Introduction | Stanzas 1 to 2 - Part 1 | Stanzas 1 to 2 - Part 2 | Stanzas 1 to 2 - Part 3 | Stanzas 1 to 2 - Part 4 | Stanzas 3 to 4 - Part 1 | Stanzas 3 to 4 - Part 2 | Stanzas 3 to 4 - Part 3 | Stanzas 3 to 4 - Part 4 | Stanzas 5 to 8 - Part 1 | Stanzas 5 to 8 - Part 2 | Stanzas 5 to 8 - Part 3 | Stanzas 5 to 8 - Part 4 | Stanzas 5 to 8 - Part 5 | Stanzas 5 to 8 - Part 6

 Parātrīśikāvivaraṇa (Paratrishika Vivarana): Stanzas 5 to 8 - Part 4 - Non-dual Shaivism of Kashmir

Normal translation

 Introduction

Parātrīśikāvivaraṇa continues. Abhinavagupta keeps commenting on the stanzas 5 and 8 of Parātrīśikā.

This is the fourth part of the commentary on the stanzas 5-8.

I will write a "global long explanation" below the translation itself, as if I use the system based on individual "notes of explanation" as usual, there will be too many notes as to be practical. Besides, to program so many notes of explanation, one by one, would be extremely time-consuming too. With this "global long explanation" I will strive to make this text so understandable to the average reader as possible!

Abhinavagupta's Sanskrit will be in dark green color. In turn, within the transliteration, the Abhinavagupta's comments will be shown in black. Also, within the translation, the commentary by Abhinavagupta (i.e. the Vivaraṇa) will contain words in both black and red colors.

Read Parātrīśikāvivaraṇa and experience Supreme Ānanda or Divine Bliss, dear Śiva.

Important: All that is in brackets and italicized within the translation has been added by me in order to complete the sense of a particular phrase or sentence. In turn, all that is between double hyphen (--...--) constitutes clarifying further information also added by me.

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 Stanzas 5-8 (Fourth part of the commentary)

(अ)

(१) श्रोत्रं नादात्मकभावरूपं योन्यात्म
(२) अमृताप्यायकारिबीजचतुष्काप्यायभूमौ पतितं बृंहतित्वमवाप्य
(३) झटिति ग्रहणात्मकरसतत्त्वरसनामयत्वं प्रतिपद्य
(४) धरण्याकारगन्धविशेषीभूय
(५) तत्रैव स्पर्शकरणतां श्रित्वा
(६) एतावच्च शाक्तं यौनं धाम ईशानबीजेनाधिष्ठाय
(७) वागात्मनि करणशक्तौ प्रतिफलितम्
(८) ततोऽपि करणशक्तेरुन्मेषोर्ध्वाश्रयणबीजरूपतया बुद्धिरूपां शाक्तयोनिमधिशय्य
(९) पृथिव्यप्तेजोयोनिसमाविष्टं (शिवतत्त्वमत्रोक्तं भवति)।

(आ)

पश्यन्तीरूपानुसृत्या तु —

(१) (श्रोत्रं) ग्रहणात्मकवाग्रूपं तत्रैव बीजेषु प्रसृत्य
(२) चाक्षुष्यां भुवि
(३) तत्सामान्या शुद्धविद्या करणे
(४) तत्सर्वान्त्यकरणे घ्राणे च स्थित्वा
(५) ईशानबीजेनाक्रम्य
(६) श्रोत्रशक्तिमवलम्ब्य
(७) उन्मेषोर्ध्वबीजयोगेनानन्देन्द्रिययोनिगम्
(८) सदाशिवेश्वरशुद्धविद्यामयं भवतीति सर्वाग्रमध्यान्तगामित्वेनापरिच्छिन्नमनन्तशक्तिशिवतत्त्वमत्रोक्तं भवति।

(इ)

मालिन्यामिहत्यापरसंविदनुसृत्या पश्यन्त्यात्मकसत्तानुसृत्या च क्रमेण —

वायुः सादाख्यं च घो नभ ईश्वरश्च ङ इच्छैव शिवमयी शुद्धविद्या इ अनुत्तर एव स्वतन्त्रोऽहम्भाव अ शिवाख्यो माया माया नियतिश्च वः प्रकृतिः कालश्च भो नियती रागश्च यः पादो विद्या च डः पाणिः कला च ढकारः पायुः पुमांश्च ठः स्पर्शः प्रकृतिश्च झः शब्दश्च ञो धीरूपञ्च रूपमहङ्कृत् च जो रो विद्या मनश्चानन्देन्द्रियं टः श्रोत्रं च मनस्त्वक् च पो रसः चक्षुश्च छो लः कला रसना च आनन्दशक्तिः शैवी आ घ्राणं चेश्वरो वाक् च सो विसर्गशक्तिर् अः पाणिश्च सदाशिवः पादश्च हः शुद्धविद्या पायुश्च षः शक्तिपृथिवी उपस्थश्च क्षः पुमाञ्च्छब्दश्च मो महामाया शः स्पर्शश्च बैन्दवी शिवशक्तिर् अं रूपं च नासिका रसश्च तः शिवशक्तिः सात्त्विकी ए गन्धश्च सैव दीर्घा ऐ नभश्च तथैव वायुतेजसी ओ औ चक्षुरापश्च दोऽहङ्कृत् पृथिवी च फः।

अत्रैव च यथोक्तं शरीरनिवेशः — इत्येवं सर्वसर्वात्मकत्वं निर्व्यूढं भवेत्। पराभट्टारिकैव हि प्रोक्तनयेन पश्यन्त्यां प्रतिबिम्बं स्वकमर्पयमाणा तत्समकालमेव स्वात्मतादात्म्यव्यवस्थितमध्यमाधाम्नि भिन्नयोनितामश्नुवाना तत्तद्योनिबीजपरस्परसम्भेदवैचित्र्यस्यानन्त्यादसङ्ख्येनैव प्रकारेण तत्तत्कुलपुरुषादिपरिगणनभेदेन भेदभागिनी मालिन्येव। यथोक्तम्

अनन्तैः कुलदेहैस्तु कुलशक्तिभिरेव च।
मालिनी तु यजेद्देवीं परिवारितविग्रहाम्॥

इति। अनेनैव च क्रमेण बहिर्भुवनेषु तत्त्वेषु शारीरेषु च चक्रेष्वभ्यासपरो योगी तत्तत्सिद्धिभाक् सर्वत्रैव देहे प्राणे च भवति। यथा काश्चिदेवौषध्यः समुद्भूय किञ्चिदेव कार्यं विदधते तथा काचिदेव समुद्भूय भावना मन्त्रन्यासहोमादिरूपा काञ्चिदेव सिद्धिं वितरेदत्रापि यावन्नियतिव्यापारानतिक्रमात्। तथाहि प्रतिशास्त्रमन्यथा चान्यथा च वर्णनिवेशपुरःसरं निजनिजविज्ञानसमुचिततत्तद्वर्णभट्टारकप्राधान्येन तत्तद्वर्णानुसारायातनियतपरिपाटीपिण्डितवर्णसमूहरूपः प्रस्तारी निरूपितः। तत एव च मन्त्रोद्धारो निरूपितस्तामेव मातृकारूपां तथाविधवीर्यदानोपबृंहितमन्त्रस्फुरत्तादायिनीं दर्शयितुम्। यथा श्रीनित्यातन्त्रेषु परनादात्मनिवेशप्राधान्यात्तदनुसारापतितश्रीमन्नादिफान्तक्रमेणैव निवेशः। अत्र कुलपुरुषाणां कुलशक्तीनां च एष एव निवेशेऽभिप्रायो न च वर्णमन्त्रादिगुप्तिमात्रमेव फलं तथा श्रीवाजसनेयतन्त्रे वर्णान् यथोचितं निवेश्योक्तम्

इत्येतन्मातृकाचक्रं दिव्यं विष्णुपदास्पदम्।
ज्ञातं गुरुमुखात्सम्यक् पशोः पाशान्निकृन्तति॥

इति। तथा श्रीत्रिकहृदयेऽपि

आयुधानां च शक्तीनामन्यस्यापि च कस्यचित्॥
यो निवेशस्तु वर्णानां यद्वीर्यं तत्र मन्त्रगम्।
तेन गुप्तेन ते गुप्ताः शेषा वर्णास्तु केवलाः॥

इति। तथाहि — मन्त्राणामक्षरमात्रान्यथाभावेऽपि तेषामेव शास्त्रेष्वाणवशाक्तशाम्भवादिविभागेनान्यथात्वम्। यथा मायाबीजस्य प्रणवस्य सर्वस्यामृतबीजस्य च वैष्णवशैववामादिशास्त्रेषु यथा वा चतुष्कलभट्टारकस्य कौलोत्तरादौ श्रीमदुच्छुष्मशास्त्रे चान्यथात्वम्। अत्र च कुलपुरुषकुलशक्तिबहुभेदप्रकटनायामभियुक्तानामुपायो लिख्यते

पूर्वे परेषामपरे परे पृष्ठवदेव च।
पूर्वेऽपि च यथापूर्वं मातृकाया विधिर्मतः॥
एतेनैवानुसारेण भिन्नयोनिस्वरूपतः॥
शाक्ताद्यसङ्ख्या देवीयं परैवोत्तरमालिनी॥

इति।

अधोऽधो विनिविष्टेषु भेदसङ्ख्येषु धामसु।
एकं विन्दुरथापि प्रागन्येषु प्राक्तनान्त्यगाम्॥
स्वपृष्ठगां च तां सङ्ख्यां विनिवेश्यैकतः क्षिपेत्।
अस्मादन्यैर्भवेत्सङ्ख्यास्पृष्टैरिष्टैः पुनः क्रमः॥
यथोक्तः कुलशक्तीनां विधिरानन्त्यवेदने।

तदेतेन विधिना ये कुलपुरुषशक्तियोगिनो निरधिकारीभूता मन्त्रमहेश्वरास्तेभ्यो नैव मन्त्रोद्धारस्तस्य निष्फलत्वात्। न तु मन्त्रास्तेषां स्वलयावसरेऽनामयपदपर्यन्तताभावः। यथोक्तम्

ब्रह्मादिस्तम्बपर्यन्ते जातमात्रे जगत्यलम्॥
मन्त्राणां कोटयस्तिस्रः सार्धाः शिवनियोजिताः।
अनुगृह्याणुसङ्घातं याताः पदमनामयम्॥

इति। तदेवं भगवती पराभट्टारिका पदभेदशालिनी मध्यमया मुख्यया वृत्त्या भगवन्मालिनीरूपैवानन्ता परिगणनप्रदर्शितवैश्वरूप्यस्वस्वरूपा तत्रापि च तथैव स्वात्मनि सर्वात्मकत्वेनांशत्रयोद्रेकाद्वर्णपदमन्त्रात्मकत्वमेति। एतच्च शोधनकरणभावेनेति मन्तव्यम्। पश्यन्त्यंशोल्लसन्तो हि पाशाः सूक्ष्मा एव शोध्या भवन्ति — अन्तर्लीनत्वमेव पाशत्वात्। उदितोदितविजृम्भामयशाक्तप्रसरे तु मध्यमापदे शोधनकरणतैवान्तर्लीनपटमलापसरणे बाह्यस्थूलमलस्येव तत्। पराभट्टारिकासंविदन्तर्गतं तु वैखरीपदं विमृश्यते। न हि तत्र वैखर्या असम्भवः। तथाहि — बाला द्वित्रैर्वर्षैर्यद्यपि स्फुटीभूतस्थानकरणा भवन्ति तथाप्येषां मासानुमासदिनानुदिनमेव वा हि व्युत्पत्तिरधिकाधिकरूपतामेति — इति तावत् स्थितम्। तत्र यदि मध्यमापदे तथाविधवैखरीप्रसरस्फुटीभविष्यत्स्थानकरणविभागवर्णांशस्फुरणं न स्यात्तदहर्जातस्य बालकस्य मासजातस्य संवत्सरजातस्य वा व्युत्पत्तौ न विशेषः स्यान्मध्यमैव सा व्युत्पत्त्या विशिष्यत इति चेत् कथमिति चर्च्यतां तावत् — शृण्वन्नेव ताञ्छब्दान् पश्यंश्चार्थान् व्युत्पद्यते वर्णांश्च श्रूयमाणानेव परामृशेच्छ्रूयन्ते च वैखरीमयास्तेषु चासौ रूप इव जात्यन्धवत्। तस्मादन्तर्मध्यमानिविष्टस्थानकरणादिमयी अस्त्येव वैखरी। मूकेऽपि एवमेव। सर्वात्मकत्वं च संविदो भगवत्या एवेत्युक्तम्। एवं च वैखरीपदमेव मध्यमाधामलब्धविजृम्भं स्वांशे परस्परवैचित्र्यपथात्मनि स्फुटवाच्यवाचकभावोल्लासे तत्त्वजालमन्तःकृत्य यावदास्ते तावदपराभट्टारिका। तदन्तर्वर्तिमध्यमापदोल्लासे परापरा पश्यन्त्युल्लासे च। स्वरूपतो भगवती देवी च। इति शोधकभावेन स्थितिस्त्रैधमेवावतिष्ठते। शोधको हि विश्वात्मा विततरूपो वैतत्यं चैवमेव भवतीत्युक्तम्। शोधनं प्रति तु कर्तृत्वं कर्तुरेव स्वस्वातन्त्र्यगृहीतसङ्कोचस्य शाक्तमहिमविश्रान्तस्य भगवतः। शोध्यता तु सङ्कोचैकरूपस्य सप्तत्रिंशातिक्रान्तत्रिकैकरूपभैरवभट्टारकाविनिर्भक्तपराभट्टारिकातुल्यकक्ष्यपरापरादेवताक्षोभात्मकसदाशिवज्ञानशक्तिविस्फारितपशुसक्तिरूपपश्यन्तीधामप्रथमासूत्रितभेदात्मनो नरात्मनः पाशजालस्येति निर्णयः। यथोक्तं श्रीसोमानन्दपादैः शिवदृष्टौ

