

Again (punaḥ), only (eva) That (tat) Which (yat) is devoid of (that which) impels (limited) cognition (saṃvitti-kalanā-pari-varjitam) is the Supreme (param) Absolute (niruttaram), (and) That (tat) is called (kathitam) Vyomaśāmbhava or the Śāmbhava (Condition) of the Empty Sky (of Consciousness) --lit. that which bestows Happiness in the Sky-- (vyoma-śāmbhavam).  || 134 ||

𑆃𑆪𑆁 𑆯𑇀𑆫𑆵𑆮𑆵𑆫𑆱𑆴𑆁𑆲𑆳𑆒𑇀𑆪𑆱𑇀𑆮𑆳𑆩𑆴𑆤𑆳 𑆱𑆁𑆥𑇀𑆫𑆑𑆳𑆯𑆴𑆠𑆂  𑇅
𑆯𑇀𑆫𑆵𑆘𑇀𑆚𑆳𑆤𑆤𑆼𑆠𑇀𑆫𑆤𑆳𑆡𑆱𑇀𑆪 𑆮𑆸𑆤𑇀𑆢𑆖𑆑𑇀𑆫𑆾𑆢𑆪𑆂 𑆥𑆫𑆂 𑇆𑇑𑇓𑇕𑇆

अयं श्रीवीरसिंहाख्यस्वामिना संप्रकाशितः  ।
श्रीज्ञाननेत्रनाथस्य वृन्दचक्रोदयः परः ॥१३५॥

Ayaṃ śrīvīrasiṃhākhyasvāminā saṃprakāśitaḥ  |
Śrījñānanetranāthasya vṛndacakrodayaḥ paraḥ || 135 ||

This (ayam) Supreme (paraḥ) Rising of the Vṛndacakram or the Wheel of the Multitude (vṛnda-cakra-udayaḥ) (transmitted) by Venerable Jñānanetranātha (śrī-jñāna-netra-nāthasya) is displayed (saṃ-prakāśitaḥ) by the master called Venerable Vīrasiṃha --i.e. also known as Hrasvanāthaḥ, Keyūravatī’s disciple-- (śrī-vīra-siṃha-ākhya-svāminā). || 135 ||

𑆨𑆳𑆮𑆱𑇀𑆮𑆨𑆳𑆮𑆫𑆷𑆥𑆼𑆟 𑆮𑆸𑆤𑇀𑆢𑆖𑆑𑇀𑆫𑆩𑆲𑆾𑆢𑆪𑆂  𑇅
𑆱𑆁𑆢𑆫𑇀𑆯𑆴𑆠𑆱𑇀𑆠𑆵𑆮𑇀𑆫𑆠𑆫𑆥𑆳𑆠𑆮𑆴𑆢𑇀𑆣𑆣𑆴𑆪𑆳𑆁 𑆱𑆠𑆳𑆩𑇀 𑇆𑇑𑇓𑇖𑇆

भावस्वभावरूपेण वृन्दचक्रमहोदयः  ।
संदर्शितस्तीव्रतरपातविद्धधियां सताम् ॥१३६॥

Bhāvasvabhāvarūpeṇa vṛndacakramahodayaḥ  |
Saṃdarśitastīvratarapātaviddhadhiyāṃ satām || 136 ||

The Great Rising of the Vṛndacakram (vṛnda-cakra-mahā-udayaḥ) in the form of the Essential Nature of existence (bhāva-sva-bhāva-rūpeṇa) is manifested (saṃdarśitaḥ) in the intellect of real devotees pierced by the most Supreme Descent (of Grace) (satām…tīvra-tara-pāta-viddha-dhiyām).  || 136 ||

𑆤𑆴𑆫𑇀𑆣𑆳𑆩𑆥𑆫𑆩𑆳𑆑𑆳𑆯𑆥𑆢𑆳𑆤𑇀𑆤𑆴𑆠𑇀𑆪𑆮𑆴𑆑𑆱𑇀𑆮𑆫𑆳𑆠𑇀  𑇅
𑆥𑇀𑆫𑆱𑆷𑆠𑆳𑆂 𑆥𑆚𑇀𑆖𑆢𑆼𑆮𑇀𑆪𑆾𑆔𑆧𑆵𑆘𑆨𑆷𑆠𑆳𑆂 𑆱𑆢𑆾𑆢𑆴𑆠𑆳𑆂 𑇆𑇑𑇓𑇗𑇆

निर्धामपरमाकाशपदान्नित्यविकस्वरात्  ।
प्रसूताः पञ्चदेव्योघबीजभूताः सदोदिताः ॥१३७॥

Nirdhāmaparamākāśapadānnityavikasvarāt  |
Prasūtāḥ pañcadevyoghabījabhūtāḥ sadoditāḥ || 137 ||

(Such a Multitude) is always rising (sadā…uditāḥ) (and) consist of the Seed of the Five Goddesses (pañca-devī-ogha-bīja-bhūtāḥ) (Who) come (prasūtāḥ) from the condition of the always expanded Abodeless Supreme Sky (nir-dhāma-parama-ākāśa-padāt…nitya-vikasvarāt). || 137 ||

𑆠𑆼𑆤𑆽𑆮 𑆥𑆚𑇀𑆖𑆖𑆑𑇀𑆫𑆳𑆒𑇀𑆪𑆑𑇀𑆫𑆩𑆱𑇀𑆮𑆳𑆩𑆵 𑆮𑆴𑆑𑆳𑆱𑆴𑆠𑆂  𑇅
𑆤𑆴𑆫𑇀𑆮𑆴𑆑𑆬𑇀𑆥𑆩𑆲𑆳𑆘𑇀𑆚𑆳𑆤𑆦𑆬𑆥𑇀𑆫𑆳𑆥𑇀𑆠𑆿 𑆤𑆴𑆫𑆤𑇀𑆠𑆫𑆂 𑇆𑇑𑇓𑇘𑇆

तेनैव पञ्चचक्राख्यक्रमस्वामी विकासितः  ।
निर्विकल्पमहाज्ञानफलप्राप्तौ निरन्तरः ॥१३८॥

Tenaiva pañcacakrākhyakramasvāmī vikāsitaḥ  |
Nirvikalpamahājñānaphalaprāptau nirantaraḥ || 138 ||

The Owner of the Sequence called the Five Wheels --i.e. the Lord of the Wheel of Consciousness, Cakreśvara-- (pañca-cakra-ākhya-krama-svāmī) expands or shines (vikāsitaḥ) uninterruptedly (nirantaraḥ) only through That --i.e. through the Five Wheels-- (tena…eva), during the Attainment of the Fruit of the Great Knowledge of Thoughtlessness (nirvikalpa-mahā-jñāna-phala-prāptau). || 138 ||

𑆱 𑆍𑆮 𑆥𑇀𑆫𑆳𑆤𑇀𑆠𑆖𑆑𑇀𑆫𑆼 𑆠𑆶 𑆮𑆵𑆫𑆳𑆒𑇀𑆪𑆂 𑆥𑆚𑇀𑆖𑆑𑆾𑆢𑆪𑆂  𑇅
𑆢𑆼𑆮𑆠𑆳𑆑𑇀𑆫𑆩𑆮𑆴𑆱𑇀𑆦𑆳𑆫𑆩𑆳𑆱𑇀𑆦𑆳𑆫𑇀𑆪 𑆦𑆬𑆠𑆂 𑆱𑆢𑆳 𑇆𑇑𑇓𑇙𑇆

स एव प्रान्तचक्रे तु वीराख्यः पञ्चकोदयः  ।
देवताक्रमविस्फारमास्फार्य फलतः सदा ॥१३९॥

Sa eva prāntacakre tu vīrākhyaḥ pañcakodayaḥ  |
Devatākramavisphāramāsphārya phalataḥ sadā || 139 ||

Only (eva) He --i.e. Cakreśvara-- (saḥ) is called a ‘Vīra or Hero’ (vīra-ākhyaḥ), the Eternal (sadā) Rising of the Fivefold (Reality) (pañcaka-udayaḥ) in the Final Wheel (prānta-cakre…tu) due to the Fruit (of the Process of the Vṛndacakram) (phalataḥ), after taking the expansion of the sequence of deities as His Own --i.e. after becoming one with all the deities a limited being can worship-- (devatā-krama-visphāram…āsphārya). || 139 ||

Pāta or the Descent of Consciousness

𑆥𑇀𑆫𑆡𑆴𑆠𑆳 𑆥𑆳𑆠𑆮𑆴𑆨𑆮𑆱𑇀𑆮𑆨𑆳𑆮𑆼𑆤𑆳𑆑𑇀𑆫𑆩𑆳𑆑𑆸𑆠𑆴𑆂  𑇅
𑆠𑆱𑇀𑆪𑆽𑆮 𑆱𑆁𑆥𑇀𑆫𑆮𑆑𑇀𑆰𑇀𑆪𑆳𑆩𑆴 𑆱𑆁𑆥𑇀𑆫𑆢𑆳𑆪𑆁 𑆩𑆶𑆒𑆾𑆢𑇀𑆓𑆠𑆩𑇀 𑇆𑇑𑇔𑇐𑇆

प्रथिता पातविभवस्वभावेनाक्रमाकृतिः  ।
तस्यैव संप्रवक्ष्यामि संप्रदायं मुखोद्गतम् ॥१४०॥

Prathitā pātavibhavasvabhāvenākramākṛtiḥ  |
Tasyaiva saṃpravakṣyāmi saṃpradāyaṃ mukhodgatam || 140 ||

The non-sequential aspect of (Consciousness) (akrama-ākṛtiḥ) is spreading (prathitā) through the Essential Nature of the Majesty of the Pāta or the Descent of Consciousness (into manifestation) (pāta-vibhava-svabhāvena). I will tell (saṃpravakṣyāmi) the Oral Transmission (saṃpradāyam…mukha-udgatam) regarding it (tasya…eva). || 140 ||

𑆢𑇀𑆮𑆤𑇀𑆢𑇀𑆮𑆪𑆶𑆓𑇀𑆩𑆱𑇀𑆮𑆫𑆷𑆥𑆼𑆟 𑆮𑆳𑆩𑆼𑆯𑇀𑆪𑆼𑆮𑆾𑆢𑆴𑆠𑆳 𑆱𑆢𑆳  𑇅
𑆃𑆘𑆱𑇀𑆫𑆁 𑆯𑆳𑆩𑇀𑆨𑆮𑆳𑆒𑇀𑆪𑆼𑆤 𑆓𑆸𑆲𑆵𑆠𑇀𑆮𑆳 𑆥𑆳𑆠𑆩𑆳𑆢𑆴𑆠𑆂 𑇆𑇑𑇔𑇑𑇆

द्वन्द्वयुग्मस्वरूपेण वामेश्येवोदिता सदा  ।
अजस्रं शाम्भवाख्येन गृहीत्वा पातमादितः ॥१४१॥

Dvandvayugmasvarūpeṇa vāmeśyevoditā sadā  |
Ajasraṃ śāmbhavākhyena gṛhītvā pātamāditaḥ || 141 ||

Only (eva) Vāmeśī (vāmeśī) rises (uditā) always (sadā) through the Essential Nature of the pair of opposites (dvandva-yugma-svarūpeṇa). After (She) is taking (gṛhītvā) the first (āditaḥ) (phase of) Descent (pātam), (She) perpetually (shines) (ajasram) as (that which) is called Śāmbhava --i.e. as the Powers of the Śāmbhavasiddha-s-- (śāmbhava-ākhyena).  || 141 ||

𑆃𑆰𑇀𑆛𑆳𑆨𑆴𑆂 𑆯𑆳𑆑𑇀𑆠𑆫𑆷𑆥𑆳𑆨𑆴𑆫𑇀𑆢𑆼𑆮𑆵𑆨𑆴𑆂 𑆥𑇀𑆫𑆡𑆴𑆠𑆳 𑆱𑇀𑆮𑆠𑆂  𑇅
𑆒𑆼𑆖𑆫𑇀𑆪𑆳𑆒𑇀𑆪𑆳 𑆓𑆸𑆲𑆵𑆠𑇀𑆮𑆳𑆡 𑆥𑆳𑆠𑆳𑆁𑆯𑆁 * 𑆢𑇀𑆮𑆴𑆠𑆵𑆪𑆑𑆩𑇀 𑇆𑇑𑇔𑇒𑇆

अष्टाभिः शाक्तरूपाभिर्देवीभिः प्रथिता स्वतः  ।
खेचर्याख्या गृहीत्वाथ पातांशं * द्वितीयकम् ॥१४२॥

Aṣṭābhiḥ śāktarūpābhirdevībhiḥ prathitā svataḥ  |
Khecaryākhyā gṛhītvātha pātāṃśaṃ * dvitīyakam || 142 ||

Then (atha), after taking (gṛhītvā) the second (dvitīyakam) portion of Descent (pāta-aṃśam) through the eight (aṣṭābhiḥ) Goddesses (devībhiḥ) of the Śākta-s --i.e. of the Śāktasiddha-s-- (śākta-rūpābhiḥ), (She) is spreading (prathitā) spontaneously (svataḥ) as (that which) is called Khecarī (khecarī-ākhyā).  || 142 ||

𑆢𑇀𑆮𑆳𑆢𑆯𑆳𑆠𑇀𑆩𑆱𑇀𑆮𑆨𑆳𑆮𑆳𑆨𑆴𑆂 𑆯𑆑𑇀𑆠𑆴𑆨𑆴𑆂 𑆱𑆫𑇀𑆮𑆢𑆾𑆠𑇀𑆡𑆴𑆠𑆳  𑇅
𑆨𑆷𑆖𑆫𑆵 𑆱𑆲𑆱𑆳𑆯𑇀𑆫𑆴𑆠𑇀𑆪 𑆱𑆩𑇀𑆪𑆓𑇀𑆘𑇀𑆚𑆳𑆤𑆁 𑆠𑆸𑆠𑆵𑆪𑆑𑆩𑇀 𑇆𑇑𑇔𑇓𑇆

द्वादशात्मस्वभावाभिः शक्तिभिः सर्वदोत्थिता  ।
भूचरी सहसाश्रित्य सम्यग्ज्ञानं तृतीयकम् ॥१४३॥

Dvādaśātmasvabhāvābhiḥ śaktibhiḥ sarvadotthitā  |
Bhūcarī sahasāśritya samyagjñānaṃ tṛtīyakam || 143 ||

Having suddenly taken (sahasā…āśritya) the perfect Knowledge (of subject and object) (samyak-jñānam) (that is) the third (phase of Descent) (tṛtīyakam) through the Essential Natures of the twelve (dvādaśa-ātmā-svabhāvābhiḥ) Powers (of the Melāpasiddha-s) (śaktibhiḥ), (She) constantly (sarvadā) rises (utthitā) as Bhūcarī (bhūcarī).  || 143 ||

𑆖𑆠𑆶𑆫𑇀𑆮𑆴𑆁𑆯𑆠𑆴𑆱𑇀𑆮𑆨𑆳𑆮𑆳𑆨𑆴𑆫𑇀𑆢𑆼𑆮𑆠𑆳𑆨𑆴𑆂 𑆱𑆢𑆾𑆢𑆴𑆠𑆳  𑇅
𑆱𑆁𑆲𑆳𑆫𑆨𑆑𑇀𑆰𑆟𑆪𑆳𑆯𑇀𑆫𑆴𑆠𑇀𑆪 𑆤𑆴𑆠𑇀𑆪𑆁 𑆥𑆳𑆠𑆁 𑆖𑆠𑆶𑆫𑇀𑆡𑆑𑆩𑇀 𑇆𑇑𑇔𑇔𑇆

चतुर्विंशतिस्वभावाभिर्देवताभिः सदोदिता  ।
संहारभक्षणयाश्रित्य नित्यं पातं चतुर्थकम् ॥१४४॥

Caturviṃśatisvabhāvābhirdevatābhiḥ sadoditā  |
Saṃhārabhakṣaṇayāśritya nityaṃ pātaṃ caturthakam || 144 ||

Through the twentyfour (caturviṃśati-svabhāvābhiḥ) deities (devatābhiḥ) (She) always rises (sadā…uditā) as Saṃhārabhakṣaṇī (saṃhārabhakṣaṇayā) after taking shelter (āśritya) in the eternal (nityam) fourth (caturthakam) (phase) of Descent (pātam).  || 144 ||

𑆢𑇀𑆮𑆴𑆫𑆰𑇀𑆛𑆫𑆯𑇀𑆩𑆴𑆫𑆷𑆥𑆳𑆨𑆴𑆫𑇀𑆢𑆼𑆮𑆵𑆨𑆴𑆂 𑆥𑇀𑆫𑆾𑆢𑆴𑆠𑆳𑆤𑇀𑆠𑆓𑆳  𑇅
𑆫𑆿𑆢𑇀𑆫𑆼𑆯𑇀𑆮𑆫𑆵 𑆱𑆩𑆳𑆯𑇀𑆫𑆴𑆠𑇀𑆪 𑆥𑆳𑆠𑆁 𑆠𑆶 𑆥𑆚𑇀𑆖𑆩𑆁 𑆑𑇀𑆫𑆩𑆳𑆠𑇀 𑇆𑇑𑇔𑇕𑇆

द्विरष्टरश्मिरूपाभिर्देवीभिः प्रोदितान्तगा  ।
रौद्रेश्वरी समाश्रित्य पातं तु पञ्चमं क्रमात् ॥१४५॥

Dviraṣṭaraśmirūpābhirdevībhiḥ proditāntagā  |
Raudreśvarī samāśritya pātaṃ tu pañcamaṃ kramāt || 145 ||

Having firmly established (samāśritya) in the fifth (phase) (pañcamam) of Descent (pātam…tu) through the Goddesses (devībhiḥ) in the form of the sixteen rays (of Consciousness) (dvi-raṣṭa-raśmi-rūpābhiḥ), (She) is said to be (pra-uditā) Raudreśvarī (raudra-īśvarī), the last (phase) (anta-gā) (of this) sequence (of descending into manifestation) (kramāt). || 145 ||

𑆅𑆠𑇀𑆡𑆁 𑆑𑇀𑆫𑆩𑆳𑆑𑇀𑆫𑆩𑆾𑆬𑇀𑆬𑆳𑆱𑆫𑆷𑆥𑆼𑆟 𑆥𑇀𑆫𑆡𑆴𑆠𑆳𑆂 𑆱𑆢𑆳  𑇅
𑆥𑆚𑇀𑆖𑆮𑆳𑆲𑆱𑇀𑆮𑆫𑆷𑆥𑆴𑆟𑇀𑆪𑆾 𑆢𑆼𑆮𑇀𑆪𑆾𑇁𑆤𑆶𑆓𑇀𑆫𑆲𑆠𑆠𑇀𑆥𑆫𑆳𑆂 𑇆𑇑𑇔𑇖𑇆

इत्थं क्रमाक्रमोल्लासरूपेण प्रथिताः सदा  ।
पञ्चवाहस्वरूपिण्यो देव्योऽनुग्रहतत्पराः ॥१४६॥

Itthaṃ kramākramollāsarūpeṇa prathitāḥ sadā  |
Pañcavāhasvarūpiṇyo devyo'nugrahatatparāḥ || 146 ||

Therefore (ittham), the Goddesses (devyaḥ), being the Essential Nature of (this) Fivefold Flow (pañca-vāha-svarūpiṇyaḥ), always (sadā) exist (prathitāḥ) by manifesting (both) succession and non-succession (krama-akrama-ullāsa-rūpeṇa), (and They are) devoted to bestowing Grace (anugraha-tatparāḥ). || 146 ||

𑆤𑆴𑆫𑇀𑆤𑆴𑆑𑆼𑆠𑆢𑆸𑆯𑆳𑆥𑆵𑆲 𑆠𑆳 𑆍𑆮 𑆥𑇀𑆫𑆾𑆢𑆴𑆠𑆳𑆂 𑆱𑇀𑆦𑆶𑆛𑆩𑇀  𑇅
𑆘𑇀𑆚𑆳𑆤𑆳𑆢𑆴𑆥𑆚𑇀𑆖𑆑𑆼 𑆨𑆳𑆤𑇀𑆠𑆴 𑆥𑇀𑆫𑆠𑇀𑆪𑆼𑆑𑆳𑆱𑇀𑆩𑆴𑆤𑇀𑆤𑆴𑆫𑆤𑇀𑆠𑆫𑆳𑆂 𑇆𑇑𑇔𑇗𑇆

निर्निकेतदृशापीह ता एव प्रोदिताः स्फुटम्  ।
ज्ञानादिपञ्चके भान्ति प्रत्येकास्मिन्निरन्तराः ॥१४७॥

Nirniketadṛśāpīha tā eva proditāḥ sphuṭam  |
Jñānādipañcake bhānti pratyekāsminnirantarāḥ || 147 ||

Even (api) from the viewpoint of Abodeless (Consciousness) (nirniketa-dṛśā), They (tāḥ) are truly (eva) rise (proditāḥ) clearly visibly (sphuṭam) here (iha) (and) shine (bhānti) perpetually (nirantarāḥ) in this (asmin) fivefold (sequence) of the Jñāna-s --i.e. the Jñānasiddha-s-- etc. (jñāna-ādi-pañcake), one by one (pratyekā).  || 147 ||

𑆓𑆫𑇀𑆨𑆱𑆁𑆑𑇀𑆫𑆳𑆩𑆴𑆠𑆾𑆬𑇀𑆬𑆳𑆱𑆁 𑆨𑆑𑇀𑆰𑇀𑆪𑆽𑆑𑆽𑆑𑆳 𑆮𑆴𑆫𑆳𑆘𑆠𑆼  𑇅
𑆢𑆼𑆮𑆵 𑆥𑆚𑇀𑆖𑆳𑆠𑇀𑆩𑆮𑆸𑆠𑇀𑆠𑆴𑆱𑇀𑆡𑆳 𑆥𑆫𑆩𑆳𑆩𑇀𑆧𑆫𑆣𑆫𑇀𑆩𑆴𑆟𑆵 𑇆𑇑𑇔𑇘𑇆

𑆠𑆠𑇀𑆠𑇀𑆮𑆠𑆂 𑆱𑆫𑇀𑆮𑆱𑆁𑆑𑆬𑇀𑆥𑆮𑆫𑇀𑆘𑆴𑆠𑆳 𑆪𑆼 𑆤𑆴𑆫𑆤𑇀𑆠𑆫𑆳𑆂  𑇅
𑆨𑆳𑆱𑆤𑇀𑆠𑆼 𑆪𑆠𑇀𑆫 𑆠𑆠𑇀𑆫𑆽𑆮 𑆠𑆢𑇀𑆨𑆳𑆮𑆁 𑆪𑆳𑆤𑇀𑆠𑆴 𑆱𑆁𑆮𑆴𑆢𑆂 𑇆𑇑𑇔𑇙𑇆

𑆍𑆮𑆁 𑆥𑆚𑇀𑆖𑆳𑆠𑇀𑆩𑆮𑆴𑆨𑆮𑆁 𑆖𑆑𑇀𑆫𑆁 𑆫𑆿𑆢𑇀𑆫𑆼𑆯𑇀𑆪𑆣𑆴𑆰𑇀𑆜𑆴𑆠𑆩𑇀  𑇅
𑆤𑆴𑆫𑆷𑆥𑆳𑆒𑇀𑆪𑆩𑆲𑆳𑆓𑇀𑆫𑆳𑆱𑆫𑆷𑆥𑆳𑆠𑇀𑆫 𑆖𑇀𑆪𑆮𑆠𑆼 𑆑𑆢𑆳 𑇆𑇑𑇕𑇐𑇆

गर्भसंक्रामितोल्लासं भक्ष्यैकैका विराजते  ।
देवी पञ्चात्मवृत्तिस्था परमाम्बरधर्मिणी ॥१४८॥

तत्त्वतः सर्वसंकल्पवर्जिता ये निरन्तराः  ।
भासन्ते यत्र तत्रैव तद्भावं यान्ति संविदः ॥१४९॥

एवं पञ्चात्मविभवं चक्रं रौद्रेश्यधिष्ठितम्  ।
निरूपाख्यमहाग्रासरूपात्र च्यवते कदा ॥१५०॥

Garbhasaṃkrāmitollāsaṃ bhakṣyaikaikā virājate  |
Devī pañcātmavṛttisthā paramāmbaradharmiṇī || 148 ||

