Laghustutih (vrittisameta) 30

30

gurudevatāprasādabalenaivālpaśrutādapyasmatto buddhipūrvaṃ jhaṭiti
nirbādhamāvirbhūtatvādetadāgamavat svataḥpramāṇatvena grāhyaṃ
mahātmabhiri(tī)mamarthaṃ samarthayate . eṣa
stotrārthasārasarvasvasaṃkṣepaḥ . atha krameṇaikaikaślokārtho'pi tatrodīryate . eṣā
pramātṛpramāṇaprameyātmakadvaitaprapañcarūpeṇākhilajanairanubhūyamānā
na punardeśakālādivyavahitā . asau etadāvirbhāvatirobhāvasthānatvāt
pramātrādiprabhedavihīnā akhaṇḍasaṃvitātmakaprapañcottīrṇarūpā ca . ata eva
svabhaktiśūnyaiḥ kaiścidapyadṛṣṭatattvā . tribhiḥ padaiḥ purairupalakṣitā .

[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.