अस्मद्रूपसमाविष्टः स्वात्मनात्मनिवारणे।
शिवः करोतु परया नमः शक्त्या ततात्मने॥

इति सर्वक्रियाकलाप एवंरूपतासूचकः शिवदृष्टौ। तत्रापि चोत्तरोत्तरं शोध्यशोधकानामपि विगलनम्

त्यज धर्ममधर्मं चोभे सत्यानृते त्यज।
उभे सत्यानृते त्यक्त्वा येन त्यजसि तत्त्यज॥

इति। तदियमेतावती धारा यच्छोधकमपि शोधनमपि शोध्यमेव — इति श्रीषडर्धशास्त्रे स्वोत्कर्षः। तिसृणामपि चासां युगपत्स्थितिर्भवत्येव। वक्ति ह्यन्यद्विकल्पयंश्चान्यज्जल्पत्यविकल्पमेवान्यत्पश्यति। अत्र तु परिपूर्ण एव तावति भगवान् भैरव एव — इत्याद्यनुभवसम्प्रदायोपदेशपरिशीलनेन — अस्यार्थस्य स्वसंविन्मयस्यानपलापनीयत्वात्। न तद् युगपदपि तु तथासौक्ष्म्यादलक्ष्यमिति यौगपद्याभिमानः शिरीषकुसुमपल्लवशतव्यतिभेद इव — युगपदिति समानकालम् — इति चेत्केयं खलु भाषा। अन्तर्मुखे संविदात्मनि प्रोक्तनयेन कः कालः। तस्य ज्ञेयरूपप्राणगमागमादिमयाभासतदभावप्राणत्वाज्ज्ञेयोपाधिगतोऽपि ज्ञानमवस्कन्देत् स इति चेत् — ज्ञेयस्य स्वात्मनि भासामयेऽन्यथा वा कोऽस्य विशेषो ज्ञानमुखेनोक्त इतरेतराश्रयसम्प्लवः स्वतो भेदात्। सर्वमुच्यमानं ज्ञानमुखमेवापतेत्। तथा च स एव दोषो बहुतरकुसुमपल्लवशतव्यतिभेदोऽपि चानेक इत्युच्यमाने — परमाण्वन्तावयवयोगान्नास्ति कर्म — इत्यापतेत्। न चानुसन्धानं ज्ञानाभावेन सह स्यात् — अनुसन्धायाः स्मृतिभेदे तस्याश्चानुभवोपजीवित्वेऽनुभवाभावात्। वितत्य च विचारितं मयैतत् पदार्थप्रवेशनिर्णयटिकायाम् — इति किमिह वृथावाग्जालेन प्रकृतोपदेशविघ्नपर्यवसायिना। एवं भगवती परा शोधकभावेन स्थिता। परापरापि च यत्र भगवतीनामघोरादीनां शक्तीनां स्थितिः — यद्योगाद्विज्ञानाकलसाधकयोगिनो मन्त्रमहेशादिरूपाः सम्पन्नाः। ब्राह्म्यादिशक्त्यनुग्रहेणैव साधकाणवो ब्रह्मविष्ण्वादयः सम्पन्नाः। परमेश्वरो हि भैरवभट्टारकः समग्रशक्तिपुञ्जपरिपूर्णनिर्भरवपुर्निजशक्तिनिवेशनया ब्रह्मादीन् स्वतन्त्रान् करोतीति किमन्यत्। एवं शोधकस्यापि शोध्यत्वमित्यन्य उत्कर्षः

... कुलात्परतरं त्रिकम्।

इति स्थित्या ततश्च शोध्यशोधनशोधकानां सर्वत्रैव त्र्यात्मकत्वात् त्रिकमनपायि यथोक्तं मयैव स्तोत्रे

... यत्र त्रिकाणां त्रितयं समस्ति।

इति। न चैवमनवस्था — सर्वस्यास्य भगवत्परसंविदेकमयत्वात्

... येन त्यजसि तत्त्यज।

इत्येवमेव मन्तव्यम्। अन्ततः शोधकोऽपि वा भेदांशोच्छलत्तायां पाशात्मकत्वाच्छोध्य एव। शोधनं च परमार्थतः सर्वमलप्लोषचतुरभैरवसंविदभेदि हुतवह एव सर्वस्यानुप्रवेशे परिपूर्णतैव यद्वक्ष्यति

एवं यो वेत्ति तत्त्वेन

इत्यादि। तत् परसंविदेकमयपरापरादिदेवतानां सर्वात्मकत्वात्

परापराङ्गसम्भूता योगिन्योऽष्टौ महाबलाः।
पञ्च षट् पञ्च चत्वारि द्वित्रिद्व्यर्णाः क्रमेण तु॥
ज्ञेयाः सप्तैकादशार्णा एकार्धार्णद्वयान्विताः।

इत्यादिवचनाल्लौकिकशास्त्रान्तरीयादिवाच्यवाचकानन्त्यमपि सङ्गृहीतम्।...

(A)

(1) Śrotraṁ nādātmakabhāvarūpaṁ yonyātma
(2) Amṛtāpyāyakāribījacatuṣkāpyāyabhūmau patitaṁ bṛṁhatitvamavāpya
(3) Jhaṭiti grahaṇātmakarasatattvarasanāmayatvaṁ pratipadya
(4) Dharaṇyākāragandhaviśeṣībhūya
(5) Tatraiva sparśakaraṇatāṁ śritvā
(6) Etāvacca śāktaṁ yaunaṁ dhāma īśānabījenādhiṣṭhāya
(7) Vāgātmani karaṇaśaktau pratiphalitam
(8) Tato'pi karaṇaśakterunmeṣordhvāśrayaṇabījarūpatayā buddhirūpāṁ śāktayonimadhiśayya
(9) Pṛthivyaptejoyonisamāviṣṭaṁ (śivatattvamatroktaṁ bhavati)|

(Ā)

Paśyantīrūpānusṛtyā tu —

(1) (Śrotraṁ) Grahaṇātmakavāgrūpaṁ tatraiva bījeṣu prasṛtya
(2) Cākṣuṣyāṁ bhuvi
(3) Tatsāmānyā śuddhavidyā karaṇe
(4) Tatsarvāntyakaraṇe ghrāṇe ca sthitvā
(5) Īśānabījenākramya
(6) Śrotraśaktimavalambya
(7) Unmeṣordhvabījayogenānandendriyayonigam
(8) Sadāśiveśvaraśuddhavidyāmayaṁ bhavatīti sarvāgramadhyāntagāmitvenāparicchinnamanantaśaktiśivatattvamatroktaṁ bhavati|

(I)

Mālinyāmihatyāparasaṁvidanusṛtyā paśyantyātmakasattānusṛtyā ca krameṇa — Vāyuḥ sādākhyaṁ ca gho nabha īśvaraśca ṅa icchaiva śivamayī śuddhavidyā i anuttara eva svatantro'hambhāva a śivākhyo māyā māyā niyatiśca vaḥ prakṛtiḥ kālaśca bho niyatī rāgaśca yaḥ pādo vidyā ca ḍaḥ pāṇiḥ kalā ca ḍhakāraḥ pāyuḥ pumāṁśca ṭhaḥ sparśaḥ prakṛtiśca jhaḥ śabdaśca ño dhīrūpañca rūpamahaṅkṛt ca jo ro vidyā manaścānandendriyaṁ ṭaḥ śrotraṁ ca manastvak ca po rasaḥ cakṣuśca cho laḥ kalā rasanā ca ānandaśaktiḥ śaivī ā ghrāṇaṁ ceśvaro vāk ca so visargaśaktir aḥ pāṇiśca sadāśivaḥ pādaśca haḥ śuddhavidyā pāyuśca ṣaḥ śaktipṛthivī upasthaśca kṣaḥ pumāñcchabdaśca mo mahāmāyā śaḥ sparśaśca baindavī śivaśaktir aṁ rūpaṁ ca nāsikā rasaśca taḥ śivaśaktiḥ sāttvikī e gandhaśca saiva dīrghā ai nabhaśca tathaiva vāyutejasī o au cakṣurāpaśca do'haṅkṛt pṛthivī ca phaḥ|

Atraiva ca yathoktaṁ śarīraniveśaḥ — Ityevaṁ sarvasarvātmakatvaṁ nirvyūḍhaṁ bhavet| Parābhaṭṭārikaiva hi proktanayena paśyantyāṁ pratibimbaṁ svakamarpayamāṇā tatsamakālameva svātmatādātmyavyavasthitamadhyamādhāmni bhinnayonitāmaśnuvānā tattadyonibījaparasparasambhedavaicitryasyānantyādasaṅkhyenaiva prakāreṇa tattatkulapuruṣādiparigaṇanabhedena bhedabhāginī mālinyeva| Yathoktam

Anantaiḥ kuladehaistu kulaśaktibhireva ca|
Mālinī tu yajeddevīṁ parivāritavigrahām||

iti| Anenaiva ca krameṇa bahirbhuvaneṣu tattveṣu śārīreṣu ca cakreṣvabhyāsaparo yogī tattatsiddhibhāk sarvatraiva dehe prāṇe ca bhavati| Yathā kāścidevauṣadhyaḥ samudbhūya kiñcideva kāryaṁ vidadhate tathā kācideva samudbhūya bhāvanā mantranyāsahomādirūpā kāñcideva siddhiṁ vitaredatrāpi yāvanniyativyāpārānatikramāt| Tathāhi pratiśāstramanyathā cānyathā ca varṇaniveśapuraḥsaraṁ nijanijavijñānasamucitatattadvarṇabhaṭṭārakaprādhānyena tattadvarṇānusārāyātaniyataparipāṭīpiṇḍitavarṇasamūharūpaḥ prastārī nirūpitaḥ| Tata eva ca mantroddhāro nirūpitastāmeva mātṛkārūpāṁ tathāvidhavīryadānopabṛṁhitamantrasphurattādāyinīṁ darśayitum| Yathā śrīnityātantreṣu paranādātmaniveśaprādhānyāttadanusārāpatitaśrīmannādiphāntakrameṇaiva niveśaḥ| Atra kulapuruṣāṇāṁ kulaśaktīnāṁ ca eṣa eva niveśe'bhiprāyo na ca varṇamantrādiguptimātrameva phalaṁ tathā śrīvājasaneyatantre varṇān yathocitaṁ niveśyoktam

Ityetanmātṛkācakraṁ divyaṁ viṣṇupadāspadam|
Jñātaṁ gurumukhātsamyak paśoḥ pāśānnikṛntati||

iti| Tathā śrītrikahṛdaye'pi

Āyudhānāṁ ca śaktīnāmanyasyāpi ca kasyacit||
Yo niveśastu varṇānāṁ yadvīryaṁ tatra mantragam|
Tena guptena te guptāḥ śeṣā varṇāstu kevalāḥ||

iti| Tathāhi — Mantrāṇāmakṣaramātrānyathābhāve'pi teṣāmeva śāstreṣvāṇavaśāktaśāmbhavādivibhāgenānyathātvam| Yathā māyābījasya praṇavasya sarvasyāmṛtabījasya ca vaiṣṇavaśaivavāmādiśāstreṣu yathā vā catuṣkalabhaṭṭārakasya kaulottarādau śrīmaducchuṣmaśāstre cānyathātvam| Atra ca kulapuruṣakulaśaktibahubhedaprakaṭanāyāmabhiyuktānāmupāyo likhyate

Pūrve pareṣāmapare pare pṛṣṭhavadeva ca|
Pūrve'pi ca yathāpūrvaṁ mātṛkāyā vidhirmataḥ||
Etenaivānusāreṇa bhinnayonisvarūpataḥ||
Śāktādyasaṅkhyā devīyaṁ paraivottaramālinī||

iti|

Adho'dho viniviṣṭeṣu bhedasaṅkhyeṣu dhāmasu|
Ekaṁ vindurathāpi prāganyeṣu prāktanāntyagām||
Svapṛṣṭhagāṁ ca tāṁ saṅkhyāṁ viniveśyaikataḥ kṣipet|
Asmādanyairbhavetsaṅkhyāspṛṣṭairiṣṭaiḥ punaḥ kramaḥ||
Yathoktaḥ kulaśaktīnāṁ vidhirānantyavedane|

Tadetena vidhinā ye kulapuruṣaśaktiyogino niradhikārībhūtā mantramaheśvarāstebhyo naiva mantroddhārastasya niṣphalatvāt| Na tu mantrāsteṣāṁ svalayāvasare'nāmayapadaparyantatābhāvaḥ| Yathoktam