Tattvataḥ sarvasaṃkalpavarjitā ye nirantarāḥ  |
Bhāsante yatra tatraiva tadbhāvaṃ yānti saṃvidaḥ || 149 ||

Evaṃ pañcātmavibhavaṃ cakraṃ raudreśyadhiṣṭhitam  |
Nirūpākhyamahāgrāsarūpātra cyavate kadā || 150 ||

(They) radiate (virājate) one by one (eka-ekā) after consuming the outpourings (of duality that have) transferred to the Womb (of Consciousness) (bhakṣyā…garbha-saṃkrāmita-ullāsam), (and) Devī or the Goddess (devī) remains (sthā) as the Fivefold Activity (of the Siddha-s) (pañca-ātmā-vṛttiḥ) furnished with the Nature of the Supreme Sky (of Consciousness) (parama-āmbara-dharmiṇī). In reality (tattvataḥ), perceptions (saṃvidaḥ), which (ye) shine (bhāsante) only there (tatra…eva) where (yatra) (they) attain (yānti) their nature (of being perceptions) (tat-bhāvam), are uninterrupted (nirantarāḥ) (and) devoid of all imaginations (sarva-saṃkalpa-varjitāḥ). Therefore (evam), when (kadā) would (Her) appearance of the indescribable Great Consuming (nirūpākhya-mahā-grāsa-rūpā) there --i.e. during perceptions-- (atra) be deprived (cyavate) of the Wheel (cakram) (That is) the Majesty of the Fivefold Nature (pañca-ātmā-vibhavam) governed by Raudreśī (raudra-īśī-adhiṣṭhitam)?  || 148-150 ||

𑆣𑆳𑆩𑆩𑆶𑆢𑇀𑆫𑆳𑆮𑆫𑇀𑆟𑆑𑆬𑆳𑆱𑆁𑆮𑆴𑆢𑇀𑆣𑆳𑆩𑆱𑇀𑆮𑆨𑆳𑆮𑆠𑆂  𑇅
𑆥𑆳𑆠𑆳𑆤𑆴𑆑𑆼𑆠𑆢𑆸𑆰𑇀𑆛𑇀𑆪𑆳𑆢𑆴𑆮𑆸𑆤𑇀𑆢𑆖𑆑𑇀𑆫𑆁 𑆥𑇀𑆫𑆑𑆳𑆯𑆴𑆠𑆩𑇀 𑇆𑇑𑇕𑇑𑇆

धाममुद्रावर्णकलासंविद्धामस्वभावतः  ।
पातानिकेतदृष्ट्यादिवृन्दचक्रं प्रकाशितम् ॥१५१॥

Dhāmamudrāvarṇakalāsaṃviddhāmasvabhāvataḥ  |
Pātāniketadṛṣṭyādivṛndacakraṃ prakāśitam || 151 ||

The Primordial Vṛndacakram or the Wheel of the Multitude or Totality (ādi-vṛnda-cakram) has been displayed (prakāśitam) according to the viewpoints of ‘Pāta’ or the ‘Descent (of Consciousness and) of (Her) Abodeless (Condition) (pāta-aniketa-dṛṣṭyā), (and) according to (Her) essential characteristics (called) Dhāma, Mudrā, Varṇa, Kalā, (and) Consciousness (dhāma-mudrā-varṇa-kalā-saṃvit-dhāma-svabhāvataḥ). || 151 ||

The Gurukrama

𑆇𑆢𑇀𑆫𑆵𑆯𑆥𑆵𑆜𑆩𑆳𑆯𑇀𑆫𑆵𑆠𑇀𑆪 𑆩𑆕𑇀𑆓𑆬𑆳𑆤𑆤𑇀𑆢𑆤𑆴𑆫𑇀𑆨𑆫𑆳  𑇅
𑆱𑆢𑆱𑆢𑇀𑆨𑆳𑆱𑆤𑆳𑆮𑆼𑆯𑆮𑆫𑇀𑆘𑆴𑆠𑆳 𑆠𑆳𑆩𑆲𑆁 𑆯𑇀𑆫𑆪𑆼 𑇆𑇑𑇕𑇒𑇆

उद्रीशपीठमाश्रीत्य मङ्गलानन्दनिर्भरा  ।
सदसद्भासनावेशवर्जिता तामहं श्रये ॥१५२॥

Udrīśapīṭhamāśrītya maṅgalānandanirbharā  |
Sadasadbhāsanāveśavarjitā tāmahaṃ śraye || 152 ||

Having obtained (āśrītya) the Pīṭha of Udrīśa (udrīśa-pīṭham), I (aham) take refuge (śraye) in That (tām) Maṅgalā (maṅgalā) (Who) is Full of Bliss (ānanda-nirbharā), (and) devoid of the penetration of the appearance (of the ideas) of being and non-being (sat-asat-bhāsana-āveśa-varjitā). || 152 ||

𑆠𑆠𑆂 𑆯𑇀𑆫𑆵𑆩𑆖𑇀𑆗𑆴𑆮𑆳𑆤𑆤𑇀𑆢𑆤𑆳𑆡𑆓𑆶𑆫𑆶𑆮𑆫𑆁 𑆱𑆢𑆳  𑇅
𑆬𑆾𑆑𑆾𑆠𑇀𑆠𑆫𑆩𑆲𑆳𑆘𑇀𑆚𑆳𑆤𑆖𑆑𑇀𑆰𑆶𑆰𑆁 𑆥𑇀𑆫𑆟𑆩𑆳𑆩𑇀𑆪𑆲𑆩𑇀 𑇆𑇑𑇕𑇓𑇆

ततः श्रीमच्छिवानन्दनाथगुरुवरं सदा  ।
लोकोत्तरमहाज्ञानचक्षुषं प्रणमाम्यहम् ॥१५३॥

Tataḥ śrīmacchivānandanāthaguruvaraṃ sadā  |
Lokottaramahājñānacakṣuṣaṃ praṇamāmyaham || 153 ||

Then (tataḥ), I (aham) always (sadā) bow before (praṇamāmi) the most venerable Śivānandanātha, the best of the Guru-s (śrīmat-śiva-ānanda-nātha-guru-varam), (Who) has the Vision of the Extraordinary --lit. beyond the common or worldly-- Great Wisdom (loka-uttara-mahā-jñāna-cakṣuṣam). || 153 ||

𑆯𑇀𑆫𑆵𑆩𑆠𑇀𑆑𑆼𑆪𑆷𑆫𑆮𑆠𑇀𑆪𑆳𑆒𑇀𑆪𑆳 𑆥𑆵𑆜𑆘𑆘𑇀𑆚𑆳𑆤𑆥𑆳𑆫𑆓𑆳  𑇅
𑆒𑆖𑆑𑇀𑆫𑆖𑆳𑆫𑆴𑆟𑆵 𑆪𑆼𑆪𑆁 𑆠𑆳𑆩𑆲𑆁 𑆤𑆿𑆩𑆴 𑆨𑆑𑇀𑆠𑆴𑆠𑆂 𑇆𑇑𑇕𑇔𑇆

श्रीमत्केयूरवत्याख्या पीठजज्ञानपारगा  ।
खचक्रचारिणी येयं तामहं नौमि भक्तितः ॥१५४॥

Śrīmatkeyūravatyākhyā pīṭhajajñānapāragā  |
Khacakracāriṇī yeyaṃ tāmahaṃ naumi bhaktitaḥ || 154 ||

Out of my Devotion (bhaktitaḥ), I (aham) adore (naumi) That (tām) most venerable Keyūravatī (śrīmat-keyūravatī-ākhyā) (Who) has mastered the Wisdom born from the Pīṭha (pīṭha-ja-jñāna-pāragā), (and Who) is this (Being) (iyam) (Who) (yā) lives in the Wheel of Consciousness (as the Solitary I-consciousness in everyone) (kha-cakra-cāriṇī).  || 154 ||

𑆩𑆲𑆳𑆮𑆵𑆫𑆮𑆫𑆾 𑆪𑆾𑇁𑆱𑆿 𑆯𑇀𑆫𑆵𑆩𑆢𑇀𑆮𑆳𑆩𑆤𑆱𑆁𑆘𑇀𑆚𑆑𑆂  𑇅
𑆢𑆼𑆮𑆵𑆣𑆳𑆩𑇀𑆤𑆴 𑆱𑆢𑆳𑆫𑆷𑆞𑆱𑇀𑆠𑆁 𑆮𑆤𑇀𑆢𑆼 𑆑𑇀𑆫𑆩𑆨𑆳𑆱𑇀𑆑𑆫𑆩𑇀 𑇆𑇑𑇕𑇕𑇆

महावीरवरो योऽसौ श्रीमद्वामनसंज्ञकः  ।
देवीधाम्नि सदारूढस्तं वन्दे क्रमभास्करम् ॥१५५॥

Mahāvīravaro yo'sau śrīmadvāmanasaṃjñakaḥ  |
Devīdhāmni sadārūḍhastaṃ vande kramabhāskaram || 155 ||

I praise (vande) Him (asau…tam) Who (yaḥ) is called the most venerable Vāmana (śrīmat-vāmana-saṃjñakaḥ) (and) is the best of the Great Vīra-s or Hero-s (mahā-vīra-varaḥ), (Who) forever (sadā) rests (ārūḍhaḥ) in the Abode of the Goddess (devī-dhāmni), (and) Reveals the Process of the Krama (krama-bhāskaram).  || 155 ||

𑆠𑆠𑆂 𑆯𑇀𑆫𑆵𑆩𑆖𑇀𑆖𑆑𑇀𑆫𑆨𑆳𑆤𑆶𑆫𑇀𑆢𑆼𑆮𑆠𑆳𑆤𑆪𑆢𑆼𑆯𑆴𑆑𑆂  𑇅
𑆩𑆲𑆳𑆮𑇀𑆫𑆠𑆣𑆫𑆾 𑆪𑆱𑇀𑆠𑆁 𑆮𑆤𑇀𑆢𑆼𑇁𑆲𑆁 𑆥𑆫𑆣𑆳𑆩𑆓𑆩𑇀 𑇆𑇑𑇕𑇖𑇆

ततः श्रीमच्चक्रभानुर्देवतानयदेशिकः  ।
महाव्रतधरो यस्तं वन्देऽहं परधामगम् ॥१५६॥

Tataḥ śrīmaccakrabhānurdevatānayadeśikaḥ  |
Mahāvratadharo yastaṃ vande'haṃ paradhāmagam || 156 ||

Then (tataḥ), I (aham) adore (vande) That (tam) most venerable Cakrabhānu (śrīmat-cakra-bhānuḥ), the teacher of the Devatānaya or the Doctrine of the Deities of the senses (devatā-naya-deśikaḥ) Who (yaḥ) pervades the Supreme Abode (para-dhāma-gam) (and) holds the Great Vrata (of the ascetics) (mahā-vrata-dharaḥ).  || 156 ||

𑆯𑇀𑆫𑆵𑆩𑆢𑆵𑆯𑆳𑆤𑆴𑆑𑆳𑆒𑇀𑆪𑆳 𑆪𑆳 𑆥𑆚𑇀𑆖𑆩𑆶𑆢𑇀𑆫𑆳𑆮𑆴𑆨𑆷𑆰𑆴𑆠𑆳  𑇅
𑆃𑆑𑇀𑆫𑆩𑆑𑇀𑆫𑆩𑆱𑆤𑇀𑆠𑆳𑆤𑆑𑆾𑆮𑆴𑆢𑆳 𑆠𑆳𑆁 𑆤𑆩𑆳𑆩𑇀𑆪𑆲𑆩𑇀 𑇆𑇑𑇕𑇗𑇆

श्रीमदीशानिकाख्या या पञ्चमुद्राविभूषिता  ।
अक्रमक्रमसन्तानकोविदा तां नमाम्यहम् ॥१५७॥

Śrīmadīśānikākhyā yā pañcamudrāvibhūṣitā  |
Akramakramasantānakovidā tāṃ namāmyaham || 157 ||

I (aham) adore (namāmi) That (tām) most venerable Īśānikā (śrīmat-īśānikā-ākhyā) Who (yā) is decorated with the five Mudrā-s (pañca-mudrā-vibhūṣitā), (and) well versed in the (knowledge regarding the) expansion of succession and non-succession (akrama-krama-santāna-kovidā). || 157 ||

𑆩𑆲𑆳𑆤𑆪𑆥𑆫𑆘𑇀𑆚𑆳𑆤𑆮𑆴𑆨𑆷𑆠𑆴𑆱𑆠𑇀𑆥𑇀𑆫𑆢𑆂 𑆱𑆢𑆳  𑇅
𑆯𑇀𑆫𑆵𑆩𑆤𑇀𑆤𑆤𑇀𑆢𑆑𑆤𑆳𑆩𑆾 𑆪𑆱𑇀𑆠𑆁 𑆤𑆩𑆳𑆩𑆴 𑆒𑆣𑆳𑆩𑆓𑆩𑇀 𑇆𑇑𑇕𑇘𑇆

महानयपरज्ञानविभूतिसत्प्रदः सदा  ।
श्रीमन्नन्दकनामो यस्तं नमामि खधामगम् ॥१५८॥

Mahānayaparajñānavibhūtisatpradaḥ sadā  |
Śrīmannandakanāmo yastaṃ namāmi khadhāmagam || 158 ||

I (aham) praise (namāmi) That (tam) most venerable Nandaka (śrīmat-nandaka-nāmaḥ) Who (yaḥ) pervades the Abode of Consciousness (kha-dhāma-gam), (and) always (sadā) bestows the Truth about the Glory of the Supreme Wisdom of the Mahānaya or the Great Way (mahā-ānaya-para-jñāna-vibhūti-sat-pradaḥ).  || 158 ||

𑆯𑇀𑆫𑆵𑆩𑆠𑇀𑆱𑆘𑇀𑆘𑆤𑆤𑆳𑆩𑆱𑇀𑆠𑆁 𑆫𑆲𑆱𑇀𑆪𑆑𑇀𑆫𑆩𑆤𑆴𑆫𑇀𑆨𑆫𑆩𑇀  𑇅
𑆨𑆼𑆢𑆳𑆨𑆼𑆢𑆑𑆬𑆕𑇀𑆑𑆱𑇀𑆪 𑆮𑆫𑇀𑆘𑆴𑆠𑆁 𑆥𑇀𑆫𑆟𑆩𑆳𑆩𑇀𑆪𑆲𑆩𑇀 𑇆𑇑𑇕𑇙𑇆

श्रीमत्सज्जननामस्तं रहस्यक्रमनिर्भरम्  ।
भेदाभेदकलङ्कस्य वर्जितं प्रणमाम्यहम् ॥१५९॥

Śrīmatsajjananāmastaṃ rahasyakramanirbharam  |
Bhedābhedakalaṅkasya varjitaṃ praṇamāmyaham || 159 ||

I (aham) adore (pranamāmi) That (tam) most venerable Sajjana (śrīmat-sajjana-nāmaḥ) (Who) is devoid (varjitam) of the dirt of ‘duality’ and ‘non-duality’ (bheda-abheda-kalaṅkasya), (and) Full of the Secret Process (of the Tradition of the Krama) (rahasya-krama-nirbharam). || 159 ||

𑆤𑆴𑆫𑇀𑆩𑆬𑆱𑇀𑆦𑆛𑆴𑆑𑆥𑇀𑆫𑆒𑇀𑆪𑆲𑆸𑆢𑆪𑆁 𑆮𑆴𑆓𑆠𑆳𑆩𑆪𑆩𑇀  𑇅
𑆯𑇀𑆫𑆵𑆩𑆠𑇀𑆱𑆾𑆩𑆼𑆯𑇀𑆮𑆫𑆁 𑆮𑆤𑇀𑆢𑆼 𑆩𑆲𑆳𑆯𑆳𑆱𑆤𑆥𑆳𑆫𑆓𑆩𑇀 𑇆𑇑𑇖𑇐𑇆

निर्मलस्फटिकप्रख्यहृदयं विगतामयम्  ।
श्रीमत्सोमेश्वरं वन्दे महाशासनपारगम् ॥१६०॥

Nirmalasphaṭikaprakhyahṛdayaṃ vigatāmayam  |
Śrīmatsomeśvaraṃ vande mahāśāsanapāragam || 160 ||

I venerate (vande) the most venerable Someśvara (śrīmat-soma-īśvaram) (Whose) Heart is Bright as a spotless crystal (nirmala-sphaṭika-prakhya-hṛdayam) (because He) has mastered the Great Teaching (mahā-śāsana-pāragam) (and) became freed (from limitations) (vigatāmayam).  || 160 ||

𑆠𑆼𑆤𑆼𑆲 𑆑𑆸𑆥𑆪𑆳 𑆩𑆲𑇀𑆪𑆁 𑆱𑆁𑆥𑇀𑆫𑆢𑆠𑇀𑆠𑆾 𑆩𑆲𑆳𑆑𑇀𑆫𑆩𑆂  𑇅
𑆪𑆼𑆤𑆳𑆲𑆁 𑆤𑆮𑆨𑆴𑆫𑇀𑆮𑆳𑆫𑇀𑆟𑆑𑆬𑆕𑇀𑆑𑆽𑆫𑇀𑆤𑆳𑆮𑆸𑆠𑆾𑇁𑆤𑆴𑆯𑆩𑇀 𑇆𑇑𑇖𑇑𑇆

तेनेह कृपया मह्यं संप्रदत्तो महाक्रमः  ।
येनाहं नवभिर्वार्णकलङ्कैर्नावृतोऽनिशम् ॥१६१॥

Teneha kṛpayā mahyaṃ saṃpradatto mahākramaḥ  |
Yenāhaṃ navabhirvārṇakalaṅkairnāvṛto'niśam || 161 ||

I (mahyam) received (saṃpradattaḥ) the Great Krama (mahā-kramaḥ) through (tena…iha) the Transmission of His Grace (kṛpayā), by which (yena) I am (aham) never (na) covered by new (nava-bhiḥ) dirts of outward appearance (vārṇa-kalaṅkaiḥ) anymore (aniśam).  || 161 ||

𑆃𑆠𑇀𑆫𑆽𑆮 𑆑𑆡𑇀𑆪𑆠𑆼𑇁𑆱𑇀𑆩𑆢𑇀𑆨𑆴𑆫𑇀𑆢𑇀𑆮𑆴𑆠𑆵𑆪𑆳 𑆓𑆶𑆫𑆶𑆱𑆤𑇀𑆠𑆠𑆴𑆂  𑇅
𑆥𑆵𑆜𑆾𑆢𑆴𑆠𑆩𑆲𑆳𑆩𑇀𑆤𑆳𑆪𑆫𑆲𑆱𑇀𑆪𑆑𑇀𑆫𑆩𑆤𑆴𑆫𑇀𑆨𑆫𑆳 𑇆𑇑𑇖𑇒𑇆

अत्रैव कथ्यतेऽस्मद्भिर्द्वितीया गुरुसन्ततिः  ।
पीठोदितमहाम्नायरहस्यक्रमनिर्भरा ॥१६२॥

Atraiva kathyate'smadbhirdvitīyā gurusantatiḥ  |
Pīṭhoditamahāmnāyarahasyakramanirbharā || 162 ||

Here (atra…eva), we (asmadbhiḥ) mention (kathyate) the secondary (dvitīyā) lineage of Guru-s (guru-santatiḥ), Full of the Secret Process of the Great Transmission (Which) rises from the Pīṭha (pīṭha-udita-mahā-āmnāya-rahasya-krama-nirbharā).  || 162 ||

𑆯𑇀𑆫𑆵𑆖𑆑𑇀𑆫𑆨𑆳𑆤𑆶𑆥𑆳𑆢𑆽𑆱𑇀𑆠𑆶 𑆥𑆫𑆩𑆳𑆫𑇀𑆡𑆳𑆫𑇀𑆡𑆥𑆳𑆫𑆓𑆽𑆂  𑇅
𑆑𑆸𑆠𑆥𑇀𑆫𑆱𑆳𑆢𑆾 𑆮𑆵𑆫𑆼𑆤𑇀𑆢𑇀𑆫𑆂 𑆯𑇀𑆫𑆵𑆥𑇀𑆫𑆧𑆾𑆣𑆱𑇀𑆠𑆥𑆾𑆣𑆤𑆂 𑇆𑇑𑇖𑇓𑇆

श्रीचक्रभानुपादैस्तु परमार्थार्थपारगैः  ।
कृतप्रसादो वीरेन्द्रः श्रीप्रबोधस्तपोधनः ॥१६३॥

Śrīcakrabhānupādaistu paramārthārthapāragaiḥ  |
Kṛtaprasādo vīrendraḥ śrīprabodhastapodhanaḥ || 163 ||

Venerable Prabodha (śrī-prabodhaḥ), (Who) is the Lord of the Heroes (vīrendraḥ) (and) a great ascetic (tapas-dhanaḥ), received Grace (kṛtaprasādaḥ) from the Feet of venerable Cakrabhānu (śrī-cakra-bhānu-pādaiḥ…tu) (Which) mastered the Supreme Reality (parama-ārtha-ārtha-pāragaiḥ).  || 163 ||

𑆠𑆼𑆤𑆳𑆲𑆴𑆠𑆥𑇀𑆫𑆱𑆳𑆢𑆱𑇀𑆠𑆶 𑆘𑆽𑆪𑆑𑆳𑆒𑇀𑆪𑆾 𑆩𑆲𑆳𑆮𑇀𑆫𑆠𑆵  𑇅
𑆘𑇀𑆚𑆳𑆤𑆱𑆁𑆑𑇀𑆫𑆳𑆤𑇀𑆠𑆴𑆤𑆴𑆫𑇀𑆨𑇀𑆫𑆳𑆤𑇀𑆠𑆂 𑆱𑇀𑆮𑆳𑆤𑆤𑇀𑆢𑆳𑆤𑆤𑇀𑆢𑆤𑆤𑇀𑆢𑆴𑆠𑆂 𑇆𑇑𑇖𑇔𑇆

तेनाहितप्रसादस्तु जैयकाख्यो महाव्रती  ।
ज्ञानसंक्रान्तिनिर्भ्रान्तः स्वानन्दानन्दनन्दितः ॥१६४॥

Tenāhitaprasādastu jaiyakākhyo mahāvratī  |
Jñānasaṃkrāntinirbhrāntaḥ svānandānandananditaḥ || 164 ||

And (tu) through Him --i.e. through venerable Prabodha-- (tena), the Mahāvratin --i.e. great ascetic-- (mahā-vratī) Jaiyaka (jaiyaka-ākhyaḥ) received Grace (āhita-prasādaḥ), (Who) became freed from confusions due to the Transmission of Wisdom (jñāna-saṃkrānti-nirbhrāntaḥ) (and) delighted in the Bliss of His own Joy (svānanda-ānanda-nanditaḥ). || 164 ||

𑆠𑆼𑆤𑆳𑆥𑆴 𑆖 𑆯𑇀𑆫𑆵𑆥𑆕𑇀𑆑𑆳𑆒𑇀𑆪𑆾 𑆢𑆠𑇀𑆠𑆯𑇀𑆫𑆵𑆑𑇀𑆫𑆩𑆯𑆳𑆱𑆤𑆂  𑇅
𑆨𑆮𑆠𑆢𑇀𑆨𑇀𑆫𑆳𑆤𑇀𑆠𑆴𑆮𑆴𑆨𑇀𑆫𑆳𑆤𑇀𑆠𑆴𑆮𑆴𑆣𑇀𑆮𑆁𑆱𑆾𑆖𑇀𑆖𑆟𑇀𑆝𑆢𑆵𑆣𑆴𑆠𑆴𑆂 𑇆𑇑𑇖𑇕𑇆

तेनापि च श्रीपङ्काख्यो दत्तश्रीक्रमशासनः  ।
भवतद्भ्रान्तिविभ्रान्तिविध्वंसोच्चण्डदीधितिः ॥१६५॥

Tenāpi ca śrīpaṅkākhyo dattaśrīkramaśāsanaḥ  |
Bhavatadbhrāntivibhrāntividhvaṃsoccaṇḍadīdhitiḥ || 165 ||

