Laghustutih (vrittisameta) 27-30

And within that, there is the descent of meters such as uktā and atyuktā, which have four quarters measured by increments of one syllable each, their quarters increasing by one syllable each up to utkṛti, ending with quarters measured by twenty-six syllables. Beyond that are the daṇḍaka meters such as the caṇḍavṛṣṭipravāha. Among them, this collection of verses constituting the hymn possesses the meter named śārdūlavikrīḍita, belonging to the meter called atidhṛti, whose quarter is measured by nineteen syllables. Here, this first verse introduces the nature of the mantra of Tripurā and its deity. Then the next two

reveal the fruit of worshiping the reality characterized by its first seed syllable's deity, respectively through the predominance of subtle sound and drop, and through the predominance of the seed syllable. The fourth aims at the fruit of worshiping the deity of its second seed syllable. The fifth follows the fruit of worshiping the deity of the third seed syllable. The sixth proclaims the fruit of the method of recitation of that mantra. The seventh illuminates the fruit of meditation upon the deity common to the three seed syllables of that mantra. Then three verses have as their subject the fruit of meditation upon the deity of each individual seed syllable. The eleventh expounds the fruit of meditation upon the formless syllable situated in the second seed syllable. The twelfth makes known that worship of this yields visible fruits such as omniscience and universal dominion. The thirteenth speaks to the fact that without worship of this, even by endless other means, the experience of enjoyment and liberation right in this life is difficult to attain for embodied beings.

The fourteenth conveys the particular fruit of practice for one qualified to worship this. The fifteenth teaches the goddess's form transcending the phenomenal world. The sixteenth is the helmsman for determining her form consisting of the phenomenal world, which is composed of words and referents. The seventeenth teaches the particular glory of the supreme goddess to be meditated upon by those desiring particular objectives, as well as her name. The eighteenth has as its subject the regular recitation of her mantra. The nineteenth has as its subject the regular recitation of her names. The twentieth proclaims that because this hymn has the consciousness of Tripurā as its subject and is itself composed of mantra, it ought to be studied by the virtuous. The twenty-first

[The twenty-first verse] establishes this point: because, by the force of the grace of the guru and deity alone, this [stotra] arose spontaneously, unhindered, and deliberately even from me of little learning, it is to be accepted by great souls as intrinsically valid like the scripture itself. This is the summary of the ultimate essence of the meaning of the hymn. Now the meaning of each individual verse is also expounded in order there. She, who is experienced by all people in the form of the dualistic phenomenal world consisting of cognizer, means of valid cognition, and object of valid cognition, is not separated by space, time, and so forth. Because she is the locus of the appearance and disappearance of this [world], she is devoid of distinctions such as cognizer and so forth, and her form is beyond the phenomenal world, consisting of unbroken consciousness. For this very reason, her reality is not seen by anyone who lacks devotion to her. She is characterized by three states, [or] cities.