Brahmādistambaparyante jātamātre jagatyalam||
Mantrāṇāṁ koṭayastisraḥ sārdhāḥ śivaniyojitāḥ|
Anugṛhyāṇusaṅghātaṁ yātāḥ padamanāmayam||

iti| Tadevaṁ bhagavatī parābhaṭṭārikā padabhedaśālinī madhyamayā mukhyayā vṛttyā bhagavanmālinīrūpaivānantā parigaṇanapradarśitavaiśvarūpyasvasvarūpā tatrāpi ca tathaiva svātmani sarvātmakatvenāṁśatrayodrekādvarṇapadamantrātmakatvameti| Etacca śodhanakaraṇabhāveneti mantavyam| Paśyantyaṁśollasanto hi pāśāḥ sūkṣmā eva śodhyā bhavanti — Antarlīnatvameva pāśatvāt| Uditoditavijṛmbhāmayaśāktaprasare tu madhyamāpade śodhanakaraṇataivāntarlīnapaṭamalāpasaraṇe bāhyasthūlamalasyeva tat| Parābhaṭṭārikāsaṁvidantargataṁ tu vaikharīpadaṁ vimṛśyate| Na hi tatra vaikharyā asambhavaḥ| Tathāhi — Bālā dvitrairvarṣairyadyapi sphuṭībhūtasthānakaraṇā bhavanti tathāpyeṣāṁ māsānumāsadinānudinameva vā hi vyutpattiradhikādhikarūpatāmeti — Iti tāvat sthitam| Tatra yadi madhyamāpade tathāvidhavaikharīprasarasphuṭībhaviṣyatsthānakaraṇavibhāgavarṇāṁśasphuraṇaṁ na syāttadaharjātasya bālakasya māsajātasya saṁvatsarajātasya vā vyutpattau na viśeṣaḥ syānmadhyamaiva sā vyutpattyā viśiṣyata iti cet kathamiti carcyatāṁ tāvat — Śṛṇvanneva tāñchabdān paśyaṁścārthān vyutpadyate varṇāṁśca śrūyamāṇāneva parāmṛśecchrūyante ca vaikharīmayāsteṣu cāsau rūpa iva jātyandhavat| Tasmādantarmadhyamāniviṣṭasthānakaraṇādimayī astyeva vaikharī| Mūke'pi evameva| Sarvātmakatvaṁ ca saṁvido bhagavatyā evetyuktam| Evaṁ ca vaikharīpadameva madhyamādhāmalabdhavijṛmbhaṁ svāṁśe parasparavaicitryapathātmani sphuṭavācyavācakabhāvollāse tattvajālamantaḥkṛtya yāvadāste tāvadaparābhaṭṭārikā| Tadantarvartimadhyamāpadollāse parāparā paśyantyullāse ca| Svarūpato bhagavatī devī ca| Iti śodhakabhāvena sthitistraidhamevāvatiṣṭhate| Śodhako hi viśvātmā vitatarūpo vaitatyaṁ caivameva bhavatītyuktam| Śodhanaṁ prati tu kartṛtvaṁ kartureva svasvātantryagṛhītasaṅkocasya śāktamahimaviśrāntasya bhagavataḥ| Śodhyatā tu saṅkocaikarūpasya saptatriṁśātikrāntatrikaikarūpabhairavabhaṭṭārakāvinirbhaktaparābhaṭṭārikātulyakakṣyaparāparādevatākṣobhātmakasadāśivajñānaśaktivisphāritapaśusaktirūpapaśyantīdhāmaprathamāsūtritabhedātmano narātmanaḥ pāśajālasyeti nirṇayaḥ| Yathoktaṁ śrīsomānandapādaiḥ śivadṛṣṭau

Asmadrūpasamāviṣṭaḥ svātmanātmanivāraṇe|
Śivaḥ karotu parayā namaḥ śaktyā tatātmane||

iti sarvakriyākalāpa evaṁrūpatāsūcakaḥ śivadṛṣṭau| Tatrāpi cottarottaraṁ śodhyaśodhakānāmapi vigalanam

Tyaja dharmamadharmaṁ cobhe satyānṛte tyaja|
Ubhe satyānṛte tyaktvā yena tyajasi tattyaja||

iti| Tadiyametāvatī dhārā yacchodhakamapi śodhanamapi śodhyameva — Iti śrīṣaḍardhaśāstre svotkarṣaḥ| Tisṛṇāmapi cāsāṁ yugapatsthitirbhavatyeva| Vakti hyanyadvikalpayaṁścānyajjalpatyavikalpamevānyatpaśyati| Atra tu paripūrṇa eva tāvati bhagavān bhairava eva — Ityādyanubhavasampradāyopadeśapariśīlanena — Asyārthasya svasaṁvinmayasyānapalāpanīyatvāt| Na tad yugapadapi tu tathāsaukṣmyādalakṣyamiti yaugapadyābhimānaḥ śirīṣakusumapallavaśatavyatibheda iva — Yugapaditi samānakālam — Iti cetkeyaṁ khalu bhāṣā| Antarmukhe saṁvidātmani proktanayena kaḥ kālaḥ| Tasya jñeyarūpaprāṇagamāgamādimayābhāsatadabhāvaprāṇatvājjñeyopādhigato'pi jñānamavaskandet sa iti cet — Jñeyasya svātmani bhāsāmaye'nyathā vā ko'sya viśeṣo jñānamukhenokta itaretarāśrayasamplavaḥ svato bhedāt| Sarvamucyamānaṁ jñānamukhamevāpatet| Tathā ca sa eva doṣo bahutarakusumapallavaśatavyatibhedo'pi cāneka ityucyamāne — Paramāṇvantāvayavayogānnāsti karma — Ityāpatet| Na cānusandhānaṁ jñānābhāvena saha syāt — Anusandhāyāḥ smṛtibhede tasyāścānubhavopajīvitve'nubhavābhāvāt| Vitatya ca vicāritaṁ mayaitat padārthapraveśanirṇayaṭikāyām — Iti kimiha vṛthāvāgjālena prakṛtopadeśavighnaparyavasāyinā| Evaṁ bhagavatī parā śodhakabhāvena sthitā| Parāparāpi ca yatra bhagavatīnāmaghorādīnāṁ śaktīnāṁ sthitiḥ — Yadyogādvijñānākalasādhakayogino mantramaheśādirūpāḥ sampannāḥ| Brāhmyādiśaktyanugraheṇaiva sādhakāṇavo brahmaviṣṇvādayaḥ sampannāḥ| Parameśvaro hi bhairavabhaṭṭārakaḥ samagraśaktipuñjaparipūrṇanirbharavapurnijaśaktiniveśanayā brahmādīn svatantrān karotīti kimanyat| Evaṁ śodhakasyāpi śodhyatvamityanya utkarṣaḥ

... kulātparataraṁ trikam|

iti sthityā tataśca śodhyaśodhanaśodhakānāṁ sarvatraiva tryātmakatvāt trikamanapāyi yathoktaṁ mayaiva stotre

... yatra trikāṇāṁ tritayaṁ samasti|

iti| Na caivamanavasthā — Sarvasyāsya bhagavatparasaṁvidekamayatvāt

... yena tyajasi tattyaja|

ityevameva mantavyam| Antataḥ śodhako'pi vā bhedāṁśocchalattāyāṁ pāśātmakatvācchodhya eva| Śodhanaṁ ca paramārthataḥ sarvamalaploṣacaturabhairavasaṁvidabhedi hutavaha eva sarvasyānupraveśe paripūrṇataiva yadvakṣyati

Evaṁ yo vetti tattvena

ityādi| Tat parasaṁvidekamayaparāparādidevatānāṁ sarvātmakatvāt

Parāparāṅgasambhūtā yoginyo'ṣṭau mahābalāḥ|
Pañca ṣaṭ pañca catvāri dvitridvyarṇāḥ krameṇa tu||
Jñeyāḥ saptaikādaśārṇā ekārdhārṇadvayānvitāḥ|

ityādivacanāllaukikaśāstrāntarīyādivācyavācakānantyamapi saṅgṛhītam|...

--In order to alleviate the exhausted intellects of the readers, I will explain now the two arrangements of the Sanskrit alphabet (Mātṛkā and Mālinī). With my exposition, the reader will find it easier to understand what Abhinavagupta is on the point of describing: The Mātṛkā arrangement is the traditional one, where the vowels are ordered separately from the consonants this way, and both follow a special pattern (e.g. consonants are ordered as guttural, palatal, etc.): (Vowels) "a ā i ī u ū ṛ ṝ ḷ ḹ e ai o au aṁ aḥ" (Consonants) "ka kha ga gha ṅa ca cha ja jha ña ṭa ṭha ḍa ḍha ṇa ta tha da dha na pa pha ba bha ma ya ra la va śa ṣa sa ha kṣa". In turn, the Mālinī arrangement has vowels and consonants mixed together without following any specific order or pattern apparently: (First 16 letters assigned to Śiva and Śakti alone) "na ṛ ṝ ḷ ḹ tha ca dha ī ṇa u ū ba ka kha ga" (Remaining letters assigned to the rest of tattva-s or categories) "gha ṅa i a va bha ya ḍa ḍha ṭha jha ña ja ra ṭa pa cha la ā sa aḥ ha ṣa kṣa ma śa aṁ ta e ai o au da pha". Also, use this simple chart describing the association of letters and tattva-s or categories in the Mātṛkā arrangement as a guidance or you will get lost in the jungle of the upcoming teachings. OK, with this brief introductory explanation the topic will not be so obscure for the reader, I guess--

[Abhinavagupta describes now the aforesaid first sixteen letters in the Mālinī arrangement (viz. na ṛ ṝ ḷ ḹ tha ca dha ī ṇa u ū ba ka kha ga) of the Sanskrit alphabet from the viewpoint of "Parā", and in the process he compares them to their respective tattvic positions in the Mātṛkā arrangement of the alphabet, also in "Parā".]

(1) (The letter "na" standing for) "the power of hearing" --category 17-- (in the Mātṛkā arrangement) (śrotram) is a "womb" --a consonant-- (yoni-ātma) whose nature or form (rūpam) is the state (bhāva) consisting of (ātmaka) "Nāda" --as the I-consciousness in Śivatattva-- (nāda).

(2) (That very "na") descends (patitam) in the stage (bhūmau) where it becomes full (āpyāya) (in the form of) a group of four (catuṣka) "seeds" --vowels-- (bīja) (called "Amṛta" --i.e. the vowels "ṛ ṝ ḷ ḹ"-- because they) increase --they are the Abode of-- (āpyāya-kāri) Immortality (amṛta), attaining --such a letter "na"-- (there --in that group of four vowels--) (avāpya) full vigor and maturity (bṛṁhatitvam) --in other words, "Śiva's I-consciousness" attains full vigor and maturity when it reaches "ṛ ṝ ḷ ḹ"--.

(3) (The letter "tha" stands for "the power of tasting" --category 20-- in the Mātṛkā arrangement. Therefore, Śiva) instantly enters --lit. instantly entering-- (jhaṭiti... pratipadya) the state teeming with (mayatvam) "flavor" (rasanā), (and experiences) the principle (tattva) of "rasa" or "taste" (rasa) consisting of (ātmaka) a realization (of His own nature as "I") (grahaṇa).

(4) (The letter "ca" stands for "odor-as-such" --category 31-- in the Mātṛkā arrangement. So, Śiva) becomes distinctly --lit. becoming distinctly-- (viśeṣī-bhūya) "gandha" --lit. odor, but it means "recognition" in the Mālinī arrangement-- (gandha) whose form (ākāra) is the earth element (dharaṇī) --because "gandha" or "odor" is a well-known attribute of the earth element--, (and consequently recognizes His own "odor", figuratively speaking) --i.e. Śiva fully recognizes that He is so and not otherwise--.

(5) (The letter "dha" stands for "the power of feeling by touch" --category 18-- in the Mātṛkā arrangement. As a result, now Śiva) gets in touch (sparśa-karaṇatām śritvā) (with Its own Power --Śakti--) right there --while He "recognizes" His own nature as being so and not otherwise, as pointed out in the previous stage-- (tatra eva).

(6) And (ca) such (a condition described before) (etāvat) (is called) the state (dhāma) relating to the Womb (yaunam) of Śakti (śāktam). (In the present stage, Śiva) becomes established --lit. becoming established-- (adhiṣṭhāya) (in that state relating to the Womb of Śakti) through the seed --the vowel-- (bījena) "Īśāna" --lit. "domination", an epithet for the vowel "ī"-- (īśāna).

(7) (The consonant "ṇa" stands for "the power of speaking" --category 22-- in the Mātṛkā arrangement. Consequently, Śiva's I-consciousness) is (here) reflected (pratiphalitam) in the Karaṇaśakti --the Lord's Power to produce differences-- (karaṇa-śaktau) whose essence (ātmani) is "vāk" or "speech" (vāk). (There is a reflection of Śiva as "I" in this "speech").