And (ca) from Him --i.e. from Jaiyaka-- (tena…api), venerable Paṅkaka (śrī-paṅkākhyaḥ) received the Teachings of the venerable Krama (datta-śrī-krama-śāsanaḥ) (that is) the Mighty Rays of the Destruction of saṃsāra (and also) of the confusion it --i.e. saṃsāra-- displays (bhava-tat-bhrānti-vibhrānti-vidhvaṃsa-uccaṇḍa-dīdhitiḥ).  || 165 ||

𑆠𑆼𑆤𑆳𑆥𑆴 𑆯𑇀𑆫𑆵𑆤𑆳𑆓𑆤𑆳𑆩𑆢𑆼𑆯𑆴𑆑𑆥𑇀𑆫𑆮𑆫𑆳𑆓𑇀𑆫𑆟𑆵  𑇅
𑆑𑆸𑆠𑆥𑇀𑆫𑆱𑆳𑆢𑆥𑆫𑆩𑆳𑆲𑇀𑆬𑆳𑆢𑆾𑆢𑆪𑆮𑆴𑆔𑆷𑆫𑇀𑆟𑆴𑆠𑆂 𑇆𑇑𑇖𑇖𑇆

तेनापि श्रीनागनामदेशिकप्रवराग्रणी  ।
कृतप्रसादपरमाह्लादोदयविघूर्णितः ॥१६६॥

Tenāpi śrīnāganāmadeśikapravarāgraṇī  |
Kṛtaprasādaparamāhlādodayavighūrṇitaḥ || 166 ||

From Him --i.e. from Paṅkaka-- (tena-api), venerable Nāga received Grace (Who) is the best and most excellent Teacher, intoxicated with the rising of Supreme Bliss (śrī-nāga-nāma-deśika-pravara-agraṇī…kṛta-prasāda-parama-āhlāda-udaya-vighūrṇitaḥ).  || 166 ||

𑆠𑆼𑆤𑆳𑆥𑇀𑆪𑆲𑆁 𑆩𑆲𑆳𑆩𑇀𑆤𑆳𑆪𑆮𑆫𑆼’ 𑆱𑇀𑆩𑆴𑆤𑇀𑆥𑆫𑆩𑆳𑆢𑇀𑆨𑆶𑆠𑆼  𑇅
𑆃𑆨𑆴𑆰𑆴𑆑𑇀𑆠𑆂 𑆑𑆸𑆥𑆳𑆯𑆳𑆤𑇀𑆠𑆖𑆴𑆠𑇀𑆠𑆼𑆤𑆳𑆮𑆸𑆠𑇀𑆠𑆠𑆼𑆘𑆱𑆳 𑇆𑇑𑇖𑇗𑇆

तेनाप्यहं महाम्नायवरे’ स्मिन्परमाद्भुते  ।
अभिषिक्तः कृपाशान्तचित्तेनावृत्ततेजसा ॥१६७॥

Tenāpyahaṃ mahāmnāyavare’ sminparamādbhute  |
Abhiṣiktaḥ kṛpāśāntacittenāvṛttatejasā || 167 ||

By Him --i.e. by Nāga-- (tena…api), (Whose) mind became calm by Grace (kṛpā-śānta-cittena) (and) is the Splendour returned (to Its Unlimited Nature) (āvṛtta-tejasā), I (aham) became initiated (abhiṣiktaḥ) into This (asmin) Supreme Astonishment (parama-adbhute) (that is) the Best of the Great Traditions (mahā-āmnāya-vare).  || 167 ||

𑆅𑆠𑇀𑆡𑆁 𑆥𑇀𑆫𑆾𑆑𑇀𑆠𑆳 𑆱𑆤𑇀𑆠𑆠𑆴𑆱𑇀𑆠𑆶 𑆢𑇀𑆮𑆴𑆠𑆵𑆪𑆼𑆰𑆳 𑆩𑆲𑆳𑆤𑆪𑆼  𑇅
𑆤𑆴𑆫𑆳𑆮𑆼𑆯𑆱𑆩𑆳𑆮𑆼𑆯𑆖𑆩𑆠𑇀𑆑𑆳𑆫𑆿𑆔𑆤𑆴𑆫𑇀𑆨𑆫𑆳 𑇆𑇑𑇖𑇘𑇆

इत्थं प्रोक्ता सन्ततिस्तु द्वितीयेषा महानये  ।
निरावेशसमावेशचमत्कारौघनिर्भरा ॥१६८॥

Itthaṃ proktā santatistu dvitīyeṣā mahānaye  |
Nirāveśasamāveśacamatkāraughanirbharā || 168 ||

This way (ittham), this (eṣā) secondary (dvitīyā) lineage (santatiḥ) of (Guru-s) (santatiḥ) of the Mahānaya (mahānaye), Full of the Flow of the Astonishment of (such a) Penetration (into the Supreme Reality which) is beyond any penetration (nirāveśa-samāveśa-camatkāra-ogha-nirbharā), has been declared (proktā).  || 168 ||

𑆅𑆠𑇀𑆡𑆁 𑆥𑆫𑆱𑇀𑆥𑆫𑆾𑆢𑇀𑆨𑆷𑆠𑆂 𑆱𑆢𑇀𑆓𑆶𑆫𑆶𑆑𑇀𑆫𑆩𑆮𑆴𑆱𑇀𑆠𑆫𑆂  𑇅
𑆱𑇀𑆡𑆴𑆠𑆾𑇁𑆪𑆁 𑆢𑆴𑆮𑇀𑆪𑆱𑆴𑆢𑇀𑆣𑆳𑆒𑇀𑆪𑆩𑆤𑆶𑆘𑆳𑆠𑆑𑇀𑆫𑆩𑆼𑆟 𑆖 𑇆𑇑𑇖𑇙𑇆

इत्थं परस्परोद्भूतः सद्गुरुक्रमविस्तरः  ।
स्थितोऽयं दिव्यसिद्धाख्यमनुजातक्रमेण च ॥१६९॥

Itthaṃ parasparodbhūtaḥ sadgurukramavistaraḥ  |
Sthito'yaṃ divyasiddhākhyamanujātakrameṇa ca || 169 ||

So (ittham), the Expansion of the Sequence of True Guru-s (sat-guru-krama-vistaraḥ) has been produced in this order (paraspara-udbhūtaḥ), and (ca) this (ayam) abides (sthitaḥ) in the Divine, the Siddha and the human flow (of Guru-s) (divya-siddha-ākhya-manujāta-krameṇa).  || 169 ||

𑆱𑆁𑆮𑆴𑆠𑇀𑆥𑇀𑆫𑆩𑆳𑆩𑆲𑆾𑆢𑇀𑆨𑆷𑆠𑆱𑆩𑆶𑆬𑇀𑆬𑆳𑆱𑆩𑆲𑆾𑆢𑆪𑆂  𑇅
𑆃𑆨𑇀𑆪𑆤𑇀𑆠𑆫𑆢𑆸𑆯𑆳 𑆅𑆠𑆴 𑆢𑆴𑆮𑇀𑆪𑆾𑇁𑆱𑆿 𑆱𑆢𑇀𑆓𑆶𑆫𑆶𑆑𑇀𑆫𑆩𑆂 𑇆𑇑𑇗𑇐𑇆

संवित्प्रमामहोद्भूतसमुल्लासमहोदयः  ।
अभ्यन्तरदृशा इति दिव्योऽसौ सद्गुरुक्रमः ॥१७०॥

Saṃvitpramāmahodbhūtasamullāsamahodayaḥ  |
Abhyantaradṛśā iti divyo'sau sadgurukramaḥ || 170 ||

According to the inner viewpoint (abhi-antara-dṛśā…iti), that (asau) Divine (divyaḥ) Sequence of the True Guru-s (sat-guru-kramaḥ) is the Great Rising of the Manifestation of the Most Extraordinary Understanding of Consciousness (saṃvit-pramā-mahā-adbhūta-samullāsa-mahā-udayaḥ). || 170 ||

𑆮𑆱𑇀𑆠𑆶𑆠𑆂 𑆱𑇀𑆮𑆱𑇀𑆮𑆫𑆾𑆬𑇀𑆬𑆳𑆱𑆂 𑆥𑇀𑆫𑆡𑆩𑆂 𑆯𑆷𑆤𑇀𑆪𑆠𑆳𑆠𑇀𑆩𑆑𑆂  𑇅
𑆪𑆾 𑆮𑆴𑆨𑆳𑆠𑆴 𑆩𑆲𑆳𑆨𑆳𑆨𑆴𑆱𑇀𑆠𑆩𑆘𑆁 𑆢𑆼𑆯𑆴𑆑𑆁 𑆯𑇀𑆫𑆪𑆼 𑇆𑇑𑇗𑇑𑇆

वस्तुतः स्वस्वरोल्लासः प्रथमः शून्यतात्मकः  ।
यो विभाति महाभाभिस्तमजं देशिकं श्रये ॥१७१॥

Vastutaḥ svasvarollāsaḥ prathamaḥ śūnyatātmakaḥ  |
Yo vibhāti mahābhābhistamajaṃ deśikaṃ śraye || 171 ||

I take refuge (śraye) in That (tam) Unborn (ajam) Teacher (deśikam) Who (yaḥ) Radiates (vibhāti) with the Great Rays (mahābhābhiḥ) (, as) in reality (vastutaḥ), He is the Primordial (prathamaḥ) Manifestation of one’s own Vibrancy of Self-Awareness (sva-svara-ullāsaḥ) characterized by the Void (of Consciousness) (śūnyatā-ātmakaḥ). || 171 ||

𑆥𑆚𑇀𑆖𑆓𑇀𑆫𑆤𑇀𑆡𑆴𑆱𑆩𑆶𑆢𑇀𑆨𑆼𑆢𑆑𑆫𑆟𑆳 𑆪𑆾𑆢𑆴𑆠𑆳 𑆖𑆴𑆠𑆴𑆂  𑇅
𑆪𑆠𑆱𑇀𑆠𑆱𑇀𑆩𑆳𑆠𑇀𑆥𑆚𑇀𑆘𑆣𑆾𑆠𑇀𑆡𑆳 𑆥𑇀𑆫𑆟𑆮𑆳𑆮𑆫𑇀𑆠𑆫𑆷𑆥𑆴𑆟𑆵 𑇆𑇑𑇗𑇒𑇆

पञ्चग्रन्थिसमुद्भेदकरणा योदिता चितिः  ।
यतस्तस्मात्पञ्जधोत्था प्रणवावर्तरूपिणी ॥१७२॥

Pañcagranthisamudbhedakaraṇā yoditā citiḥ  |
Yatastasmātpañjadhotthā praṇavāvartarūpiṇī || 172 ||

Since (yataḥ…tasmāt) Consciousness (citiḥ) Which (yā) makes the five knots pierced (pañca-granthi-samudbheda-karaṇā) rises (uditā…utthā) in a fivefold way (pañcadhā), She is the cycle of Praṇava (praṇava-āvarta-rūpiṇī).  || 172 ||

𑆪𑆼𑆪𑆁 𑆠𑆱𑇀𑆪𑆳 𑆤𑆴𑆫𑆿𑆥𑆩𑇀𑆪𑆯𑆫𑆵𑆫𑆳𑆢𑇀𑆢𑆵𑆥𑇀𑆠𑆪𑆱𑇀𑆠𑆶 𑆪𑆂  𑇅
𑆤𑆴𑆪𑆠𑆓𑇀𑆫𑆲𑆱𑆁𑆲𑆳𑆫𑆤𑆴𑆫𑇀𑆩𑆬𑆳 𑆪𑆳𑆂 𑆱𑆩𑆶𑆠𑇀𑆡𑆴𑆠𑆳𑆂 𑇆𑇑𑇗𑇓𑇆

𑆠𑆳 𑆍𑆮 𑆓𑆢𑆴𑆠𑆳𑆂 𑆥𑆚𑇀𑆖𑆪𑆾𑆤𑆪𑆂 𑆥𑆫𑆣𑆳𑆩𑆓𑆳𑆂  𑇅
𑆤𑆴𑆪𑆠𑆓𑇀𑆫𑆲𑆱𑆁𑆱𑇀𑆡𑆳𑆤𑆑𑆬𑇀𑆥𑆤𑆳𑆥𑆫𑆴𑆮𑆫𑇀𑆘𑆴𑆠𑆳𑆂 𑇆𑇑𑇗𑇔𑇆

येयं तस्या निरौपम्यशरीराद्दीप्तयस्तु यः  ।
नियतग्रहसंहारनिर्मला याः समुत्थिताः ॥१७३॥

ता एव गदिताः पञ्चयोनयः परधामगाः  ।
नियतग्रहसंस्थानकल्पनापरिवर्जिताः ॥१७४॥

Yeyaṃ tasyā niraupamyaśarīrāddīptayastu yaḥ  |
Niyatagrahasaṃhāranirmalā yāḥ samutthitāḥ || 173 ||

Tā eva gaditāḥ pañcayonayaḥ paradhāmagāḥ  |
Niyatagrahasaṃsthānakalpanāparivarjitāḥ || 174 ||

This (iyam…yā) (becomes) the Rays (of Consciousness) (dīptayaḥ…tu) rising from Her (tasyāḥ) incomparable Body (niraupamya-śarīrāt), Which --i.e. the Rays-- (yāḥ) appear (samutthitāḥ) Spotless, because of the dissolution of limited cognitions (niyata-graha-saṃhāra-nirmalāḥ), are said to be (tāḥ…gaditāḥ) the Fivefold Womb (pañca-yonayaḥ) alone (eva), pervading the Supreme Abode (para-dhāmagāḥ), (and) devoid of mental activities (which) rest in limited cognitions (niyata-graha-saṃsthāna-kalpanā-parivarjitāḥ).  || 173‑174 ||

𑆑𑆮𑆫𑇀𑆓𑆳𑆢𑆴𑆥𑆮𑆫𑇀𑆓𑆳𑆤𑇀𑆠𑆥𑆚𑇀𑆖𑆥𑆚𑇀𑆖𑆑𑆮𑆴𑆱𑇀𑆠𑆫𑆽𑆂  𑇅
𑆮𑇀𑆪𑆑𑇀𑆠𑆳𑆮𑇀𑆪𑆑𑇀𑆠𑆳𑆒𑇀𑆪𑆫𑆖𑆤𑆳 𑆩𑆶𑆢𑇀𑆫𑆴𑆠𑆼𑆲 𑆱𑆩𑆤𑇀𑆠𑆠𑆂 𑇆𑇑𑇗𑇕𑇆

कवर्गादिपवर्गान्तपञ्चपञ्चकविस्तरैः  ।
व्यक्ताव्यक्ताख्यरचना मुद्रितेह समन्ततः ॥१७५॥

Kavargādipavargāntapañcapañcakavistaraiḥ  |
Vyaktāvyaktākhyaracanā mudriteha samantataḥ || 175 ||

The garland of the ‘manifest’ and the ‘unmanifest’ (vyakta-avyakta-ākhya-racanā) is completely (samantataḥ) sealed (mudritā) here (iha), through the twenty-five-fold expansion, ranging from letter ‘ka’ to letter ‘ma’ (ka-varga-ādi-pa-varga-anta-pañca-pañcaka-vistaraiḥ).  || 175 ||

𑆄𑆨𑆴𑆫𑆑𑇀𑆫𑆩𑆫𑆷𑆥𑆳𑆨𑆴𑆫𑇀𑆪𑆾𑆤𑆴𑆨𑆴𑆂 𑆥𑆚𑇀𑆖𑆳𑆨𑆴𑆂 𑆱𑇀𑆮𑆠𑆂  𑇅
𑆤𑆴𑆫𑆳𑆮𑆫𑆟𑆤𑆴𑆫𑇀𑆣𑆳𑆩𑆮𑆥𑆶𑆱𑇀𑆠𑆼𑆤 * 𑆤𑆴𑆠𑇀𑆪𑆯𑆂 𑇆𑇑𑇗𑇖𑇆

आभिरक्रमरूपाभिर्योनिभिः पञ्चाभिः स्वतः  ।
निरावरणनिर्धामवपुस्तेन * नित्यशः ॥१७६॥

Ābhirakramarūpābhiryonibhiḥ pañcābhiḥ svataḥ  |
Nirāvaraṇanirdhāmavapustena * nityaśaḥ || 176 ||

The Unveiled and Unlocated Wonderful Appearance --i.e. Beauty-- (nirāvaraṇa-nirdhāma-vapuḥ) always (exists) (nityaśaḥ) by Itself (svataḥ) through these (ābhiḥ) Five (pañcābhiḥ) Wombs (yonibhiḥ) devoid of succession (akrama-rūpābhiḥ). || 176 ||

The Five Wombs

As the Sṛṣṭikrama or the Sequence of Manifestation

𑆃𑆑𑇀𑆫𑆩𑆑𑇀𑆫𑆩𑆮𑆴𑆱𑇀𑆦𑆳𑆫𑆢𑆸𑆯𑆳 𑆤𑆴𑆫𑇀𑆟𑆵𑆪𑆠𑆼𑇁𑆮𑇀𑆪𑆪𑆂  𑇅
𑆥𑆫𑆲𑆸𑆢𑆳𑆤𑇀𑆠𑆱𑇀𑆡𑆂 𑆱𑆸𑆰𑇀𑆛𑆴𑆑𑇀𑆫𑆩𑆾𑇁𑆪𑆁 𑆱𑆫𑇀𑆮𑆓𑆾𑇁𑆩𑆴𑆠𑆂 𑇆𑇑𑇗𑇗𑇆

अक्रमक्रमविस्फारदृशा निर्णीयतेऽव्ययः  ।
परहृदान्तस्थः सृष्टिक्रमोऽयं सर्वगोऽमितः ॥१७७॥

Akramakramavisphāradṛśā nirṇīyate'vyayaḥ  |
Parahṛdāntasthaḥ sṛṣṭikramo'yaṃ sarvago'mitaḥ || 177 ||

This (ayam) imperishable (avyayaḥ) process of manifestation (sṛṣṭi-kramaḥ) (which) rests in the Supreme Heart (para-hṛdānta-sthaḥ) is all-pervading (sarvagaḥ) (and) infinite (amitaḥ), (and it) will be explained (nirṇīyate) (here) according to the viewpoint of the Expansion of the Process of the Processless (Self) (akrama-krama-visphāra-dṛśā). || 177 ||

𑆇𑆢𑇀𑆪𑆾𑆓𑆂 𑆥𑇀𑆫𑆡𑆩𑆳 𑆪𑆾𑆤𑆴𑆫𑇀𑆢𑇀𑆮𑆴𑆠𑆵𑆪𑆳𑆨𑆳𑆱 𑆇𑆖𑇀𑆪𑆠𑆼  𑇅
𑆖𑆫𑇀𑆮𑆟𑆁 𑆯𑆕𑇀𑆒𑆪𑆾𑆤𑇀𑆪𑆳𑆒𑇀𑆪𑆳 𑆠𑆸𑆠𑆵𑆪𑆳𑆮𑆫𑇀𑆠𑆫𑆷𑆥𑆴𑆟𑆵 𑇆𑇑𑇗𑇘𑇆

𑆖𑆠𑆶𑆫𑇀𑆡𑆵 𑆥𑆢𑇀𑆩𑆪𑆾𑆤𑆴𑆱𑇀𑆠𑆶 𑆑𑆳𑆬𑆓𑇀𑆫𑆳𑆱𑆮𑆴𑆑𑆱𑇀𑆮𑆫𑆳  𑇅
𑆮𑆴𑆯𑇀𑆫𑆳𑆤𑇀𑆠𑆴𑆂 𑆑𑆡𑆴𑆠𑆳 𑆢𑆼𑆮𑆵 𑆢𑆴𑆮𑇀𑆪𑆪𑆾𑆤𑆴𑆱𑇀𑆮𑆫𑆷𑆥𑆴𑆟𑆵 𑇆𑇑𑇗𑇙𑇆

उद्योगः प्रथमा योनिर्द्वितीयाभास उच्यते  ।
चर्वणं शङ्खयोन्याख्या तृतीयावर्तरूपिणी ॥१७८॥

चतुर्थी पद्मयोनिस्तु कालग्रासविकस्वरा  ।
विश्रान्तिः कथिता देवी दिव्ययोनिस्वरूपिणी ॥१७९॥

Udyogaḥ prathamā yonirdvitīyābhāsa ucyate  |
Carvaṇaṃ śaṅkhayonyākhyā tṛtīyāvartarūpiṇī || 178 ||

Caturthī padmayonistu kālagrāsavikasvarā  |
Viśrāntiḥ kathitā devī divyayonisvarūpiṇī || 179 ||

Udyogaḥ or ‘Continuous Endevour’ (udyogaḥ) is the First (prathamā) Womb (yoniḥ).

Ābhāsaḥ or ‘Shining’ (ābhāsaḥ) is said to be (ucyate) the Second (dvitīyā).

Carvaṇam or ‘Chewing’ (carvaṇam) is called the Womb of Libation --i.e. in which the Bliss of Consciousness is offered to one’s own Self-- (śaṅkha-yoni-ākhyā). It is the Third one (tṛtīyā), (and) it has a cyclical nature --i.e. it comes and goes in a cyclical way-- (āvarta-rūpiṇī).

