कवर्गादिषु माहेश्वर्याद्याः पशुमातरः
In plain words
In the ka group and the rest, and the rest are the mothers of the .
The commentators
Śivasūtra with Kṣemarāja's Vimarśinī
यदा तु शुद्धविद्यास्वरूपम् अस्य निमज्जति तदा - कवर्गादिषु माहेश्वर्याद्याः पशुमातरः ॥ १९ ॥ अधिष्ठात्र्यो भवन्ति इति शेषः । या सा शक्तिर्जगद्धातुः कथिता समवायिनी । इच्छात्वं तस्य सा देवि सिसृक्षोः प्रतिपद्यते । सैकापि सत्यनेकत्वं यथा गच्छति तच्छृणु ॥ एवमेतदिति ज्ञेयं नान्यथेति सुनिश्चितम् । ज्ञापयन्ती जगत्यत्र ज्ञानशक्तिर्निगद्यते ॥ एवं भूतमिदं वस्तु भवत्विति यदा पुनः । जाता तदैव तत्तद्वत्कुर्वत्यत्र क्रियोच्यते ॥ एवं सैषा द्विरूपापि पुनर्भेदैरनन्तताम् । अर्थोपाधिवशात्प्राप्ता चिन्तामणिरिवेश्वरी ॥ तत्र तावत्समापन्नमातृभावा विभिद्यते । द्विधा च नवधा चैव पञ्चाशद्धा च मालिनी ॥ बीजयोन्यात्मकाद्भेदाद् द्विधा बीजं स्वरा मताः । कादिभिश्च स्मृता योनिर्नवधा वर्गभेदतः ॥ बीजमत्र शिवः शक्तिर्योनिरित्यभिधीयते । वर्गाष्टकविभेदेन माहेश्वर्यादि चाष्टकम् ॥ प्रतिवर्णविभेदेन शतार्धकिरणोज्ज्वला । रुद्राणां वाचकत्वेन तत्संख्यानां निवेशिता ॥ इति-श्रीमालिनीविजयनिरूपितनीत्या पारमेश्वरी परावाक् प्रसरन्ती इच्छा-ज्ञान-क्रियारूपतां श्रित्वा बीजयोनि-वर्ग-वर्ग्यादिरूपा शिव-शक्ति-माहेश्वर्यादिवाचक-आदि-क्षान्तरूपां मातृकात्मतां श्रित्वा सर्वप्रमातृषु अविकल्पक-सविकल्पक-तत्तत्संवेदनदशासु अन्तः परामर्शात्मना स्थूलसूक्ष्मशब्दानुवेधनं विदधाना वर्ग-वर्ग्यादिदेवताधिष्ठानादिद्वारेण स्मय-हर्ष-भय-राग-द्वेषादिप्रपञ्चं प्रपञ्चयन्ती असंकुचितस्वतन्त्रचिद्धनस्वस्वरूपमावृण्वाना संकुचितपरतन्त्रदेहादिमयत्वमापादयति । तदुक्तं श्रीतिमिरोद्घाटेपि करन्ध्रचितिमध्यस्था ब्रह्मपाशावलम्बिकाः । पीठेश्वर्यो महाघोरा मोहयन्त्यो मुहुर्मुहुः ॥ इति पूर्वमपि संवादितम् । ज्ञानाधिष्ठानं मातृका इति सामान्येन उक्तम् इदं तु प्राप्ततत्त्वोऽपि प्रमाद्यन् माहेश्यादिभिः पशुजनाधिष्ठातृभूताभिरपि शब्दानुवेधद्वारेण मोह्यते इत्याशयेन इति विशेषः ॥ १९ ॥
In plain words
In the groups of letters beginning with ka, Māheśvarī and the others, the mothers of the paśus. But when the nature of pure knowledge sinks down for him, then: Are the presiding powers: the words are to be supplied. "That power of the Creator of the world which is called inherent, O Devī, becomes his will, when he wishes to create. Hear how, though she is one, she comes to be many. 'This is to be known thus, and not otherwise': so, with full certainty, making things known here in the world, she is called the power of knowledge. And when again she has arisen as 'Let this thing be so', then at once, making each thing so, she is here called action. So she, though of two forms, by further divisions comes to endlessness, through the force of the limiting conditions of objects: the Goddess, like a wish-fulfilling gem. There, first, having taken on the state of mother, she divides twofold, and ninefold, and fiftyfold, as Mālinī. Twofold, by the division into seed and womb: the vowels are held to be the seed, and the womb, with ka and the rest, is held to be ninefold, by the division of the groups. Here the seed is called Śiva, and the womb Śakti; and by the division of the eight groups there are the eight, Māheśvarī and the rest. By the division of each letter she blazes with fifty rays, set in place as the expressers of the Rudras of that number." By this way, set out in the Mālinīvijaya, the supreme speech of the Supreme Lord spreads forth. Taking on the form of will, knowledge and action, and then the nature of mātṛkā, whose form is the letters from a to kṣa, in the forms of seed and womb, of the groups and the letters of the groups and so on, expressing Śiva, Śakti, Māheśvarī and the rest, she works within all knowers, in their states of this awareness and that, free of thought-constructs and with thought-constructs, a piercing through with gross and subtle words, in the form of inner reflective awareness. Through the presiding of the deities of the groups, of the letters of the groups, and so on, she spreads out the spread of wonder, joy, fear, desire, aversion and the rest; and, veiling one's own nature, uncontracted, free, dense with consciousness, she brings about the condition of being made of the body and the rest, contracted and dependent. As the Timirodghāṭa says: "Abiding in the midst of the consciousness in the opening of space, holding to the noose of Brahmā, the mistresses of the seats, very terrible, deluding again and again." This was cited before too. "Mātṛkā is the ground of knowledge" was said in a general way. This, though, is said with the intent that even one who has attained reality, if he is heedless, is deluded even by Māheśī and the others, who preside over people who are paśus, through their piercing with words. That is the difference.