अमूला तत्क्रमा ज्ञेया क्षान्ता सृष्टिरुदाहृता ।सर्वेषां चैव मन्त्राणां विद्यानां च यशस्विनि ॥ ८ ॥इयं योनिः समाख्याता सर्वतन्त्रेषु सर्वदा ।इह पदार्थप्रकाशनमेव तावत् संवेदनं प्रसिद्धम्, पदार्थश्च ज्ञातृज्ञेयस्वभावः, तत्र ज्ञातृता नाम उन्मेषनिमेषलक्षणेन संकोचविकासात्मज्ञानक्रियालक्षणेन स्वभावेन स्वपरिस्पन्दनसारा नतु परिनिष्ठिता ।परिच्छिन्नजडरूपघटादितुल्यस्य च संकोचविकासयोगः कथम् ।त्रिकोणं हृदयस्पन्दनादिषु यथायथा स्फुटीभवति तथातथा ज्ञातृत्वमुत्कृष्यते ।या बहिरिव संविदि यथायथा न्यूनीभवति, तथातथा तन्निकृष्यते ।यावज्जडपाषाणादौ स्वयं संकोचविकासलक्षणो विसर्गः स्वातन्त्र्यात्मा भगवतोऽनुत्तरस्य शक्तिः ।तेन भैरवसंघट्टविश्रमणोदयपरमार्थशिवशक्तिस्वरूपं रुद्रयामलमुच्यते ।संकोचविकासयोगे एव मध्ये अनुत्तरः, आनन्दः, इच्छा, ईशना, उन्मेषः, ऊनता, इच्छेशनयोरस्फुटस्फुटवेद्योल्लासः ऋ ॠ ऌ ॡ भवति, तयोरिच्छेशनयोरनुत्तरानन्दाभ्यां सन्धीयमानत्वात् ए ऐ, उन्मेषोनतयोस्ताभ्यामेव तथाकृतत्वात् ओ औ इति भवति, तदनन्तरं वेद्यजातस्य वेदकात्मकबिन्दुस्वरूपसंस्कारशेषत्वमित्यनेन रूपेण परिपूर्णं भवति, इत्येवं पूर्णानन्दचिद्रूपविसर्गशक्तिमयं परभैरवयामलम् ।तत्र विसर्गरूपता सामान्याकारा विशेषेषु पञ्चदशस्विति पृथग् गणनार्हा न भवति ।एवं कौलिको विधिर्मम तावद् हृदि संविद्रूपतादात्म्येनावस्थितः ।अथानन्तरमिदंपरामर्शमहिम्ना प्रसरन्ति ये अकाराद्या बिन्दुपर्यन्ताः स्वराः, त एव परमानन्दरूपस्य स्थितिं पूरयन्तीति तिथय उक्ताः ।एवं सा बोधचन्द्रस्य प्रकाशानन्दमयस्यानुत्तरस्य विमर्शशक्तिः पञ्चदशभिस्तिथिभिः पूर्यते ।ते चैते सर्वे स्वराः शब्दनस्वरूपाः परमार्थात्मानो जगदपेक्षया स्वयं राजन्तः स्वप्रकाशाः तेषामन्तः सोमसूर्यौ संकोचविकासौ तदात्मा तेषां तदन्तः तेषामन्तः बिन्दुद्वयात्मा विसर्ग इति यावत् ।ततः सर्वेष्वेतेषु कालेन संकलनात्मना परामर्शनयोगः ।ततो हेतोः ।परामर्शो हि स्पन्दनात्मैव, नतु परिनिष्ठिताचलजडरूपः ।बहिरपि च सोमसूर्यौ रात्रिदिवससंकोचविकासरूपेण तिथिपञ्चदशकस्य अन्तः चरतः इति ।इयं सा भगवती परामर्शशक्तिः ।यश्च असाविच्छायामीशने च वेद्योल्लासः स एव पृथग्भवन् स्थूलतया भूतपञ्चकात्मा सूक्ष्मत्वेन च तन्मात्रपञ्चकात्मेति दश तत्त्वानि, पृथिवी जलं तेजोवायुराकाशः गन्धो रसो रूपं स्पर्शः शब्द इति ।स एव वेद्योल्लासः करणतया सृज्यमानानीन्द्रियाणि तत्तत्क्रियाशक्तिप्रधानानि उपस्थपायुपादपाणिवागादीनि कर्मेन्द्रियाणि ज्ञानशक्तिप्रधानानि बुद्धिन्द्रियाणि घ्राणरसनाचक्षुस्त्वक्श्रोत्रमिति ।ततो वेद्यतायाः क्रमेण संसारे वेदनाभसस्योल्लासे मनोऽहंकारः बुद्धिः प्रधानं पुरुषः ।तथा पृथिव्यादीनि पुरुषान्तानि कादिषु मान्तष्विति ।पुरुषस्य च संवेद्यरूपस्यैवोपरि मान्तस्य वेद्यराशौ गणनम् ।तेन हि विना पृथिव्यादि वेद्यं कथं भवेत् ।तेन वेद्याभासस्यैवेयद्रूपं यद्वेद्यराशेरेव अत्यक्तवेद्यभावस्य भिन्नवेद्यवेदकैकीकरणम् ।तद्व्यावृत्तानि तत्त्वानि ।कला वायुरूपा किंचित् कर्तृत्वेन प्रेरिका ।अशुद्धविद्या तेजोरूपा किंचिज्ज्ञत्वेन प्रकाशिका च ।माया सलिलरूपा अभिष्वङ्गरूपनिमज्जनात्मकस्तम्भनस्वभावा ।इन्द्रोपलक्षिता पृथिवीरूपा रागशक्तिः ।ता एताश्चतस्रः शक्तयः पुरुषं धारयन्ति मध्ये त्रिशङ्कुवदविश्रमयन्ति, अन्यथा पाषाणादिवत् जडभुमिमेवापतेत्परमेश्वरवद्वा संविद्गगनमेवापतेत् ।उभयथापि मायाप्रमातृताभावे वेद्यमपि न किंचिदिति, संकोचविकासावपि न कौचित्, संकोचेन विना विकासस्याप्ययोगात् ।तद्विसर्गरूपेण संकोचविकासात्मना इदं सर्वमाक्षिप्तं ।यत् वेद्यसृष्टिः समुचितवेदकसृष्टिश्चेति ।आकाशशक्त्या तु नात्र मायाप्रमातृताधाने प्रयोजनमस्ति ।सा हि अन्तर्लीना पुरुषस्य वेद्यशून्यतया वेद्यावकाशसहिष्णुतया च प्रमातृत्वात् तदीया नित्या विमर्शशक्तिः ।यदा तु वेद्यतायाः क्रमेण प्रछादनं संविद्रूपस्य च प्रथनं तत्र तावत् धृतिः, तद्रूपस्यैव आप्यायनं तत्प्रकाशयोगः ।तत्रैव परमस्वातन्त्र्यलाभात्मकं स्पन्दनं सर्वत्र तेनैव रूपेण व्याप्तम् ।इत्येतद् बृंहकं स्वरूपस्य पूरकं व्यापकं पञ्चकं शादीनां विद्येश्वरसदाशिवशक्तिशिवलक्षणं सूक्ष्मपृथिव्यप्तेजोवाय्वाकाशरूपं, सद्योजातवामदेवाघोरतत्पुरुषेशानरूपं ब्रह्मपञ्चकशब्देनाख्यातमिति ।