(Then Alaṃgrāsa), the Womb of the Lotus (of Consciousness) (padma-yoniḥ…tu) is the Fourth (caturthī), (Which) expands as the (reality) of Kālagrāsa or the ‘Consuming of Time’ (kāla-grāsa-vikasvarā). (The Fifth is) called (kathitā) Viśrānti or Resting (on one’s True Self) (viśrāntiḥ) (That is) Devī or the Goddess (Herself) (devī), appearing in the Beautiful Form of the Divine Womb (divya-yoni-svarūpiṇī). || 178‑179 ||

𑆤𑆴𑆱𑇀𑆠𑆫𑆕𑇀𑆓𑆾𑆢𑆣𑆴𑆥𑇀𑆫𑆒𑇀𑆪𑆑𑆳𑆬𑆵𑆣𑆳𑆩𑇀𑆤𑇀𑆪𑆮𑆴𑆨𑆼𑆢𑆠𑆂  𑇅
𑆱𑇀𑆦𑆶𑆫𑆤𑇀𑆠𑆵𑆪𑆁 𑆱𑇀𑆡𑆴𑆠𑆳 𑆤𑆴𑆠𑇀𑆪𑆁 𑆱𑆸𑆰𑇀𑆛𑆴𑆱𑆁𑆮𑆴𑆠𑇀𑆠𑆴𑆠𑆠𑇀𑆠𑇀𑆮𑆠𑆂 𑇆𑇑𑇘𑇐𑇆

निस्तरङ्गोदधिप्रख्यकालीधाम्न्यविभेदतः  ।
स्फुरन्तीयं स्थिता नित्यं सृष्टिसंवित्तितत्त्वतः ॥१८०॥

Nistaraṅgodadhiprakhyakālīdhāmnyavibhedataḥ  |
Sphurantīyaṃ sthitā nityaṃ sṛṣṭisaṃvittitattvataḥ || 180 ||

Due to the reality of the perception of manifestation (sṛṣṭi-saṃvitti-tattvataḥ), This --i.e. the Divine Womb of Devī-- (iyam) always (nityam) rests (sthitā) (and) pulsates (sphurantī) without divisions (avibhedataḥ) in the Abode of Kālī (Which) appears as the Waveless Ocean (of Consciousness) (nistaraṅga-udadhi-prakhya-kālī-dhāmni).  || 180 ||

𑆱𑇀𑆮𑆱𑇀𑆮𑆫𑆷𑆥𑆳 𑆘𑆓𑆢𑇀𑆫𑆷𑆥𑆱𑆴𑆢𑇀𑆣𑆳𑆬𑆴𑆕𑇀𑆓𑆴𑆠𑆮𑆴𑆓𑇀𑆫𑆲𑆳𑆂  𑇅
𑆢𑆼𑆮𑇀𑆪𑆂 𑆥𑇀𑆫𑆡𑆤𑇀𑆠𑆼 𑆱𑆠𑆠𑆩𑆱𑇀𑆥𑆫𑇀𑆯𑆥𑆢𑆩𑆣𑇀𑆪𑆓𑆳𑆂 𑇆𑇑𑇘𑇑𑇆

स्वस्वरूपा जगद्रूपसिद्धालिङ्गितविग्रहाः  ।
देव्यः प्रथन्ते सततमस्पर्शपदमध्यगाः ॥१८१॥

Svasvarūpā jagadrūpasiddhāliṅgitavigrahāḥ  |
Devyaḥ prathante satatamasparśapadamadhyagāḥ || 181 ||

The Goddesses (devyaḥ) are one’s own True Essential Nature (sva-svarūpāḥ) (and) pervade the Center of the Intangible --i.e. Transcendent-- Condition (asparśa-pada-madhyagāḥ). (They) always (satatam) expand (prathante) as the forms embraced by the Siddha-s (Who) are the nature of the world --i.e. by the Siddha-s that are one with the world-- (jagat-rūpa-siddha-āliṅgita-vigrahāḥ).  || 181 ||

𑆃𑆤𑆪𑆾𑆑𑇀𑆠𑆢𑆸𑆯𑆳 𑆥𑇀𑆫𑆾𑆑𑇀𑆠𑆂 𑆱𑆸𑆰𑇀𑆛𑆴𑆖𑆑𑇀𑆫𑆾𑆢𑆪𑆂 𑆥𑆫𑆂  𑇅
𑆤𑆴𑆂𑆱𑇀𑆮𑆨𑆳𑆮𑆤𑆴𑆫𑆿𑆥𑆩𑇀𑆪𑆥𑆫𑆾𑆤𑇀𑆩𑆼𑆰𑆱𑇀𑆮𑆫𑆷𑆥𑆨𑆸𑆠𑇀 𑇆𑇑𑇘𑇒𑇆

अनयोक्तदृशा प्रोक्तः सृष्टिचक्रोदयः परः  ।
निःस्वभावनिरौपम्यपरोन्मेषस्वरूपभृत् ॥१८२॥

Anayoktadṛśā proktaḥ sṛṣṭicakrodayaḥ paraḥ  |
Niḥsvabhāvaniraupamyaparonmeṣasvarūpabhṛt || 182 ||

By this (anayā) explained viewpoint (ukta-dṛśā), the Supreme (paraḥ) Rising of the Wheel of Manifestation (sṛṣṭi-cakra-udayaḥ) (that is) nourished by the Essential Nature of Supreme Awakening (niḥ-svabhāva-niraupamya-para-unmeṣa-svarūpa-bhṛt) (which) is devoid of any peculiarities (and consequently) incomparable (niḥ-svabhāva-niraupamya-para-unmeṣa-svarūpa-bhṛt), has been described (proktaḥ).  || 182 ||

The Yuganātha-s

As the Sthitikrama or the Sequence of Maintenance

𑆘𑆳𑆓𑇀𑆫𑆠𑇀𑆱𑇀𑆮𑆥𑇀𑆤𑆱𑆶𑆰𑆶𑆥𑇀𑆠𑇀𑆪𑆳𑆒𑇀𑆪𑆠𑆶𑆫𑇀𑆪𑆾𑆤𑇀𑆩𑆼𑆰𑆥𑇀𑆫𑆡𑆾𑆢𑆪𑆳𑆂  𑇅
𑆪𑆼 𑆱𑇀𑆡𑆴𑆠𑆳𑆂 𑆱𑆠𑆠𑆁 𑆥𑇀𑆫𑆾𑆖𑇀𑆖𑆽𑆂 𑆥𑆫𑆩𑆳𑆢𑇀𑆮𑆪𑆣𑆫𑇀𑆩𑆴𑆟𑆂 𑇆𑇑𑇘𑇓𑇆

𑆠𑆼𑆰𑆳𑆁 𑆥𑇀𑆫𑆩𑆳𑆠𑆸𑆮𑆥𑆶𑆰𑆳 𑆤𑆴𑆰𑇀𑆜𑆴𑆠𑆳 𑆮𑇀𑆪𑆾𑆩𑆣𑆳𑆩𑆓𑆳𑆂  𑇅
𑆒𑆓𑆼𑆤𑇀𑆢𑇀𑆫𑆳𑆢𑇀𑆪𑆳𑆂 𑆱𑆴𑆢𑇀𑆣𑆮𑆫𑆳𑆂 𑆱𑆢𑆳 𑆨𑆼𑆢𑆓𑇀𑆫𑆲𑆾𑆘𑇀𑆙𑆴𑆠𑆳𑆂 𑇆𑇑𑇘𑇔𑇆

𑆮𑆳𑆑𑇀𑆖𑆠𑆶𑆰𑇀𑆛𑆪𑆫𑆷𑆥𑆱𑇀𑆪 𑆱𑆩𑆶𑆬𑇀𑆬𑆳𑆱𑆽𑆑𑆲𑆼𑆠𑆮𑆂  𑇅
𑆠𑆼 𑆱𑆁𑆮𑆴𑆢𑇀𑆫𑆯𑇀𑆩𑆪𑆾 𑆢𑆵𑆥𑇀𑆠𑆳 𑆤𑆴𑆫𑇀𑆬𑆑𑇀𑆰𑆳 𑆤𑆴𑆫𑆮𑆓𑇀𑆫𑆲𑆳𑆂 𑇆𑇑𑇘𑇕𑇆

जाग्रत्स्वप्नसुषुप्त्याख्यतुर्योन्मेषप्रथोदयाः  ।
ये स्थिताः सततं प्रोच्चैः परमाद्वयधर्मिणः ॥१८३॥

तेषां प्रमातृवपुषा निष्ठिता व्योमधामगाः  ।
खगेन्द्राद्याः सिद्धवराः सदा भेदग्रहोज्झिताः ॥१८४॥

वाक्चतुष्टयरूपस्य समुल्लासैकहेतवः  ।
ते संविद्रश्मयो दीप्ता निर्लक्षा निरवग्रहाः ॥१८५॥

Jāgratsvapnasuṣuptyākhyaturyonmeṣaprathodayāḥ  |
Ye sthitāḥ satataṃ proccaiḥ paramādvayadharmiṇaḥ || 183 ||

Teṣāṃ pramātṛvapuṣā niṣṭhitā vyomadhāmagāḥ  |
Khagendrādyāḥ siddhavarāḥ sadā bhedagrahojjhitāḥ || 184 ||

Vākcatuṣṭayarūpasya samullāsaikahetavaḥ  |
Te saṃvidraśmayo dīptā nirlakṣā niravagrahāḥ || 185 ||

The Risings of the Expansion of the unfolding of jāgrat, svapna, suṣupti (and) Turya (jāgrat-svapna-suṣupti-ākhya-turya-unmeṣa-prathā-udayāḥ) always (satatam) (and) exceedingly (proccaiḥ) exist (sthitāḥ) as the Nature of Supreme non-duality (parama-advaya-dharmiṇaḥ). They (te) rest (niṣṭhitāḥ) as the embodiment of the Subject (pramātṛ-vapuṣā) in these --i.e. jāgrat, etc.-- (teṣām), (therefore, They) are the best of the Siddha-s (siddhavarāḥ) (like) Khagendra, etc. --i.e. Khagendraḥ, Kurmanāthaḥ, Meṣanāthaḥ and Matsyendranāthaḥ, the Four Yuganātha-s-- (khagendrādyāḥ) Who (ye) pervade the Abode of the Void (of Consciousness) (vyoma-dhāmagāḥ) (and) always (sadā) devoid of the perception of duality (bheda-graha-ujjhitāḥ). (They) are the only Source of the Outpouring (samullāsa-eka-hetavaḥ) of the formations of the fourfold Speech --i.e. like Vaikharī, Madhyamā, Paśyantī and Parā-- (vāk-catuṣṭaya-rūpasya), (and They) are the Independent (niravagrahāḥ) (and) Blazing (dīptāḥ) Rays of Consciousness (saṃvit-raśmayaḥ) devoid of any (perceptible) sings (of objectivity) (nirlakṣāḥ). || 183-185 ||

𑆮𑇀𑆪𑆑𑇀𑆠𑆳𑆮𑇀𑆪𑆑𑇀𑆠𑆳𑆒𑇀𑆪𑆔𑆛𑆤𑆳 𑆰𑆟𑇀𑆞𑆱𑇀𑆮𑆫𑆖𑆠𑆶𑆰𑇀𑆛𑆪𑆼  𑇅
𑆪𑆼𑆪𑆁 𑆠𑆢𑇀𑆨𑆑𑇀𑆰𑆟𑆳𑆪𑆳𑆬𑆩𑆶𑆠𑇀𑆡𑆴𑆠𑆾𑇁𑆪𑆁 𑆱𑆩𑆤𑇀𑆠𑆠𑆂 𑇆𑇑𑇘𑇖𑇆

𑆥𑆫𑆳𑆢𑇀𑆮𑆪𑆮𑆴𑆑𑆳𑆱𑆽𑆑𑆫𑆷𑆥𑆾 𑆤𑆴𑆫𑆮𑆣𑆴𑆂 𑆱𑆢𑆳  𑇅
𑆱𑆾𑇁𑆮𑆠𑆳𑆫𑆂 𑆱𑆩𑆳𑆒𑇀𑆪𑆳𑆠𑆂 𑆥𑆫𑆮𑆫𑇀𑆟𑆑𑇀𑆫𑆩𑆾𑆢𑆴𑆠𑆂 𑇆𑇑𑇘𑇗𑇆

व्यक्ताव्यक्ताख्यघटना षण्ढस्वरचतुष्टये  ।
येयं तद्भक्षणायालमुत्थितोऽयं समन्ततः ॥१८६॥

पराद्वयविकासैकरूपो निरवधिः सदा  ।
सोऽवतारः समाख्यातः परवर्णक्रमोदितः ॥१८७॥

Vyaktāvyaktākhyaghaṭanā ṣaṇḍhasvaracatuṣṭaye  |
Yeyaṃ tadbhakṣaṇāyālamutthito'yaṃ samantataḥ || 186 ||

Parādvayavikāsaikarūpo niravadhiḥ sadā  |
So'vatāraḥ samākhyātaḥ paravarṇakramoditaḥ || 187 ||

This (iyam) which (yā) is occupied with the manifestated and the non-manifestated (vyakta-avyakta-ākhya-ghaṭanā) in the four eunuch letters --i.e. ṛ,ṝ,ḷ,ḹ-- (ṣaṇḍha-svara-catuṣṭaye) is this (ayam) (which) is said to be (samākhyātaḥ) that (saḥ)Avatāra’ or ‘maintenance (avatāraḥ) (which) is the always (sadā) unlimited (niravadhiḥ) solitary nature of the expansion of Supreme non-duality (para-advaya-vikāsa-eka-rūpaḥ) rising from the Process of the Supreme Letter --i.e. the letter ‘A’-- (para-varṇa-krama-uditaḥ) (which) takes place (utthitaḥ) everywhere (samantataḥ), (as it is) capable of Consuming that --i.e. the manifestated and the non-manifestated-- (tat-bhakṣaṇāya…alam). || 186-187 ||

Khagendranāthaḥ

(The Lord of the Śāmbhavasiddha-s)

𑆒𑆓𑆂 𑆥𑆫𑆩𑆲𑆁𑆱𑆳𑆠𑇀𑆩𑆱𑇀𑆥𑆤𑇀𑆢𑆢𑆼𑆲𑆾𑇁𑆮𑆴𑆤𑆯𑇀𑆮𑆫𑆂  𑇅
𑆠𑆱𑇀𑆪𑆼𑆤𑇀𑆢𑇀𑆫𑆾𑇁𑆱𑇀𑆥𑆫𑇀𑆯𑆫𑆷𑆥𑆾𑇁𑆪𑆁 𑆒𑆓𑆼𑆤𑇀𑆢𑇀𑆫𑆂 𑆱 𑆤𑆴𑆓𑆢𑇀𑆪𑆠𑆼 𑇆𑇑𑇘𑇘𑇆

खगः परमहंसात्मस्पन्ददेहोऽविनश्वरः  ।
तस्येन्द्रोऽस्पर्शरूपोऽयं खगेन्द्रः स निगद्यते ॥१८८॥

Khagaḥ paramahaṃsātmaspandadeho'vinaśvaraḥ  |
Tasyendro'sparśarūpo'yaṃ khagendraḥ sa nigadyate || 188 ||

Khagaḥ is the indestructible Pervader of the Void (of Consciousness) (khagaḥ…avinaśvaraḥ), the Body of Pulsation characterized by Supreme Haṃsa (parama-haṃsa-ātmā-spanda-dehaḥ). His (tasya) Indraḥ or Lord (indraḥ) is this (ayam) Intengible Nature (of Transcendence) (asparśa-rūpaḥ). He (saḥ) is called (nigadyate) Khagendraḥ (khagendraḥ). || 188 ||

𑆣𑆳𑆩𑆠𑇀𑆫𑆴𑆠𑆪𑆱𑆁𑆲𑆳𑆫𑆓𑇀𑆫𑆳𑆱𑆑𑆾 𑆮𑆴𑆩𑆬𑆼𑆯𑇀𑆮𑆫𑆂  𑇅
𑆪𑆾𑇁𑆘𑆱𑇀𑆫𑆁 𑆓𑆖𑇀𑆗𑆠𑆴 𑆥𑆫𑆁 𑆒𑆓𑆼𑆤𑇀𑆢𑇀𑆫𑆂 𑆱𑆾𑇁𑆩𑆴𑆠𑆂 𑆱𑇀𑆩𑆸𑆠𑆂 𑇆𑇑𑇘𑇙𑇆

धामत्रितयसंहारग्रासको विमलेश्वरः  ।
योऽजस्रं गच्छति परं खगेन्द्रः सोऽमितः स्मृतः ॥१८९॥

Dhāmatritayasaṃhāragrāsako vimaleśvaraḥ  |
Yo'jasraṃ gacchati paraṃ khagendraḥ so'mitaḥ smṛtaḥ || 189 ||

That (saḥ) Unlimited (amitaḥ) (and) Spotless Lord (vimala-īśvaraḥ) Who (yaḥ) Consumes the dissolution of the three abodes (of sṛṣṭi, sthiti and saṃhāra) (dhāma-tritaya-saṃhāra-grāsakaḥ) (and) attains (gacchati) the Supreme (param) Unobstructed (State) (ajasram) is known (smṛtaḥ) as Khagendraḥ (khagendraḥ). || 189 ||

Kūrmanāthaḥ

(The Lord of the Melāpa and the Śāktasiddha-s)

𑆥𑇀𑆫𑆡𑆩𑆥𑇀𑆫𑆠𑆴𑆨𑆾𑆤𑇀𑆩𑆼𑆰𑆩𑆲𑆴𑆩𑆳 𑆪𑆾𑇁𑆢𑇀𑆮𑆪𑆂 𑆥𑆫𑆂  𑇅
𑆘𑆓𑆢𑇀𑆮𑆴𑆖𑆴𑆠𑇀𑆫𑆫𑆖𑆤𑆳𑆁 𑆥𑆸𑆡𑆓𑇀𑆨𑆼𑆢𑆥𑇀𑆫𑆡𑆳𑆠𑇀𑆩𑆴𑆑𑆳𑆩𑇀 𑇆𑇑𑇙𑇐𑇆

𑆑𑆷𑆫𑇀𑆩𑆾𑇁𑆕𑇀𑆓𑆳𑆤𑆵𑆮 𑆱𑆠𑆠𑆁 𑆓𑆫𑇀𑆨𑆼 𑆣𑆠𑇀𑆠𑆼𑇁𑆮𑆴𑆨𑆼𑆢𑆠𑆂  𑇅
𑆱 𑆍𑆮 𑆑𑆷𑆫𑇀𑆩𑆤𑆳𑆡𑆳𑆒𑇀𑆪𑆂 𑆑𑆬𑇀𑆥𑆤𑆳𑆮𑆫𑆟𑆾𑆘𑇀𑆙𑆴𑆠𑆂 𑇆𑇑𑇙𑇑𑇆

प्रथमप्रतिभोन्मेषमहिमा योऽद्वयः परः  ।
जगद्विचित्ररचनां पृथग्भेदप्रथात्मिकाम् ॥१९०॥

कूर्मोऽङ्गानीव सततं गर्भे धत्तेऽविभेदतः  ।
स एव कूर्मनाथाख्यः कल्पनावरणोज्झितः ॥१९१॥

Prathamapratibhonmeṣamahimā yo'dvayaḥ paraḥ  |
Jagadvicitraracanāṃ pṛthagbhedaprathātmikām || 190 ||

Kūrmo'ṅgānīva satataṃ garbhe dhatte'vibhedataḥ  |
Sa eva kūrmanāthākhyaḥ kalpanāvaraṇojjhitaḥ || 191 ||

The Majesty of the Unfolding of the Primordial Splendour or Appearance (of Consciousness) (prathama-pratibhā-unmeṣa-mahimā) Who (yaḥ), due to (His) Undivided (Nature) (avibhedataḥ), always (satatam) holds (dhatte) the arrangements of the manifoldness of the universe (jagat-vicitra-racanām) (, which,) one by one (pṛthak) consists of the expansion of duality (bheda-prathā-ātmikām) in (His) Womb --i.e. He internally sees manifoldness in Oneness-- (garbhe) just like a ‘kūrmaḥ’ or ‘a tortoise’ (holds its) limbs (in its body) (kūrmaḥ…aṅgāni…iva), is the (saḥ) only (eva) Supreme (paraḥ) (and) Non-dualistic one (advayaḥ) called Kūrmanāthaḥ (kūrma-nātha-ākhyaḥ), (Who) is devoid of the veil of imagination (kalpanā-āvaraṇa-ujjhitaḥ). || 190-191 ||

Meṣanāthaḥ

(The Lord of the Mantrasiddha-s)

𑆱𑇀𑆮𑆾𑆤𑇀𑆩𑆼𑆰𑆼𑆟 𑆱𑇀𑆮𑆠𑆤𑇀𑆠𑇀𑆫𑆠𑇀𑆮𑆳𑆢𑇀𑆓𑆸𑆲𑆵𑆠𑇀𑆮𑆼𑆤𑇀𑆢𑇀𑆫𑆴𑆪𑆫𑆷𑆥𑆠𑆳𑆩𑇀  𑇅
𑆃𑆬𑆶𑆥𑇀𑆠𑆳𑆤𑆳𑆒𑇀𑆪𑆩𑆲𑆴𑆩𑆳 𑆮𑆴𑆰𑆪𑆓𑇀𑆫𑆳𑆱𑆮𑆫𑇀𑆠𑇀𑆩𑆤𑆴 𑇆𑇑𑇙𑇒𑇆

𑆪𑆾 𑆪𑆶𑆑𑇀𑆠𑆳𑆪𑆶𑆑𑇀𑆠𑆔𑆛𑆤𑆳𑆁 𑆱𑆁𑆠𑇀𑆪𑆘𑇀𑆪 𑆮𑆴𑆖𑆫𑆼𑆠𑇀𑆱𑆢𑆳  𑇅
𑆱𑆾𑆤𑇀𑆩𑆼𑆰𑆂 𑆱𑆠𑆠𑆾𑆢𑇀𑆪𑆶𑆑𑇀𑆠𑆂 𑆱 𑆩𑆼𑆰𑆳𑆒𑇀𑆪𑆂 𑆥𑇀𑆫𑆑𑆵𑆫𑆴𑆠𑆂 𑇆𑇑𑇙𑇓𑇆

स्वोन्मेषेण स्वतन्त्रत्वाद्गृहीत्वेन्द्रियरूपताम्  ।
अलुप्तानाख्यमहिमा विषयग्रासवर्त्मनि ॥१९२॥

यो युक्तायुक्तघटनां संत्यज्य विचरेत्सदा  ।
सोन्मेषः सततोद्युक्तः स मेषाख्यः प्रकीरितः ॥१९३॥

Svonmeṣeṇa svatantratvādgṛhītvendriyarūpatām  |
Aluptānākhyamahimā viṣayagrāsavartmani || 192 ||

Yo yuktāyuktaghaṭanāṃ saṃtyajya vicaretsadā  |
Sonmeṣaḥ satatodyuktaḥ sa meṣākhyaḥ prakīritaḥ || 193 ||

He (saḥ), Who (yaḥ), after taking hold (gṛhītva) of the nature of the senses (indriya-rūpatām) in the course of the multitude of sense-objects --i.e. during sensory perceptions-- (viṣaya-grāma-vartmani) through one’s own Awakening (sva-unmeṣeṇa) (which comes) from Freedom (svatanatra-tvāt), is the Majesty of the Unchanging Nameless --i.e. the Fourth One-- (alupta-anākhya-mahimā), (Who) always (sadā) wanders --i.e. exists -- (vicaret) while rejecting (saṃtyajya) the connection with (the ideas of) ‘right’ or ‘wrong’ (yukta-ayukta-ghaṭanām), (and) always (satatā) furnished (udyuktaḥ) with Unmeṣa --i.e. Awakening of Self-awareness-- (sonmeṣaḥ), is called (prakīritaḥ) Meṣanāthaḥ (meṣa-ākhyaḥ). || 192-193 ||

Matsyendranāthaḥ

(The Lord of the Jñānasiddha-s)

𑆢𑇀𑆮𑆪𑆳𑆢𑇀𑆮𑆪𑆱𑇀𑆮𑆫𑆷𑆥𑆳𑆟𑆳𑆁 𑆯𑆳𑆱𑇀𑆠𑆳 𑆪𑆂 𑆱𑆫𑇀𑆮𑆱𑆁𑆮𑆴𑆢𑆳𑆩𑇀  𑇅
𑆱𑆩𑆤𑆴𑆫𑇀𑆣𑆳𑆩𑆮𑆥𑆶𑆰𑆾 𑆩𑆩 𑆖𑇀𑆗𑆼𑆢𑆤𑆼𑆤 𑆠𑆴𑆰𑇀𑆜𑆠𑆴 𑇆𑇑𑇙𑇔𑇆

𑆱 𑆍𑆮 𑆥𑇀𑆫𑆾𑆖𑇀𑆪𑆠𑆼 𑆯𑇀𑆫𑆵𑆩𑆳𑆤𑇀𑆩𑆠𑇀𑆱𑇀𑆪𑆼𑆤𑇀𑆢𑇀𑆫𑆂 𑆑𑆸𑆠𑆑𑆂 𑆥𑆫𑆂  𑇅
𑆤𑆴𑆱𑇀𑆠𑆫𑆕𑇀𑆓𑆥𑆫𑆳𑆑𑆳𑆯𑆥𑆫𑆩𑆳𑆢𑇀𑆮𑆪𑆮𑆴𑆓𑇀𑆫𑆲𑆂 𑇆𑇑𑇙𑇕𑇆

द्वयाद्वयस्वरूपाणां शास्ता यः सर्वसंविदाम्  ।
समनिर्धामवपुषो मम च्छेदनेन तिष्ठति ॥१९४॥

स एव प्रोच्यते श्रीमान्मत्स्येन्द्रः कृतकः परः  ।
निस्तरङ्गपराकाशपरमाद्वयविग्रहः ॥१९५॥

Dvayādvayasvarūpāṇāṃ śāstā yaḥ sarvasaṃvidām  |
Samanirdhāmavapuṣo mama cchedanena tiṣṭhati || 194 ||

Sa eva procyate śrīmānmatsyendraḥ kṛtakaḥ paraḥ  |
Nistaraṅgaparākāśaparamādvayavigrahaḥ || 195 ||

The Ruler (śāstā) of all the perceptions (sarva-saṃvidām) of both duality (and) non-duality (dvaya-advaya-svarūpāṇām), because of (His) Majesty of being Abodeless (and always) the Same (sama-nirdhāma-vapuṣaḥ), (is the One) Who (yaḥ) exists (tiṣṭhati) in the (condition) of the destruction (cchedanena) of ‘mama’ or ‘mine’ (mama). Only (eva) He (saḥ) is said to be (procyate) the most venerable Matsyendranāthaḥ (śrīmāt-matsyendraḥ), the Embodiment of the non-duality of the Waveless Supreme Sky (nistaraṅga-para-ākāśa-parama-advaya-vigrahaḥ) beyond (paraḥ) the created (universe) (kṛtakaḥ). || 194-195 ||

