12. Tirobhavadi Sakti Prakasham

द्वादशोऽध्यायः

तिरोभावादिशक्तिप्रकाशः

dvādaśo'dhyāyaḥ

tirobhāvādiśaktiprakāśaḥ

Chapter Twelve

शक्रः-

चिच्छक्तिरेव ते शुद्धा यदि जीवः सनातनः।
क्लेशकर्माशयस्पर्शः कथमस्य सरोरुहे॥ १॥

śakraḥ-

cicchaktireva te śuddhā yadi jīvaḥ sanātanaḥ |
kleśakarmāśayasparśaḥ kathamasya saroruheu || 1 ||

Sakra:- O Born from lotus, If the jivas are your eternal pure mental power (consciousness), then how come they suffer from the touch of grief, karma and desire

क्लेशाः के कति ते प्रोक्ताः कर्म कीदृक् च किंविधम्।

आशयो नाम को देवि तदेतत् किंफलं स्मृतम्॥ २॥

kleśāḥ ke kati te proktāḥ karma kīdṛk ca kiṁvidham |

āśayo nāma ko devi tadetat kiṁphalaṁ smṛtam || 2 ||

What are these griefs(klesa), what is their nature and how they work? Devi what is desire and what are its results?

सिन्धुकन्ये तदेतन्मे ब्रूहि तुभ्यं नमो नमः।

सर्वज्ञे न त्वदन्येन वक्तुमेतद्धि शक्यते॥ ३॥

sindhukanye tadetanme brūhi tubhyaṁ namo namaḥ |

sarvajñe na tvadanyena vaktumetaddhi śakyate || 3 ||

O daughter of (milky) ocean(sheerasagaram) kindly tell me all about the above and I bow to thee, you are all knowing and other than you no one else can explain this

श्रीः-

अहं नारायणी देवी स्वच्छस्वच्छन्दचिन्मयी।
स्वतन्त्रा निरवद्याहं विष्णोः श्रीरनपायिनी॥ ४॥

śrīḥ-

ahaṁ nārāyaṇī devī svacchasvacchandacinmayī |
svatantrā niravadyāhaṁ viṣṇoḥ śrīranapāyinī || 4 ||

Maha Lakshmi: I am Devi Narayani of pure independent consciousness, I am the ever existing, independent and blemishless(pure) Shri of Vishnu

ईशेशितव्यभेदेन द्विधा रूपं मया कृतम्।

ईशितव्यं च तद्भिन्न स्वाच्छन्द्यादेव मे द्विधा॥ ५॥

īśeśitavyabhedena dvidhā rūpaṁ mayā kṛtam |

īśitavyaṁ ca tadbhinna svācchandyādeva me dvidhā || 5 ||

I created two kinds of forms viz., the ruler(isa) and the ruled (isitavya). On my own free will, I again split the governed(isitavyam) in to two kinds ...

चिच्छक्तिरेका भोक्त्राख्या परा भोग्यादिरूपिणी।

कालकाल्यविभेदेन सा द्विधा भेदिता मया॥ ६॥

cicchaktirekā bhoktrākhyā parā bhogyādirūpiṇī |

kālakālyavibhedena sā dvidhā bheditā mayā || 6 ||

.. of consciousness viz, the enjoyer and the enjoyed. The latter was again split by me in to two kinds Kala (time) and Kalya( those affected by time)

तत्र काल्यात्मिका शक्तिर्मोहिनी बन्धनी तथा।

प्रकृतिः सविकारैषा चिच्छक्तिर्बध्यतेऽनया॥ ७॥

tatra kālyātmikā śaktirmohinī bandhanī tathā |

prakṛtiḥ savikāraiṣā cicchaktirbadhyate'nayā || 7 ||

There the sakti manifesting as Kalya acts as the one who fascinates and captivates. She binds the consciousness with prakriti with all its modifications

क्लिश्यते येन रूपेण चिच्छक्तिर्भोक्तृतां गता।

स क्लेशः पञ्चधा ज्ञेयो नामान्यस्य च मे शृणु॥ ८॥

kliśyate yena rūpeṇa cicchaktirbhoktṛtāṁ gatā |

sa kleśaḥ pañcadhā jñeyo nāmānyasya ca me śṛṇu || 8 ||

The pure consciousness of the enjoyer is subjected to five types of Klesa(grief / suffering). Here from me the names of these five klesas