(8) Even (api) after that Karaṇaśakti (tatas... karaṇa-śakteḥ), (Śiva's I-consciousness, appearing) in the form of (rūpatayā) the seeds --vowels-- (bīja) "Unmeṣa" --an epithet for the letter "u" symbolizing introversion-- (unmeṣa) (and) "Ūrdhvāśrayaṇa" --lit. "relating to going upward", an epithet for the letter "ū" symbolizing extroversion-- (ūrdhva-āśrayaṇa), rests --lit. resting-- (adhiśayya) in the Womb (yoni) of Śakti (śākta) whose nature (rūpām) is Buddhi or intellect --category 14-- (buddhi) (represented by the letter "ba" in the Mātṛkā arrangement, where there is confirmation of Śiva's I-consciousness).

(9) (Finally), the "Śivatattva" or the category Śiva --as I-consciousness-- (śiva-tattvam) is (bhavati) said (uktam) to enter here thoroughly (samāviṣṭam... atra) in the wombs --consonants-- (yoni) of the earth, water and agni elements --categories 36, 35 and 34-- (pṛthivī-ap-tejas) (assigned to the letter "ka", "kha" and "ga", respectively, where there are Firmness, Taste --viz. Bliss-- and Light as far as the Śiva's I-consciousness is concerned).

However (tu), in accordance with (anusṛtyā) Paśyantī (paśyantī-rūpa):

[Abhinavagupta describes now the aforesaid first sixteen letters in the Mālinī arrangement (viz. na ṛ ṝ ḷ ḹ tha ca dha ī ṇa u ū ba ka kha ga) of the Sanskrit alphabet from the viewpoint of "Parāparā", and in the process he compares them to their respective tattvic positions in the Mātṛkā arrangement of the alphabet, also in "Parāparā".]

(1) (The letter "na", at the level of "Parā", represents) "the power of hearing" --category 17-- (śrotram) (in the Mātṛkā arrangement, and "Nāda" --as the I-consciousness of Śivatattva-- in the Mālinī arrangement. But now the same letter "na" is reflected in "Parāpara" --the Mirror of Consciousness--) in the form of (rūpam) "vāk" --the power of speaking, category 22-- (vāk), consisting of (ātmaka) an "apprehension" or "realization" (grahaṇa), (whose letter assigned in the Mātṛkā arrangement is "ṇa". Such an apprehension is symbolic of the I-consciousness in Śivatattva, which) expands --lit. expanding-- (prasṛtya) right there (tatra eva) in the seeds (bījeṣu) --in this context, by "seeds" it is meant to say the four Amṛta vowels, viz. "ṛ ṝ ḷ ḹ", representative of the phase known as Anāśritaśiva or Śiva devoid of categories--. (And as these are vowels, no reflection is possible, obviously).

(2) (The letter "tha" that, at the level of Parā, stands for "the power of tasting" --category 20-- in the Mātṛkā arrangement and the State where Śiva experiences His own "flavor" in the Mālinī arrangement, is now reflected, at the level of Parāparā, as the letter "da" in the Mātṛkā arrangement. And this "da" remains) in the stage of "the power of seeing" --category 19-- (cākṣuṣyāṁ bhuvi) (according to the Mātṛkā arrangement. However, this same stage is indicatory of Self-realization in the Śivatattva).

(3) (The letter "ca" that, at the level of Parā, stands for "odor-as-such" --category 31-- in the Mātṛkā arrangement and the stage where Śiva attains Self-recognition in the Mālinī arrangement, is now reflected, at the level of Parāparā, as the letter "va" in the Mātṛkā arrangement. And this "va" abides) in "karaṇa" --Māyā-- (karaṇe) as Pure Knowledge (śuddha-vidyā) equal to (sāmānyā) Him (tad) --i.e. "va", though it is representative of "Māyātattva" (category 6) in the Mātṛkā arrangement, in this context it must be understood as abiding in "Māyāśakti", the Lord's Power to produce differences--. (All the previous explanation was given in accordance with the Mātṛkā arrangement. Nonetheless, in the Śivatattva, it points out the Absolute Freedom of the Lord).

(4) (The letter "dha" that, at the level of Parā, stands for "the power of feeling by touch" --category 18-- in the Mātṛkā arrangement and the stage where Śiva gets in touch with His own Power and gains a recognition of His identity with such a Power in the Mālinī arrangement, is now reflected, at the level of Parāparā, as the letter "ta" in the Mātṛkā arrangement. And this "ta") stands --lit. standing-- (sthitvā) in "the power of smelling" --category 21-- (ghrāṇe ca), i.e. in the indriya or karaṇa which is the last of them all --of all of the Jñānendriya-s or Powers of perception-- (tad-sarva-antya-karaṇe) (according to the Mātṛkā arrangement. Anyway, in the Śivatattva, it is representative of His Self-recognition).

(5) (At this stage, the Śiva's I-consciousness) seizes --lit. seizing-- (the previous state) and goes toward (the next state) --lit. going toward-- (ākramya) through the seed --vowel-- (bījena) whose epithet is "Īśāna" --lit. domination, i.e. the vowel "ī"-- (īśāna). (As this is a vowel, no reflection is possible).

(6) (The letter "ṇa" that, at the level of Parā, stands for "the power of speaking" --category 22-- in the Mātṛkā arrangement and the stage where Śiva experiences a reflection as "I" in His own speech or "vāk" in the Mālinī arrangement --i.e. there is "svarūpanādadaśā" or "a State of Nāda in His own essential nature"--, is now reflected, at the level of Parāparā, as the letter "na" in the Mātṛkā arrangement. And this "na") supports or holds --lit. supporting, holding-- (avalambya) the śakti (saktim) (contained) in "the power of hearing" --category 17-- (śrotra) (according to the Mātṛkā arrangement. In turn, in the Śivatattva, it indicates "aṅgīkṛtanādadaśā" or "a State where Nāda is accepted as existing in Him").

(7) (At this stage, the Śiva's I consciousness proceeds to the next state) by means of (yogena) "Unmeṣa" --an epithet for the letter "u" symbolizing introversion-- (unmeṣa) (and) "Ūrdhvāśrayaṇa" --lit. "relating to going upward", an epithet for the letter "ū" symbolizing extroversion-- (ūrdhva). (As these are vowels, there is no reflection then. In turn, the letter "ba" that, at the level of Parā, stood for "the intellect" --category 14-- in the Mātṛkā arrangement and the stage where Śiva experiences a confirmation of His own I-consciousness in the Mālinī arrangement, is now reflected, at the level of Parāparā, as the letter "ṭha" in the Mātṛkā arrangement. And this "ṭha") abides (gam) as the seat (yoni) of the indriya (indriya) relating to "joy" (ānanda) --it refers to "Pāyu", "the power of excreting" (category 25), which acts as the seat for the next tattva called "Upastha" or the power of sexual activity and restfulness (category 26)-- (according to the Mātṛkā arrangement).

(8) (The letters "ka", "kha" and "ga" that, at the level of Parā, stand for the "earth, water and fire" elements --categories 36, 35 and 34-- in the Mātṛkā arrangement and the stage where Śiva experiences Firmness, Taste and Light with regard to His own I-consciousness in the Mālinī arrangement, are now reflected, at the level of Parāparā, as the letters "kṣa, ha and sa", respectively, in the Mātṛkā arrangement. And this group of three letters --kṣa, ha and sa--) is (bhavati) Śakti consisting of Sadāśiva, Sadāśiva consisting of Īśvara and Īśvara consisting of Śuddhavidyā --also known as Sadvidyā-- (sadāśiva-īśvara-śuddhavidyā-mayam) --mixture of categories 2, 3, 4 and 5-- (according to the Mātṛkā arrangement, in the "sarvāntyarūpatā" --the form that is situated at the end of all-- portion of Parāparā).

Thus (iti), the uninterrupted (aparicchinnam) Śivatattva --category 1-- (śiva-tattvam) of infinite (ananta) Power (śakti) is (bhavati) said (uktam) to appear here as moving (gāmitvena... atra) in "sarvāgrarūpatā" --lit. the form at the beginning of all, i.e. when the letter remains in itself as such in Parā--, "sarvamadhyarūpatā" --lit. the form in the middle of all, i.e. when the letter is undergoing transformation in Parāparā-- and "sarvāntyarūpatā" --lit. the form at the end of all, i.e. when the letter already underwent transformation in Parāparā and consequently is assigned to a certain tattva or category but now this tattva absorbs within itself the immediately previous tattva, e.g. the abovementioned "Sadāśivamayaśakti" or "Śakti consisting of Sadāśiva", where the category 2 absorbs the category 3 within itself-- (sarva-agra-madhya-anta).

(Now, the remaining 34 letters of Mālinī --viz. "gha ṅa i a va bha ya ḍa ḍha ṭha jha ña ja ra ṭa pa cha la ā sa aḥ ha ṣa kṣa ma śa aṁ ta e ai o au da pha"-- are described) successively (krameṇa) in accordance with (anusṛtyā... anusṛtyā) the Aparā aspect of Consciousness (apara-saṁvid) that is here (ihatya) in Mālinī (mālinyām) as well as (ca) the Existence or Being (sattā) which consists of (ātmaka) Paśyantī (paśyantī) --viz. the respective reflections with regard to Parāparā in Mātṛkā--:

"Gha" (ghaḥ) (is) "air" --category 33-- (vāyuḥ) (in the Parāparā aspect of Mātṛkā) and (ca) "Sādākhya" --i.e. Sadāśiva, category 3-- (sādākhyam) (in the Aparā aspect of Mālinī). --From now on I will only mention "in Mātṛkā" and "in Mālinī" duly, omitting the expressions "the Parāparā aspect of" and "the Aparā aspect of" for the sake of making this long description more concise--. "Ṅa" (ṅaḥ) (is) "ether" --category 32-- (nabhas) (in Mātṛkā) and (ca) "Īśvara" --category 4-- (īśvaraḥ) (in Mālinī). "I" (i) (is) the Śiva's (Power of) Will (icchā eva śiva-mayī) (in Mātṛkā and) "Śuddhavidyā" --also known as "Sadvidyā", the category 5-- (śuddhavidyā) (in Mālinī. In turn,) the (absolutely) Free (svatantraḥ) I-feeling (aham-bhāvaḥ), i.e. Anuttara (anuttara eva) or "a" (a) —(also) known as (ākhyaḥ) Śiva --category 1-- (śiva)— (in Mātṛkā, is) "Māyā" --category 6-- (māyā) (in Mālinī). "Va" (vaḥ) (is) "Māyā" --category 6-- (māyā) (in Mātṛkā) and (ca) "Niyati" --category 11-- (niyatiḥ) (in Mālinī). "Bha" (bhaḥ) (is) "Prakṛti" --category 13-- (prakṛtiḥ) (in Mātṛkā) and (ca) "Kāla" --category 10-- (kālaḥ) (in Mālinī). "Ya" (yaḥ) (is) "Niyati" --category 11-- (niyatiḥ) (in Mātṛkā) and (ca) "Rāga" --category 9-- (rāgaḥ) (in Mālinī). "Ḍa" (ḍaḥ) (is) "the power of locomotion" --category 24-- (pādaḥ) (in Mātṛkā) and (ca) "Vidyā" --category 8-- (vidyā) (in Mālinī). The sound "ḍha" (ḍha-kāraḥ) (is) "the power of handling" --category 23-- (pāṇiḥ) (in Mātṛkā) and (ca) "Kalā" --category 7-- (kalā) (in Mālinī). "Ṭha" (ṭhaḥ) (is) "the power of excreting" --category 25-- (pāyuḥ) (in Mātṛkā) and (ca) "Puruṣa" or "the individual soul" --category 12-- (pumān) (in Mālinī). "Jha" (jhaḥ) (is) "touch-as-such" --category 28-- (sparśaḥ) (in Mātṛkā) and (ca) "Prakṛti" or "undifferentiated and unmanifested matter" --category 13-- (prakṛtiḥ) (in Mālinī). "Ña" (ñaḥ) (is) "sound-as-such" --category 27-- (śabdaḥ) (in Mātṛkā) and (ca... ca) "intellect" --category 14-- (dhī-rūpam) (in Mālinī). "Ja" (jaḥ) (is) "color-as-such" --category 29-- (rūpam) (in Mātṛkā) and (ca) "ego" --category 15-- (ahaṅkṛt) (in Mālinī). "Ra" (raḥ) (is) "Vidyā" --category 8-- (vidyā) (in Mātṛkā) and (ca) "mind" --category 16-- (manas) (in Mālinī). "Ṭa" (ṭaḥ) (is) "the power of sexual activity and restfulness" --lit. "the indriya relating to joy", category 26-- (ānanda-indriyam) (in Mātṛkā) and (ca) "the power of hearing" --category 17-- (śrotram) (in Mālinī). "Pa" (paḥ) (is) "mind" --category 16-- (manas) (in Mātṛkā) and (ca) "the power of feeling by touch" --category 18-- (tvak) (in Mālinī). "Cha" (chaḥ) (is) "flavor-as-such" --category 30-- (rasaḥ) (in Mātṛkā) and (ca) "the power of seeing" --category 19-- (cakṣus) (in Mālinī). "La" (laḥ) (is) Kalā --category 7-- (kalā) (in Mātṛkā) and (ca) "the power of tasting" --category 20-- (rasanā) (in Mālinī). "Ā" (ā) (is) the Śiva's Power of Bliss (ānanda-śaktiḥ śaivī) (in Mātṛkā) and (ca) "the power of smelling" --category 21-- (ghrāṇam) (in Mālinī). "Sa" (saḥ) (is) "Īśvara" --category 4-- (īśvaraḥ) (in Mātṛkā) and (ca) "the power of speaking" --category 22-- (vāk) (in Mālinī). "Aḥ" --the Visarga-- (aḥ) (is) the Emissional Power (visarga-śaktiḥ) (in Mātṛkā) and (ca) "the power of handling" --category 23-- (pāṇiḥ) (in Mālinī). "Ha" (haḥ) (is) Sadāśiva --category 3-- (sadāśivaḥ) (in Mātṛkā) and (ca) "the power of locomotion" --category 24-- (pādaḥ) (in Mālinī). "Ṣa" (ṣaḥ) (is) "Śuddhavidyā" --also called Sadvidyā, the category 5-- (śuddhavidyā) (in Mātṛkā) and (ca) "the power of excreting" --category 25-- (pāyuḥ) (in Mālinī). "Kṣa" (kṣaḥ) (is) "Śakti" --category 2-- as well as "earth" --category 36, when the order of tattva-s is reversed-- (śakti-pṛthivī) (in Mātṛkā) and (ca) "the power of sexual activity and restfulness" --category 26-- (upasthaḥ) (in Mālinī). "Ma" (maḥ) (is) "Puruṣa" or "the individual soul" --category 12-- (pumān) (in Mātṛkā) and (ca) "sound-as-such" --category 27-- (śabdaḥ) (in Mālinī). "Śa" (śaḥ) (is) "Mahāmāyā" --stage located between the tattva-s 5 and 6-- (mahā-māyā) (in Mātṛkā) and (ca) "touch-as-such" --category 28-- (sparśaḥ) (in Mālinī). "Aṁ" --Anusvāra-- (aṁ) (is) the Śiva's Power (śiva-śaktiḥ) linked to Bindu (baindavī) (in Mātṛkā) and (ca) "color-as-such" --category 29-- (rūpam) (in Mālinī). "Ta" (taḥ) (is) "the power of smelling" --category 21-- (nāsikā) (in Mātṛkā) and (ca) "flavor-as-such" --category 30-- (rasaḥ) (in Mālinī). "E" (e) (is) the vigorous (sāttvikī) power (śaktiḥ) of Śiva (śiva) --i.e. His Power of Action or Kriyāśakti-- (in Mātṛkā) and (ca) "odor-as-such" --category 31-- (gandhaḥ) (in Mālinī). It itself --i.e. "e"-- (sā eva) (but) in its long form (dīrghā) (as) "ai" (ai) (is His Power of Action in Mātṛkā) and (ca) ether --category 32-- (nabhas) (in Mālinī). In the same manner (tathā eva), "o" (and) "au" (o au) (are His Power of Action in Mātṛkā and) "air" and "fire" --categories 33 and 34-- (vāyu-tejasī) (in Mālinī respectively). "Da" (daḥ) (is) "the power of seeing" --category 19-- (cakṣus) (in Mātṛkā) and (ca) "water" --category 35-- (āpas) (in Mālinī). "Pha" (phaḥ) (is) "ego" --category 15-- (ahaṅkṛt) (in Mātṛkā) and (ca) "earth" --category 36-- (pṛthivī) (in Mālinī).