एवमसौ परापररूपा विसर्गशक्तिः ।तथाभूतञ्च पञ्चकरूपं पुनरप्यनुत्तरविश्रान्तम् ।तदेवं विसर्गशक्तिरेव अथाद्या इत्यादिना ब्रह्मपञ्चकम् इत्यन्तेनैव वपुषा विकसतीति ।तदिदं शक्तिचक्रमविच्छिन्नप्रबन्धं भगवतो भैरवनाथस्य ।अनुत्तरेच्छोन्मेषत्रिकोणविसर्गशक्तयः एव हि पञ्चभेदवत्यश्चिदानन्देच्छाज्ञानक्रियाशक्तयो वाच्यभूतपञ्चकशक्तिमय्यः इति ।ततश्च सर्वमेतदविभागपरामर्शरूपं प्रथमतः ततो विभागपरामर्शात्मना पञ्चाशद्विमर्शरूपं परामृश्यरूपेण तु कर्मतां प्राप्तं बहिस्तत्त्वजालं जायते ।तस्य परामर्शात्मतैव जीवितम् ।सा च मातृकारूपा ।अत एव सर्वेषां मन्त्राणां गुप्तार्थभाजां बीजपिण्डात्मनां चतुष्कलनवात्मादीनां पुरुषरूपवाच्याध्यवसितानाञ्च विद्यानां संवेद्यमानस्फुटार्थरूपाणां नमःशिवाय इत्यादिमालामन्त्राणां स्त्रीरुपवाच्याध्यवसितानां च सर्वेषामियं योनिः अविभागपरामर्शतारूपं कारणं ।सर्वेषु शिवरुद्रादिरहस्यतन्त्रेषु यत्किंचिदुच्यते तत्सर्वं इत एवोदेति ।यत्किल परावरसिद्धिदं रूपं तत्सर्वं तत्त्वषट्त्रिंशत्यां लभ्यते ।तस्याश्च परामृश्यं यज्जडरूपं शरीरस्थानीयं तस्य परामर्शता जीवितं, सा च अस्या भगवत्यामिति इथमेव सर्वं ददाति ।अत एवेह भगवत्याः प्रष्टुरूपत्वम् ।अनयैव हृदयङ्गमतया यशस्विनि इति प्रसिद्धम् ।इयता विश्वात्मरूपेण प्रसिद्धा जातेति यशस्विनीत्यामन्त्रणम् ।एषा च सा त्रिविधा सृष्टिरकारमूला क्षकारपर्यन्ता अनुत्तररूपा प्रसूतिः पुनरपि शिवात्मन्येव विश्रान्तिद्वारेण तत्रैवानुत्तरधाम्नि विश्रमणं यस्याः सा तथाभूता उदाहृता ज्ञेया सती ।अनयाभिज्ञातया तदनुत्तरस्पन्दस्वरूपं सुष्ठु ज्ञातं भवतीति यत्किल तदनुत्तरमिति यावत् ।एवं हृदयस्था पूर्वमविभागपरामर्शरूपा शक्तिः विभागपरामर्शतां कौलिकसिद्धिरूपतामनेनैवानुत्तररूपस्वातंत्र्येण प्रतिपद्यते इति निर्णीतं शिवरुद्ररहस्यादितन्त्रेषु ॥ ८ ॥
In plain words
Emanation is declared, and is to be known, as rooted in a, as having its course in that, as ending in kṣa. Of all the mantras and of the vidyās, O glorious one, this is declared the womb in all the Tantras, always. Here, to begin with, it is well known that awareness is simply the making manifest of things; and a thing has the nature of knower and known. Of these, being the knower has as its essence its own vibrating, through its own nature, which is marked by opening and closing, marked by knowing and doing whose self is contraction and expansion; it is not something fixed and finished. And how could contraction and expansion belong to what is like a pot or the like, limited and inert in form? The more the trikoṇa becomes clear in the pulsing of the heart and the rest, the higher the state of the knower is raised; and the more that which, in saṃvid turned as it were outward, grows less, the lower it is brought, as far as inert stone and the like. Visarga, marked of itself by contraction and expansion, whose self is freedom, is the power of the Blessed anuttara. Hence what is called rudrayāmala is the very nature of Śiva and Śakti, whose supreme reality is resting and rising in the union with Bhairava. Only in the joining of contraction and expansion, in the middle, there are anuttara, ānanda, icchā, īśanā, unmeṣa, ūnatā; the welling up of the knowable, unclear and clear, in icchā and īśanā becomes ṛ ṝ ḷ ḹ; since icchā and īśanā are joined with anuttara and ānanda, there are e and ai; since unmeṣa and ūnatā are treated in the same way by those two, there are o and au; after that, by the form in which the whole range of the knowable remains only as a trace in bindu, whose self is the knower, it becomes full: and so the yāmala of the supreme Bhairava is made of the power of visarga, whose form is cit