तमो मोहो महामोहस्तामिस्रो ह्यन्धसंज्ञितः।

अविद्या पञ्चपवैंषा तमसो गतिरुत्तमा॥ ९॥

tamo moho mahāmohastāmisro hyandhasaṁjñitaḥ |

avidyā pañcapavaiṁṣā tamaso gatiruttamā || 9 ||

Tamas, Moha, Mahamoha, the darkness called Andha and Avidya. These five make the supreme path of Darkness

असङ्गिन्यपि चिच्छक्तिः शुद्धाप्यपरिणामिनी।

आविद्धमात्मनो रूपं नैर्मल्येन विभर्ति सा॥ १०॥

asaṅginyapi cicchaktiḥ śuddhāpyapariṇāminī |

āviddhamātmano rūpaṁ nairmalyena vibharti sā || 10 ||

Despite the pure consciousness is unattached, pure and changeless, she manifests in a (fallacious) form that is affected by griefs

शक्रः-

व्याहतामिव पश्यामि चिच्छक्तेः क्लेशसङ्गिताम्।
मुह्यतीव मनो मेऽद्य तं मोहं छिन्धि पद्मजे॥ ११॥

śakraḥ-

vyāhatāmiva paśyāmi cicchakteḥ kleśasaṅgitām |
muhyatīva mano me'dya taṁ mohaṁ chindhi padmaje || 11 ||

 Sakra: I see this relationship of the pure consciousness with griefs contradictory and is confusing my mind. O the Lotus born, please cut (dispel) my confusion / perplexity

श्रीः-

स्वतन्त्रा सर्वसिद्धीनां हेतुश्चात्र महाद्भुता।
शक्तिर्नारायणस्याहं नित्या देवी सदोदिता॥ १२॥

śrīḥ-

svatantrā sarvasiddhīnāṁ hetuścātra mahādbhutā |
śaktirnārāyaṇasyāhaṁ nityā devī sadoditā || 12 ||

Mahalakshmi: I am independent, basis of all siddhis, very wonderful, the sakti of Narayana, eternal, the goddess engaged always in creation

तस्या मे पञ्च कर्माणि नित्यानि त्रिदशेश्वर।

तिरोभावस्तथा सृष्टिः स्थितिः संहृतिरेव च॥ १३॥

tasyā me pañca karmāṇi nityānie tridaśeśvara |

tirobhāvastathā sṛṣṭiḥ sthitiḥ saṁhṛtireva ca || 13 ||

O Tridaseswara, I am having five eternal functions, Tirobhava, Srushto,Sthiti,Samhara..

अनुग्रह इति प्रोक्तं मदीयं कर्मपञ्चकम्।

एतेषां क्रमशो व्याख्यां कर्मणां शक्र मे शृणु॥ १४॥

anugraha iti proktaṁ madīyaṁ karmapañcakam |

eteṣāṁ kramaśo vyākhyāṁ karmaṇāṁ śakra me śṛṇu || 14 ||

 and Anugraham are my five functions. O Sakra, hear in order about these functions from me

 

तत्र नाम तिरोभावोऽन्यद्भावः परिकीर्त्यते।
स्वच्छापि सा मदीया हि चिच्छक्तिर्भोक्तृसंज्ञिता॥ १५॥

tatra nāma tirobhāvo'nyadbhāvaḥ parikīrtyate |

svacchāpi sā madīyā hi cicchaktirbhoktṛsaṁjñitā || 15 ||

It is said the function named Tirobhava appears differently. This state of mine is the one that relates to the pure consciousness of the enjoyer

मदीयया यया शक्त्या वर्तते प्रकृतेर्वशे।

तिरोभावाभिधाना मे साविद्याशक्तिरुच्यते॥१६॥

madīyayā yayā śaktyā vartate prakṛtervaśe |

tirobhāvābhidhānā me sāvidyāśaktirucyate ||16||

Using this sakti of mine I increase the effect of Prakriti (on the enjoyer's jiva) which is called Tirobhava. Tirobhava is also called as Avidya sakti

मदीयं भेदितं रूपं सत्यसंकल्पया मया।

योऽवरोहो मदीयस्ते वर्णितः प्रथमः पुरा॥ १७॥

madīyaṁ bheditaṁ rūpaṁ satyasaṁkalpayā mayā |

yo'varoho madīyaste varṇitaḥ prathamaḥ purā || 17 ||

I, With a firm sankalpa(resolve), manifests diversely. This descent of mine has been explained to you earlier

चिच्छक्तिर्जीव इत्येवं विबुधैः परिकीर्त्यते।

मत्स्वाच्छन्द्यवशादेव तस्य भेदः प्रकीर्तितः॥ १८॥

cicchaktirjīva ityevaṁ vibudhaiḥ parikīrtyate |

matsvācchandyavaśādeva tasya bhedaḥ prakīrtitaḥ || 18 ||

The learned scholars call the pure consciousness as Jivas. With my independent authority i create the difference in jivas

मदीयं चैत्यरूपं यत् सत्यसंकल्पया कृतम्।

मया तदेकीकरणं चिच्छक्तेः क्रियते हि यत्॥ १९॥

madīyaṁ caityarūpaṁ yat satyasaṁkalpayā kṛtam |

mayā tadekīkaraṇaṁ cicchakteḥ kriyate hi yat || 19 ||

That which makes me to identify various chaitya rupam of mine, that was created by my sankalpa using my chitsakti ..

अविद्या सा परा शक्तिस्तिरोभाव इति स्मृतः।

पञ्च पर्वाणि तस्यास्तु सन्ति तानि निबोध मे॥ २०॥

avidyā sā parā śaktistirobhāva iti smṛtaḥ |

pañca parvāṇi tasyāstu santi tāni nibodha me || 20 ||

.. is known as Avidya the great power and is known as Tirobhava. This is made of five parts and now understand them from me

तमस्तु प्रथमं पर्व नामाविद्येति तस्य तु।

अनात्मन्यस्वभूते च चैत्ये जीवस्य या मतिः॥ २१॥

tamastu prathamaṁ parva nāmāvidyeti tasya tu |

anātmanyasvabhūte ca caitye jīvasya yā matiḥ || 21 ||

Tamas is the first part also known as Avidya. The jiva considering itself  not as the pure thought but as relating to the worldly objects 

स्वतयाहंतया चैव तमोऽविद्या च सा स्मृता।

स्वीकृतेऽहंतया चैत्ये मानो यस्तत्र जायते॥ २२॥

svatayāhaṁtayā caiva tamo'vidyā ca sā smṛtā |

svīkṛte'haṁtayā caitye māno yastatra jāyate || 22 ||

Mine and Aham are known as tamas or Avidya. The position where  the jiva accepts that  his ego (thought of I) is related to the material things,

अस्मिताख्यो महामोहो द्वितीयं क्लेशपर्व तत्।

चैत्यचेतनयोरेकभावापत्तिरविद्यया॥ २३॥

asmitākhyo mahāmoho dvitīyaṁ kleśaparva tat |

caityacetanayorekabhāvāpattiravidyayā || 23 ||

is called Asmita, the second part of Klesa known as Mahamoha. When the jiva identifies itself to material objects due to Avidya(ignorance)..

मोहोऽस्मिता महामोह इति शब्दैर्निगद्यते।

सुखानुस्मृतिहेतुर्या वासनास्मितयाहिता॥ २४॥

moho'smitā mahāmoha iti śabdairnigadyate |

sukhānusmṛtiheturyā vāsanāsmitayāhitā || 24 ||

.. the same is known as Moha, Asmita and Mahamoha. Pleasent cherished recollections is caused by the combination of vasana and asmita

स रागो रञ्ज्यविषयस्तृतयिं क्लेशपर्व तत्।

दुःखानुस्मृतिहेतुर्या वासनास्मितयाहिता॥ २५॥

sa rāgo rañjyaviṣayastṛtayiṁ kleśaparva tat |

duḥkhānusmṛtiheturyā vāsanāsmitayāhitā || 25 ||

which is called Raga and whose objects are pleasent things and is the third part of Klesa(grief). The unpleasent recollections is caused by the combination of vasana and asmita