According to what has been stated (in the previous quote of Mālinīvijayatantra) (yathā uktam), the arrangement (niveśaḥ) of the Body (śarīra) (of Śakti was described) here (atra eva) (for performing the practices of "nyāsa" --assignment of various parts of the body to different deities while repeating certain sounds, doing certain gesticulations, etc.--). In this way (iti evam), (the principle establishing that) "all consists of all" (sarva-sarva-ātmakatvam) is (bhavet) proved true (nirvyūḍham).

The most venerable Parā Herself --i.e. Parāvāk, the Supreme Speech-- (parā-bhaṭṭārikā eva hi), according to the principle (nayena) established (prokta), by casting (arpayamāṇā) Her (svakam) Reflection (pratibimbam) in Paśyantī (paśyantyām) (and) consequently (tad) attaining (aśnuvānā) in the state (dhāmni) of Madhyamā (madhyamā) —which is established (vyavasthita) in identity with (tādātmya) Herself (sva-ātma)— the condition of "bhinnayoni" --where consonants and vowels are mixed with one another in an irregular order-- (bhinna-yonitā), (becomes) Mālinī (mālinī eva) concerning (bhāginī) dualism (bheda) by a division (bhedena) in the enumeration (parigaṇana) of the various vowels, etc. (kula-puruṣa-ādi) in innumerable ways (asaṅkhyena eva prakāreṇa) because of the infinity (ānantyāt) of the diversity (vaicitryasya) of the mutual (paraspara) mixtures (sambheda) between the various (tad-tad) vowels (bīja) (and) consonants (yoni).

As has been said (yathā-uktam):

"One should worship (yajet) the goddess (devīm) Mālinī (mālinī tu) whose form or figure (vigrahām) is surrounded (parivārita) by endless (anantaiḥ) vowels (kula-dehaiḥ tu) and (ca) consonants (kula-śaktibhiḥ eva... iti)".

By this method (based on Mālinī) (anena eva ca krameṇa), the yogī (yogī) who is fully devoted to (paraḥ) the practices (abhyāsa) with reference to external worlds (bahis-bhuvaneṣu), categories (tattveṣu), bodies (śārīreṣu) and (ca) cakra-s --centers of power-- (cakreṣu) becomes (bhavati) everywhere (sarvatra eva) a possessor (bhāk) of various (tad-tad) "siddhi-s" --supernatural powers-- (siddhi) as regards body (dehe) and (ca) vital energy (prāṇe).

Just as (yathā) there are --lit. being produced, existing-- (samudbhūya) certain (kāścid eva) plants (auṣadhyaḥ) (which) occasion (vidadhate) a certain (kiñcid eva) effect (kāryam), in the same way (tathā) there is --lit. being produced, existing-- (samudbhūya) a certain (kācideva) contemplation --spiritual practice-- (bhāvanā) in the form of (rūpā) mantra (mantra), nyāsa (nyāsa), homa --oblation-- (homa), etc. (ādi) (which) produces (vitaret) a certain (kāñcid eva) "siddhi" or "supernatural power" (siddhim). Even (api) in this case (atra), (the success in attaining such a supernatural power is achieved) while (yāvat) there is non-transgression (anatikramāt) of the activity (vyāpāra) of the "niyatiśakti" --the power restraining the senses-- (niyati).

For instance (tathāhi), every (prati) scripture (śāstram) is connected with (puraḥsaram) an arrangement (niveśa) of letters (varṇa) (being ordered) otherwise (anyathā) and (ca... ca) otherwise (anyathā). (Such a) spreading out (prastārī), whose form (rūpaḥ) is a collection (samūha) of letters (varṇa) being heaped together (piṇḍita) forming a fixed succession (niyata-paripāṭī) which was arrived at (āyāta) in accordance with (anusāra) the respective (tad-tad) letters (varṇa) by means of the predominance (prādhānyena) of various (tad-tad) venerable (bhaṭṭāraka) letters (varṇa) which are suitable (samucita) according to each of their own (nija-nija) "vijñāna-s" --in this context, it means "the names and structures of the mantra-s"-- (vijñāna), has been (adequately) defined (nirūpitaḥ).

On that account (tatas eva ca), the selection (uddhāraḥ) of a mantra (mantra) is determined (nirūpitaḥ) in order to show (darśayitum) the One whose Form is Mātṛkā (tām eva mātṛkā-rūpām) --i.e. Parā--, that gives (dāyinīm) vibration and light (sphurattā) to a mantra (mantra), which is made strong (upabṛṁhita) by the bestowal (dāna) of such a (tathāvidha) power (vīrya).

As has been expressed in the venerable Nityātantra-s (yathā śrī-nityātantreṣu), the arrangement (niveśaḥ) in the form of the auspicious sucession (śrīmat... krameṇa eva) beginning with (ādi) "na" (na) (and) ending in (anta) "pha" (pha) that takes place (āpatita) in conformitiy with (anusāra) her --with Mālinī-- (tad), comes predominantly from (prādhānyāt) the arrangement (niveśa) whose essence (ātma) is "Paranāda" --i.e. "Parāpaśyantī"-- (para-nāda).

In it --in Mālinī-- (atra), this (eṣaḥ) (is) indeed (eva) the purpose (abhiprāyaḥ) with reference to the arrangement (niveśe) of vowels (kula-puruṣāṇām) and (ca) consonants (kula-śaktīnām), and (ca) not (na) the advantage (phalam) consisting of merely (mātram eva) the act of concealing (gupti) letter (varṇa), mantra (mantra), etc. (ādi). Accordingly (tathā), in venerable Vājasaneyatantra (śrī-vājasaneyatantre), after placing (niveśya) suitably (yathā-ucitam) the letters (varṇān), it is said (uktam):

"Thus (iti), this (etad) (is) the divine (divyam) Mātṛkācakra (mātṛkā-cakra) which is the seat (āspadam) of the Viṣṇu's feet (viṣṇu-pada). When it is fully known (jñātam... samyak) from the Guru's mouth (guru-mukhāt), it cuts (nikṛntati) the nooses --bonds-- (pāśān) of the limited individual (paśoḥ... iti)".

Likewise (tathā... api), (it is established) in venerable Trikahṛdaya (śrī-trikahṛdaye):

"In the case of the powers (śaktīnām) of the weapons (āyudhānām) as well as (ca... ca) in the case of any other thing whatsoever (anyasya api... kasyacid), (it is such powers that matter. In the same way, it is not just) the arrangement (niveśaḥ tu) which (yaḥ) pertains to the letters (varṇānām) (but) Her (yad) Power (vīryam) situated (gam) there (tatra) in the mantra (mantra) (that matters). By being protected (guptena) with that Power (tena), they --the mantra-s-- (te) are (really) protected (guptāḥ). The remaining parts (śeṣāḥ) (are) only (kevalāḥ) letters (varṇāḥ) certainly (tu... iti)".

Even when (api) there is (an obvious) difference (anyathā-bhāve) merely (mātra) in the syllables (akṣara) of the mantra-s (mantrāṇām), (still) there is in their case (also) a difference (teṣām eva... anyathātvam) in the scriptures (śāstreṣu) according to the division (vibhāgena) of (the upāya-s or means known as) "Āṇava", "Śākta", "Śāmbhava", etc. (āṇava-śākta-śāmbhava-ādi).

For instance (yathā), there is a difference (anyathātvam) in the case of the seed letter (bījasya) of Māyā (māyā) --the seed-mantra "Hrīm̐"--, the "Praṇava" --i.e. Om̐-- (praṇavasya) and (ca) the immortal (amṛta) seed letter (bījasya) which includes all (the tattva-s or categories) (sarvasya) --viz. "Sauḥ"-- (such as instructed) in the scriptures (śāstreṣu) dealing with Viṣṇu (vaiṣṇava), Śiva (śaiva), the left-hand doctrine (vāma), etc. (ādi). Or (vā), for instance (yathā), (there is a difference) in the case of the most venerable (mantra) endowed with four marks (catuṣkala-bhaṭṭārakasya) --the Praṇava Itself, called Om̐ in the Veda-s-- (such as taught) in Kaulottara, etc. --the scriptures dealing with Śakti, where "Praṇava" is "Hrīm̐"-- (kaulottara-ādau) and (ca) in the glorious scripture(s) (śrīmat... śāstre) dealing with Ucchuṣma --viz. Bhairava, where "Praṇava" is "Hūm̐"-- (ucchuṣma).

And (ca) here (atra) is written (likhyate) the means or method (upāyaḥ) for the diligent ones (abhiyuktānām) with regard to the manifestation (prakaṭanāyām) of the numerous (bahu) differences (bheda) of vowels (kulapuruṣa) (and) consonants (kulaśakti):

"The vowels (pūrve) (are to be placed) before (apare) the consonants (pareṣām) and (ca) the consonants (pare) (are to be placed) after (pṛṣṭhavat eva) (the vowels). Also (api ca), the vowels (pūrve) (are to be placed) one after another --in succession-- (yathāpūrvam). (This) rule (vidhiḥ) is considered as (mataḥ) the one of Mātṛkā (mātṛkāyāḥ) --by which the Mātṛkāmantra-s are formed--. By following this (same) procedure (etena eva anusāreṇa), (the Mālinīmantra-s are formed) through the mixture of vowels and consonants in an irregular order (bhinna-yoni-sva-rūpataḥ). This (iyam) Goddess --called Mālinī-- (devī) constituted by innumerable (asaṅkhyā) consonants (śākta), etc. (ādi) (is known as) Parā (parā eva) (or) Uttaramālinī (uttara-mālinī... iti)".

