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

啶︵�囙ざ啶曕ぞ啶侧�曕げ啶ㄠぞ 啶掂た啶多�囙し啶む�� 啶�啶︵�� 啶�啶掂ぞ啶ㄠ�� 啶�啶苦す啶苦い啶� 啶ㄠた啶椸う啷嵿く啶む�� 啷�
啶掂�嵿く啶曕�嵿い啶苦�溹ぞ啶む�� 啶むえ啷佮じ啶傕ざ啷嵿ぐ啶苦い啶曕�嵿ぐ啶�啶� 啶むう啷嵿ぇ啶苦い啶� 啶むさ 啶�啶灌た啶班�嵿さ啶苦�溹�冟ぎ啷嵿き啶｀ぎ啷� 啷� 啷оカ 啷�

de艣ak膩lakalan膩 vi艣e峁�ato yad bhav膩ni bihita峁� nigadyate |
vyaktij膩ti tanusa峁兣況itakrama峁� taddhita峁� tava bahirvij峁沵bha峁嘺m || 15 ||

Comparative analysis of commentaries and excerpts in English:

[External Manifestations of 叠丑补惫腻苍颈]

Addressing the 艢补办迟颈 as 叠丑补惫腻苍颈 (the queen of 厂补峁僺腻谤补 or Creation) the 厂颈诲诲丑腻 says that Vidhi and 狈颈峁�e诲丑补 (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 艢补办迟颈 as 叠丑补惫腻苍颈 from 惭补丑腻产颈苍诲耻, the Bhava

The initial throb felt in 艢颈惫补 is 办峁�e辫补, projection); At this stage there is no awareness of 鈥�aham鈥� (I exist). When the awareness of 鈥�aham鈥� evolves this stage is called 闯帽腻苍补 [箩帽腻苍补尘] (Knowledge); When it evolves as various forms in the stages of creation and when the awareness of 鈥�idam鈥� i.e the distinctive awareness from the pure self arises, then it is 厂补峁卥丑测腻苍补 [蝉补峁卥丑测腻苍补尘] (Determination); The awareness in 艢颈惫补 that 鈥�aham-idam鈥�. 鈥淚 am鈥擳his鈥�, 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 厂惫腻迟补苍迟谤测补 艢补办迟颈 鈥�idam-aham鈥�. This is me, is 狈腻诲补 (Pure Awareness); These are the five stages of Manifestation brought forth by 艢补办迟颈 from the first throb in 艢颈惫补 in the form of 惭补丑腻产颈苍诲耻. These five modes of Absolute dynamics are brought about by 办腻濒墨, the Ultimate reality.

The twelve movements of any one cognition in 厂腻办迟辞辫腻测补, are denoted by the twelve forms of expansion of 办腻濒墨鈥攌nown by Twelve 办腻濒墨s^[2].

(i) 厂峁涐梗峁璱 碍腻濒墨 -the conception of creative power in relation to the object,

(ii) Rakta 碍腻濒墨 the conception of the power of maintenance of the objective world through the five senses,

(iii) Sthitin膩艣a 碍腻濒墨,the power of 厂补峁僪腻谤补 or withdrawal of the objective world,

(iv) Yama 碍腻濒墨 - the 础苍腻办丑测腻 or indefinable power in relation to objective experience,

(v) 厂补峁僪腻谤补 碍腻濒墨 in this stage, the experience is, "The object is nondifferent from me",

(vi) 惭峁泃测耻 碍腻濒墨 -She swallows up even residual traces of the idea of the withdrawal of the entire objective world,

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

(viii) M膩rta峁嘾a 碍腻濒墨 dissolution of the 12 senses in the 补丑补峁僰腻谤补 to such an extent that they become unnameable,

(ix) Param膩rka 碍腻濒墨 the emergence of the limited subject by merging 补丑补峁僰腻谤补 in Her creative power,

(x) 办腻濒腻驳苍颈谤耻诲谤补 碍腻濒墨 -She makes the limited self rest in the Universal Self; also termed Mah膩办腻濒墨鈥�She holds within Herself everything including Time,

(xi) 惭补丑腻办腻濒补 碍腻濒墨 the dissolution of the "I" which is posited in opposition to 鈥楾his鈥�, in the "Perfect I" which is free from all relation to objectivity; withdrawal in relation to the limited subject (xii) Mah膩bhairavaghora-ca峁囜笉a办腻濒墨 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 碍腻濒墨s in Krama system.)

Notes and Sanskrit references:

[1] Cf. [Divyacakorik膩] p 36-[颁颈诲驳补驳补苍补肠补苍诲谤颈办腻] 15.鈥�

brahmasvar奴pat膩峁� nir奴pya tasyaiva p膩峁環abhedena adhy膩rop膩p膩v膩d膩bhy膩mapi svasvar奴patvabodhan膩ya karmahetuvidhini峁�edham膩rge峁嚹乸i tadvitabahirvij峁沵bha峁嘺峁� dar艣ayati.

[2] Quote-[罢补苍迟谤腻濒辞办补]-ahn-4-sl 173-176) [Kramaprak膩艣ik膩] p 10-[颁颈诲驳补驳补苍补肠补苍诲谤颈办腻]-15鈥�

k峁�epo j帽膩na峁� ca sa峁僰hy膩na峁� gatirn膩da iti kram膩t ||
sv膩tmano bhedana峁� k峁�epo bheditasy膩vikalpanam |
j帽膩na峁� vikalpa岣� sa峁僰hy膩namanyato vyatibhedan膩t ||
gati岣� svar奴p膩rohitva峁� pratibimbavadeva yat |
n膩da岣� sv膩tmapar膩mar艣a艣e峁�at膩 tadvilopan膩t ||
iti pa帽cavidh膩men膩峁� kalan膩峁� kurbat墨 par膩 dev墨 办腻濒墨 tath膩 k膩lakar峁�i峁嚹� ceti kathyate ||

(Quote-ibid Ahn-4tika) [Kramaprak膩艣ik膩] p 11-[颁颈诲驳补驳补苍补肠补苍诲谤颈办腻]-15.鈥�

eka峁� svar奴par奴pa峁� prasarasthitivilayabhedatastrividham |
pratyekamudayasa峁僺thitilayavi艣ramata艣caturvidha峁� tadapi ||
iti vasupa帽cakasa峁僰hya峁� vidh膩ya sahajasvar奴pam膩tm墨yam |
vi艣vavivart膩vartapravarta峁僰a jayati te r奴pam iti ||