स द्वेषो द्वेष्यविषयश्चतुर्थं क्लेशपर्व तत्।

दुःखं जिहासतो योगैः प्रेप्सतश्च शुखं तथा॥ २६॥

sa dveṣo dveṣyaviṣayaścaturthaṁ kleśaparva tat |

duḥkhaṁ jihāsato yogaiḥ prepsataśca śukhaṁ tathā || 26 ||

which is called Dvesha and whose objects are unpleasent things and is the fourth part of Klesa(grief / suffering). The wish to leave unpleasant and longing for pleasant thing  by doing yoga

तदन्तरायैर्वित्रासो मध्ये यो नाम जायते।

अन्धाख्योऽभिनिवेशः स पञ्चमं क्लेशपर्व तत्॥ २७॥

tadantarāyairviītrāso madhye yo nāma jāyate |

andhākhyo'bhiniveśaḥ sa pañcamaṁ kleśaparva tat || 27 ||

The fright that arises in between such yoga is abhinivesa (determination / study) called as Andha  which is the fifth part of Klesa(grief / suffering)

देहमात्मतया बुद्ध्वा ततस्तादात्म्यमागतः।

रञ्जनीयमभिप्रेप्सुर्जिहासुश्च तथेतरत्॥ २८॥

dehamātmatayā buddhvā tatastādātmyamāgataḥ |

rañjanīyamabhiprepsurjihāsuśca tathetarat || 28 ||

Thinking that the body is the soul and accepting the same, desiring to gain pleasant things and avoiding that are not (pleasant)

तदन्तरायवित्रस्तस्तत्प्रतीकारमाचरन्।

इष्टस्य प्राप्तयेऽनिष्टविघाताय च चेतनः॥ २९॥

tadantarāyavitrastastatpratīkāramācaran |

iṣṭasya prāptaye'niṣṭavighātāya ca cetanaḥ || 29 ||

fearing non completion of the desire and taking remedial action for the fear, to attain what is desired and to avoid undesired, the jiva ..

यदयं कुरुते कर्म त्रिविधं त्रिविधात्मकम्।

तत्कर्म गदितं सद्भिः सांख्ययोगविचक्षणैः॥ ३०॥

yadayaṁ kurute karma trividhaṁ trividhātmakam |

tatkarma gaditaṁ sadbhiḥ sāṁkhyayogavicakṣaṇaiḥ || 30 ||

.. whatever action it does the same is of three kind. These activities are called to as Karma by the good yogins who are well versed in sankyam

तत्प्रसूतं सुखं दुःखं तथा दुःखसुखात्मकम्।

विपाकस्त्रिविधः प्रोक्तस्तत्त्वशास्त्रविशारदैः॥ ३१॥

tatprasūtaṁ sukhaṁ duḥkhaṁ tathā duḥkhasukhātmakam |

vipākastrividhaḥ proktastattvaśāstraviśāradaiḥ || 31 ||

The results produced by the karma are pleasant, unpleasant or both pleasant and unpleasant and are called the three kinds of Vipakam by the learned scholars of tathva and sastras

वासना आशयाः प्रोक्ताः क्लेशकर्मविपाकजाः।

अन्तःकरणवर्तिन्यः समन्ताच्छेरते हि ताः॥ ३२॥

vāsanā āśayāḥ proktāḥ kleśakarmavipākajāḥ |

antaḥkaraṇavartinyaḥ samantāccherate hi tāḥ || 32 ||

Vasanas produced as a consequence of klesha's division are called Asaya. They abide in the anthakaranas fully etched(buried) in them

जन्यन्ते वासना नित्यं पञ्चभिः क्लेशपर्वभिः।

सदृशारम्भहेतुश्च वासना कर्मणां तथा॥ ३३॥

janyante vāsanā nityaṁ pañcabhiḥ kleśaparvabhiḥ |

sadṛśārambhahetuśca vāsanā karmaṇāṁ tathā || 33 ||

Vasanas are created continuously by the five fold kleshas. Vasanas are the source from which the appropriate actions starts

