Laghustutih (vrittisameta) 51

51

idaṃ śarīraṃ kaunteya ! kṣetramityabhidhīyate .
etad yo vetti taṃ prāhuḥ kṣetrajña iti tadvidaḥ ..

and so on, as taught [there], and as graciously explained by the teachers in the Prapañcasāra: “Prakṛti and Puruṣa are both eternal,” and so forth. With the expectation, “By what practice, then, would the goddess become inclined toward cutting away sin?”, in order to reveal the means, the places of worship, the objects, and the spiritual practices, he speaks of the three states of the goddess consisting of light and consisting of speech, beginning with [the words] “aindrasya” and so forth. In the middle of the forehead (madhyelalāṭam): in the middle of the forehead, in the ājñā center; bearing a luster like Indra’s bow [the rainbow]. Residing in the heart lotus and extending up to the eyebrow-center lotus, a form of mere white, red, and black light, having three parts—the meaning is that she is to be worshiped with the kāmabīja. In the head, in the dvādaśānta lotus, spreading all around a white splendor like that of the cool-rayed moon. Residing in the ājñā lotus, pervading that far, having the form of a radiance resembling moonlight—the meaning is that she is to be worshiped with the śaktibīja. In the heart (hṛdi): in the heart lotus; remaining like the luster, the radiance, of the sun of warm rays that has risen and is positioned in the day; residing in the mūlādhāra lotus, with a luster extending up to the heart lotus, having the form of light resembling the rising sun—the meaning is that she is to be worshiped with the vāgbhava [seed syllable]. As stated in the venerable Saubhāgyahṛdaya: