Verse 15 [External Manifestations of Bhavāni]

Sanskrit text, Unicode transliteration and English commentary of verse 15:

देशकालकलना विशेषतो यद् भवानि बिहितं निगद्यते ।
व्यक्तिजाति तनुसंश्रितक्रमं तद्धितं तव बहिर्विजृम्भणम् ॥ १५ ॥

deśakālakalanā viśeṣato yad bhavāni bihitaṃ nigadyate |
vyaktijāti tanusaṃśritakramaṃ taddhitaṃ tava bahirvijṛmbhaṇam || 15 ||

Comparative analysis of commentaries and excerpts in English:

[External Manifestations of Bhavāni]

Addressing the Śakti as Bhavāni (the queen of Saṃsāra or Creation) the Siddhā says that Vidhi and Niṣedha (ordained and denied as means to attain the self-illumination and realization) through evolution and involution of the space, time and knowledge; or mind, genus or species and body etc.are all her external Manifestations. ^[1]

Manifestation of Śakti as Bhavāni from Mahābindu, the Bhava

The initial throb felt in Śiva is kṣepa, projection); At this stage there is no awareness of “aham” (I exist). When the awareness of “aham” evolves this stage is called Jñāna [jñānam] (Knowledge); When it evolves as various forms in the stages of creation and when the awareness of “idam” i.e the distinctive awareness from the pure self arises, then it is Saṅkhyāna [saṅkhyānam] (Determination); The awareness in Śiva that “aham-idam”. “I am—This”, thus viewing the universe as His reflection is Gati (Self-Identification); The furthering of the knowledge that this universe is nothing but the external projection of His Svātantrya Śakti “idam-aham”. This is me, is Nāda (Pure Awareness); These are the five stages of Manifestation brought forth by Śakti from the first throb in Śiva in the form of Mahābindu. These five modes of Absolute dynamics are brought about by kālī, the Ultimate reality.

The twelve movements of any one cognition in Sāktopāya, are denoted by the twelve forms of expansion of kālī—known by Twelve kālīs^[2].

(i) Sṛṣṭi Kālī -the conception of creative power in relation to the object,

(ii) Rakta Kālī the conception of the power of maintenance of the objective world through the five senses,

(iii) Sthitināśa Kālī,the power of Saṃhāra or withdrawal of the objective world,

(iv) Yama Kālī - the Anākhyā or indefinable power in relation to objective experience,

(v) Saṃhāra Kālī in this stage, the experience is, "The object is nondifferent from me",

(vi) Mṛtyu Kālī -She swallows up even residual traces of the idea of the withdrawal of the entire objective world,

(vii) Bhadra Kālī -efflorescence of different objects and the dissolving of those different forms again in Her essential Nature,

(viii) Mārtaṇda Kālī dissolution of the 12 senses in the ahaṃkāra to such an extent that they become unnameable,

(ix) Paramārka Kālī the emergence of the limited subject by merging ahaṃkāra in Her creative power,

(x) kālāgnirudra Kālī -She makes the limited self rest in the Universal Self; also termed Mahākālī—She holds within Herself everything including Time,

(xi) Mahākāla Kālī the dissolution of the "I" which is posited in opposition to ‘This’, in the "Perfect I" which is free from all relation to objectivity; withdrawal in relation to the limited subject (xii) Mahābhairavaghora-caṇḍakālī the subject, the object, the means of knowledge and knowledge are all dissolved into I-conciousness.

(Supposing you look at any object-a flower-the sensation travels to the place of the flower by our thought process. Then it returns again to your thought registering the sensation in the form of realization of the flower. Now the flower instead of being realized in the place it is seen, is realized in your mind. Thus your perception from inside has moved to the flower and has retraced to your thought from the flower. The corresponding movements of this cognition take twelve forms as the twelve Kālīs in Krama system.)

Notes and Sanskrit references:

[1] Cf. [Divyacakorikā] p 36-[Cidgaganacandrikā] 15.—

brahmasvarūpatāṃ nirūpya tasyaiva pāṭhabhedena adhyāropāpāvādābhyāmapi svasvarūpatvabodhanāya karmahetuvidhiniṣedhamārgeṇāpi tadvitabahirvijṛmbhaṇaṃ darśayati.

[2] Quote-[Tantrāloka]-ahn-4-sl 173-176) [Kramaprakāśikā] p 10-[Cidgaganacandrikā]-15—

kṣepo jñānaṃ ca saṃkhyānaṃ gatirnāda iti kramāt ||
svātmano bhedanaṃ kṣepo bheditasyāvikalpanam |
jñānaṃ vikalpaḥ saṃkhyānamanyato vyatibhedanāt ||
gatiḥ svarūpārohitvaṃ pratibimbavadeva yat |
nādaḥ svātmaparāmarśaśeṣatā tadvilopanāt ||
iti pañcavidhāmenāṃ kalanāṃ kurbatī parā devī kālī tathā kālakarṣiṇī ceti kathyate ||

(Quote-ibid Ahn-4tika) [Kramaprakāśikā] p 11-[Cidgaganacandrikā]-15.—

ekaṃ svarūparūpaṃ prasarasthitivilayabhedatastrividham |
pratyekamudayasaṃsthitilayaviśramataścaturvidhaṃ tadapi ||
iti vasupañcakasaṃkhyaṃ vidhāya sahajasvarūpamātmīyam |
viśvavivartāvartapravartaṃka jayati te rūpam iti ||