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

啶溹�嵿�炧ぞ啶ㄠう啷�啶оた啶むた啶粪�� 啶班�屶う啷嵿ぐ啶︵��啶оた啶む�囙ぐ啷嵿ぎ啶ㄠ�嵿い啷嵿ぐ啶︵��啶оた啶むた啶粪�� 啶掂ぞ啶�啶�啷嬥う啶苦い啶�啷� 啷�
啶�啷嬥�椸う啷�啶оた啶むた啶粪�� 啶溹�冟ぎ啷嵿き啶む�囙そ啶�啷嵿が啶苦�曕ぞ 啶溹�嵿く啷囙し啷嵿�犩く啷堗さ啶�啶� 啶多�曕�嵿い啶苦う啷�啶оた啶む�囙�� 啷� 啷оエ啷� 啷�
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啶むい啷嵿じ啷嵿ぅ啶苦い啶苦じ啷嵿い啷嵿さ啶�啶�啶� 啶掂ぐ啷嵿ぃ啶�啷囙う啶苦え啷� 啶�啶權�嵿�椸げ啷� 啶掂す啶膏た 啶�啶む�嵿お啷嵿ぐ啶оぞ啶ㄠい啶距ぎ啷� 啷� 啷оエ啷� 啷�

j帽膩nad墨dhiti峁�u raudrad墨dhitermantrad墨dhiti峁�u v膩mayoditam |
yogad墨dhiti峁�u j峁沵bhate'mbik膩 jye峁ａ弓hayaivamatha 艣aktid墨dhite岣� || 128 ||
devyabheditakal膩catu峁ａ弓ay膩 艣ambhud墨dhiti峁�u d墨pyate svara岣� |
tatsthitistvamapi var峁嘺bhedin墨 ma峁単ale vahasi yatpradh膩nat膩m || 129 ||

Comparative analysis of commentaries and excerpts in English:

Raudry膩di 碍补濒腻, 艢腻尘产丑补惫测补岣�, Samvitkrama

The four types of Siddhas鈥�

1. 闯帽腻苍补-siddha,
2. Mantra-siddha,
3. 惭别濒腻辫补-蝉颈诲诲丑补, and
4. 艢腻办迟补-siddha;

Accompanied [by the following four respectively]:

1. Raudri,
2. 痴腻尘补,
3. 础尘产颈办腻 and
4. 闯测别蝉迟丑腻 [闯测别峁ａ弓丑腻?];

Create the four 办补濒腻蝉 艢补办迟颈 who is beyond the 碍补濒腻 s shines as 补-办腻谤补 svara in the fifth 艢腻尘产丑补惫补^[1] state.

At emphirical level, 闯帽腻苍补m refers to worldly Knowledge; Mantra is the 膧迟尘腻 that is the effect of the rise of Pada and Artha; When 膧迟尘腻 is at self-realised state then it is 惭别濒腻辫补; At this self-realised state when there is containment of 痴腻蝉补苍腻蝉 then it is 艢腻办迟补; when this state of self and that of awareness of 艢颈惫补 merge then it is the state of 艢腻尘产丑补惫补.

At the Cosmic level, 笔谤补办腻艣补, 艢颈惫补 is of the nature of a calm ocean and enjoys the 厂惫补迟补苍迟谤测补艣补办迟颈, 痴颈尘补谤艣补 as his 础苍补苍诲补艣补办迟颈-anubhava. From this state arise the 艢补办迟颈s which are called 艢腻尘产丑补惫测补岣�. When there is a slight throb and 艢颈惫补 is ready to act, then it is the state of 艢腻办迟补-鲍濒濒腻蝉补. When there is the feeling of Union of these two, then it is 惭别濒腻辫补-厂辫丑耻谤补峁嘺. 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 闯帽腻苍补siddha-Udaya.

1. 闯帽腻苍补siddha are to be considered as form of Prameya;
2. Mantrasiddha are to be considered as form as 笔谤补尘腻峁嘺;
3. 惭别濒腻辫补siddha are to be considered as form as 笔谤补尘腻迟峁�鈥攖he self, 膧迟尘腻;
4. 艢腻办迟补siddha are to be considered as form as 艢耻诲诲丑补-辫谤补尘腻迟峁�.
5. 艢腻尘产丑补惫补siddha are to be considered as form as the Samvit with absolute freedom in the 笔补谤腻尘补艣颈惫补 叠丑补峁�峁�腻谤补办补 state.

Thus the combination of the Siddhas of 痴峁沶诲补办谤补尘补 and the Pa帽cav膩ha 艢补办迟颈s reflect the Samvit krama consisiting of the five phases of actions on the part of 艢颈惫补 viz.,

1. 厂峁涐梗峁璱,
2. Sthiti,
3. 厂补峁僪腻谤补,
4. 础苍腻办丑测腻 and
5. 叠丑腻蝉补.

痴腻肠 catu峁ａ弓ayamapi 艢补办迟颈r奴patv膩t kal膩艣abdena 膩game艣u vyavahriyante

Arising out of 闯帽腻苍补siddha, Raudri represents the 碍谤颈测腻艣补办迟颈 expressed as 痴补颈办丑补谤墨 vac. Subtle Mantrasiddha brings forth the 痴腻尘补艣akti representing 滨肠肠丑腻艣补办迟颈, who vomits the manifestation impregnated in her, hence called 痴腻尘腻. 痴腻肠 at this level is 笔补艣测补苍迟墨. Yoga, (惭别濒腻辫补) siddha give rise to the evershining 础尘产颈办腻 who represents 笔补谤腻惫补肠. 痴颈尘补谤艣补艣akti equivalent to 艢腻办迟补siddha, represents 闯帽腻苍补艣akti to occupy the 惭补诲丑测补尘腻 of 惫腻肠. When all these unite then it is the 艢腻尘产丑补惫补 state, where 艢补办迟颈 leaving her form of 惭腻迟峁沰补蝉, takes the formless state of A-kara represented by Bindu. This is the 厂补峁僪腻谤补 krama for attaining the source of manifestation. In the 厂峁涐梗峁璱krama the whole process gets reversed.

Notes and Sanskrit references:

[1] Cf. [Kramaprak膩艣ik膩] p 76-[颁颈诲驳补驳补苍补肠补苍诲谤颈办腻闭-128-129.鈥�

箩帽腻苍补峁� s峁涐梗峁璱峁僾ij膩n墨y膩t sthitirmantra岣� prak墨rtit膩岣� |
sa峁僪膩ra峁� tu mah膩k膩lamel膩pa峁� parama峁� vidu岣� ||
an膩khy膩峁� 艣aktir奴pa峁� tu bh膩s膩khy膩峁� 艣ambhur奴pakam |
pa帽caprak膩rametad hi vij帽eya峁� tattvadar艣ibhi岣� ||
艣r墨kramasadbh膩va. [Ibid-note 45]