Laghustavacarcastavau p213

p213

he devi ! dīvyati krīḍatīti devī iyameva krīḍā
yaddheyopādeyaprayojananirapekṣamevānandaghanatotkarṣeṇa
svātantryātsvātmākāśe śivādimahīparyantāśeṣajagadātmanollasanamiti . tathā
dīvyati vijigīṣate iti devī . iyameva vijigīṣā
yatsvecchāvabhāsitādviśvasmādutkarṣeṇa vartanecchā tathā dīvyati vyavaharatīti
devī vyavahāraścāpāramārthikabhedaprathāsvabhāvaṃ prameyādikaṃ
visphāryāhamidaṃ jānāmītyevaṃrūpatvenābhinne svātmani sañjalpanam . tathā
devanaṃ dyotanaṃ tacca pramātṛprameyātmano viśvasyāvabhāsanam tathā
mantramaheśvarādipramātṛvargasya tatprameyajātasyāpi
svarūpalābhavitaraṇātprabhṛti tatparatantravṛttibhistaiḥ prahvatvād dīvyate
stūyate iti devī . tathā pūrṇajñānakriyāśaktisatattvatayā nirviśeṣaṃ sarvatra
jñānātprasaraṇācca gatistena devyati jānāti prasarati ceti devī . ityanekadhāgameṣu
devīśabdaniruktiḥ . etaccāgre prataniṣyate . he niḥśeṣaviśvarakṣaṇādilīlāśīle
tasyāpi anicchayāpi saṃspṛṣṭo dahatyeva hi pāvakaḥ iti nyāyena tavānugrahe
paraśaktipātaprasādalakṣaṇe jāte samutpanne āpatite sati
tatpavitritahṛdayatvāttarasā jhagiti śaktipātasamanantarameva nāntarā
kālavilambapratyavāyaḥ . suktayo madhuramanoharasubhāṣitoktaya eva
sudhārasadrava amṛtarasāsvādadhārāstān muñcanti syandantītyevaṃvidhā vāco
giro vakttrāmbujānmukhakamalānniryānti niḥsarantīti dhruvameva niścitamevaitat .
yadvā dhruvamityutprekṣārthakaṃ tenotprekṣāmahe ityarthaḥ .

O Goddess! She shines and plays (dīvyati), thus She is the Goddess (devī). This very play is the manifestation as the entire universe, from Śiva down to the earth, in the space of Her own self, out of absolute sovereignty through the pre-eminence of the density of bliss, entirely independent of any purpose of rejecting or accepting. Likewise, She desires to conquer (dīvyati vijigīṣate), thus She is the Goddess; this very desire to conquer is the desire to exist pre-eminently above the universe manifested by Her own will. Likewise, She conducts everyday affairs (dīvyati vyavaharatīti), thus She is the Goddess; and everyday affairs are the internal talking within Her non-different Self in the form: "I know this," having projected objects of knowledge and so forth whose nature is the apparent reality of non-ultimate division. Likewise, playing (devana) means illuminating (dyotana), and that is the manifestation of the universe consisting of knowers and knowable objects. Likewise, because of their submission to Her through functions dependent on Her, from the bestowal of the attainment of their own nature onwards, by the multitude of subjects such as the Mantramaheśvaras and also by the class of their knowable objects, She is praised (dīvyate), thus She is the Goddess. Likewise, because Her true essence is the full power of knowledge and action, without distinction, through knowing everywhere and through radiating, there is motion (gati); therefore She knows and She radiates (devyati), thus She is the Goddess. Such is the etymological derivation of the word 'devī' in various ways across the Āgamas. And this will be elaborated further ahead. O You whose nature is the play of protecting and so forth the entire universe! Even for him, according to the maxim: "Fire indeed burns even when touched unintentionally," when Your grace—defined by the gracious favour that is the supreme descent of power—has arisen, has been produced, has arrived: because his heart is purified by that, swiftly, instantly, immediately following the descent of power, without any obstruction of delay in time, speeches—words that are of such a kind that they shed, [that is,] pour out fluid nectar of eloquent verse, [which are] streams of the relish of the nectar of immortality that are themselves sweet, charming, well-spoken utterances—flow out, [that is,] issue forth, from his lotus mouth. This is indeed certain. Or, "dhruvam" has the sense of a poetic fancy (utprekṣā); by this, the meaning is: "we fancy."