Laghustavacarcastavau p25

p25

ityuktasthityā mayūrāṇḍarasavatsvāntastādātmyena saṃsthitasya
viśvasyāvavibhāsayiṣayā mukurapratibimbavadbhedābhedādyātmatayā prasphurat
tathā tathā prakāśate . prakāśamānamapi viśvaṃ svasminnupasaṃharate ceti
viśvodayavilayāspadatvāt sadeva somyedamagra āsīt chāṃ0 u0 (6.2.1)
ekamevādvitīyaṃ brahma (tri0 ma0 tā0 3.3) yato vā imāni bhūtāni jāyante
ityādiśruteḥ . evaṃbhūtaṃ ca
tatpūrṇāhaṃbhāvaparāmarśasāramahāmantrātmakatayā
svātmasātkṛtāśeṣavācyavācakāvamarśasatattvaṃ svatantraprakāśaikaghanaṃ
paraṃ brahmeti parāśaktir iti prakāśavimarśāṃśavibhāgakalanayā
divyadampatīyugalatvena prasphurati-

as stated in this established position, desiring to manifest the universe that abides in identity within Himself like the fluid inside a peacock's egg, / shining forth with the nature of difference and non-difference like a reflection in a mirror, / He shines forth in various ways. And even while shining forth, He withdraws the universe into Himself; / therefore, because it is the locus of the arising and dissolving of the universe, from the scriptural texts such as: "In the beginning, my dear, this was only Being" (Chāndogya Upaniṣad 6.2.1), / "Brahman is one alone without a second" (Tripurāmahānārāyaṇa Upaniṣad 3.3), and "From which indeed these beings are born" [Taittirīya Upaniṣad 3.1.1]. And being of such a nature, / because its essence is the great mantra that is the cognitive reflective grasping of plenary I-awareness, / its true nature being the reflective awareness of all signifieds and signifiers appropriated to its own self, being a single mass of independent luminous consciousness, / it shines forth as the pair of divine spouses through the differentiation of the aspects of luminous consciousness and reflective awareness, as 'supreme Brahman' and as 'supreme power'—