and full ānanda. There, the form of visarga, being general in shape, is present in the fifteen particulars, and so it is not fit to be counted apart. So the kaulika rite abides first in my heart, as one with the form of saṃvid. ‘Now’, after that, the vowels that stream forth by the might of the parāmarśa ‘this’, beginning with a and ending with bindu: they alone fill out the abiding, the sthiti, of the one whose form is supreme ānanda, and so they are called tithis. So the power of vimarśa of the anuttara, the moon of awakening, made of prakāśa and ānanda, is filled by the fifteen tithis. And these, all of them, are ‘svaras’, vowels, sounding in nature, their self the supreme reality, ‘shining of themselves’ relative to the world, self-luminous. ‘At their end’, that is, in their end, are ‘the moon and the sun’, contraction and expansion, whose self is that end: their end, that is to say, visarga, whose self is the pair of bindus. Hence in all of these there is, ‘by time’, whose self is gathering together, the ‘joining’ of parāmarśa. ‘Hence’ means: for that reason. For the very self of parāmarśa is pulsing, not fixed and finished, unmoving and inert in form. And outwardly too the moon and the sun move within the fifteen tithis in the form of the contraction and expansion of night and day. This is that Blessed One, the power of parāmarśa. And that very welling up of the knowable in icchā and in īśanā, becoming separate, is, as gross, the five elements, and as subtle, the five tanmātras: ten tattvas, earth, water, fire, air, space, smell, taste, form, touch and sound. That same welling up of the knowable, emanated as instruments, is the senses: those in which the power of action prevails in each particular act, the organs of action, the organ of generation, the organ of excretion, the feet, the hands, speech and the rest; and those in which the power of knowledge prevails, the organs of perception, smell, taste, the eye, the skin, hearing. Then, in the course of knowability, in saṃsāra, in the welling up of the appearance of knowing, there are manas, ahaṃkāra, buddhi, pradhāna and puruṣa. So the tattvas from earth to puruṣa are in the letters from ka to ma. And puruṣa, the ma at the top, is counted in the class of the knowable, being itself of knowable form; for without it how could earth and the rest be knowable? So this much is the form of the appearance of the knowable alone: the making one of separate knowable and knower by the class of the knowable itself, which has not given up being knowable. The tattvas distinct from that are these. Kalā, in the form of air, impels by doing a little. Impure vidyā, in the form of fire, illumines by knowing a little. Māyā, in the form of water, has stiffening as its nature, whose self is a sinking down in the form of attachment. The power of rāga, in the form of earth, is signified by Indra. These four powers hold puruṣa and keep it from coming to rest, like Triśaṅku in the middle; otherwise, like a stone, it would fall to the ground of the inert, or, like the Supreme Lord, it would reach the sky of saṃvid. Either way, without the state of the knower in māyā, the knowable too would be nothing at all, and contraction and expansion would be nothing either, since without contraction expansion too is impossible. So by visarga in its form, whose self is contraction and expansion, all this is implied: the emanation of the knowable and the emanation of the knower suited to