सुखादिवासना चैव विपाकैर्जन्यते त्रिधा।

चतुर्भिर्लक्षणैरित्थंभूता क्लेशादिनामकैः॥ ३४॥

sukhādivāsanā caiva vipākairjanyate tridhā |

caturbhirlakṣaṇairitthaṁbhūtā kleśādināmakaiḥ || 34 ||

The three type of vasanas viz., Pleasant etc are produced by the vipakas. She is thus made of four types of lakshana, starting with Klesha etc.. (Klesha, Karma, Vipaka & asaya)

बन्धनी जीवकोशस्य तिरोभावाभिधा विधा।

शक्त्यानयैव बद्धानां जीवानां मम नित्यदा॥ ३५॥

bandhanī jīvakośasya tirobhāvābhidhā vidhā |

śaktyānayaiva baddhānāṁ jīvānāṁ mama nityadā || 35 ||

and Tirobhava in this manner creates bondage in the Jiva khosa. From these bonded jivas as well as my eternal power (of tirobhava) as above ..

सांतत्येन प्रवर्तन्ते मम सृष्ट्यादिशक्तयः।

सृष्टिशक्तिर्द्विधा सा मे शुद्ध्यशुद्धिवशान्मया॥३६॥

sāṁtatyena pravartante mama sṛṣṭyādiśaktayaḥ |

sṛṣṭiśaktirdvidhā sā me śuddhyaśuddhivaśānmayā||36||

.. my powers starting with Srushti etc flow peacefully (uninterrupted). My power of Shrusti is two fold viz., Pure and impure paths

विविच्य दर्शिता सा ते सा पुनः सप्तधा स्थिता।

अनिशं क्रियते त्वेका प्राजापत्येन कर्मणा॥ ३७॥

vivicya darśitā sā te sā punaḥ saptadhā sthitā |

aniśaṁ kriyate tvekā prājāpatyena karmaṇā || 37 ||

I had expounded about them earlier.She also stands seven fold. The first is the Continual (incessant) creation using the Prajapatya Karma

षट्कोशसंभवास्त्वन्यास्तत्तत्कालसमुद्भवाः।

सर्गक्रमे प्रकृत्युत्थे सृष्टिर्ज्ञेया त्रिधा पुनः॥ ३८॥

ṣaṭkośasaṁbhavāstvanyāstattatkālasamudbhavāḥ |

sargakrame prakṛtyutthe sṛṣṭirjñeyā tridhā punaḥ || 38 ||

The other six occur in the six respective khosas at their respective times. In the order of creation, from the prakriti the srusti that comes out is of three types

भाविकी लैङ्गिकी चैव भौतिकी चेति भेदतः।

यथा न्यग्रोधधानायां त्रैगुण्ये प्रकृतौ तथा॥ ३९॥

bhāvikī laiṅgikī caiva bhautikī ceti bhedataḥ |

yathā nyagrodhadhānāyāṁ traiguṇye prakṛtau tathā || 39 ||

They are Bhaviki, laingiki and Bhauthiki. Like the banyan tree existing in its seeds, in  the same  way in the prikriti made of trigunas..

या स्थितिर्महदादेः सा भावसृष्टिर्निगद्यते।

समष्टिव्यष्टिभेदेन लिङ्गं यत्सृज्यते मया॥ ४०॥

yā sthitirmahadādeḥ sā bhāvasṛṣṭirnigadyate |

samaṣṭivyaṣṭibhedena liṅgaṁ yatsṛjyate mayā || 40 ||

.. Mahat and others exists which is known as the Bhava Shrusti. The linga that is created by me are of two type viz., the whole and the single ..

विराजश्च तथान्येषां भूतानां लिङ्गजा तु सा।

महदाद्या विशेषान्ता विंशतिश्च त्रयश्च ये॥ ४१॥

virājaśca tathānyeṣāṁ bhūtānāṁ liṅgajā tu sā |

mahadādyā viśeṣāntā viṁśatiśca trayaśca ye || 41 ||

 belonging to Viraj and the jivas and is known as lingaja. Starting with Mahat and ending with vishesha, the twenty three ..

पदार्था लिङ्गदेहस्था विराजः परिकीर्तिताः।

खानां समष्टिभूतानां तथान्तःकरणस्य च॥ ४२॥

padārthā liṅgadehasthā virājaḥ parikīrtitāḥ |

khānāṁ samaṣṭibhūtānāṁ tathāntaḥkaraṇasya ca || 42 ||

..principles are contained in the virajas's linga body. In the anthakaranams of all the jivas ..