"In the mantra-s (dhāmasu) constituted by consonants devoid of vowel --"halanta" letters-- (bheda-saṅkhyeṣu), placed (viniviṣṭeṣu) one beneath the other (adhas adhas), (there is) only one (ekam) dot (binduḥ) (on the final letter). Additionally (atha-api), in the others --in the mantra-s where there are vowels-- (anyeṣu), (the dot is placed on each) previous (letter) (prāk). (In these mantra-s), each of them (ekatas) should be cast (kṣipet) by placing (viniveśya) that dot (tām saṅkhyām) on top of --lit. mounted on-- (pṛṣṭha-gām) each of their letters --lit. on themselves-- (sva), on the previous letters as well as on the final one (prāktana-antya-gām). For this reason (asmāt), the dot (saṅkhyā) occurs (bhavet) (in the mantra-s) according to the different (letters in them) (anyaiḥ), viz. those letters which have a vowel (aspṛṣṭaiḥ) (and) those letters which do not have a vowel (iṣṭaiḥ). (This is) again and again (punar) the order (kramaḥ) (of the mantra-s. And this is also) the rule (vidhiḥ) of the consonants (kula-śaktīnām) (mixed with the vowels) which was mentioned before (yathā-uktaḥ) for proclaiming (vedane) the infinity (ānantya) (of such mantra-s)".

Therefore (tad), according to this rule (etena vidhinā), the Yogī-s (yoginaḥ) who (ye) (are immersed in) vowels and consonants (kula-puruṣa-śakti), being Great Lords of Mantra --the experients of Sadāśivatattva, the third category-- (mantra-mahā-īśvarāḥ), are not fit for (imparting a mantra) (nis-adhikārī-bhūtāḥ). There is no (na eva) deliverance or redemption (uddhāraḥ) by means of mantra (mantra) (which comes) from them (tebhyaḥ), since it --i.e. the mantra-- bears no fruit (tasya niṣphalatvāt).

However (tu), (this instruction) is not (valid) (na) as far as the "Mantra-s" --the experients of Sadvidyātattva, the fifth category-- are concerned (mantrāḥ). (Why? Because) in their case (teṣām), on the occasion (avasare) of their (sva) "laya" or "absorption in the Self" (laya), there is the absence (abhāvaḥ) of the limit (paryantatā) (known as) the "Anāmaya" --lit. free from disease-- (an-āmaya) State (pada) --i.e. although they are not limited individuals, they do not reach the Absolute State where they completely lose their own individuality in universality called Lord Śiva--.

As has been said (yathā uktam):

"(The sages say that the special Knowledge arisen from Śiva about what is to be abandoned or accepted) is enough (alam) in (this) world (jagati) beginning with (ādi) Brahmā (brahma) and ending in (paryante) a tuft of grass (stamba), which --the world-- has merely appeared (jāta-mātre). Thirty-five million (koṭayaḥ tisraḥ sa-ardhāḥ) Mantra-s --the experients of Sadvidyātattva, the fifth category-- (mantrāṇām) appointed (niyojitāḥ) by Śiva (śiva), after He has bestowed divine Grace (anugṛhya) upon the multitude (saṅghātam) of limited individuals (aṇu), go (yātāḥ) to the Anāmaya (an-āmayam) State (padam... iti) --i.e. those Mantra-s turn into Mantramaheśvara-s or Great Lords of Mantra--".

Thus (tad evam), the Consort of the Fortunate One (bhagavatī) (called) the most venerable (bhaṭṭārikā) Parā (parā) who is teeming with (śālinī) a variety (bheda) of states (pada), (is), in Her main mode (mukhyayā vṛttyā) as "Madhyamā" --viz. Parāparā-- (madhyamayā), the Mālinī (mālinī-rūpā eva) of the Fortunate One --i.e. Lord Śiva-- (bhagavat). (In this condition, She is) infinite (anantā) (and) Her own (sva) essential nature (sva-rūpā) is multiplicity (vaiśvarūpya) which is indicated (pradarśita) after having fully considered everything (parigaṇana) --i.e. this is a very precise statement indeed--. And (ca) right there (tatra api), in Her own Self (sva-ātmani) that is exactly so (tathā eva) --viz. Parāparā--, She, on Her consisting of all, assumes (sarva-ātmakatvena... eti) the state constituted by (ātmakatvam) letter (varṇa), word (mantra) (and) sentence (pada) due to the preponderance (udrekāt) of the three (traya) portions (aṁśa) --Parā, Parāparā and Aparā within Parāparā herself--.

And (ca) this --the aforesaid three portions-- (etad) must be considered (mantavyam) "from the viewpoint (bhāvena) of carrying out (karaṇa) a purification (śodhana... iti)".

The subtle (sūkṣmāḥ eva) bonds --lit. nooses-- (pāśāḥ) shining forth (ullasantaḥ) indeed (hi) in the Paśyantī (paśyantī) portion (aṁśa) are to be purified (śodhyāḥ bhavanti). (Why?) Because (those) bonds (pāśatvāt) are lying (līnatvam eva) within (antar).

But (tu) in the state (pade) of Madhyamā (madhyamā), in which there is an expansion (prasare) of Śakti (śākta) consisting of (maya) a blossoming (vijṛmbhā) becoming more and more perceptible (udita-udita), (Paśyantī appears) as an instrument (karaṇatā eva) of purification (śodhana). (How is this process of purification taking place?) Just as (iva) when there is removal (apasaraṇe) of the dirt (mala) lying (līna) within (antar) a piece of cloth (paṭa), so also (tad) (there is) consequently (tad) (a removal) of the external gross dirt (bāhya-sthūla-malasya) --i.e. when Paśyantī is purified, Madhyamā becomes automatically purified, and so on and on--. (Now, as a result of all that which was described before,) the state (padam) of Vaikharī (vaikharī) as existing within (antar-gatam) of Saṁvid or Consciousness (saṁvid) —(namely,) the most venerable (bhaṭṭārikā) Parā (parā)— is being examined (vimṛśyate).

There is no (na hi) impossibility (asambhavaḥ) of Vaikharī (vaikharyāḥ) (existing) there --in Parā-- (tatra) --in sum, it is not impossible that Vaikharī exists in Parā--.

For example (tathāhi): Even though (yadi api) the pronunciation (karaṇāḥ) (and) the organs of utterance (sthāna) in children (bālāḥ) who are two or three years old (dvitraiḥ varṣaiḥ) have become evident (sphuṭī-bhūta... bhavanti), yet (tathā api) it is a completely accepted fact that (iti tāvat sthitam) (their) proficiency (with respect to the language) (vyutpattiḥ) increases more and more (adhika-adhika-rūpatām eti) day after day (dina-anudinam) (and) month after month (māsa-anumāsa) certainly (eva vā hi). If (yadi) in that state (tatra... pade) of Madhyamā (madhyamā) there was no (na syāt) appearance (sphuraṇam) of the "letters" (varṇa) portion (aṁśa) according to the division (vibhāga) of pronunciation (karaṇa) (and) organs of utterance (sthāna) which will become evident (sphuṭī-bhaviṣyat) by the expansion (prasara) of such (tathāvidha) (a state of) Vaikharī (vaikharī), then (tad) there would be no (na... syāt) difference (viśeṣaḥ) with reference to the development (of language) (vyutpattau) in the case of a child (bālakasya) who is one day old (ahar-jātasya), one month old (māsa-jātasya) or (vā) one year old (saṁvatsara-jātasya). If it be argued that (iti ced): "Madhyamā herself (madhyamā eva sā) is particularized by (viśiṣyate) proficiency (as regards the language) (vyutpattyā)", the "How?" --i.e. the way in which that is happening-- (katham iti) should be discussed and investigated (carcyatām) truly (tāvat). (Continuing with the example of the child:) By hearing (śṛṇvan eva) the words (tān śabdān) and (ca) seeing (paśyan) objects (arthān) he becomes proficient (regarding the language) (vyutpadyate). And (ca) he mentally seizes (parāmṛśet) the letters (varṇān) which are being heard (śrūyamāṇān eva). Also (ca), all those things that are heard (by him) (śrūyante) belong to the Vaikharī level (vaikharī-mayāḥ). With regard to those things (that he is hearing) (teṣu ca), he (asau) (is) exactly (iva) like (vat) someone who is blind from birth (jāti-andha) regarding form(s) (rūpe).

Therefore (tasmāt), Vaikharī (vaikharī) is (asti eva) formed from (mayī) pronunciation (karaṇa), organs of utterance (sthāna), etc. (ādi) lying (niviṣṭa) within (antar) Madhyamā (madhyamā).

(This is) so (evam eva) even (api) in a dumb (mūke).

It was (already) mentioned (iti uktam) the all-containing State --the State that consists of all-- (sarva-ātmakatvam ca) of Consciousness (saṁvidaḥ), i.e. of the Consort of the Fortunate One (bhagavatyāḥ eva).

Thus (evam ca), the state (padam eva) of Vaikharī (vaikharī) which has gotten her blossoming (labdha-vijṛmbham) from the state (dhāma) of Madhyamā (madhyamā), as long as (yāvat) she remains (āste) in her own portion --in her own field of action-- (sva-aṁśe), in the growth (ullāse) of the condition (bhāva) of "vācaka" --the word denoting-- (vācaka) (and) "vācya" --the object being denoted by the word-- (vācya) being (perfectly) clear and evident (sphuṭa), in what is an expansion (pathā-ātmani) of mutual (paraspara) diversity (vaicitrya), (and) having the network of tattva-s or categories within herself (tattva-jālam antaḥkṛtya), so long (tāvat) (she is) the most venerable (bhaṭṭārikā) Aparā (aparā).

When there is growth (ullāse) of the state of (pada) Madhyamā (madhyamā) that exists (varti) within (antar) That --viz. Parā-- (tad), (that is) Parāparā (parā-aparā), and (ca) (it is also Parāparā) when there is growth (ullāse) of Paśyantī (paśyantī). And (ca) in Her own Self (sva-rūpatas), the Consort of the Fortunate One (bhagavatī) is the Goddess --i.e. Parā or Parāvāk-- (devī).

[Now, Abhinavagupta will "finally" explain in detail what the "purifier", "the means of purification" and "that which is to be purified" are:]

Thus (iti), a triple (traidham eva) position (sthitiḥ) abides (avatiṣṭhate) in the state (bhāvena) of the purifier (śodhaka).

The "purifier" (śodhakaḥ) (is) certainly (hi) the Universal Self (viśva-ātmā) who has an expanded form (vitata-rūpaḥ). It has (already) been said that (iti uktam) (His) Expansion (vaitatyam ca) is (bhavati) like that (evam eva) --i.e. triple--.

Concerning (prati) the "means of purification" (śodhanam... tu), it is the agency --the capacity of doing-- (kartṛtvam) that belongs to the Doer alone (kartuḥ eva), i.e. the Fortunate One (bhagavataḥ) who accepts limitation or contraction (gṛhīta-saṅkocasya) through His own (sva) Absolute Freedom (svātantrya) (and) rests in (viśrāntasya) the Greatness and Glory (mahima) of (His) Śakti or Power (śākta).

The condition of "that which is to be purified" (śodhyatā tu) pertains to "nara" --the limited individual-- (nara-ātmanaḥ), who is a network (jālasya) of bonds --lit. nooses-- (pāśa), whose only nature (eka-rūpasya) is limitation or contraction (saṅkoca), whose essence (ātmanaḥ) is a dualism (bheda) which is firstly (prathama) sketched out (āsūtrita) in the state (dhāma) of Paśyantī (paśyantī) as being of the nature (rūpa) of the "paśusakti" --"Pratibimbapaśyantī" or "reflected Paśyantī" appearing as the power of the limited beings-- (paśu-sakti) displayed (visphārita) by the Power of Knowledge (jñāna-śakti) of Sadāśiva (sadāśiva) consisting of --i.e. the "paśusakti" consists of-- (ātmaka) a "kṣobha" or "agitation" (kṣobha) (derived from) the Parāparā deity (as the "Pati-śakti" or "Bimbapaśyantī" --Paśyantī as the Mirror of Consciousness, the power that has lordship and is devoid of "kṣobha" or "agitation"--) (parā-aparā-devatā), which --viz. Parāparā as Bimbapaśyantī or Pati-śakti-- is similar to (tulya-kakṣya) the most venerable (bhaṭṭārikā) Parā --viz. Parāvāk, the Supreme Speech-- (parā) that is not different from (avinirbhakta) the glorious (bhaṭṭāraka) Bhairava (bhairava) whose sole form (eka-rūpa) is the triad (trika) which transcends (atikrānta) the thirty-seven ("kalā-s" or "phases"). This is a established truth (iti nirṇayaḥ).

As has been mentioned (yathā-uktam) by most adorable Somānanda (śrī-somānanda-pādaiḥ) in (his) Śivadṛṣṭi (śiva-dṛṣṭau):

"(Let) Śiva (śivaḥ) who has entered into (samāviṣṭaḥ) my (asmad) nature (rūpa) as my own Self (sva-ātmanā) --i.e. He is in unity with my nature, He is myself-- make (karotu) a bow (namas), by (His) Highest Power --viz. Parā-- (parayā... śaktyā), to Himself (ātmane) —who is extended (as the universe) (tata)—, in order to remove the obstacles (nivāraṇe) which are (nothing but) Himself (ātma... iti)!".

The entire (sarva) totality (kalāpaḥ) of activities (kriyā) --i.e. purifier, means of purification and that which is to be purified-- indicates (sūcakaḥ) (Śiva) as being of such a form (evam-rūpatā) in Śivadṛṣṭi (śivadṛṣṭau).