𑆥𑇀𑆫𑆠𑇀𑆪𑆳𑆮𑆸𑆠𑇀𑆠𑆴𑆑𑇀𑆫𑆩𑆼𑆟𑆼𑆩𑆳𑆂 𑆱𑆳𑆩𑆫𑆱𑇀𑆪𑆁 𑆤𑆴𑆘𑆳𑆠𑇀𑆩𑆤𑆴  𑇅
𑆮𑆸𑆠𑇀𑆠𑆵𑆂 𑆱𑆁𑆥𑇀𑆫𑆳𑆥𑆪𑆠𑆴 𑆪𑆂 𑆱 𑆩𑆵𑆤𑆳𑆒𑇀𑆪𑆂 𑆥𑇀𑆫𑆑𑆵𑆫𑇀𑆠𑆴𑆠𑆂 𑇆𑇑𑇙𑇖𑇆

प्रत्यावृत्तिक्रमेणेमाः सामरस्यं निजात्मनि  ।
वृत्तीः संप्रापयति यः स मीनाख्यः प्रकीर्तितः ॥१९६॥

Pratyāvṛttikrameṇemāḥ sāmarasyaṃ nijātmani  |
Vṛttīḥ saṃprāpayati yaḥ sa mīnākhyaḥ prakīrtitaḥ || 196 ||

The One (saḥ) Who (yaḥ) makes these (imāḥ) activities (of the Yuganātha-s) (vṛttīḥ) attain (saṃprāpayati) Oneness (sāmarasyam) in one’s own Self (nija-ātmani) through the Process of Turning Back (to Supreme Reality) (prati-āvṛtti-krameṇa) is called (prakīrtitaḥ) Mīnanāthaḥ (mīna-ākhyaḥ). || 196 ||

𑆥𑇀𑆫𑆾𑆬𑇀𑆬𑆳𑆱𑆤𑆴𑆘𑆮𑆴𑆱𑇀𑆦𑆳𑆫𑆯𑆑𑇀𑆠𑇀𑆪𑆨𑆴𑆤𑇀𑆤𑆥𑇀𑆫𑆡𑆾𑆢𑆪𑆳𑆂  𑇅
𑆮𑆴𑆨𑆳𑆤𑇀𑆠𑆴 𑆱𑆢𑆱𑆢𑇀𑆨𑆼𑆢𑆩𑆶𑆑𑇀𑆠𑆳𑆂 𑆱𑆴𑆢𑇀𑆣𑆳𑆂 𑆱𑆩𑆤𑇀𑆠𑆠𑆂 𑇆𑇑𑇙𑇗𑇆

𑆃𑆤𑆪𑆾𑆑𑇀𑆠𑆢𑆸𑆯𑆳 𑆥𑇀𑆫𑆾𑆑𑇀𑆠𑆾 𑆤𑆴𑆫𑆮𑆓𑇀𑆫𑆲𑆮𑆴𑆓𑇀𑆫𑆲𑆂  𑇅
𑆤𑆴𑆫𑆳𑆮𑆫𑆟𑆤𑆴𑆫𑇀𑆣𑆳𑆩𑆩𑆲𑆴𑆩𑆳𑆨𑆳𑆱𑆮𑆴𑆱𑇀𑆠𑆫𑆂 𑇆𑇑𑇙𑇘𑇆

प्रोल्लासनिजविस्फारशक्त्यभिन्नप्रथोदयाः  ।
विभान्ति सदसद्भेदमुक्ताः सिद्धाः समन्ततः ॥१९७॥

अनयोक्तदृशा प्रोक्तो निरवग्रहविग्रहः  ।
निरावरणनिर्धाममहिमाभासविस्तरः ॥१९८॥

Prollāsanijavisphāraśaktyabhinnaprathodayāḥ  |
Vibhānti sadasadbhedamuktāḥ siddhāḥ samantataḥ || 197 ||

Anayoktadṛśā prokto niravagrahavigrahaḥ  |
Nirāvaraṇanirdhāmamahimābhāsavistaraḥ || 198 ||

The Siddha-s (siddhāḥ), being freed from the duality of existence and non-existence (sat-asat-bheda-muktāḥ), shine (vibhānti) everywhere (samantataḥ) as the Rising of the Undivided Expansion of the Power of the Blooming of one’s own manifestation (pra-ullāsa-nija-visphāra-śakti-abhinna-prathā-udayāḥ). Through this (anayā) described viewpoint (ukta-dṛśā), the independent form (niravagraha-vigrahaḥ) of the Expansion of the maintenance of the Greatness of Abodeless (and) Unveiled (Consciousness) (nirāvaraṇa-nirdhāma-mahimā-ābhāsa-vistaraḥ) has been explained (proktaḥ). || 197-198 ||

The Khaṇḍacakram

as the Saṃhārakrama or the Sequence of Dissolution

𑆯𑇀𑆫𑆾𑆠𑆳𑆢𑆴𑆥𑆚𑇀𑆖𑆑𑆓𑆟𑆂 𑆥𑇀𑆫𑆩𑆳𑆠𑆳 𑆩𑆤𑆱𑆳𑆚𑇀𑆘𑆴𑆠𑆂  𑇅
𑆧𑆶𑆢𑇀𑆣𑆵𑆤𑇀𑆢𑇀𑆫𑆴𑆪𑆼𑆟 𑆱𑆁𑆪𑆶𑆑𑇀𑆠𑆁 𑆠𑆡𑆳 𑆮𑆳𑆩𑆳𑆢𑆴𑆥𑆚𑇀𑆖𑆑𑆩𑇀 𑇆𑇑𑇙𑇙𑇆

𑆍𑆮𑆁 𑆢𑇀𑆮𑆳𑆢𑆯𑆣𑆳𑆩𑆳𑆒𑇀𑆪𑆾 𑆪𑆱𑇀𑆠𑇀𑆮𑆑𑇀𑆰𑆓𑇀𑆫𑆳𑆩𑆮𑆴𑆱𑇀𑆠𑆫𑆂  𑇅
𑆱 𑆍𑆮 𑆧𑆶𑆢𑇀𑆣𑆴𑆮𑆴𑆨𑇀𑆫𑆁𑆯𑆳𑆠𑇀𑆤𑆴𑆫𑇀𑆮𑆴𑆖𑆳𑆫𑆥𑆢𑆳𑆯𑇀𑆫𑆴𑆠𑆂 𑇆𑇒𑇐𑇐𑇆

श्रोतादिपञ्चकगणः प्रमाता मनसाञ्जितः  ।
बुद्धीन्द्रियेण संयुक्तं तथा वामादिपञ्चकम् ॥१९९॥

एवं द्वादशधामाख्यो यस्त्वक्षग्रामविस्तरः  ।
स एव बुद्धिविभ्रंशात्निर्विचारपदाश्रितः ॥२००॥

Śrotādipañcakagaṇaḥ pramātā manasāñjitaḥ  |
Buddhīndriyeṇa saṃyuktaṃ tathā vāmādipañcakam || 199 ||

Evaṃ dvādaśadhāmākhyo yastvakṣagrāmavistaraḥ  |
Sa eva buddhivibhraṃśātnirvicārapadāśritaḥ || 200 ||

Besmeared --i.e. along-- (añjitaḥ) with the mind (manasā), the limited subject or Pramātā (pramātā) (consists) of the fivefold group containing the organ of hearing, etc. --i.e. the Jñānendriya-s-- (śrota-ādi-pañcaka-gaṇaḥ), and (tathā) the fivefold group containing vāmā, etc. --i.e. Kārmendriya-s-- (vāmā-ādi-pañcakam) endowed (saṃyuktam) with the intellect (buddhi-indriyeṇa), is the expansion of the assembly of the senses (akṣa-grāma-vistaraḥ) which (yaḥ…tu) is then (evam) called ‘twelvefold (dvādaśa-dhāma-ākhyaḥ). That (saḥ…eva) (which takes place) due to the disappearance of the intellect (buddhi-vibhraṃśāt) is resting on the condition (which) does not need any consideration --i.e. devoid of consideration that is thoughtlessness-- (nirvicāra-pada-āśritaḥ). || 199-200 ||

𑆤𑆴𑆪𑆠𑆓𑇀𑆫𑆲𑆱𑆁𑆱𑇀𑆡𑆳𑆤𑆮𑆫𑇀𑆘𑆴𑆠𑆾𑇁𑆑𑇀𑆫𑆩𑆩𑆷𑆫𑇀𑆠𑆴𑆩𑆳𑆤𑇀  𑇅
𑆱𑆫𑇀𑆮𑆱𑆁𑆲𑆳𑆫𑆤𑆴𑆫𑆠𑆂 𑆒𑆟𑇀𑆝𑆖𑆑𑇀𑆫𑆑𑇀𑆫𑆩𑆂 𑆥𑆫𑆂 𑇆𑇒𑇐𑇑𑇆

नियतग्रहसंस्थानवर्जितोऽक्रममूर्तिमान्  ।
सर्वसंहारनिरतः खण्डचक्रक्रमः परः ॥२०१॥

Niyatagrahasaṃsthānavarjito'kramamūrtimān  |
Sarvasaṃhāranirataḥ khaṇḍacakrakramaḥ paraḥ || 201 ||

The personification --i.e. manifested formation-- of ‘Akrama’ or ‘non-succession’ (akrama-mūrtimān) (which) is devoid of resting on the perception of limitation (niyata-graha-saṃsthāna-varjitaḥ) (and) delighted in the dissolution of everything (sarva-saṃhāra-nirataḥ) is the Supreme (paraḥ) Process of the Khaṇḍacakram or the Broken Wheel (khaṇḍa-cakra-kramaḥ). || 201 ||

𑆍𑆑𑆳𑆢𑆯𑆮𑆴𑆣𑆱𑇀𑆠𑆵𑆑𑇀𑆰𑇀𑆟𑆂 𑆱𑆁𑆠𑇀𑆪𑆑𑇀𑆠𑆳𑆑𑆬𑆤𑆳𑆮𑆬𑆴𑆂  𑇅
𑆪𑆶𑆑𑇀𑆠𑆳𑆪𑆶𑆑𑇀𑆠𑆢𑆯𑆳𑆠𑆵𑆠𑆾 𑆤𑆴𑆠𑇀𑆪𑆾𑆢𑆴𑆠𑆱𑇀𑆮𑆣𑆳𑆩𑆓𑆂 𑇆𑇒𑇐𑇒𑇆

𑆥𑆑𑆳𑆫𑆳𑆢𑆴𑆲𑆑𑆳𑆫𑆳𑆤𑇀𑆠𑆳 𑆮𑆫𑇀𑆟𑆳𑆂 𑆑𑇀𑆰𑆑𑆳𑆫𑆱𑆁𑆪𑆶𑆠𑆳𑆂  𑇅
𑆍𑆑𑆳𑆢𑆯𑆳𑆮𑆴𑆣𑆳𑆠𑇀𑆩𑆳𑆤𑆾 𑆪𑆂 𑆱𑇀𑆡𑆴𑆠𑆱𑇀𑆠𑆼𑆰𑆶 𑆱𑆫𑇀𑆮𑆢𑆳 𑇆𑇒𑇐𑇓𑇆

𑆮𑇀𑆪𑆑𑇀𑆠𑆳𑆮𑇀𑆪𑆑𑇀𑆠𑆑𑇀𑆫𑆩𑆼𑆟𑆼𑆪𑆁 𑆑𑆬𑇀𑆥𑆤𑆳 𑆥𑇀𑆫𑆡𑆴𑆠𑆳 𑆠𑆶 𑆱𑆳  𑇅
𑆠𑆢𑇀𑆨𑆑𑇀𑆰𑆟𑆥𑆫𑆂 𑆥𑇀𑆫𑆾𑆑𑇀𑆠𑆾 𑆨𑆳𑆮𑆳𑆨𑆳𑆮𑆠𑆩𑆾𑆘𑇀𑆙𑆴𑆠𑆂 𑇆𑇒𑇐𑇔𑇆

𑆤𑆴𑆫𑆶𑆥𑆳𑆣𑆴𑆩𑆲𑆳𑆧𑆾𑆣𑆫𑆯𑇀𑆩𑇀𑆪𑆶𑆬𑇀𑆬𑆳𑆱𑆩𑆪𑆾𑆢𑆪𑆂  𑇅
𑆍𑆠𑆢𑆼𑆮𑆾𑆖𑇀𑆪𑆠𑆼 𑆱𑆢𑇀𑆨𑆴𑆂 𑆱𑆁𑆲𑆳𑆫𑆳𑆒𑇀𑆪𑆾𑇁𑆮𑇀𑆪𑆪𑆑𑇀𑆫𑆩𑆂 𑇆𑇒𑇐𑇕𑇆

एकादशविधस्तीक्ष्णः संत्यक्ताकलनावलिः  ।
युक्तायुक्तदशातीतो नित्योदितस्वधामगः ॥२०२॥

पकारादिहकारान्ता वर्णाः क्षकारसंयुताः  ।
एकादशाविधात्मानो यः स्थितस्तेषु सर्वदा ॥२०३॥

व्यक्ताव्यक्तक्रमेणेयं कल्पना प्रथिता तु सा  ।
तद्भक्षणपरः प्रोक्तो भावाभावतमोज्झितः ॥२०४॥

निरुपाधिमहाबोधरश्म्युल्लासमयोदयः  ।
एतदेवोच्यते सद्भिः संहाराख्योऽव्ययक्रमः ॥२०५॥

Ekādaśavidhastīkṣṇaḥ saṃtyaktākalanāvaliḥ  |
Yuktāyuktadaśātīto nityoditasvadhāmagaḥ || 202 ||

Pakārādihakārāntā varṇāḥ kṣakārasaṃyutāḥ  |
Ekādaśāvidhātmāno yaḥ sthitasteṣu sarvadā || 203 ||

Vyaktāvyaktakrameṇeyaṃ kalpanā prathitā tu sā  |
Tadbhakṣaṇaparaḥ prokto bhāvābhāvatamojjhitaḥ || 204 ||

Nirupādhimahābodharaśmyullāsamayodayaḥ  |
Etadevocyate sadbhiḥ saṃhārākhyo'vyayakramaḥ || 205 ||

(This) elevenfold form (of the Khaṇḍacakram) (ekādaśa-vidhaḥ) is zealous (tīkṣṇaḥ) (and) completely devoid of the series of mental activities (saṃtyaktā-kalanā-āvaliḥ). (It is) beyond the condition of ‘good’ or ‘bad’ (yukta-ayukta-daśā-ātītaḥ), (as It) pervades one’s own uninterrupted Abode (of Self-awareness) (nitya-udita-sva-dhāmagaḥ).  || 202 ||

The letters (varṇāḥ) (which) range from ‘pa’ to ‘ha’ (pa-kāra-ādi-ha-kāra-antāḥ) (and are) furnished with the letter ‘kṣa’ (counting eleven) (kṣa-kāra-saṃyutāḥ) are the Essence (of this) elevenfold form (of the Khaṇḍacakram) (ekādaśa-vidha-ātmānaḥ) which (yaḥ) always (sarvadā) remains (sthitaḥ) in them (teṣu). || 203 ||

(The Khaṇḍacakram) is said to be (proktaḥ) devoted to consuming that mentation (which) is this expansion --i.e. perception-- that (takes place) through the succession --i.e. alteration-- of the ‘manifested’ and the ‘non-manifested’ (tat-bhakṣaṇa-paraḥ…kalpanā…prathitā…tu…sā…iyam…vyakta-avyakta-krameṇa).  || 204 ||

(It is) completely devoid of the (ideas of) being and non-being --i.e. existence and its absence-- (bhāva-abhāva-tama-ujjhitaḥ); (therefore, It is) the Great Rising (which) consists of the Outpouring of the Rays of Great Awakening without any attributes (of objectivity) (nirupādhi-mahā-bodha-raśmi-ullāsa-mayā-udayaḥ). The Sages (sadbhiḥ) said (ucyate) (that) only (eva) this (etat) is the Imperishable Process (avyaya-kramaḥ), called Saṃhāra or Dissolution (saṃhārākhyaḥ). || 205 ||

𑆓𑇀𑆫𑆳𑆲𑇀𑆪𑆓𑇀𑆫𑆳𑆲𑆑𑆮𑆴𑆱𑇀𑆦𑆳𑆫𑆾 𑆢𑆯𑆣𑆳 𑆪𑆾 𑆮𑇀𑆪𑆮𑆱𑇀𑆡𑆴𑆠𑆂  𑇅
𑆥𑇀𑆫𑆠𑇀𑆪𑆳𑆮𑆸𑆠𑇀𑆠𑆴𑆱𑇀𑆮𑆨𑆳𑆮𑆽𑆑𑆫𑆷𑆥𑆾 𑆤𑆳𑆢𑆾𑆢𑆪𑆳𑆤𑇀𑆮𑆴𑆠𑆂 𑇆𑇒𑇐𑇖𑇆

𑆅𑆠𑇀𑆡𑆩𑆼𑆑𑆳𑆢𑆯𑆮𑆴𑆣𑆂 𑆱𑆁𑆮𑆴𑆢𑆶𑆬𑇀𑆬𑆳𑆱𑆮𑆴𑆱𑇀𑆠𑆫𑆂  𑇅
𑆠𑆱𑇀𑆪𑆽𑆮 𑆨𑆼𑆢𑆮𑆴𑆨𑆮𑆓𑇀𑆫𑆱𑆤𑆳𑆪 𑆱𑆩𑆶𑆠𑇀𑆡𑆴𑆠𑆂 𑇆𑇒𑇐𑇗𑇆

ग्राह्यग्राहकविस्फारो दशधा यो व्यवस्थितः  ।
प्रत्यावृत्तिस्वभावैकरूपो नादोदयान्वितः ॥२०६॥

इत्थमेकादशविधः संविदुल्लासविस्तरः  ।
तस्यैव भेदविभवग्रसनाय समुत्थितः ॥२०७॥

Grāhyagrāhakavisphāro daśadhā yo vyavasthitaḥ  |
Pratyāvṛttisvabhāvaikarūpo nādodayānvitaḥ || 206 ||

Itthamekādaśavidhaḥ saṃvidullāsavistaraḥ  |
Tasyaiva bhedavibhavagrasanāya samutthitaḥ || 207 ||

Hence (ittham), the tenfold (daśadhā) expansion of subject and object (grāhya-grāhaka-visphāraḥ) which (yaḥ) appears as (vyavasthitaḥ) the only form of the Essential Nature of the Returning (process) (prati-āvṛtti-svabhāva-eka-rūpaḥ) connected with the rising of Nāda or I-consciousness (nāda-udaya-anvitaḥ) is the elevenfold form (of the Khaṇḍacakram that is) (ekādaśa-vidhaḥ) the Expansion of the Outpouring of Consciousness --i.e. Self-realization-- (saṃvit-ullāsa-vistaraḥ) (which) rises (samutthitaḥ) for the sake of devouring the power of duality (bheda-vibhava-grasanāya) (that is) merely of its own --i.e. belongs to Consciousness-- (tasya…eva).  || 206-207 ||

𑆩𑆲𑆳𑆨𑆑𑇀𑆰𑆳𑆢𑆴𑆫𑆷𑆥𑆴𑆟𑇀𑆪𑆾 𑆤𑆴𑆯𑆴𑆠𑆳 𑆢𑆵𑆥𑇀𑆠𑆪𑆾𑆓𑆓𑆳𑆂  𑇅
𑆪𑆳𑆱𑇀𑆠𑆳 𑆍𑆮𑆼𑆲 𑆱𑆁𑆲𑆳𑆫𑆼 𑆱𑆲𑆱𑆳 𑆨𑆳𑆤𑇀𑆠𑆴 𑆤𑆴𑆠𑇀𑆪𑆯𑆂 𑇆𑇒𑇐𑇘𑇆

महाभक्षादिरूपिण्यो निशिता दीप्तयोगगाः  ।
यास्ता एवेह संहारे सहसा भान्ति नित्यशः ॥२०८॥

Mahābhakṣādirūpiṇyo niśitā dīptayogagāḥ  |
Yāstā eveha saṃhāre sahasā bhānti nityaśaḥ || 208 ||

Only those (tāḥ…eva) who (yāḥ) assume the forms of Mahābhakṣā --lit. the Great Devourer--, etc. (mahā-bhakṣā-ādi-rūpiṇyaḥ) (and) exist in (the State) of Blazing Union (dīpta-yoga-gāḥ) appear (bhānti) constantly (nityaśaḥ) (and) vehemently (sahasā) here --i.e. in the Wheel of Dissolution-- (iha), (as They) are eager (niśitāḥ) for Dissolution (saṃhāre).  || 208 ||

𑆢𑆯𑆼𑆤𑇀𑆢𑇀𑆫𑆴𑆪𑆱𑆩𑆳𑆫𑆷𑆞𑆾𑇁𑆲𑆁𑆑𑆳𑆫𑆾 𑆩𑆢𑆢𑆫𑇀𑆥𑆴𑆠𑆂  𑇅
𑆍𑆮𑆩𑆼𑆑𑆳𑆢𑆯𑆮𑆴𑆣𑆾 𑆨𑆳𑆠𑆴 𑆪𑆾 𑆨𑆼𑆢𑆮𑆴𑆯𑇀𑆫𑆶𑆠𑆂 𑇆𑇒𑇐𑇙𑇆

दशेन्द्रियसमारूढोऽहंकारो मददर्पितः  ।
एवमेकादशविधो भाति यो भेदविश्रुतः ॥२०९॥

Daśendriyasamārūḍho'haṃkāro madadarpitaḥ  |
Evamekādaśavidho bhāti yo bhedaviśrutaḥ || 209 ||

Therefore (evam), ahaṃkāra or false-I (ahaṃkāraḥ), which (yaḥ) is established in the ten senses (daśa-īndriya-samārūḍhaḥ) (and) delighted in its pride (mada-darpitaḥ), appears as (bhāti) an elevenfold form (of such aforesaid letters) (ekādaśa-vidhaḥ) celebrated by duality (bheda-viśrutaḥ). || 209 ||

𑆠𑆠𑇀𑆱𑆁𑆲𑆳𑆫𑆳𑆪 𑆱𑆠𑆠𑆁 𑆑𑆳𑆬𑆱𑆁𑆑𑆫𑇀𑆰𑆟𑆵 𑆖𑆴𑆠𑆴𑆂  𑇅
𑆠𑆱𑇀𑆪𑆳𑆁𑆯𑆶𑆫𑆯𑇀𑆩𑆴𑆮𑆴𑆱𑇀𑆦𑆳𑆫𑆽𑆂 𑆥𑇀𑆫𑆾𑆢𑆴𑆠𑆳 𑆑𑇀𑆫𑆩𑆠𑆂 𑆱𑆢𑆳 𑇆𑇒𑇑𑇐𑇆

तत्संहाराय सततं कालसंकर्षणी चितिः  ।
तस्यांशुरश्मिविस्फारैः प्रोदिता क्रमतः सदा ॥२१०॥

Tatsaṃhārāya satataṃ kālasaṃkarṣaṇī citiḥ  |
Tasyāṃśuraśmivisphāraiḥ proditā kramataḥ sadā || 210 ||

Kālasaṃkarṣaṇī --i.e. Kālī-- (kālasaṃkarṣaṇī), (Who is) nothing but (satatam) Citi, the Power of Consciousness (citiḥ), always (sadā) rises (proditā) to dissolve that --i.e. ahaṃkāra or false-I-- (tat-saṃhārāya), through the successive expansions of its --i.e. of ahaṃkāra or false-I-- rays (kramataḥ…tasya…aṃśu-raśmi-visphāraiḥ).  || 210 ||

𑆃𑆪𑆁 𑆱𑆁𑆲𑆳𑆫𑆖𑆑𑇀𑆫𑆱𑇀𑆪 𑆓𑆶𑆫𑆶𑆮𑆑𑇀𑆠𑇀𑆫𑆑𑇀𑆫𑆩𑆾𑆢𑆴𑆠𑆂  𑇅
𑆱𑆁𑆥𑇀𑆫𑆢𑆳𑆪𑆂 𑆥𑆫𑆂 𑆑𑆾𑇁𑆥𑆴 𑆱𑆳𑆑𑇀𑆰𑆳𑆠𑇀𑆥𑇀𑆫𑆑𑆛𑆴𑆠𑆾 𑆩𑆪𑆳 𑇆𑇒𑇑𑇑𑇆

अयं संहारचक्रस्य गुरुवक्त्रक्रमोदितः  ।
संप्रदायः परः कोऽपि साक्षात्प्रकटितो मया ॥२११॥

