Verse 128-129 [Raudryādi Kalā, Śāmbhavya, Samvitkrama]

Sanskrit text, Unicode transliteration and English commentary of verse 128-129:

ज्ञानदीधितिषु रौद्रदीधितेर्मन्त्रदीधितिषु वामयोदितम् ।
योगदीधितिषु जृम्भतेऽम्बिका ज्येष्ठयैवमथ शक्तिदीधितेः ॥ १२८ ॥
देव्यभेदितकलाचतुष्टया शम्भुदीधितिषु दीप्यते स्वरः ।
तत्स्थितिस्त्वमपि वर्णभेदिनी मङ्गले वहसि यत्प्रधानताम् ॥ १२९ ॥

jñānadīdhitiṣu raudradīdhitermantradīdhitiṣu vāmayoditam |
yogadīdhitiṣu jṛmbhate'mbikā jyeṣṭhayaivamatha śaktidīdhiteḥ || 128 ||
devyabheditakalācatuṣṭayā śambhudīdhitiṣu dīpyate svaraḥ |
tatsthitistvamapi varṇabhedinī maṅgale vahasi yatpradhānatām || 129 ||

Comparative analysis of commentaries and excerpts in English:

Raudryādi Kalā, Śāmbhavyaḥ, Samvitkrama

The four types of Siddhas—

1. Jñāna-siddha,
2. Mantra-siddha,
3. Melāpa-siddha, and
4. Śākta-siddha;

Accompanied [by the following four respectively]:

1. Raudri,
2. Vāma,
3. Ambikā and
4. Jyesthā [Jyeṣṭhā?];

Create the four kalās Śakti who is beyond the Kalā s shines as a-kāra svara in the fifth Śāmbhava^[1] state.

At emphirical level, Jñānam refers to worldly Knowledge; Mantra is the Ātmā that is the effect of the rise of Pada and Artha; When Ātmā is at self-realised state then it is Melāpa; At this self-realised state when there is containment of Vāsanās then it is Śākta; when this state of self and that of awareness of Śiva merge then it is the state of Śāmbhava.

At the Cosmic level, Prakāśa, Śiva is of the nature of a calm ocean and enjoys the Svatantryaśakti, Vimarśa as his Anandaśakti-anubhava. From this state arise the Śaktis which are called Śāmbhavyaḥ. When there is a slight throb and Śiva is ready to act, then it is the state of Śākta-Ullāsa. When there is the feeling of Union of these two, then it is Melāpa-Sphuraṇa. When there are series of waves, then there arises the Mantra-Unmesa.

When like Candrodaya, which increases the tidal activity, there is complete shaking then arises the Jñānasiddha-Udaya.

1. Jñānasiddha are to be considered as form of Prameya;
2. Mantrasiddha are to be considered as form as Pramāṇa;
3. Melāpasiddha are to be considered as form as Pramātṛ—the self, Ātmā;
4. Śāktasiddha are to be considered as form as Śuddha-pramātṛ.
5. Śāmbhavasiddha are to be considered as form as the Samvit with absolute freedom in the Parāmaśiva Bhaṭṭāraka state.

Thus the combination of the Siddhas of Vṛndakrama and the Pañcavāha Śaktis reflect the Samvit krama consisiting of the five phases of actions on the part of Śiva viz.,

1. Sṛṣṭi,
2. Sthiti,
3. Saṃhāra,
4. Anākhyā and
5. Bhāsa.

Vāc catuṣṭayamapi Śaktirūpatvāt kalāśabdena āgameśu vyavahriyante

Arising out of Jñānasiddha, Raudri represents the Kriyāśakti expressed as Vaikharī vac. Subtle Mantrasiddha brings forth the Vāmaśakti representing Icchāśakti, who vomits the manifestation impregnated in her, hence called Vāmā. Vāc at this level is Paśyantī. Yoga, (Melāpa) siddha give rise to the evershining Ambikā who represents Parāvac. Vimarśaśakti equivalent to Śāktasiddha, represents Jñānaśakti to occupy the Madhyamā of vāc. When all these unite then it is the Śāmbhava state, where Śakti leaving her form of Mātṛkas, takes the formless state of A-kara represented by Bindu. This is the Saṃhāra krama for attaining the source of manifestation. In the Sṛṣṭikrama the whole process gets reversed.

Notes and Sanskrit references:

[1] Cf. [Kramaprakāśikā] p 76-[Cidgaganacandrikā]-128-129.—

jñānaṃ sṛṣṭiṃvijānīyāt sthitirmantraḥ prakīrtitāḥ |
saṃhāraṃ tu mahākālamelāpaṃ paramaṃ viduḥ ||
anākhyāṃ śaktirūpaṃ tu bhāsākhyāṃ śambhurūpakam |
pañcaprakārametad hi vijñeyaṃ tattvadarśibhiḥ ||
śrīkramasadbhāva. [Ibid-note 45]