Besides (api ca), with reference to that (very topic) (tatra), even (api) in the case of the purifiers (śodhakānām) of that which has to be purified (śodhya), the dissolution (vigalanam) (proceeds) in constant succession, higher and higher --the succeeding gets dissolved in the preceding-- (uttara-uttaram):

"Abandon (tyaja) dharma (dharmam) and (ca) adharma (adharmam), i.e. abandon (tyaja) both (ubhe) truth and falsehood (satya-anṛte). After abandoning (tyaktvā) both (ubhe) truth and falsehood (satya-anṛte), abandon (tyaja) that (tad) by which (yena) you abandon (tyajasi... iti)".

Therefore (tad), such (etāvatī) (is) this (iyam) glory (dhārā) that (yad) purifier (śodhakam) as well as (api... api) means of purification (śodhanam) are to be purified (śodhyam eva) (too). With reference to the scripture(s) (śāstre) of venerable (śrī) Trika (ṣaṭ-ardha), this (shows) their eminence and superiority (iti... sva-utkarṣaḥ). And (ca) also (api) the position (sthitiḥ) of these three (tisṛṇām... āsām) is (bhavati eva) simultaneously (yugapad) (in Parā).

(An individual) speaks (vakti hi) something --lit. another-- (anyat) (by means of Vaikharī) and (ca) by thinking (vikalpayan) he speaks inarticulately (jalpati) another (thing) (anyat) (through Madhyamā. In turn, he) perceives (paśyati) something else --lit. another-- (anyat) which is indeterminate --viz. beyond thoughts-- (avikalpam eva) (by Paśyantī). However (tu), in this respect (atra), (it is) the Fortunate (bhagavān) Bhairava (bhairavaḥ) alone (eva) who is totally Full (paripūrṇaḥ eva) in such (a group of three states --Vaikharī, Madhyamā and Paśyantī--) (tāvati... iti) (as Parā. Because,) by getting in touch with (pariśīlanena) the traditional teaching (sampradāya-upadeśa) derived from the primordial (ādi) experience (anubhava), it cannot be denied (anapalāpanīyatvāt) that this (asya) "Substance" --as it were-- (arthasya) is identical with (mayasya) one's own (sva) Consciousness (saṁvid).

Nor is That (na tad) simultaneous (yugapad), but rather (api tu) there is (merely) a conception (abhimānaḥ) of simultaneity (yaugapadya) "since on Its being that subtle (tathā-saukṣmyāt), It is not marked (alakṣyam iti)", just like (iva) the piercing of (vyatibhedaḥ) of one hundred (śata) acacia (śirīṣa) flowers (kusuma) (and) buds (pallava) (looks like) "simultaneous" (yugapad iti). If it be argued that (iti ced) ("simultaneous" implies) "samānakālam" or "happening at the same time" (samāna-kālam), what (kā) (is) this (ayam) way of talking (bhāṣā) really (khalu)?

According to the principle (nayena) expressed (by myself) (prokta), what (kaḥ) is time (kālaḥ) with regard to the inner Consciousness (antarmukhe saṁvid-ātmani)?

If it be argued that (iti ced) it --i.e. time-- (saḥ), though (api) it is situated in (gata) a limited condition (upādhi) as "knowable" --an object-- (jñeya), overpowers (avaskandet) indeterminate Knowledge --i.e. Consciousness-- (jñānam) because it is the life (tasya... prāṇatvāt) of the manifestation (ābhāsa) consisting of (maya) the going and coming (gama-āgama) of the vital energy (prāṇa), etc. (ādi) (as well as) of its absence --i.e. of the absence of the going and coming of the vital energy, etc.-- (tad-abhāva), which are (rūpa) (also) "knowables" (jñeya), (that statement is not true since) a "knowable" --an object-- (jñeyasya) rests on one's own Self --viz. Consciousness-- (sva-ātmani) who is full of (maye) Light (bhāsā). Or (vā) otherwise (anyathā), what (kaḥ) peculiarity (viśeṣaḥ) of its --i.e. of time-- (asya) (could be) expressed (uktaḥ) by means of (mukhena) Knowledge (jñāna)? The rise (samplavaḥ) of the mutual dependence (itaretara-āśraya) (takes place) because of the difference (bhedāt) (between something) and one's own Self (svataḥ) --in short, it takes place due to dualism--.

All that (sarvam) can be pronounced (ucyamānam) flies toward (āpatet) the jaws (mukham eva) of indeterminate Knowledge (jñāna).

Similarly (tathā ca), that (saḥ) (very) fault (doṣaḥ) --i.e. the mutual dependence-- (appears) in saying that (ucyamāne) "the piercing (vyatibhedaḥ) of a lot of hundreds (bahutara... śata) of flowers (kusuma) (and) buds (pallava) (is) also (api ca) (the piercing of) many (anekaḥ iti)". (And) there is no (na asti) operation (resulting in a "whole atom") (karma) by addition (yogāt) of the last (anta) atom (paramāṇu) with (other) atoms --lit. parts, components-- (avayava) --as in this context "atom" means "the minutest particle of matter that cannot be further divided", the sense is that an atom, being without any parts, is a "whole in itself" and not the result of the sum of many parts or components--. This is what occurs (iti āpatet).

And (ca) there is no (na... syāt) congruous connection (anusandhānam) together with (saha) the absence (abhāvena) of indeterminate Knowledge (jñāna). (Why?) Because there is no experience or perception (anubhava-abhāvāt) of that congruous connection (anusandhāyāḥ... tasyāḥ ca) when there is a breaking (bhede) in memory (smṛti), since it --i.e. memory-- depends on (upajīvitve) experience or perception (anubhava). After investigating exhaustively (this matter) (vitatya ca), I wrote about it (vicāritaṁ mayā etad) in (my) commentary on (ṭikāyām) Padārthapraveśanirṇaya (padārthapraveśanirṇaya). So (iti), what (kim) is here the use of (this) net (iha... jālena) of useless (vṛthā) words (vāk) which ends up being (paryavasāyinā) an obstacle (vighna) for the teaching (upadeśa) of the subject under discussion (prakṛta)?

Thus (evam), the Consort of the Fortunate One (bhagavatī) (in Her aspect as) Parā (parā) abides (sthitā) as being (bhāvena) the purifier (śodhaka).

And also (api ca) Parāparā (parā-aparā) (behaves like a purifier) where (yatra) there is an abiding (sthitiḥ) of the glorious (bhagavatīnām) powers (śaktīnām) (known as) Aghorā-s --lit. not fearful--, etc. (aghorā-ādīnām), by means of (yogāt) which (yad) the skillful (sādhaka) yogi-s (yoginaḥ) that attained the Vijñānākala state (vijñānākala) become endowed with (sampannāḥ) the natures (rūpāḥ) of the Great Lords of Mantra (mantra-mahā-īśa) and so forth (ādi).

Through the Grace (anugraheṇa eva) of powers (śakti) (such as) Brāhmī (brāhmī), etc. (ādi), the practitioners possessed of inferior skillfulness (sādhaka-āṇavaḥ) turn into (sampannāḥ) Brahmā, Viṣṇu, etc. (brahma-viṣṇu-ādayaḥ).

The Supreme Lord (parama-īśvaraḥ) indeed (hi), i.e. most venerable (bhaṭṭārakaḥ) Bhairava (bhairava), whose beautiful Form (vapus) is Full (paripūrṇa) (and) replete with (nirbhara) the multitude (puñja) of all (samagra) the powers (śakti), through a penetration (niveśanayā) by His own (nija) Power (of Absolute Freedom) (śakti), makes (karoti) Brahmā and others (brahma-ādīn) free (svatantrān). So (iti), what (kim) else (anyat) (could one say about this)?

Thus (evam), this is another (iti anyaḥ) excellence (utkarṣaḥ) (of the Trika system,) that there is a state of that which is to be purified (śodhyatvam) even (api) in the case of the purifier (śodhakasya). According to the maxim (sthityā):

"Trika (trikam) (is) more elevated (parataram) than Kula (kulāt... iti)".

On that account (tatas ca), since purifier, means of purification and that which is to be purified are three (śodhya-śodhana-śodhakānām... tri-ātmakatvāt) everywhere (sarvatra eva), Trika (trikam) (is) invariable (anapāyi). As I myself have said (yathā-uktam mayā eva) in a hymn (stotre):

"Where (yatra) there are (samasti) three aspects (tritayam) of the group of three (trikāṇām... iti)".

In this way (evam), there is no endless series of statements (na ca... anavasthā). (Why?) Because everything of this (teaching) is uniform (sarvasya asya... eka-mayatvāt) with the Highest (para) Consciousness (saṁvid) of the Fortunate One (bhagavat) --i.e. in this teaching everything is in full unity with the Great Bhairava--. It must be considered (mantavyam) in this manner (evam eva):

"... abandon (tyaja) that (tad) by which (yena) you abandon (tyajasi... iti)".

Lastly (antatas), even (api vā) the purifier (śodhakaḥ) is to be purified (śodhyaḥ eva) since bonds --lit. nooses-- appear (pāśa-ātmakatvāt) (in him) when there is an emergence (ucchalattāyām) of the portion (aṁśa) (called) duality (bheda).

And (ca) the means of purification (śodhanam eva) (is) in the true sense of the word (paramārthatas) a Fire (hutavahaḥ eva) which is not different from (abhedi) the Consciousness (saṁvid) of Bhairava (bhairava) that is dexterous (catura) in burning up (ploṣa) all (sarva) the impurities (mala). When there is an entrance (anupraveśe) of all --viz. purifier, means of purification and that which is to be purified-- (sarvasya) (into Bhairava, there is then) a State of Fullness (paripūrṇatā eva). As (yad) (Śiva) will declare (vakṣyati) (later on:)

"He who (yaḥ) really (tattvena) knows (vetti) thus (evam)".

etcetera (iti-ādi).

Therefore (tad), since the deities commencing with the ones of Parāparā, being identical with the Supreme Consciousness, consist of all (para-saṁvid-ekamaya-parāparā-ādi-devatānāṁ sarva-ātmakatvāt), infinity (ānantyam) of "vācaka-s" --words that denote-- (vācaka) (and) "vācya-s" --objects denoted by those words-- (vācya) (such as) the ones that are worldly --not sacred-- (laukika), the ones relating to other (antarīya) scriptures (śāstra), etc. (ādi) has also been abridged (api saṅgṛhītam) through the word(s) (of this stanza and a half in Mālinīvijayatantra) (vacanāt), which begins (ādi) thus (iti):

"The very mighty (mahābalāḥ) Yoginī-s (yoginyaḥ) who have become (sambhūtāḥ) the limbs (aṅga) of the Parāparā(mantra) --i.e."Om̐ aghore hrīḥ paramaghore huṁ ghorarūpe haḥ ghoramukhi bhīme bhīṣaṇe vama piba he ruru rara phaṭ huṁ haḥ phaṭ", but only the "Om̐ aghore hrīḥ paramaghore huṁ ghorarūpe haḥ ghoramukhi bhīme bhīṣaṇe vama piba he" portion is relevant here, because the remaining "ruru rara phaṭ huṁ haḥ phaṭ" portion pertains to Śiva-- (parā-aparā) are eight (aṣṭau) --viz. Brāhmī, Māheśvarī, Kaumarī, Vaiṣṇavī, Vārāhī, Indrāṇī, Cāmuṇḍā and Yogeśvarī--. (The sacred words assigned to them in the Parāparāmantra contain) in succession (krameṇa tu) five (letters) --i.e. "Om̐ a-gho-re hrīḥ", for Brāhmī-- (pañca), six (letters) --i.e. "pa-ra-ma-gho-re huṁ", for Māheśvarī-- (ṣaṭ), five (letters) --i.e. "gho-ra-rū-pe haḥ", for Kaumarī-- (pañca), four (letters) --i.e. "gho-ra-mu-khi", for Vaiṣṇavī-- (catvāri), (along with a sequence) of two and three (dvi-tri) letters (arṇāḥ) (occurring) twice (dvi) --i.e. "bhī-me", for Vārāhī; "bhī-ṣa-ṇe", for Indrāṇī; "va-ma", for Cāmuṇḍā; and "pi-ba he", for Yogeśvarī, respectively--. (Besides,) they should be known (jñeyāḥ) as (constituted by the vocative cases containing the sum of) seven and eleven letters (sapta-ekādaśa-arṇāḥ) linked to (anvitāḥ) one (eka) (and) one and a half letters (ardha-arṇa) twice --viz. one and a half letters "twice", i.e. three letters-- (dvaya) --the final number is 22 letters in all, which refers to the sum of letters belonging to the vocative cases occurring in the abovementioned Parāparāmantra: a-gho-re, pa-ra-ma-gho-re, gho-ra-rū-pe, gho-ra-mu-khi, bhī-me, bhī-ṣa-ṇe and he"--".

...

A partial explanation for the time being

Due to the absence of doubts on the part of several readers, according to their comments... not because they have attained the State of Final Liberation and Absolute Supremacy of Knowledge about Mālinī and Mātṛkā, but rather because there cannot be any doubts when nothing is clear for them, hahahahaha! (this is the eternal problem with massive Guru-s like Abhinavagupta, that they are too massive and require similarly massive disciples)... I will compassionately explain what abhinavagupta meant to say in the first part of his "easy" exposition or the great majority of the readers will not be able to understand what he will continue to say in the rest of the scripture. I will do so through several charts. Since I cannot translate all the Sanskrit terms constantly as it would occupy too much space in the upcoming charts, have always at hand both the Tattvic Chart and the Tattva-s & Sanskrit page to keep track of the meanings of the Sanskrit names of the tattva-s.