Ayaṃ saṃhāracakrasya guruvaktrakramoditaḥ  |
Saṃpradāyaḥ paraḥ ko'pi sākṣātprakaṭito mayā || 211 ||

I (mayā) have just clearly revealed (sākṣāt-prakaṭitaḥ) this (ayam) mysterious (kaḥ…api) (and) Supreme (paraḥ) Oral Tradition (saṃpradāyaḥ) about the Saṃhāracakram or the Wheel of Dissolution (saṃhāra-cakrasya) (which) rises from the Process of the Guru’s Speech (guru-vaktra-krama-uditaḥ). || 211 ||

The Anākhyakrama

or the Sequence of the Nameless

𑆱𑇀𑆮𑆁 𑆱𑇀𑆮𑆁 𑆮𑆴𑆰𑆪𑆩𑆳𑆲𑆸𑆠𑇀𑆪 𑆥𑇀𑆫𑆠𑇀𑆪𑆳𑆮𑆸𑆠𑇀𑆠𑆴𑆑𑇀𑆫𑆩𑆳𑆓𑆠𑆂  𑇅
𑆖𑆴𑆖𑇀𑆖𑆩𑆠𑇀𑆑𑆳𑆫𑆨𑆫𑆴𑆠𑆾 𑆢𑇀𑆮𑆳𑆢𑆯𑆳𑆑𑇀𑆰𑆴𑆱𑇀𑆮𑆫𑆾 𑆓𑆟𑆂 𑇆𑇒𑇑𑇒𑇆

स्वं स्वं विषयमाहृत्य प्रत्यावृत्तिक्रमागतः  ।
चिच्चमत्कारभरितो द्वादशाक्षिस्वरो गणः ॥२१२॥

Svaṃ svaṃ viṣayamāhṛtya pratyāvṛttikramāgataḥ  |
Ciccamatkārabharito dvādaśākṣisvaro gaṇaḥ || 212 ||

The collection (gaṇaḥ) of the twelve vowels of the senses (dvādaśa-ākṣi-svaraḥ) attains the Process of Returning back (to one’s own Self and becomes) (prati-āvṛtti-krama-āgataḥ) filled with the Amazement of Consciousness (cit-camat-kāra-bharitaḥ) after bringing back (āhṛtya) all their sense-objects (to the Subject) --i.e. dissolving extroverted attention-- (svam…svam…viṣayam). || 212 ||

𑆪𑆱𑇀𑆠𑆁 𑆱𑆁𑆲𑆸𑆠𑇀𑆪 𑆱𑆲𑆱𑆳 𑆥𑇀𑆫𑆯𑆳𑆤𑇀𑆠𑆳 𑆢𑆵𑆥𑇀𑆠𑆪𑆾𑆓𑆓𑆳𑆂  𑇅
𑆤𑆴𑆱𑇀𑆠𑆫𑆕𑇀𑆓𑆩𑆲𑆳𑆮𑇀𑆪𑆾𑆩𑆫𑆷𑆥𑆴𑆟𑇀𑆪𑆱𑇀𑆠𑆶𑆫𑇀𑆪𑆖𑆑𑇀𑆫𑆓𑆳𑆂 𑇆𑇒𑇑𑇓𑇆

यस्तं संहृत्य सहसा प्रशान्ता दीप्तयोगगाः  ।
निस्तरङ्गमहाव्योमरूपिण्यस्तुर्यचक्रगाः ॥२१३॥

Yastaṃ saṃhṛtya sahasā praśāntā dīptayogagāḥ  |
Nistaraṅgamahāvyomarūpiṇyasturyacakragāḥ || 213 ||

Which --i.e. the collection of the twelve senses-- (yaḥ), having forcibly --i.e. without succession-- withdrawn (sahasā… saṃhṛtya) (attention) from (their) sense-objects (tam), (starts to) move in blazing Union (of subject and object, and) (dīpta-yogagāḥ) becomes tranquil (praśāntāḥ). (Then, when they) pervade of Wheel of Turya (turya-cakra-gāḥ), (they) assume the form of the Waveless Supreme Sky (of Consciousness) (nistaraṅga-mahā-vyoma-rūpiṇyaḥ). || 213 ||

𑆃𑆥𑇀𑆫𑆩𑆼𑆪𑆤𑆴𑆫𑆿𑆥𑆩𑇀𑆪𑆱𑆳𑆩𑆫𑆱𑇀𑆪𑆽𑆑𑆮𑆴𑆓𑇀𑆫𑆲𑆳𑆂  𑇅
𑆤𑆴𑆫𑆷𑆥𑆳𑆒𑇀𑆪𑆩𑆲𑆳𑆓𑇀𑆫𑆳𑆱𑆣𑆳𑆩𑆱𑇀𑆡𑆳 𑆨𑆳𑆤𑇀𑆠𑆴 𑆤𑆴𑆠𑇀𑆪𑆯𑆂 𑇆𑇒𑇑𑇔𑇆

अप्रमेयनिरौपम्यसामरस्यैकविग्रहाः  ।
निरूपाख्यमहाग्रासधामस्था भान्ति नित्यशः ॥२१४॥

Aprameyaniraupamyasāmarasyaikavigrahāḥ  |
Nirūpākhyamahāgrāsadhāmasthā bhānti nityaśaḥ || 214 ||

(Consequently, the senses) merely embody the Oneness (of subject and object that is) incomparable (and) unlimited --lit. without objectivity-- (aprameya-niraupamya-sāmarasya-eka-vigrahāḥ), (then they) shine (bhānti) resting in the Abode of indescribable Great Consuming (of duality) (nirūpākhya-mahāgrāsa-dhāmasthāḥ) without break (nityaśaḥ). || 214 ||

𑆃𑆑𑆳𑆫𑆳𑆢𑆴𑆮𑆴𑆱𑆫𑇀𑆓𑆳𑆤𑇀𑆠𑆳 𑆪𑆼 𑆰𑆟𑇀𑆞𑆱𑇀𑆮𑆫𑆮𑆫𑇀𑆘𑆴𑆠𑆳𑆂  𑇅
𑆠𑆼𑆰𑆳𑆩𑆼𑆮𑆳𑆯𑆶 𑆪𑆶𑆓𑆥𑆢𑇀𑆮𑇀𑆪𑆑𑇀𑆠𑆳𑆮𑇀𑆪𑆑𑇀𑆠𑆱𑇀𑆮𑆫𑆷𑆥𑆠𑆳𑆩𑇀 𑇆𑇒𑇑𑇕𑇆

𑆱𑆁𑆲𑆫𑇀𑆠𑆶𑆩𑆶𑆢𑆴𑆠𑆳 𑆢𑆼𑆮𑇀𑆪𑆾 𑆤𑆴𑆫𑆲𑆁𑆑𑆳𑆫𑆮𑆴𑆓𑇀𑆫𑆲𑆳𑆂  𑇅
𑆤𑆴𑆫𑇀𑆮𑆴𑆑𑆬𑇀𑆥𑆩𑆲𑆳𑆮𑇀𑆪𑆾𑆩𑆢𑆵𑆥𑇀𑆠𑆪𑆾 𑆮𑆴𑆓𑆠𑆳𑆯𑇀𑆫𑆪𑆳𑆂 𑇆𑇒𑇑𑇖𑇆

अकारादिविसर्गान्ता ये षण्ढस्वरवर्जिताः  ।
तेषामेवाशु युगपद्व्यक्ताव्यक्तस्वरूपताम् ॥२१५॥

संहर्तुमुदिता देव्यो निरहंकारविग्रहाः  ।
निर्विकल्पमहाव्योमदीप्तयो विगताश्रयाः ॥२१६॥

Akārādivisargāntā ye ṣaṇḍhasvaravarjitāḥ  |
Teṣāmevāśu yugapadvyaktāvyaktasvarūpatām || 215 ||

Saṃhartumuditā devyo nirahaṃkāravigrahāḥ  |
Nirvikalpamahāvyomadīptayo vigatāśrayāḥ || 216 ||

To suddenly dissolve (saṃhartum…āśu) only Their own (teṣām…eva) (imagination of) manifested and unmanifested nature (vyakta-avyakta-svarūpatām), the Goddesses (of the senses) (devyaḥ) rise (uditāḥ) (as) the Splendour of the Great Sky of Thoughtlessness (nirvikalpa-mahā-vyoma-dīptayaḥ) without support (vigata-āśrayāḥ) (and) embody of the absence of false-I (nirahaṃkāra-vigrahāḥ) (, while) simultaneously (yugapat) become the letters (of subjectivity) ranging from ‘A’ to ‘ḥ’ (akāra-ādi-visarga-āntāḥ) which (ye) are (now) devoid of the eunuch letters of ‘ṛ, , ḷ and ḹ’ (ṣaṇḍha-svara-varjitāḥ). || 215-216 ||

𑆥𑆫𑆳𑆢𑇀𑆪𑆳 𑆱𑆳 𑆇𑆢𑆼𑆠𑇀𑆪𑆼𑆮 𑆱𑇀𑆦𑆶𑆫𑆴𑆠𑆳𑆤𑆤𑇀𑆢𑆔𑆷𑆫𑇀𑆟𑆴𑆠𑆳  𑇅
𑆪𑆳𑆑𑇀𑆫𑆩𑆱𑇀𑆥𑆤𑇀𑆢𑆬𑆲𑆫𑆵 𑆮𑆴𑆢𑇀𑆪𑆶𑆬𑇀𑆬𑆼𑆒𑆽𑆮 𑆖𑆚𑇀𑆖𑆬𑆳 𑇆𑇒𑇑𑇗𑇆

पराद्या सा उदेत्येव स्फुरितानन्दघूर्णिता  ।
याक्रमस्पन्दलहरी विद्युल्लेखैव चञ्चला ॥२१७॥

Parādyā sā udetyeva sphuritānandaghūrṇitā  |
Yākramaspandalaharī vidyullekhaiva cañcalā || 217 ||

(Then) only (eva) the (sā) Supreme Primordial (Consciousness) (parādyā) rises (udeti) intoxicated by the Vibrant Bliss (of Consciousness) (sphurita-ānanda-ghūrṇitā) Who (yā) is the Wave of the non-sequential Activity (of the Self) (akrama-spanda-laharī), flickering as a lightning (on the Sky) --i.e. wanders rapidly and freely on the Sky of Consciousness, as She is unpredictable-- (vidyullekhā…eva…cañcalā). || 217 ||

𑆠𑆱𑇀𑆪𑆳 𑆇𑆢𑆪𑆱𑆁𑆱𑇀𑆡𑆳𑆤𑆱𑆁𑆲𑆳𑆫𑆾𑆢𑇀𑆫𑆼𑆑𑆑𑆬𑇀𑆥𑆤𑆳  𑇅
𑆠𑇀𑆫𑆴𑆮𑆴𑆣𑆳 𑆱𑆩𑆑𑆳𑆬𑆼𑆤 𑆥𑇀𑆫𑆾𑆢𑆴𑆠𑆳 𑆑𑆬𑆤𑆾𑆘𑇀𑆙𑆴𑆠𑆳 𑇆𑇒𑇑𑇘𑇆

तस्या उदयसंस्थानसंहारोद्रेककल्पना  ।
त्रिविधा समकालेन प्रोदिता कलनोज्झिता ॥२१८॥

Tasyā udayasaṃsthānasaṃhārodrekakalpanā  |
Trividhā samakālena proditā kalanojjhitā || 218 ||

Her (tasyāḥ) activity of (fictive) mentation is created by manifestation, maintenance and dissolution (udaya-saṃsthāna-saṃhāra-udreka-kalpanā), (therefore, She appears) threefold (trividhā), (but) at the same time (sama-kālena), (She) rises (pra-uditā) as being devoid of (such an inciting) activity (kalanā-ujjhitā). || 218 ||

𑆠𑆱𑇀𑆪𑆳 𑆲𑆴 𑆠𑇀𑆫𑆴𑆥𑇀𑆫𑆑𑆳𑆫𑆳𑆒𑇀𑆪𑆳 𑆑𑆬𑇀𑆥𑆤𑆳 𑆪𑆳 𑆱𑆩𑆤𑇀𑆠𑆠𑆂  𑇅
𑆥𑇀𑆫𑆠𑇀𑆪𑆼𑆑𑆯𑆂 𑆱𑇀𑆮𑆫𑆷𑆥𑆾𑇁𑆥𑆴 𑆱𑆸𑆰𑇀𑆛𑇀𑆪𑆳𑆢𑆴𑆑𑇀𑆫𑆩𑆱𑆁𑆘𑇀𑆚𑆑𑆂 𑇆𑇒𑇑𑇙𑇆

𑆖𑆠𑆶𑆫𑇀𑆡𑆾𑆩𑇀𑆤𑆴𑆯𑆴𑆠𑆁 𑆫𑆷𑆥𑆩𑆶𑆢𑇀𑆪𑆾𑆓𑆳𑆢𑆴𑆮𑆴𑆨𑆼𑆢𑆠𑆂 𑇅

तस्या हि त्रिप्रकाराख्या कल्पना या समन्ततः  ।
प्रत्येकशः स्वरूपोऽपि सृष्ट्यादिक्रमसंज्ञकः ॥२१९॥

चतुर्थोम्निशितं रूपमुद्योगादिविभेदतः ।

Tasyā hi triprakārākhyā kalpanā yā samantataḥ  |
Pratyekaśaḥ svarūpo'pi sṛṣṭyādikramasaṃjñakaḥ || 219 ||

Caturthomniśitaṃ rūpamudyogādivibhedataḥ |

Her (tasyāḥ…hi) mental activity (kalpanā) is called (this) threefold nature (tri-pra-kāra-ākhyā) all around (composing the world) (samantataḥ), which is (yā) though (api) (Her) Essential Nature (svarūpaḥ), is called the sequence of manifestation, etc. --i.e. manifestation, maintenance and dissolution-- (sṛṣṭi-ādi-krama-saṃjñakaḥ) separately (prati-eka-śaḥ). The Fourth One --i.e. Her Anākhyacakram or the Wheel of the Nameless-- is Expansion (caturtha-umniśitam…rūpam), divided (into four phases like) udyoga, etc. --i.e. udyoga, ābhāsana, carvaṇa and alamgrāsa-- (udyoga-ādi-vibhedataḥ).  || 219-220ab ||

𑆍𑆮𑆁 𑆢𑇀𑆮𑆴𑆰𑆛𑇀𑆑𑆱𑆁𑆮𑆴𑆠𑇀𑆠𑆴𑆑𑇀𑆫𑆩𑆾 𑆨𑆳𑆠𑆴 𑆤𑆴𑆫𑆳𑆮𑆸𑆠𑆂 𑇆𑇒𑇒𑇐𑇆

𑆱𑆸𑆰𑇀𑆛𑆴𑆑𑆳𑆬𑇀𑆪𑆳𑆢𑆴𑆨𑆼𑆢𑆼𑆤 𑆥𑇀𑆫𑆡𑆴𑆠𑆿𑆔𑆾𑆢𑆣𑆴𑆂 𑆥𑆫𑆂  𑇅
𑆤𑆴𑆫𑆳𑆬𑆩𑇀𑆧𑆮𑆴𑆑𑆳𑆱𑆽𑆑𑆩𑆲𑆴𑆩𑆳 𑆱𑆠𑆠𑆾𑆢𑆴𑆠𑆂 𑇆𑇒𑇒𑇑𑇆

एवं द्विषट्कसंवित्तिक्रमो भाति निरावृतः ॥२२०॥

सृष्टिकाल्यादिभेदेन प्रथितौघोदधिः परः  ।
निरालम्बविकासैकमहिमा सततोदितः ॥२२१॥

Evaṃ dviṣaṭkasaṃvittikramo bhāti nirāvṛtaḥ || 220 ||

Sṛṣṭikālyādibhedena prathitaughodadhiḥ paraḥ  |
Nirālambavikāsaikamahimā satatoditaḥ || 221 ||

Hence (evam), the succession of the twelvefold perception (dviṣaṭka-saṃvitti-kramaḥ) appears (bhāti) unlimited (nirāvṛtaḥ) through the divisions of Sṛṣṭikālī, etc. (sṛṣṭi-kāli-ādi-bhedena), (as) the Supreme (paraḥ) Ocean of the flow of the expansion (of sensory perception) (prathita-ogha-udadhiḥ) is uninterrupted (satatā…uditaḥ), (and It is) the only Majesty of the Independent Blooming (of Consciousness) (nirālamba-vikāsa-eka-mahimā).  || 220cd-221 ||

𑆠𑆱𑇀𑆪𑆽𑆮 𑆲𑆜𑆱𑆁𑆲𑆳𑆫𑆮𑆸𑆠𑇀𑆠𑇀𑆪𑆳 𑆢𑆶𑆫𑇀𑆢𑆫𑇀𑆯𑆩𑆷𑆫𑇀𑆠𑆴𑆩𑆳𑆤𑇀  𑇅
𑆑𑇀𑆫𑆩𑆳𑆑𑇀𑆫𑆩𑆾𑆨𑆪𑆾𑆠𑇀𑆠𑆵𑆫𑇀𑆟𑆫𑆯𑇀𑆩𑆴𑆥𑆶𑆚𑇀𑆘𑆳𑆠𑆴𑆔𑆱𑇀𑆩𑆫𑆂 𑇆𑇒𑇒𑇒𑇆

𑆱𑇀𑆮𑆫𑆷𑆥𑆁 𑆑𑆫𑇀𑆠𑆶𑆩𑆶𑆢𑇀𑆪𑆶𑆑𑇀𑆠𑆾 𑆤𑆴𑆱𑇀𑆠𑆫𑆕𑇀𑆓𑆾𑇁𑆤𑆴𑆑𑆼𑆠𑆤𑆂  𑇅
𑆱𑇀𑆥𑆫𑇀𑆯𑆳𑆱𑇀𑆥𑆫𑇀𑆯𑆥𑆢𑆳𑆠𑆵𑆠𑆫𑆷𑆥𑆠𑇀𑆮𑆳𑆢𑇀𑆮𑆴𑆓𑆠𑆾𑆠𑇀𑆠𑆫𑆂 𑇆𑇒𑇒𑇓𑇆

𑆥𑇀𑆫𑆯𑆳𑆤𑇀𑆠𑆳𑆠𑆴𑆥𑇀𑆫𑆯𑆳𑆤𑇀𑆠𑆽𑆑𑆩𑆲𑆴𑆩𑆳𑆮𑆴𑆑𑆸𑆠𑆥𑇀𑆫𑆨𑆂 𑇅

तस्यैव हठसंहारवृत्त्या दुर्दर्शमूर्तिमान्  ।
क्रमाक्रमोभयोत्तीर्णरश्मिपुञ्जातिघस्मरः ॥२२२॥

स्वरूपं कर्तुमुद्युक्तो निस्तरङ्गोऽनिकेतनः  ।
स्पर्शास्पर्शपदातीतरूपत्वाद्विगतोत्तरः ॥२२३॥

प्रशान्तातिप्रशान्तैकमहिमाविकृतप्रभः ।

Tasyaiva haṭhasaṃhāravṛttyā durdarśamūrtimān  |
Kramākramobhayottīrṇaraśmipuñjātighasmaraḥ || 222 ||

Svarūpaṃ kartumudyukto nistaraṅgo'niketanaḥ  |
Sparśāsparśapadātītarūpatvādvigatottaraḥ || 223 ||

Praśāntātipraśāntaikamahimāvikṛtaprabhaḥ |

So, (tasya…eva) through the activity of forceful dissolution (of Its own content) (haṭha-saṃhāra-vṛttyā), the Formation (that is) difficult to be seen (durdarśa-mūrtimān) is desirous of the (Expansion of the) Multitude of the Rays (that are) beyond both succession and non-succession (krama-akrama-ubhaya-uttīrṇa-raśmi-puñja-atighasmaraḥ). It is Abodeless (aniketanaḥ), Waveless (nistaraṅgaḥ), (and) eager (udyuktaḥ) to produce (kartum) (the realization of) one’s own Essential Nature (svarūpam). Due to (Its) Nature (that is) beyond the states of the tangible and the intangible (sparśa-asparśa-pada-ātīta-rūpatvāt), (It is) the Absolute (vigata-uttaraḥ) Changeless Light of the Singular Greatness (that is) Peace beyond peace (praśānta-ati-praśānta-eka-mahimā-vikṛta-prabhaḥ).  || 222-224ab ||

𑆅𑆠𑇀𑆡𑆁 𑆱𑆁𑆲𑆳𑆫𑆱𑆁𑆲𑆳𑆫𑆫𑆯𑇀𑆩𑇀𑆪𑆾𑆔𑆂 𑆥𑆫𑆴𑆑𑆵𑆫𑇀𑆠𑆴𑆠𑆂 𑇆𑇒𑇒𑇔𑇆

𑆍𑆮𑆁 𑆣𑆳𑆩𑆳𑆢𑆴𑆨𑆼𑆢𑆼𑆤 𑆠𑇀𑆫𑆴𑆮𑆴𑆣𑆂 𑆥𑇀𑆫𑆑𑆛𑆵𑆑𑆸𑆠𑆂  𑇅
𑆢𑆼𑆮𑆴𑆑𑆳𑆑𑇀𑆫𑆩𑆱𑆢𑇀𑆨𑆳𑆮𑆾𑇁𑆥𑇀𑆪𑆬𑆁𑆓𑇀𑆫𑆳𑆱𑆽𑆑𑆔𑆱𑇀𑆩𑆫𑆂 𑇆𑇒𑇒𑇕𑇆

इत्थं संहारसंहाररश्म्योघः परिकीर्तितः ॥२२४॥

एवं धामादिभेदेन त्रिविधः प्रकटीकृतः  ।
देविकाक्रमसद्भावोऽप्यलंग्रासैकघस्मरः ॥२२५॥

Itthaṃ saṃhārasaṃhāraraśmyoghaḥ parikīrtitaḥ || 224 ||

Evaṃ dhāmādibhedena trividhaḥ prakaṭīkṛtaḥ  |
Devikākramasadbhāvo'pyalaṃgrāsaikaghasmaraḥ || 225 ||

Therefore (ittham), (It is) called (parikīrtitaḥ) the Flow of the Rays (which) dissolves dissolution (saṃhāra-saṃhāra-raśmi-oghaḥ). So (evam), It has been explained (prakaṭīkṛtaḥ) as being threefold (trividhaḥ) because of the (divisions like) Dhāma or Abode, etc. --i.e. Dhāmakrama, Varṇakrama and Saṃvitkrama-- (dhāma-ādi-bhedena trividhaḥ). Though (api) It is the Essential Nature of the Process or Sequence of the Goddesses (devikā-krama-sadbhāvaḥ), (It is) solely devoted to alaṃgrāsa or devouring (which) leads to complete unity (alaṃgrāsa-eka-ghasmaraḥ).  || 224cd-225 ||

𑆄𑆱𑆳𑆁 𑆢𑇀𑆮𑆴𑆰𑆛𑇀𑆑𑆢𑆼𑆮𑆵𑆤𑆳𑆁 𑆮𑆩𑆤𑆓𑇀𑆫𑆳𑆱𑆠𑆠𑇀𑆥𑆫𑆳𑆩𑇀  𑇅
𑆢𑆼𑆮𑆵𑆁 𑆠𑇀𑆫𑆪𑆾𑆢𑆯𑆵𑆁 𑆮𑆤𑇀𑆢𑆼 𑆠𑆳𑆢𑆳𑆠𑇀𑆩𑇀𑆪𑆥𑇀𑆫𑆠𑆴𑆥𑆠𑇀𑆠𑆪𑆼 𑇆𑇒𑇒𑇖𑇆

आसां द्विषट्कदेवीनां वमनग्रासतत्पराम्  ।
देवीं त्रयोदशीं वन्दे तादात्म्यप्रतिपत्तये ॥२२६॥

Āsāṃ dviṣaṭkadevīnāṃ vamanagrāsatatparām  |
Devīṃ trayodaśīṃ vande tādātmyapratipattaye || 226 ||

For attaining Oneness with Her (tādātmya-pratipattaye), I venerate (vande) the Thirteenth (trayodaśīm) Goddess (devīm) (, Who) is devoted to devouring the emission (vamana-grāsa-tatparām) of these (āsām) twelve Goddesses (like Sṛṣṭikālī, etc.) (dviṣaṭka-devīnām). || 226 ||

𑆩𑆲𑆳𑆨𑆽𑆫𑆮𑆤𑆳𑆩𑆳𑆢𑆴𑆨𑆽𑆫𑆮𑆁 𑆠𑇀𑆫𑆴𑆠𑆪𑆁 𑆱𑆢𑆳  𑇅
𑆥𑇀𑆫𑆠𑇀𑆪𑆼𑆑𑆱𑆫𑇀𑆓𑆫𑆷𑆥𑆳𑆢𑆴 𑆖𑆠𑆶𑆫𑇀𑆣𑆳 𑆱𑆁𑆮𑇀𑆪𑆮𑆱𑇀𑆡𑆴𑆠𑆩𑇀 𑇆𑇒𑇒𑇗𑇆

महाभैरवनामादिभैरवं त्रितयं सदा  ।
प्रत्येकसर्गरूपादि चतुर्धा संव्यवस्थितम् ॥२२७॥

Mahābhairavanāmādibhairavaṃ tritayaṃ sadā  |
Pratyekasargarūpādi caturdhā saṃvyavasthitam || 227 ||

The terrible triad beginning with Mahābhairava --i.e. the triad of subject, cognition and object-- (tritayam…mahā-bhairava-nāma-ādi-bhairavam) always (sadā) appears (saṃvyavasthitam) fourfould (caturdhā) one by one as the formations of sarga or manifestation, etc. --i.e. manifestation, maintenance and dissolution and kālagrāsa, counts twelve-- (prati-eka-sarga-rūpa-ādi).  || 227 ||

Notes:

Mahābhairavaghoracaṇḍakālī, as it is displayed in the Kramastotram, is the union of Mahābhairava, ghora and caṇḍa together embodying the Fourth State called Turya that is one’s own Essential Nature.