 

त्रिधा स्थितस्य ये येंऽशाः प्रतिजीवं व्यवस्थिताः।
स्थूलानां चैव भूतानां ये सूक्ष्माः कीर्तिताः पुरा॥ ४३॥

tridhā sthitasya ye yeṁ'śāḥ pratijīvaṁ vyavasthitāḥ |

sthūlānāṁ caiva bhūtānāṁ ye sūkṣmāḥ kīrtitāḥ purā || 43 ||

The part that dwells in three ways in every jiva, in the subtle and gross forms have been explained earlier

व्यष्टयोऽष्टादशेमाश्च क्लेशाः कर्माणि वासनाः।

प्राणाश्चेति तदुद्दिष्टं लिङ्गं जीवगणाश्रयम्॥ ४४॥

vyaṣṭayo'ṣṭādaśemāśca kleśāḥ karmāṇi vāsanāḥ |

prāṇāśceti taduddiṣṭaṁ liṅgaṁ jīvagaṇāśrayam || 44 ||

The eighteen separated aggregates, klesa, karma, vasana, prana all takes shelter  in (goes to create) the individual lingam (soul) of jiva ganas

चिच्छक्तयो हि लिङ्गस्थाः संसरन्ति यथा तथा।

शुद्धे हि भगवज्ज्ञाने जाते सत्कर्मजीविनाम्॥ ४५॥

cicchaktayo hi liṅgasthāḥ saṁsaranti yathā tathā |

śuddhe hi bhagavajjñāne jāte satkarmajīvinām || 45 ||

The pure consciousness existing in the linga(Soul) wanders (through the series of birth and death). Those who do good deeds and pure only get the true bhavan's knowledge

जीवानां विनिवर्तन्ते लिङ्गान्येतानि नान्यदा।

विराजः स्थूलदेहो यो ब्रह्माण्डापरनामवान्॥ ४६॥

jīvānāṁ vinivartante liṅgānyetāni nānyadā |

virājaḥ sthūladeho yo brahmāṇḍāparanāmavān || 46 ||

Only by this way the jivas get out of the their Linga and others and in no other way. The Viraja's gross body differently named as Brahmanda..

चतुर्विधानि चान्यानि शरीराणि शरीरिणाम्।

एषा मे भौतिकी सृष्टिरितीदं सृष्टिचिन्तनम्॥ ४७॥

caturvidhāni cānyāni śarīrāṇi śarīriṇām |

eṣā me bhautikī sṛṣṭiritīdaṁ sṛṣṭicintanam || 47 ||

 and the other four types of gross bodies of jivas are my Bhautiki Srushti. All this is my thinking of Srusti

स्थितिर्नाम तृतीया मे शक्तिर्या ते पुरोदिता।

तस्याः स्वरूपं वक्ष्यामि तन्मे शक्र निशामय॥ ४८॥

sthitirnāma tṛtīyā me śaktiryā te puroditā |

tasyāḥ svarūpaṁ vakṣyāmi tanme śakra niśāmaya || 48 ||

O Sakra, Nisamaya, I had already explained to you about Stiti, the third power of mine. Now learn its characteristics. (svarupam)

आद्यसृष्टिक्षणो यस्तु संजिहीर्षाक्षणश्च यः।

यत्स्थैर्यकरणं नाम तयोरन्तरवर्तिनाम्॥ ४९॥

ādyasṛṣṭikṣaṇo yastu saṁjihīrṣākṣaṇaśca yaḥ |

yatsthairyakaraṇaṁ nāma tayorantaravartinām || 49 ||

Starting from the moment of creation and the moment the intention to destroy arises in me, that which exists inside and which is solidly behind

नानारूपैर्मदीयैः सा स्थितिशक्तिः परा मम।

विष्णुना देवदेवेन मया चैव तथा तथा॥ ५०॥

nānārūpairmadīyaiḥ sā sthitiśaktiḥ parā mama |

viṣṇunā devadevena mayā caiva tathā tathā || 50 ||

which takes different forms is called by supreme Sthiti Sakti. Whenever I appropriately take with the Devathi Devan Vishnu

या स्थितिः कथिता सा तु प्रथमा तत्त्वचिन्तकैः।

मन्वन्तराधिपैश्चैव द्वितीया परिकीर्तिता॥ ५१॥

yā sthitiḥ kathitā sā tu prathamā tattvacintakaiḥ |

manvantarādhipaiścaiva dvitīyā parikīrtitā || 51 ||

(those forms) are called my First Stiti by thse familiar with divine Tatvas. With the rulers of Manvantaras (Manus) is my second sthiti.

