Laghustavacarcastavau p48

p48

ityevamicchādiśaktisamaṣṭiśāntāśaktirūpā brahmābhinnādyā śaktiḥ
śrītripurāśabdanirvacanīyā saiva sisṛkṣādisvarūpodbhāvanottaraṃ
tattacchaktyāviṣṭaśaktimadrapāvalambanena viśvasarjanādikṛtyasampādanaṃ
vidadhatī yāvatpratyakṣagrāhyasaṃkucitapramātṛbhāvapadamapi vyaśnuvānā
tathā tathā vyapadeśabhāk samastairjanairanubhūyate
ityāśayenaiṣetyaparokṣanirdeśavācinaitadā parāmṛṣṭā . saiva punaḥ
prollāsitatripuṭīrūpavividhaviśvaprapañcodayaviśrāntisthānatvena
samādhisuṣuptyādau saccidānandaghanasvarūpapariśeṣavāstavaikībhāvā
pratyabhijñāyamānā svecchākalpitadeśakālāvabhāsavyavahiteva
tatpadavācyabhāvānuguṇyenādasā parāmṛṣṭā ityanena sāmānādhikaraṇyena
tattvato'bhedānvayaparyavasāyinīyaṃ stutiriti stotrakāra ādyaśloka eka
svasaṃvinmayaparadevatāsvarūpaparāmarśanasya paramotkṛṣṭaphalaṃ
bhaṅgyā sūcitavān . evaṃ viśvodayasthitivilayadaśāsu kācitturīyā svasavidrūpā
vinaṣṭatvabhāvā devī samastyeva ityevavidhāśayenaiva śrīvāmakeśvare-
tripurā paramā śaktirādyā jñānāditaḥ [jātāditaḥ (kā0)] priye
ityupakramya-

In this way, the primordial power non-different from Brahman, who is the peaceful power comprising the aggregate of the powers of will and the rest, is to be explained by the name Śrī Tripurā. Having brought forth the nature of the desire to create and so forth, accomplishing the cosmic acts of universal creation and the like by taking the form of the possessor of powers entered by those respective powers, extending even to the level of the contracted perceiver perceptible to direct perception, she is experienced by all people as possessing such and such designations; with this intention she is cognized with "this" (eṣā), an expression denoting immediate presence. She, moreover, as the place of resting and emergence of the manifold cosmic expanse in the form of the manifested triad, her true unity remaining as the dense essence of being, consciousness, and bliss in absorption, deep sleep, and the like, being recognized as if separated by the appearance of space and time imagined by her own will, is cognized with "that" (asau) in accordance with the state denoted by the word "that". Through this co-referential relation, this hymn ultimately resolves into an identity in reality: thus in the very first verse, the author of the hymn has subtly indicated the supreme fruit of cognitive reflective grasping of the true nature of the supreme deity, who consists of one's own consciousness. Thus, in the states of universal emergence, maintenance, and dissolution, a certain transcendent fourth Goddess, whose nature is one's own consciousness and who never undergoes destruction, truly exists; with this very intention, in the venerable Vāmakeśvara[tantra], beginning with: "Tripurā is the supreme, primordial power, born from knowledge and the rest, O beloved,"