Here Mahābhairava stands for the subject, ghora stands for cognition and caṇḍa stands for the objects.

𑆅𑆠𑇀𑆡𑆩𑆶𑆓𑇀𑆫𑆱𑇀𑆮𑆫𑆷𑆥𑆾𑇁𑆪𑆁 𑆨𑆽𑆫𑆮𑆼𑆯𑆑𑇀𑆫𑆩𑆂 𑆥𑆫𑆂  𑇅
𑆮𑆴𑆨𑆳𑆠𑆴 𑆢𑇀𑆮𑆳𑆢𑆯𑆳𑆠𑇀𑆩𑆽𑆑𑆱𑇀𑆮𑆨𑆳𑆮𑆂 𑆑𑆳𑆬𑆮𑆫𑇀𑆘𑆴𑆠𑆂 𑇆𑇒𑇒𑇘𑇆

इत्थमुग्रस्वरूपोऽयं भैरवेशक्रमः परः  ।
विभाति द्वादशात्मैकस्वभावः कालवर्जितः ॥२२८॥

Itthamugrasvarūpo'yaṃ bhairaveśakramaḥ paraḥ  |
Vibhāti dvādaśātmaikasvabhāvaḥ kālavarjitaḥ || 228 ||

Therefore (ittham), this (ayam) Supreme (paraḥ) Process of Lord Bhairava (bhairava-īśa-kramaḥ) is essentially fearful (ugra-svarūpaḥ), (and) shines (vibhāti) as the solitary Essence of the twelvefold nature (dvādaśātmā-eka-svabhāvaḥ) devoid of Time (kāla-varjitaḥ). || 228 ||

Devī or the Goddess

𑆠𑆱𑇀𑆪𑆽𑆮 𑆱𑆠𑆠𑆁 𑆢𑆼𑆮𑆵 𑆲𑆜𑆳𑆠𑇀𑆑𑆮𑆬𑆤𑆾𑆢𑆴𑆠𑆳  𑇅
𑆪𑆠𑆱𑇀𑆠𑆱𑇀𑆩𑆳𑆠𑇀𑆱𑆩𑆳𑆒𑇀𑆪𑆳𑆠𑆳 𑆢𑆼𑆮𑆵 𑆤𑆳𑆩𑇀𑆤𑆾𑆥𑆖𑆳𑆫𑆠𑆂 𑇆𑇒𑇒𑇙𑇆

𑆮𑆱𑇀𑆠𑆶𑆠𑆂 𑆱𑇀𑆮𑆱𑇀𑆠𑆴 𑆤𑆽𑆮𑆳𑆱𑇀𑆪𑆳 𑆤𑆳𑆩𑆫𑆷𑆥𑆥𑇀𑆫𑆑𑆬𑇀𑆥𑆤𑆳  𑇅
𑆩𑆲𑆳𑆱𑆁𑆲𑆳𑆫𑆖𑆑𑇀𑆫𑆼𑆯𑇀𑆪𑆳𑆂 𑆱𑆫𑇀𑆮𑆾𑆠𑇀𑆠𑆵𑆫𑇀𑆟𑆱𑇀𑆮𑆫𑆷𑆥𑆠𑆂 𑇆𑇒𑇓𑇐𑇆

तस्यैव सततं देवी हठात्कवलनोदिता  ।
यतस्तस्मात्समाख्याता देवी नाम्नोपचारतः ॥२२९॥

वस्तुतः स्वस्ति नैवास्या नामरूपप्रकल्पना  ।
महासंहारचक्रेश्याः सर्वोत्तीर्णस्वरूपतः ॥२३०॥

Tasyaiva satataṃ devī haṭhātkavalanoditā  |
Yatastasmātsamākhyātā devī nāmnopacārataḥ || 229 ||

Vastutaḥ svasti naivāsyā nāmarūpaprakalpanā  |
Mahāsaṃhāracakreśyāḥ sarvottīrṇasvarūpataḥ || 230 ||

Thus (tasya…eva), (as) Devī or the Goddess (devī) always (satatam) rises to Consume (such a process) (kavalana-uditā) vehemently --i.e. by the reality of non-succession-- (haṭhāt), consequently (yataḥ…tasmāt), (She) is called (samākhyātā) by the name (nāmnā)Devī or the Goddess (devī) (only) figuratively (upacārataḥ). In reality (vastutaḥ), considering Her as having name and form (asyāḥ…nāma-rūpa-prakalpanā) is simply wrong (na…eva…svasti). On account (that Her) Essential Nature transcends everything (sarva-uttīrṇa-svarūpataḥ), (She) is the Mistress of the Wheel of Great Dissolution (mahā-saṃhāra-cakreśyāḥ). || 229-230 ||

𑆖𑆴𑆢𑆳𑆤𑆤𑇀𑆢𑆥𑆫𑆴𑆱𑇀𑆥𑆤𑇀𑆢𑆮𑆴𑆨𑆮𑆂 𑆥𑆵𑆜𑆠𑆳𑆁 𑆓𑆠𑆂  𑇅
𑆪𑆱𑇀𑆩𑆳𑆠𑇀𑆱𑆼𑆲𑆼𑆠𑆴 𑆱𑆠𑆠𑆁 𑆓𑆾𑆖𑆫𑆠𑇀𑆮𑆁 𑆱𑆩𑆤𑇀𑆠𑆠𑆂 𑇆𑇒𑇓𑇑𑇆

चिदानन्दपरिस्पन्दविभवः पीठतां गतः  ।
यस्मात्सेहेति सततं गोचरत्वं समन्ततः ॥२३१॥

Cidānandaparispandavibhavaḥ pīṭhatāṃ gataḥ  |
Yasmātseheti satataṃ gocaratvaṃ samantataḥ || 231 ||

The Majesty of the Pulsation of the Bliss of Consciousness (cit-ānanda-pari-spanda-vibhavaḥ) is situated (gataḥ) in the State of the Pīṭha (pīṭhatām), thus (yasmāt), here (iha…iti), She (sā) always (exists) (satatam) everywhere (samantataḥ) as (the Nature which expands as) the senses (gocara-tvam).  || 231 ||

𑆃𑆮𑆴𑆨𑆴𑆤𑇀𑆤𑆱𑇀𑆮𑆫𑆷𑆥𑆠𑇀𑆮𑆳𑆢𑇀𑆮𑆳𑆩𑆼𑆯𑇀𑆮𑆫𑇀𑆪𑆳 𑆤𑆴𑆫𑆳𑆑𑆸𑆠𑆼  𑇅
𑆠𑆠𑇀𑆥𑇀𑆫𑆱𑆳𑆢𑆮𑆯𑆳𑆠𑇀𑆱𑆩𑇀𑆪𑆳 𑆮𑆸𑆤𑇀𑆢𑆳𑆤𑇀𑆠𑆤𑆳𑆩 𑆮𑆴𑆱𑇀𑆦𑆶𑆛𑆩𑇀 𑇆𑇒𑇓𑇒𑇆

अविभिन्नस्वरूपत्वाद्वामेश्वर्या निराकृते  ।
तत्प्रसादवशात्सम्या वृन्दान्तनाम विस्फुटम् ॥२३२॥

Avibhinnasvarūpatvādvāmeśvaryā nirākṛte  |
Tatprasādavaśātsamyā vṛndāntanāma visphuṭam || 232 ||

When, on account of (Her) undivided Essential Nature (avibhinna-svarūpatvāt), Vāmeśvarī (vāmeśvaryā) destroys (it) (nirākṛte), Oneness (samyā), (which) is called the end of vṛnda or the multitude (vṛnda-anta-nāma), clearly shines (visphuṭam) through the Power of Her Favour (tat-prasāda-vaśāt).  || 232 ||

𑆩𑆲𑆳𑆘𑇀𑆚𑆳𑆤𑆩𑆲𑆳𑆪𑆾𑆓𑆑𑆫𑆟𑆄𑆢𑆴𑆑𑇀𑆫𑆩𑆽𑆂 𑆃𑆥𑆴  𑇅
𑆤 𑆠𑆶 𑆓𑆾𑆖𑆫𑆠𑆳𑆩𑆼𑆠𑆴 𑆢𑆼𑆮𑆵𑆪𑆁 𑆱𑆫𑇀𑆮𑆓𑆳 𑆱𑆠𑆵 𑇆𑇒𑇓𑇓𑇆

महाज्ञानमहायोगकरणआदिक्रमैः अपि  ।
न तु गोचरतामेति देवीयं सर्वगा सती ॥२३३॥

Mahājñānamahāyogakaraṇaādikramaiḥ api  |
Na tu gocaratāmeti devīyaṃ sarvagā satī || 233 ||

This (iyam) all-pervading (sarvagā) Divine (satī) Goddess (devī) never (na…tu) attains (eti) the sphere of the senses --i.e. She is never objective-- (gocaratām), (not) even (api) through the processes of Great Sacrifice or Great Wisdom (mahā-jñāna-mahā-yoga-karaṇa-ādi-kramaiḥ). || 233 ||

Notes:

The Supreme Goddess Herself remains purely Transcendental Consciousness despite Her universal form, as She essentially is one’s own Self-awareness.

𑆓𑆶𑆫𑆶𑆥𑇀𑆫𑆱𑆳𑆢𑆼𑆤𑆳𑆮𑆴𑆰𑇀𑆛𑆳 𑆑𑆼𑆖𑆴𑆠𑇀𑆠𑆤𑇀𑆩𑆪𑆣𑆫𑇀𑆩𑆴𑆟𑆂  𑇅
𑆨𑆮𑆤𑇀𑆠𑆴 𑆮𑇀𑆪𑆾𑆩𑆮𑆸𑆠𑇀𑆠𑇀𑆪𑆽𑆑𑆱𑇀𑆮𑆨𑆳𑆮𑆳 𑆤𑆳𑆠𑇀𑆫 𑆱𑆁𑆯𑆪𑆂 𑇆𑇒𑇓𑇔𑇆

गुरुप्रसादेनाविष्टा केचित्तन्मयधर्मिणः  ।
भवन्ति व्योमवृत्त्यैकस्वभावा नात्र संशयः ॥२३४॥

Guruprasādenāviṣṭā kecittanmayadharmiṇaḥ  |
Bhavanti vyomavṛttyaikasvabhāvā nātra saṃśayaḥ || 234 ||

Pierced (aviṣṭā) by the Favour of the Guru (guru-prasādena), a few ones (kecit) are characterized by That --i.e. become Self-realized-- (tad-maya-dharmiṇaḥ), (and) become (bhavanti) the sole Essential Nature of the activity of the Sky (of Consciousness) (vyoma-vṛtti-eka-svabhāvāḥ), there is no doubt about it (na…saṃśayaḥ…atra). || 234 ||

𑆨𑆳𑆮𑆱𑇀𑆮𑆨𑆳𑆮𑆫𑆷𑆥𑆼𑆲 𑆱𑆸𑆰𑇀𑆛𑇀𑆪𑆳𑆢𑆵𑆤𑆳𑆁 𑆮𑆴𑆫𑆳𑆘𑆠𑆼  𑇅
𑆤𑆴𑆰𑇀𑆜𑆳 𑆠𑆢𑇀𑆪𑆶𑆓𑇀𑆩𑆮𑆴𑆱𑇀𑆦𑆳𑆫𑆮𑆫𑇀𑆘𑆴𑆠𑆳𑆥𑆴 𑆱𑆩𑆤𑇀𑆠𑆠𑆂 𑇆𑇒𑇓𑇕𑇆

𑆤𑆴𑆫𑇀𑆤𑆴𑆑𑆼𑆠𑆩𑆲𑆳𑆱𑆁𑆮𑆴𑆢𑇀𑆣𑆫𑇀𑆩𑆴𑆟𑆵 𑆮𑆴𑆓𑆠𑆓𑇀𑆫𑆲𑆳 𑇅

भावस्वभावरूपेह सृष्ट्यादीनां विराजते  ।
निष्ठा तद्युग्मविस्फारवर्जितापि समन्ततः ॥२३५॥

निर्निकेतमहासंविद्धर्मिणी विगतग्रहा ।

Bhāvasvabhāvarūpeha sṛṣṭyādīnāṃ virājate  |
Niṣṭhā tadyugmavisphāravarjitāpi samantataḥ || 235 ||

Nirniketamahāsaṃviddharmiṇī vigatagrahā |

Here (iha), (She) appears as the Essential Nature of the world (bhāva-svabhāva-rūpā) everywhere (samantataḥ), (and) shines (virājate) as the sustainer (niṣṭhā) of manifestation (, maintenance and dissolution) (sṛṣṭi-ādīnām), but (api) (She is) devoid of the expansion of (its) duality (tat-yugma-visphāra-varjitā). (She) is characterized by the Abodeless Supreme Consciousness (nirniketa-mahā-saṃvit-dharmiṇī) beyond limited perception (vigata-grahā). || 235-236ab ||

The Devīcakram

𑆅𑆠𑇀𑆡𑆁 𑆩𑆲𑆳𑆤𑆪𑆼 𑆨𑆳𑆠𑆴 𑆥𑆷𑆘𑆳𑆑𑇀𑆫𑆩𑆩𑆲𑆾𑆢𑆪𑆂 𑇆𑇒𑇓𑇖𑇆

𑆇𑆢𑇀𑆪𑆾𑆓𑆱𑇀𑆪𑆽𑆑𑆢𑆼𑆯𑆼𑇁𑆥𑆴 𑆢𑆼𑆮𑆠𑆳𑆖𑆑𑇀𑆫𑆮𑆴𑆱𑇀𑆠𑆫𑆂  𑇅
𑆥𑇀𑆫𑆱𑇀𑆦𑆶𑆫𑆠𑇀𑆪𑆮𑆴𑆨𑆳𑆓𑆼𑆤 𑆮𑇀𑆪𑆾𑆩𑆮𑆸𑆠𑇀𑆠𑇀𑆪𑆽𑆑𑆠𑆳𑆁 𑆓𑆠𑆂 𑇆𑇒𑇓𑇗𑇆

इत्थं महानये भाति पूजाक्रममहोदयः ॥२३६॥

उद्योगस्यैकदेशेऽपि देवताचक्रविस्तरः  ।
प्रस्फुरत्यविभागेन व्योमवृत्त्यैकतां गतः ॥२३७॥

Itthaṃ mahānaye bhāti pūjākramamahodayaḥ || 236 ||

Udyogasyaikadeśe'pi devatācakravistaraḥ  |
Prasphuratyavibhāgena vyomavṛttyaikatāṃ gataḥ || 237 ||

The Great Rising of the Process of Worship (pūjā-krama-mahā-udayaḥ) appears (bhāti) in this way (ittham) in the Mahānaya (mahā-ānaye). The Expansion of the Wheel of the Deities (of the senses) (devatā-cakra-vistaraḥ) though (takes place) (api) in the passage (ekadeśe) of udyoga or continuous endevour (in the form of a successive process, It) (udyogasya) vibrates (prasphurati) without divisions (avibhāgena), (and finally) attains (gataḥ) Oneness with the Activity of the Sky (of Consciousness) (vyoma-vṛtti-ekatām).  || 236cd-237 ||

𑆅𑆠𑇀𑆡𑆁 𑆱𑆢𑆽𑆮 𑆱𑆫𑇀𑆮𑆠𑇀𑆫 𑆢𑆼𑆮𑆵𑆤𑆳𑆩𑆶𑆢𑆪𑆂 𑆥𑆫𑆂  𑇅
𑆤𑆴𑆰𑇀𑆜𑆴𑆠𑆾𑇁𑆥𑆴 𑆱𑆠𑆳𑆁 𑆓𑆩𑇀𑆪𑆾 𑆤𑆴𑆫𑆮𑆓𑇀𑆫𑆲𑆮𑆴𑆓𑇀𑆫𑆲𑆂 𑇆𑇒𑇓𑇘𑇆

इत्थं सदैव सर्वत्र देवीनामुदयः परः  ।
निष्ठितोऽपि सतां गम्यो निरवग्रहविग्रहः ॥२३८॥

Itthaṃ sadaiva sarvatra devīnāmudayaḥ paraḥ  |
Niṣṭhito'pi satāṃ gamyo niravagrahavigrahaḥ || 238 ||

Therefore (ittham), the Supreme (paraḥ) Rising (udayaḥ) of the Goddesses (devīnām) embodies unlimitedness (niravagraha-vigrahaḥ) (and It is) established (niṣṭhitaḥ) always (sadā…eva) and everywhere (sarvatra), though (api) (It) is accessible --i.e. fit for cohabitation-- (gamyaḥ) (only) for the wise --lit. real ones or real devotees-- (satām). || 238 ||

𑆱𑆩𑆱𑇀𑆠𑆾𑆠𑇀𑆡𑆮𑇀𑆪𑆱𑇀𑆠𑆢𑆼𑆲𑆂 𑆱𑆩𑆱𑇀𑆠𑆮𑇀𑆪𑆱𑇀𑆠𑆱𑇀𑆮𑆫𑆷𑆥𑆨𑆸𑆠𑇀  𑇅
𑆮𑇀𑆪𑆱𑇀𑆠𑆳𑆢𑇀𑆪𑆱𑇀𑆠𑆶 𑆱𑆩𑆱𑇀𑆠𑆳𑆤𑇀𑆠𑆂 𑆱𑇀𑆡𑆴𑆠𑆾𑇁𑆪𑆁 𑆢𑆼𑆮𑆠𑆳𑆑𑇀𑆫𑆩𑆂 𑇆𑇒𑇓𑇙𑇆

समस्तोत्थव्यस्तदेहः समस्तव्यस्तस्वरूपभृत्  ।
व्यस्ताद्यस्तु समस्तान्तः स्थितोऽयं देवताक्रमः ॥२३९॥

Samastotthavyastadehaḥ samastavyastasvarūpabhṛt  |
Vyastādyastu samastāntaḥ sthito'yaṃ devatākramaḥ || 239 ||

This (ayam) Sequence of the Deities (of the senses is that) (devatā-kramaḥ) of which (yaḥ) body consists of manifoldness (but arises) in Oneness (samasta-uttha-vyasta-dehaḥ), (and) shines from manifoldness to Oneness (vyastāt…tu…samasta-antaḥ…sthitaḥ), as (It) maintains the Essential Nature of manifoldness and Oneness (samasta-vyasta-sva-rūpabhṛt).  || 239 ||

𑆠𑆠𑇀𑆫𑆽𑆮𑆳𑆤𑆳𑆫𑆠𑆁 𑆥𑇀𑆫𑆾𑆢𑇀𑆪 𑆠𑇀𑆫𑆴𑆣𑆳 𑆥𑆚𑇀𑆖𑆩𑆲𑆾𑆢𑆪𑆂  𑇅
𑆨𑆳𑆠𑆴 𑆢𑆴𑆮𑇀𑆪𑆿𑆔𑆮𑆴𑆱𑇀𑆦𑆳𑆫𑆮𑆴𑆨𑆮𑆳𑆤𑇀𑆠𑆂 𑆱𑇀𑆡𑆴𑆠𑆾𑇁𑆮𑇀𑆪𑆪𑆂 𑇆𑇒𑇔𑇐𑇆

तत्रैवानारतं प्रोद्य त्रिधा पञ्चमहोदयः  ।
भाति दिव्यौघविस्फारविभवान्तः स्थितोऽव्ययः ॥२४०॥

Tatraivānārataṃ prodya tridhā pañcamahodayaḥ  |
Bhāti divyaughavisphāravibhavāntaḥ sthito'vyayaḥ || 240 ||

The Great Fivefold Rising (pañca-mahā-udayaḥ) is imperishable (avyayaḥ) (and) emerges (prodya) only there (tatra…eva) in three parts (tridhā) without any break (anāratam), (and) appears (bhāti) firmly (sthitaḥ) in the Majesty of the Expansion of the Divine Flow (of the Vṛndacakram) (divya-ogha-visphāra-vibhava-antaḥ). || 240 ||

𑆢𑆼𑆮𑆵𑆖𑆑𑇀𑆫𑆾𑆢𑆫𑆓𑆠𑆾 𑆤𑆮𑆱𑆁𑆲𑆳𑆫𑆮𑆴𑆱𑇀𑆠𑆫𑆂  𑇅
𑆱𑆩𑇀𑆱𑇀𑆡𑆴𑆠𑆾𑇁𑆥𑆴 𑆤𑆴𑆫𑆳𑆬𑆩𑇀𑆧𑆩𑆲𑆴𑆩𑆳𑆑𑆬𑇀𑆥𑆤𑆾𑆘𑇀𑆙𑆴𑆠𑆂 𑇆𑇒𑇔𑇑𑇆

देवीचक्रोदरगतो नवसंहारविस्तरः  ।
सम्स्थितोऽपि निरालम्बमहिमाकल्पनोज्झितः ॥२४१॥

Devīcakrodaragato navasaṃhāravistaraḥ  |
Samsthito'pi nirālambamahimākalpanojjhitaḥ || 241 ||

Though (api) the Expansion of this nine-fold Dissolution (nava-saṃhāra-vistaraḥ) is firmly established in the Womb of the Wheel of the Goddess (devī-cakra-udara-gataḥ…samsthitaḥ), (It is) the Greatness of ‘being independent’, (because It) is devoid of mentation (nirālamba-mahimā-kalpanā-ujjhitaḥ). || 241 ||

The Lord

𑆅𑆠𑇀𑆡𑆁 𑆥𑆵𑆜𑆳𑆣𑆴𑆥𑆂 𑆯𑆳𑆯𑇀𑆮𑆤𑇀𑆤𑆮𑆖𑆑𑇀𑆫𑆾𑆢𑆪𑆂 𑆥𑆫𑆂  𑇅
𑆖𑆑𑆳𑆱𑇀𑆠𑆴 𑆧𑆲𑆶𑆫𑆷𑆥𑆽𑆑𑆫𑆷𑆥𑆾 𑆤𑆴𑆠𑇀𑆪𑆮𑆴𑆑𑆱𑇀𑆮𑆫𑆂 𑇆𑇒𑇔𑇒𑇆

इत्थं पीठाधिपः शाश्वन्नवचक्रोदयः परः  ।
चकास्ति बहुरूपैकरूपो नित्यविकस्वरः ॥२४२॥

Itthaṃ pīṭhādhipaḥ śāśvannavacakrodayaḥ paraḥ  |
Cakāsti bahurūpaikarūpo nityavikasvaraḥ || 242 ||