मनुपुत्रैस्तृतीयान्या क्षुद्रैरिति चतुर्विध।

चतुर्थी संहृतीशक्तिस्तस्या भेदमिमं शृणु॥ ५२॥

manuputraistṛtīyānyā kṣudrairiti caturvidha |

caturthī saṁhṛtīśaktistasyā bhedamimaṁ śṛṇu || 52 ||

My existance with the Sons of Manu is the third state and my fourth is the existance with the ordinary jivas the fourth. My fourth power is Samhruti which is four fold and hear the difference between them

नाशो जरायुजादीनां भूतानां नित्यदा तु या।

सा नित्या संहृतिस्त्वन्या शक्र नैमित्तिकी स्मृता॥ ५३॥

nāśo jarāyujādīnāṁ bhūtānāṁ nityadā tu yā |

sā nityā saṁhṛtistvanyā śakra naimittikī smṛtā || 53 ||

O Sakra, the constant destruction of jivas viz., Jarayuja and others , this is known as Nitya Samhriti, the second is called Naimittiki

त्रैलोक्यविषया सा तु ब्रह्मप्रस्वापहेतुका।

तृतीया प्राकृती प्रोक्ता महदादिव्यपाश्रया॥ ५४॥

trailokyaviṣayā sā tu brahmaprasvāpahetukā |

tṛtīyā prākṛtī proktā mahadādivyapāśrayā || 54 ||

when concerned with three worlds and as the reason of Brahma's sleep, the third is called Prakriti when supporting the Mahat etc

प्रासूती तु चतुर्थी स्यादव्यक्तविषया तु सा।

मायी या पञ्चमी प्रोक्त प्रसूतिविषया तु या॥ ५५॥

prāsūtī tu caturthī syādavyaktaviṣayā tu sā |

māyī yā pañcamī prokta prasūtiviṣayā tu yā || 55 ||

Fourth is Prasuti when concerned with avyakta (unmanifested). Mayi is the fifth that concerns prasuti

 

शाक्ती षष्ठी तु विज्ञेया मायासविषया तु सा।
सप्तम्यात्यन्तिकी प्रोक्ता विलयो योगिनां मयि॥ ५६॥

śāktī ṣaṣṭhī tu vijñeyā māyāsaviṣayā tu sā |

saptamyātyantikī proktā vilayo yogināṁ mayi || 56 ||

Saakti is the sixth which concerns Mayi. Seventh is called Avyantika during yogis dissolution in me

सूक्ष्माणि विनिवर्तन्ते शरीराणि तदा सताम्।

एषा सप्तविधा शक्र संहृतिस्ते मयोदिता।
पञ्चम्यनुग्रहाख्या मे शक्तिर्व्याख्यामिमां शृणु॥ ५७॥

sūkṣmāṇi vinivartante śarīrāṇi tadā satām |

eṣā saptavidhā śakra saṁhṛtiste mayoditā |
pañcamyanugrahākhyā me śaktirvyākhyāmimāṁ śṛṇu || 57 ||

and after that those good ones exists only in their subtle bodies. O Sakta, thus I explained to you the seven kinds of my Samhruti.Now hear from me about my fifth sakti Anugraha

इति श्रीपाञ्चरात्रसारे लक्ष्मीतन्त्रे तिरोभावादिशक्तिप्रकाशो नाम द्वादशोऽध्यायः॥

iti śrīpāñcarātrasāre lakṣmītantre tirobhāvādiśaktiprakāśo nāma dvādaśo'dhyāyaḥ ||

Thus ends the Twelth Chapter named Tirobhava and other saktis exposition in lakshmi Tantra of Pancharatra Saram