What is the relationship between the three aspects of the Goddess (Parā, Parāparā and Aparā) and the speech levels (Parāvāk, Paśyantī, Madhyamā and Vaikharī)? This is the connection:

1. Parā is the same as Parāvāk (the Supreme Speech where you cannot differentiate word --vācaka-- and object denoted by it --vācya--)
2. Parāparā includes Paśyantī ("lit. the One who sees", because at this level you see the universe as a whole --like watching the earth from the moon, for example--). Here, in Paśyantī, word and object are different from each other but they are NOT separate (i.e. they are in full unity). There is a subtle differentiation then. And Madhyamā dwells here too, in Parāparā. In Madhyamā there are difference and separation but only at a mental level (this marks the breaking of unity)
3. Aparā contains Vaikharī. Here, the word and the object are fully manifested at a physical level (e.g. the word "tree" and the respective object called "tree"). This is the pinnacle of differentiation (duality)

Just as the first 16 letters in the Mātṛkā arrangement (i.e. the 16 vowels) represent, according to Abhinavagupta, the internal life of Śiva, even so the first 16 letters in the Mālinī arrangement (viz. "na ṛ ṝ ḷ ḹ tha ca dha ī ṇa u ū ba ka kha ga") stand for the same internal life of Lord Śiva. This group of the first 16 letters of Mālinī is composed of vowels and consonants. The vowels do not become reflected at all in Bimba (the Mirror of Consciousness) in the case of Mātṛkā, but the consonants do. And in Mālinī, the vowels located within the first 16 letters do not undergo any reflection at all. Anyway, the vowels present in the remaining 34 letters of the Mālinī arrangement, being assigned to different tattva-s at the Aparā level, do become reflected in the Mirror of Consciousness.

Nonetheless, in the first two levels (Parā and Parāparā), while the vowels of the group of the first 16 letters (both in Mālinī and Mātṛkā) remain immutable, the consonants go through a transformation due to their "reflection in the Bimba or Mirror of Consciousness". There are three states for the consonants then, within Parā and Parāparā: "Sarvāgrarūpatā, Sarvamadhyarūpatā and Sarvāntyarūpatā". The former is only relating to "Parā", while the last two refer to Parāparā. Why? Because in Parā, the consonants remain as such (with no transformation), but in Parāparā, they are reflected in the Mirror of Consciousness (Bimba) and consequently they undergo transformation. This process of "transformation" is called "Sarvamadhyarūpatā". And when the transformation is finished, that is known as "Sarvāntyarūpatā". While Sarvāgrarūpatā abides in Parāvāk (Supreme Speech), the other two (Sarvamadhyarūpatā and Sarvāntyarūpatā) remain in Paśyantī.

Let us begin then!

Chart 1

Letters in the Mālinī arrangement together with their associated tattva-s

Sarvāgrarūpatā (lit. "the form at the beginning of all", when the letters remain in themselves... specifically the consonants, as the vowels never change at this level) in Parā according to the Mātṛkā arrangement

The arrangement of the letters given by Abhinavagupta differs from that one given by his disciple, Kṣemarāja, in his commentary on II.7 of his Śivasūtravimarśinī (whose content has been abridged in the abovementioned Tattva-s & Sanskrit chart) regarding four points:

1) Abhinavagupta assigned all the vowels to the Śivatattva alone (category 1) in the Mātṛkā arrangement (it is to be noted that Kṣemarāja did not speak about the Mālinī arrangement in his commentary).

2) Abhinavagupta adds a kind of pseudo tattva called Mahāmāyā (between tattva-s 5 and 6), and assigns a letter to her, which distorts the arrangement given by Kṣemarāja.

3) Abhinavagupta does not arrange the Kañcuka-s (tattva-s 7 to 11) in the traditional way, viz.: "Kalā, Vidyā, Rāga, Kāla and Niyati" but rather he arranges the Kañcuka-s in a very different way for reasons I cannot explain now: Kalā-Kāla, Vidyā and Rāga-Niyati. Therefore, the letters being assigned will vary in his scheme with regard to the Kṣemarāja's scheme.

4) Abhinavagupta puts the conjunct "kṣa" as the last letter of the alphabet following the Mātṛkā arrangement, and not "ha" as traditionally one can see in the texts. Hence, this is another difference with respect to the scheme outlined by his own disciple, Kṣemarāja.

With those four differences fully specified, I proceed to show "the things" in a more didactic way than by means of mere text (as Abhinavagupta did):

Now I will explain the first 16 letters of the Mālinī arrangement in Parā, which represent the "internal life of Lord Śiva". Additionally, the respective tattva-s relating to them but in the Mātṛkā arrangement are also given such as defined by Abhinavagupta in the first abovementioned 9 points of his study. All in Parā:

The next 8 points which occur in the study of Abhinavagupta have to do again with the "internal life" of Lord Śiva in the first 16 letters of Mālinī but as this is now the Parāparā level, the corresponding "reflected letters" in the Mātṛkā arrangement can be traced in the next two charts both in "Sarvamadhyarūpatā" and "Sarvāntyarūpatā".

Chart 4
Sarvamadhyarūpatā (lit. "the form in the middle of all", when the letters undergo transformation... specifically the consonants, as the vowels never change) in Parāparā according to the Mātṛkā arrangement

Sarvamadhyarūpatā in Parāparā according to the Mātṛkā arrangement

Śivatattva (category 1)
अ आ इ ई उ ऊ ऋ ॠ ऌ ॡ ए ऐ ओ औ अं अः - a ā i ī u ū ṛ ṝ ḷ ḹ e ai o au aṁ aḥ (vowels never undergo transformation, i.e. they never are reflected in Bimba or the Mirror of Consciousness)
Consonant going through transformation	Respective tattva or category	Reflecting in Bimba	Respective tattva or category	Consonant going through transformation
क्ष - kṣa	शक्ति - Śakti (category 2)		पृथिवी - Pṛthivī (category 36)	क - ka
ह - ha	सदाशिव - Sadāśiva (category 3)		आपस् - Āpas (category 35)	ख - kha
स - sa	ईश्वर - Īśvara (category 4)		अग्नि - Agni (category 34)	ग - ga
ष - ṣa	सद्विद्या - Sadvidyā (category 5)		वायु - Vāyu (category 33)	घ - gha
श - śa	महामाया - Mahāmāyā (between categories 5 and 6)		आकाश - Ākāśa (category 32)	ङ - ṅa
व - va	माया - Māyā (category 6)		गन्ध - Gandha (category 31)	च - ca
ल - la	कला-काल - Kalā-Kāla (categories 7 and 10)		रस - Rasa (category 30)	छ - cha
र - ra	विद्या - Vidyā (category 8)		रूप - Rūpa (category 29)	ज - ja
य - ya	राग-नियति - Rāga-Niyati (categories 9 and 11)		स्पर्श - Sparśa (category 28)	झ - jha
म - ma	पुरुष - Puruṣa (category 12)		शब्द - Śabda (category 27)	ञ - ña
भ - bha	प्रकृति - Prakṛti (category 13)		उपस्थ - Upastha (category 26)	ट - ṭa
ब - ba	बुद्धि - Buddhi (category 14)		पायु - Pāyu (category 25)	ठ - ṭha
फ - pha	अहङ्कार - Ahaṅkāra (category 15)		पाद - Pāda (category 24)	ड - ḍa
प - pa	मनस् - Manas (category 16)		पाणि - Pāṇi (category 23)	ढ - ḍha
न - na	श्रोत्र - Śrotra (category 17)		वाक् - Vāk (category 22)	ण - ṇa
ध - dha	त्वक् - Tvak (category 18)		घ्राण - Ghrāṇa (category 21)	त - ta
द - da	चक्षुस् - Cakṣus (category 19)		जिह्वा - Jihvā (category 20)	थ - tha

Chart 5
Sarvāntyarūpatā (lit. "the form at the end of all", when the consonants already underwent transformation and were assigned to a specific tattva, which absorbs the previous tattva within itself) in Parāparā according to the Mātṛkā arrangement

Finally:

Chart 6
The remaining 34 letters of Mālinī (viz. "gha ṅa i a va bha ya ḍa ḍha ṭha jha ña ja ra ṭa pa cha la ā sa aḥ ha ṣa kṣa ma śa aṁ ta e ai o au da pha") in the Aparā aspect of the Goddess (i.e. in the speech level called Vaikharī) and their respective reflections in Paśyantī (within the Parāparā aspect of the Goddess in the Mātṛkā arrangement)

The last 34 letters of Mālinī in Aparā and their corresponding reflections in Paśyantī according to the Mātṛkā arrangement

Mālinī letter	Respective tattva (category)	Reflecting in Paśyantī	Respective tattva (category) and power (śakti)	Mātṛkā letter
घ - gha	सदाशिव - Sadāśiva (category 3)		वायु - Vāyu (category 33)	घ - gha
ङ - ṅa	ईश्वर - Īśvara (category 4)		आकाश - Ākāśa (category 32)	ङ - ṅa
इ - i	सद्विद्या - Sadvidyā (category 5)		इच्छाशक्ति - Icchāśakti (Śiva's Power of Will)	इ - i
अ - a	माया - Māyā (category 6)		शिव - Śiva (category 1)	अ - a
व - va	नियति - Niyati (category 11)		माया - Māyā (category 6)	व - va
भ - bha	काल - Kāla (category 10)		प्रकृति - Prakṛti (category 13)	भ - bha
य - ya	राग - Rāga (category 9)		नियति - Niyati (category 11)	य - ya
ड - ḍa	विद्या - Vidyā (category 8)		पाद - Pāda (category 24)	ड - ḍa
ढ - ḍha	कला - Kalā (category 7)		पाणि - Pāṇi (category 23)	ढ - ḍha
ठ - ṭha	पुरुष - Puruṣa (category 12)		पायु - Pāyu (category 25)	ठ - ṭha
झ - jha	प्रकृति - Prakṛti (category 13)		स्पर्श - Sparśa (category 28)	झ - jha
ञ - ña	बुद्धि - Buddhi (category 14)		शब्द - Śabda (category 27)	ञ - ña
ज - ja	अहङ्कार - Ahaṅkāra (category 15)		रूप - Rūpa (category 29)	ज - ja
र - ra	मनस् - Manas (category 16)		विद्या - Vidyā (category 8)	र - ra
ट - ṭa	श्रोत्र - Śrotra (category 17)		उपस्थ - Upastha (category 26)	ट - ṭa
प - pa	त्वक् - Tvak (category 18)		मनस् - Manas (category 16)	प - pa
छ - cha	चक्षुस् - Cakṣus (category 19)		रस - Rasa (category 30)	छ - cha
ल - la	जिह्वा - Jihvā (category 20)		कला - Kalā (category 7)	ल - la
आ - ā	घ्राण - Ghrāṇa (category 21)		आनन्दशक्ति - Ānandaśakti (Śiva's Power of Bliss)	आ - ā
स - sa	वाक् - Vāk (category 22)		ईश्वर - Īśvara (category 4)	स - sa
अः - aḥ	पाणि - Pāṇi (category 23)		विसर्गशक्ति - Visargaśakti (Emissional Power)	अः - aḥ
ह - ha	पाद - Pāda (category 24)		सदाशिव - Sadāśiva (category 3)	ह - ha
ष - ṣa	पायु - Pāyu (category 25)		सद्विद्या - Sadvidyā (category 5)	ष - ṣa
क्ष - kṣa	उपस्थ - Upastha (category 26)		शक्ति - Śakti (category 2)	क्ष - kṣa
म - ma	शब्द - Śabda (category 27)		पुरुष - Puruṣa (category 12)	म - ma
श - śa	स्पर्श - Sparśa (category 28)		महामाया - Mahāmāyā (between categories 5 and 6)	श - śa
अं - aṁ	रूप - Rūpa (category 29)		बैन्दवी शिवशक्तिः - Baindavī śivaśaktiḥ (Śiva's power linked to Bindu)	अं - aṁ
त - ta	रस - Rasa (category 30)		घ्राण - Ghrāṇa (category 21)	त - ta
ए - e	गन्ध - Gandha (category 31)		अस्फुटक्रियाशक्ति - Asphuṭakriyāśakti (indistinct Power of Action)	ए - e
ऐ - ai	आकाश - Ākāśa (category 32)		स्फुटक्रियाशक्ति - Sphuṭakriyāśakti (distinct Power of Action)	ऐ - ai
ओ - o	वायु - Vāyu (category 33)		स्फुटतरक्रियाशक्ति - Sphuṭatarakriyāśakti (more distinct Power of Action)	ओ - o
औ - au	अग्नि - Agni (category 34)		स्फुटतमक्रियाशक्ति - Sphuṭatamakriyāśakti (most distinct Power of Action)	औ - au
द - da	आपस् - Āpas (category 35)		चक्षुस् - Cakṣus (category 19)	द - da
फ - pha	पृथिवी - Pṛthivī (category 36)		अहङ्कार - Ahaṅkāra (category 15)	फ - pha

With my explanation, the first words of Abhinavagupta in this Part 4 have now become clearer, I guess.

To be continued

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