Therefore (ittham), the Lord of the Pīṭha (pīṭha-adhipaḥ) is the Supreme (paraḥ) Rising of the nine Wheels --i.e. the Mahānaya Process-- (nava-cakra-udayaḥ), (Who) perpetually (śāśvat) shines (cakāsti) as the always blooming (nitya-vikasvaraḥ) Sole Nature of the many (bahu-rūpa-eka-rūpaḥ).  || 242 ||

𑆱 𑆍𑆮 𑆢𑆼𑆯𑆴𑆑𑆮𑆫𑆾 𑆫𑆼𑆒𑆳𑆑𑆫𑇀𑆩𑆳𑆢𑆴𑆮𑆫𑇀𑆘𑆴𑆠𑆂  𑇅
𑆥𑆫𑆩𑆟𑇀𑆝𑆬𑆥𑆵𑆜𑆽𑆑𑆱𑇀𑆮𑆨𑆳𑆮𑆱𑇀𑆠𑆶 𑆤𑆴𑆫𑆷𑆥𑆴𑆠𑆂 𑇆𑇒𑇔𑇓𑇆

𑆅𑆠𑇀𑆡𑆁 𑆤𑆳𑆤𑆳𑆫𑇀𑆡𑆱𑆁𑆱𑇀𑆡𑆳𑆤𑆣𑆳𑆩𑆳𑆢𑆴𑆠𑇀𑆫𑆴𑆠𑆪𑆳𑆠𑇀𑆩𑆤𑆳 𑇅

स एव देशिकवरो रेखाकर्मादिवर्जितः  ।
परमण्डलपीठैकस्वभावस्तु निरूपितः ॥२४३॥

इत्थं नानार्थसंस्थानधामादित्रितयात्मना ।

Sa eva deśikavaro rekhākarmādivarjitaḥ  |
Paramaṇḍalapīṭhaikasvabhāvastu nirūpitaḥ || 243 ||

Itthaṃ nānārthasaṃsthānadhāmāditritayātmanā |

Only (eva) He (saḥ) is the best Teacher (deśika-varaḥ), the Solitary Essential Nature of the Supreme Pīṭha of the maṇḍala (para-maṇḍala-pīṭha-eka-svabhāvaḥ…tu), (but He is) beyond sketching, etc. --i.e. He cannot be drawn-- (rekhā-karma-ādi-varjitaḥ), hence (ittham), (He is) defined (nirūpitaḥ) through the Nature of the Triad of Dhāma (, Varṇa and Saṃvit, as) the dwelling-place of manifold objects or meanings (nānā-artha-saṃsthāna-dhāma-ādi-tritaya-ātmanā).  || 243-244ab ||

Kālikā

𑆤𑆴𑆫𑇀𑆬𑆑𑇀𑆰𑆥𑇀𑆫𑆡𑆩𑆾𑆤𑇀𑆩𑆼𑆰𑆼 𑆥𑆷𑆫𑇀𑆮𑆑𑆾𑆛𑆴𑆱𑇀𑆮𑆫𑆷𑆥𑆴𑆟𑆵 𑇆𑇒𑇔𑇔𑇆

𑆖𑆑𑇀𑆫𑆖𑆑𑇀𑆫𑆼𑆯𑇀𑆮𑆫𑆵𑆫𑆷𑆥𑆑𑇀𑆫𑆩𑆼𑆟𑆽𑆑𑆽𑆮 𑆑𑆳𑆬𑆴𑆑𑆳  𑇅
𑆮𑆴𑆨𑆳𑆠𑇀𑆪𑆤𑆳𑆫𑆠𑆳 𑆱𑆩𑇀𑆪𑆑𑇀𑆤𑆴𑆫𑆲𑆁𑆑𑆳𑆫𑆣𑆫𑇀𑆩𑆴𑆟𑆵 𑇆𑇒𑇔𑇕𑇆

निर्लक्षप्रथमोन्मेषे पूर्वकोटिस्वरूपिणी ॥२४४॥

चक्रचक्रेश्वरीरूपक्रमेणैकैव कालिका  ।
विभात्यनारता सम्यक्निरहंकारधर्मिणी ॥२४५॥

Nirlakṣaprathamonmeṣe pūrvakoṭisvarūpiṇī || 244 ||

Cakracakreśvarīrūpakrameṇaikaiva kālikā  |
Vibhātyanāratā samyaknirahaṃkāradharmiṇī || 245 ||

The Only (eva) One (eka) Kālikā (kālikā) assumes the Primordial Form (pūrva-koṭi-svarūpiṇī) in the First Unfolding of Transcendental (Consciousness) (nirlakṣa-prathama-unmeṣe). She is completely devoid of false-I (samyak-nirahaṃkāra-dharmiṇī), (and) Eternally (anāratā) Radiates (vibhāti) through the Krama or the Process (that is Itself) the Nature of Cakreśvarī, the Mistress of the Lord of the Wheel (cakra-cakra-īśvarī-rūpa-krameṇa). || 244cd-245 ||

𑆃𑆤𑆪𑆾𑆑𑇀𑆠𑆢𑆸𑆯𑆳 𑆥𑇀𑆫𑆾𑆑𑇀𑆠𑆩𑆼𑆑𑆫𑆷𑆥𑆮𑆥𑆶𑆂 𑆥𑆫𑆩𑇀  𑇅
𑆃𑆫𑆳𑆮𑆫𑆳𑆮𑆮𑆴𑆱𑇀𑆦𑆳𑆫𑆁 𑆩𑆤𑇀𑆠𑇀𑆫𑆥𑆵𑆜𑆩𑆤𑆫𑇀𑆓𑆬𑆩𑇀 𑇆𑇒𑇔𑇖𑇆

अनयोक्तदृशा प्रोक्तमेकरूपवपुः परम्  ।
अरावरावविस्फारं मन्त्रपीठमनर्गलम् ॥२४६॥

Anayoktadṛśā proktamekarūpavapuḥ param  |
Arāvarāvavisphāraṃ mantrapīṭhamanargalam || 246 ||

Through this explained viewpoint (ukta-dṛśā…anayā), the Supreme (param) Beauty of the Nature of the One Being (eka-rūpa-vapuḥ) has been displayed (proktam). It is the Expansion of the Soundless Sound --i.e. Silence-- (arāva-rāva-visphāram) (that is) the Independent (anargalam) Seat of Mantra --i.e. ‘Aham’ or ‘I Am’-- (mantra-pīṭham). || 246 ||

𑆅𑆠𑇀𑆡𑆁 𑆮𑇀𑆪𑆳𑆮𑆫𑇀𑆠𑆴𑆠𑆳𑆥𑇀𑆪𑆼𑆪𑆁 𑆤𑆳𑆤𑆳𑆫𑇀𑆡𑆽𑆑𑆠𑇀𑆮𑆑𑆬𑇀𑆥𑆤𑆳  𑇅
𑆤𑆴𑆫𑇀𑆤𑆴𑆑𑆼𑆠𑆱𑇀𑆮𑆫𑆷𑆥𑆠𑇀𑆮𑆳𑆤𑇀𑆤𑆪𑆾𑆠𑇀𑆠𑆵𑆫𑇀𑆟𑆁 𑆮𑆴𑆨𑆳𑆮𑇀𑆪𑆠𑆼 𑇆𑇒𑇔𑇗𑇆

इत्थं व्यावर्तिताप्येयं नानार्थैकत्वकल्पना  ।
निर्निकेतस्वरूपत्वान्नयोत्तीर्णं विभाव्यते ॥२४७॥

Itthaṃ vyāvartitāpyeyaṃ nānārthaikatvakalpanā  |
Nirniketasvarūpatvānnayottīrṇaṃ vibhāvyate || 247 ||

This (ayam) theory about the Oneness of the many (nānā-artha-eka-tva-kalpanā) has been explained (vyāvartitā) here (ittham), though (api), because of one’s (truly) Unlocated Essential Nature (nirniketa-svarūpatvāt), (such a Oneness is to be) realized (vibhāvyate) (as a Reality) beyond the teachings (naya-uttīrṇam). || 247 ||

𑆃𑆥𑇀𑆫𑆩𑆼𑆪𑆩𑆲𑆳𑆮𑇀𑆪𑆾𑆩𑆮𑆸𑆠𑇀𑆠𑆴𑆫𑆷𑆥𑆩𑆤𑆳𑆯𑇀𑆫𑆪𑆩𑇀  𑇅
𑆢𑆼𑆮𑆵𑆥𑆵𑆜𑆩𑆘𑆁 𑆪𑆠𑇀𑆠𑆢𑆣𑇀𑆪𑆶𑆰𑇀𑆛𑆳𑆒𑇀𑆪𑆁 𑆤𑆴𑆫𑆳𑆮𑆸𑆠𑆩𑇀 𑇆𑇒𑇔𑇘𑇆

* * * * * 𑆤𑆴𑆂𑆱𑇀𑆥𑆤𑇀𑆢𑆱𑆁𑆣𑆳𑆤𑆾𑆘𑇀𑆙𑆴𑆠𑆮𑆴𑆓𑇀𑆫𑆲𑆩𑇀  𑇅
𑆱𑆫𑇀𑆮𑆠𑇀𑆫𑆳𑆮𑆱𑇀𑆡𑆴𑆠𑆁 𑆮𑆤𑇀𑆢𑆼 𑆮𑆳𑆖𑆳𑆠𑆵𑆠𑆩𑆤𑆳𑆩𑆪𑆩𑇀 𑇆𑇒𑇔𑇙𑇆

अप्रमेयमहाव्योमवृत्तिरूपमनाश्रयम्  ।
देवीपीठमजं यत्तदध्युष्टाख्यं निरावृतम् ॥२४८॥

* * * * * निःस्पन्दसंधानोज्झितविग्रहम्  ।
सर्वत्रावस्थितं वन्दे वाचातीतमनामयम् ॥२४९॥

Aprameyamahāvyomavṛttirūpamanāśrayam  |
Devīpīṭhamajaṃ yattadadhyuṣṭākhyaṃ nirāvṛtam || 248 ||

* * * * * niḥspandasaṃdhānojjhitavigraham  |
Sarvatrāvasthitaṃ vande vācātītamanāmayam || 249 ||

I venerate (vande) That (tat) Unborn (ajam) (and) Spotless (anāmayam) Pīṭha of the Goddess (devī-pīṭham) called Adhyuṣṭā --i.e. Kuṇḍalinī-- (adhyuṣṭā-ākhyam) Which (yat) is the Unlimited (nirāvṛtam), All-pervading (sarvatra…avasthitam) (and) Independent (anāśrayam) Nature of the Activity of the Immeasurable Great Sky (of Consciousness that) (aprameya-mahā-vyoma-vṛtti-rūpam) embodies (that which) is free of motionless union (niḥspanda-saṃdhāna-ujjhita-vigraham) beyond speech (vācātītam). || 249 ||

𑆪𑆢𑇀𑆪𑆥𑇀𑆪𑆪𑆁 𑆩𑆶𑆒𑆳𑆩𑇀𑆤𑆳𑆪𑆪𑆶𑆑𑇀𑆠𑇀𑆪𑆳 𑆱𑆩𑇀𑆪𑆑𑇀𑆤𑆴𑆫𑆷𑆥𑆴𑆠𑆂  𑇅
𑆃𑆑𑇀𑆫𑆩𑆑𑇀𑆫𑆩𑆱𑆢𑇀𑆨𑆳𑆮𑆱𑆁𑆓𑇀𑆫𑆲𑆱𑇀𑆪𑆽𑆑𑆤𑆴𑆫𑇀𑆨𑆫𑆂 𑇆𑇒𑇕𑇐𑇆

𑆠𑆡𑆳𑆥𑇀𑆪𑆼𑆠𑆠𑇀𑆱𑆩𑆶𑆠𑇀𑆠𑆵𑆫𑇀𑆟𑆁 𑆮𑆱𑇀𑆠𑆶 𑆮𑆑𑇀𑆠𑆶𑆁 𑆤 𑆥𑆳𑆫𑇀𑆪𑆠𑆼  𑇅
𑆱𑆩𑆪𑆑𑇀𑆰𑆠𑆴𑆨𑆵𑆫𑆶𑆠𑇀𑆮𑆳𑆠𑇀𑆮𑆴𑆘𑇀𑆚𑆼𑆪𑆁 𑆓𑆶𑆫𑆶𑆮𑆑𑇀𑆠𑇀𑆫𑆠𑆂 𑇆𑇒𑇕𑇑𑇆

यद्यप्ययं मुखाम्नाययुक्त्या सम्यक्निरूपितः  ।
अक्रमक्रमसद्भावसंग्रहस्यैकनिर्भरः ॥२५०॥

तथाप्येतत्समुत्तीर्णं वस्तु वक्तुं न पार्यते  ।
समयक्षतिभीरुत्वात्विज्ञेयं गुरुवक्त्रतः ॥२५१॥

Yadyapyayaṃ mukhāmnāyayuktyā samyaknirūpitaḥ  |
Akramakramasadbhāvasaṃgrahasyaikanirbharaḥ || 250 ||

Tathāpyetatsamuttīrṇaṃ vastu vaktuṃ na pāryate  |
Samayakṣatibhīrutvātvijñeyaṃ guruvaktrataḥ || 251 ||

Though (yadi-api) this (ayam) Solitary Power (eka-nirbharaḥ) of the totality of the Real Essence of the Processless Process (akrama-krama-sat-bhāva-saṃgrahasya) has been perfectly described (on the sphere of a Scripture) (samyak-nirūpitaḥ) according to Oral Tradition --lit. by means of the Transmission which came from the Mouth of the Guru in Arṇasiṃha’s case-- (mukha-āmnāya-yuktyā), nevertheless (tathā-api), due to my fear of breaking the Law (of Consciousness) (samaya-kṣati-bhīrutvāt), I cannot (na…pāryate) reveal (vaktum) this (etat) Transcendental (samuttīrṇam) Reality (vastu) (completely in written form, as It is) to be known (vijñeyam) from the Mouth of the Guru (guru-vaktrataḥ). || 250-251 ||

The Essence of Oral Transmission

𑆮𑆴𑆩𑆾𑆲𑆳𑆢𑆴𑆲 𑆑𑆼𑆰𑆳𑆁𑆖𑆴𑆢𑇀𑆮𑆴𑆢𑇀𑆪𑆾𑆑𑇀𑆠𑇀𑆪𑆳𑆨𑆳𑆱𑆮𑆴𑆨𑇀𑆫𑆩𑆂  𑇅
𑆫𑆳𑆘𑆠𑆼 𑆪𑆼𑆤 𑆮𑆴𑆘𑇀𑆚𑆳𑆤𑆁 𑆤 𑆠𑆼𑆤 𑆠𑆠𑇀𑆠𑇀𑆮𑆢𑆁 𑆱𑇀𑆡𑆴𑆠𑆩𑇀 𑇆𑇒𑇕𑇒𑇆

विमोहादिह केषांचिद्विद्योक्त्याभासविभ्रमः  ।
राजते येन विज्ञानं न तेन तत्त्वदं स्थितम् ॥२५२॥

Vimohādiha keṣāṃcidvidyoktyābhāsavibhramaḥ  |
Rājate yena vijñānaṃ na tena tattvadaṃ sthitam || 252 ||

Here (iha), for some (keṣāṃcid), on account of (their inherent) illusion (vimohāt), there is only confusion (which) appears to be an expression of wisdom (vidyā-ukti-ābhāsa-vibhramaḥ). Because of this (, for them,) (yena) wisdom (vijñānam) shines (in expressed form) (rājate), but it does not (na…tena) bestow Reality (in their case) (tattva-dam…sthitam). || 252 ||

Notes:

If someone thinks that Oral Transmission is expressed wisdom, he is simply confused. Oral Transmission is not expressed wisdom, but the Bestower of Reality in the form of Blissful Absorption into one’s own Self.

𑆱𑆳𑆑𑇀𑆰𑆳𑆤𑇀𑆩𑆲𑆳𑆤𑆪𑆩𑆪𑆂 𑆥𑇀𑆫𑆑𑆳𑆯𑆂 𑆥𑇀𑆫𑆑𑆛𑆵𑆑𑆸𑆠𑆂  𑇅
𑆱𑆾𑇁𑆪𑆁 𑆩𑆪𑆳𑆫𑇀𑆟𑆱𑆴𑆁𑆲𑆼𑆤 𑆱𑆢𑇀𑆢𑆼𑆯𑆴𑆑𑆩𑆶𑆒𑆾𑆢𑇀𑆓𑆠𑆂 𑇆𑇒𑇕𑇓𑇆

साक्षान्महानयमयः प्रकाशः प्रकटीकृतः  ।
सोऽयं मयार्णसिंहेन सद्देशिकमुखोद्गतः ॥२५३॥

Sākṣānmahānayamayaḥ prakāśaḥ prakaṭīkṛtaḥ  |
So'yaṃ mayārṇasiṃhena saddeśikamukhodgataḥ || 253 ||

I (mayā), Arṇasiṃha (arṇasiṃhena), have displayed (prakaṭīkṛtaḥ) this (ayam) Light (prakāśaḥ) in front of one’s eyes (sākṣāt), (and It) consists of the Mahānaya or the Great Way (or Teaching) --i.e. this Mahānayaprakāśaḥ-- (mahānaya-mayaḥ) (, and) Which (saḥ) came from the Mouth of a True Guru (sat-deśika-mukha-udgataḥ). || 253 ||

𑆠𑆩𑆼𑆮 𑆥𑆫𑆩𑆼𑆬𑆳𑆥𑆱𑆁𑆥𑇀𑆫𑆢𑆳𑆪𑆾𑆥𑆧𑆸𑆁𑆲𑆴𑆠𑆩𑇀  𑇅
𑆮𑆴𑆧𑆶𑆣𑆳𑆯𑇀𑆖𑆫𑇀𑆮𑆟𑆤𑇀𑆠𑇀𑆪𑆶𑆖𑇀𑆖𑆽𑆫𑇀𑆘𑆵𑆮𑆤𑇀𑆩𑆶𑆑𑇀𑆠𑇀𑆪𑆳𑆠𑇀𑆩𑆱𑆴𑆢𑇀𑆣𑆪𑆼 𑇆𑇒𑇕𑇔𑇆

तमेव परमेलापसंप्रदायोपबृंहितम्  ।
विबुधाश्चर्वणन्त्युच्चैर्जीवन्मुक्त्यात्मसिद्धये ॥२५४॥

Tameva paramelāpasaṃpradāyopabṛṃhitam  |
Vibudhāścarvaṇantyuccairjīvanmuktyātmasiddhaye || 254 ||

To attain the State of Jīvanmukti (jīvat-mukti-ātmā-siddhaye), the wise (vibudhāḥ) (should) masticate (carvaṇanti) well (uccaiḥ) only (eva) that (which) (tam) is strengthened by the Transmission of Supreme Melāpa (para-melāpa-saṃpradāya-upa-bṛṃhitam).  || 254 ||

𑆃𑆧𑆶𑆢𑇀𑆣𑆁 𑆩𑆤𑇀𑆩𑆠𑆁 𑆪𑆼𑆤 𑆩𑆢𑇀𑆮𑆑𑇀𑆠𑇀𑆫𑆳𑆢𑆧𑆶𑆣𑆾 𑆘𑆤𑆂  𑇅
𑆩𑆲𑆳𑆤𑆪𑆩𑆪𑆁 𑆯𑆳𑆱𑇀𑆠𑇀𑆫𑆁 𑆱𑇀𑆮𑆮𑆴𑆑𑆬𑇀𑆥𑆽𑆫𑇀𑆮𑆴𑆑𑆬𑇀𑆥𑆪𑆤𑇀 𑇆𑇒𑇕𑇕𑇆

अबुद्धं मन्मतं येन मद्वक्त्रादबुधो जनः  ।
महानयमयं शास्त्रं स्वविकल्पैर्विकल्पयन् ॥२५५॥

Abuddhaṃ manmataṃ yena madvaktrādabudho janaḥ  |
Mahānayamayaṃ śāstraṃ svavikalpairvikalpayan || 255 ||

If (yena) no awakening (abudhaḥ) is produced (janaḥ) by my words (in readers) (mad-vaktrāt), (then) my doctrine (mad-matam) is foolish (abuddham), (and my words just) formed (vikalpayan) a scripture (śāstram) (which) contains the Mahānaya --i.e. the Doctrine of the Mahānaya-- (mahā-ānaya-mayam) according to my own thoughts (sva-vikalpaiḥ). || 255 ||

𑆓𑆫𑇀𑆘𑆠𑇀𑆪𑆧𑆶𑆣𑆧𑆶𑆣𑆵𑆤𑆳𑆁 𑆥𑆶𑆤𑆂 𑆥𑆳𑆤𑆳𑆱𑆮𑆑𑇀𑆰𑆪𑆼  𑇅
𑆤𑆩𑆾𑇁𑆱𑇀𑆠𑆶 𑆑𑆸𑆠𑆴𑆤𑆼 𑆠𑆱𑇀𑆩𑆽 𑆱𑆢𑆸𑆰𑇀𑆛𑆴𑆠𑇀𑆪𑆳𑆓𑆴𑆤𑆼 𑆥𑆫𑆩𑇀 𑇆𑇒𑇕𑇖𑇆

गर्जत्यबुधबुधीनां पुनः पानासवक्षये  ।
नमोऽस्तु कृतिने तस्मै सदृष्टित्यागिने परम् ॥२५६॥

Garjatyabudhabudhīnāṃ punaḥ pānāsavakṣaye  |
Namo'stu kṛtine tasmai sadṛṣṭityāgine param || 256 ||

Let there be (astu) Salutation (namaḥ) to that (tasmai) Creator (kṛtine) (Who,) when the eagerness for the liquor (of illusion) of (those whose) intellect is not awakened has came to an end (abudha-budhīnām…pāna-āsava-kṣaye), Roars (garjati) again (punaḥ), (and) completely (param) abandones (even) true doctrines (sadṛṣṭi-tyāgine).  || 256 ||

𑇆 𑆥𑆫𑆩𑆥𑆟𑇀𑆝𑆴𑆠𑆑𑆶𑆬𑆳𑆖𑆳𑆫𑇀𑆪𑆯𑇀𑆫𑆵𑆃𑆫𑇀𑆟𑆱𑆴𑆁𑆲𑆮𑆴𑆫𑆖𑆴𑆠𑆁 𑆩𑆲𑆳𑆤𑆪𑆥𑇀𑆫𑆑𑆳𑆯𑆁 𑆱𑆩𑆳𑆥𑇀𑆠𑆩𑇀𑇆

॥ परमपण्डितकुलाचार्यश्रीअर्णसिंहविरचितं महानयप्रकाशं समाप्तम्॥

 || Paramapaṇḍitakulācāryaśrīarṇasiṃhaviracitaṃ mahānayaprakāśaṃ samāptam ||

 || (This) Mahānayaprakāśa (mahā-ānaya-prakāśam), written by the well-educated Kulācārya (called) venerable Arṇasiṃhaḥ
(parama-paṇḍita-kula-ācārya-śrī-arṇasiṃha-viracitam)
, is finished (samāptam). ||

 

Sanskrit source:
ASIN: ‎ B09L6CYJYR

By Mark Dyczkowski

The Lord of the Pīṭha

The Creamation Ground

The Lord of the Field

Vyomeśvarī

Khecarī

Bhūcarī

Saṃhārabhakṣaṇī

Raudreśvarī

Karaṅkiṇīmudrā of the Jñānasiddha-s

Krodhinīmudrā of the Mantrasiddha-s

Bhairavīmudrā of the Melāpasiddha-s

Lelihānāmudrā of the Śāktasiddha-s

Khecarīmudrā of the Śāmbhavasiddha-s

The Jñānasiddha-s

The Mantrasiddha-s

The Melāpasiddha-s

The Śāktasiddha-s

The Śāmbhavasiddha-s

Pāta or the Descent of Consciousness

The Gurukrama

The Five Wombs

The Yuganātha-s

Khagendranāthaḥ

Kūrmanāthaḥ

Meṣanāthaḥ

Matsyendranāthaḥ

The Khaṇḍacakram

The Anākhyakrama

Devī or the Goddess

The Devīcakram

The Lord

Kālikā

The Essence of Oral Transmission

Translated from Sanskrit by David Durvāsāḥ
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