it. But there is no need here of the power of space in setting up the state of the knower in māyā. For it is merged within, the eternal power of vimarśa belonging to puruṣa, since puruṣa is the knower by being empty of the knowable and by bearing room for the knowable. But when, in due course, knowability is covered over and the form of saṃvid spreads forth, there, first, is steadiness; then the nourishing of that very form; union with its prakāśa; there too, pulsing, whose self is the gaining of supreme freedom; and pervasion everywhere by that very form. This, the five of śa and the rest, which expands one's own nature, fills it and pervades it, marked as Vidyā, Īśvara, Sadāśiva, Śakti and Śiva, in the form of subtle earth, water, fire, air and space, in the form of Sadyojāta, Vāmadeva, Aghora, Tatpuruṣa and Īśāna, is named by the word ‘fivefold Brahman’. So this is the power of visarga, whose form is both supreme and lower. And the five, being such, rest again in the anuttara. So it is the power of visarga alone that unfolds, in the very body set out from ‘Now the tithis’ to ‘the fivefold Brahman’. This is the wheel of powers of the Blessed Lord Bhairava, an unbroken continuity. For the powers anuttara, icchā, unmeṣa, trikoṇa and visarga are, in their five kinds, the powers of cit, ānanda, will, knowledge and action, made of the powers of the five elements that they denote. And so all this is first in the form of undivided parāmarśa; then, as divided parāmarśa, in the form of fifty vimarśas; and in the form of what is reflected on, having become the object, it is born as the outward web of tattvas. Its life is its being parāmarśa itself, and that has the form of Mātṛkā. For this very reason, of all the mantras, which hold a hidden meaning, whose self is the seed and the piṇḍa, Catuṣkala, Navātman and the rest, settled as having a male form for what they denote; and of the vidyās, whose form is a clear meaning that is experienced, the garland mantras, namaḥ śivāya and the rest, settled as having a female form for what they denote; of all of them ‘this is the womb’, the cause, whose form is undivided parāmarśa. Whatever is said ‘in all’ the secret ‘Tantras’ of Śiva, Rudra and the rest, all of it rises from this alone. Whatever form gives accomplishment, higher and lower, all of it is found in the thirty-six tattvas; and of that, what is reflected on, inert in form, standing as the body, has parāmarśa as its life, and that is in this Blessed One: so in just this way she gives everything. That is why here the Blessed One takes the form of the one who asks. By this very taking into the heart she is renowned as ‘glorious one’: by this much she has become renowned in the form of the Self of the universe, and hence the address ‘O glorious one’. And this is that threefold emanation, ‘rooted in’ the letter ‘a’, reaching to the letter ‘kṣa’, a bringing forth whose form is anuttara, she whose resting, by way of rest once more in Śiva's own self, is there in the very abode of the anuttara: being such, she ‘is declared’, as one ‘to be known’. When she is recognised, the nature of that anuttara spanda is well known; that is to say, that which is the anuttara. So the power abiding in the heart, first in the form of undivided parāmarśa, comes to divided parāmarśa, to the form of the kaulika accomplishment, by this very freedom whose form is anuttara: so it is settled in the secret Tantras of Śiva, Rudra and the rest.