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Sanskrit text, Unicode transliteration and English commentary of verse 90-94:

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ciccamatkara峁嘺r奴岣峢anirbhar膩 tva峁� pur膩 sphurasi saiva khecar墨 |
r奴pasa峁僩rahadar艣itai峁�a峁嚹� tejas膩 svarasav膩hin膩'mbike || 90 ||
devi naikavi峁�ayodyamasphu峁�膩rohi峁嚹� bhavasi saiva bh奴car墨 |
spar艣asa峁僩raha峁嘺nityasammukh墨 svairit膩majahat墨 svabh膩vaj膩m || 91 ||
pratyag膩tmani d峁浥沷'vaku帽can膩 vi艣vamannamudare vitanvat墨 |
grasya sa峁僪峁泃imukhena dikcar墨 saiva devi rasacarva峁噊nmukh墨 || 92 ||
pr膩ptacittamukhato'dhitasthu峁Ｄ� svasvar奴pamaniketama帽jas膩 |
raudrabh膩vak峁泃ab膩hyaj峁沵bha峁嚹� gocar墨 tvamasi gandhah膩ri峁嚹� || 93 ||
brahmavigrahakal膩dhirohi峁嚹� 辫补帽肠补惫腻丑补vapu峁�a岣� kal膩 tava |
s膩marasyagha峁璱today膩 艣ive 艣a艣vadullasati siddhama峁囜笉ale || 94 ||

Comparative analysis of commentaries and excerpts in English:

[艢补办迟颈鈥檚 Pa帽cav膩ha-tanu (笔补帽肠补艣濒辞办补-kulaka)]

碍丑别肠补谤墨

础诲测补蝉辫补苍诲丑补谤奴辫补-Icch膩 艢补办迟颈 shines first as 痴腻尘别艣惫补谤墨 (tvakv峁泃ti ranupatit膩) in the 辫补帽肠补惫腻丑补^[1] as 笔谤补尘腻迟峁况奴辫补. She solidifies her desire in further flow to assume the waves of forms and names. She is then called 碍丑别肠补谤墨 whose form is 础苍迟补岣�k补谤补峁嘺. (r奴pagraha峁嘺 unmukhatve cak峁�urv峁泃tim anupatita).

叠丑奴肠补谤墨

艢补办迟颈 then moves forward as the one, consuming the objects of cognition relating to 厂辫补谤艣补 in quick motion and shines as 罢惫补办惫峁泃迟颈谤奴辫补 and is called 叠丑奴肠补谤墨. She adorns the form of 厂惫补产丑腻惫补.

顿颈办肠补谤墨

艢补办迟颈 further moves with intention of consuming the manifest objects into her stomach as food with her tongue, thus governing the Rasanendriya, obstructs the 箩帽腻苍补 of the 笔谤补迟测补峁単腻迟尘腻 as being 艢颈惫补. She creates the 叠丑腻惫补谤奴辫补 in the 膧迟尘腻. She acts as the consumer of the manifestation in the form of 厂补峁僪峁泃颈.

骋辞肠补谤墨

艢补办迟颈, having become the face, Citta, properly established in the form of Raudri (骋丑谤腻峁嘺惫峁泃迟颈辫补迟颈迟补), whose rush outside in the form facility of Smell, 骋丑谤腻峁噀苍诲谤颈测补, becomes the 叠丑腻惫补蝉惫补谤奴辫补 of 础苍迟补谤腻迟尘腻 as 础苍迟补岣�k补谤补峁嘺 艢补办迟颈r奴pa, and though being one, reflects outwardly as many in accordance with the activities of 骋丑谤腻峁嘺艣补办迟颈谤奴辫补. This form is called 骋辞肠补谤墨.

痴腻尘别艣惫补谤墨

笔补帽肠补惫腻丑补尘补测补艣补办迟颈鈥檚 first form is 痴腻尘别艣惫补谤墨 (础诲测腻办补濒补). She is the Brahma svar奴pa who emerges from 艢颈惫补-艢补办迟颈s膩marasya as first descent in the process of creation. In the pure internal organs of cognition of the Siddhas^[2] she shines always as Brahmamaya without forms and actions related to the external activities of manifestation.

Notes and Sanskrit references:

[1] [Kramaprak膩艣ik膩] p55-[颁颈诲驳补驳补苍补肠补苍诲谤颈办腻闭-90-94.鈥�

鈥減rathamaspondaya岣� parataracidr奴p膩d dev墨r奴p膩t s膩 v膩me艣var墨ti, tato ghan墨bh奴ta岣� sa岣� (prathamaspanda岣�) kallolat膩m膩pta岣� kara峁噀峁�u dv膩re峁�u patita岣� khecar墨艣abdavyapade艣yo dvit墨ya岣�, tato'pi sth奴latay膩 k峁泃ap膩dapras膩rako vi峁�aya峁� vi峁�aya峁� bhajan bh奴car墨艣abdavyapade艣yo bhavat墨ti t峁泃墨ya岣� | tatra ca sth膩nabhedena vi峁�aya峁� vi峁�ayam膩tmas膩tk峁泃ya anantarbah墨r奴pabh膩vena madhyam膩峁� bh奴mimav膩pta岣� sa峁僪膩rabhak峁�i峁嚹玽yapade艣yo dikcar墨padavyapade艣ya艣ca caturtha岣� | antarbahi sth膩naspar艣ena tu lokay膩tr膩峁� p膩raynaraudre艣var墨ti gocar墨ti ca ni峁�kalasakal膩k膩ra spar艣ena nir奴pyate sa ca 辫补帽肠补尘补岣� | mah膩nayaprak膩艣e 辫补帽肠补尘补 udaye caturtha峁兣沴okavy膩khy膩y膩m鈥�.

[2] Cf. [Kramaprak膩艣ik膩] p 58-[颁颈诲驳补驳补苍补肠补苍诲谤颈办腻]-94.鈥�

par膩帽cikh膩ni vyat峁涐箛at svayambh奴stasm膩tpar膩峁卲a艣yatin膩ntar膩tman ka艣ciddh墨ra岣� pratyag膩tm膩namaik峁�ad膩v峁泃tacak峁�uram峁泃atvamicchan || ka峁環a. 2|4|1) iti|