Tantraloka, Vol. 1 with Jayaratha's Commentary

१६

The Light of the Tantras

...so it might be. Who, indeed, when beginning a peaceful ritual śāntikarma|a ritual intended to pacify negative influences or bring harmony, would go about raising a ghoul original: 'vetālottḥāpanam' - a metaphor for creating a terrifying or unnecessary complication just as one is trying to achieve peace? Moreover, since we have promised here only to select the essence of the explanation of those scriptures, that is exactly what is being done. Therefore, let those who are wise discern for themselves the lack of essence everywhere else in those lengthy details. Enough, then, with this talk; let us declare the matter at hand.

In this way, having contemplated the Supreme Triad Param Trika|the highest level of the Trika system, referring to the union of Shiva, Shakti, and the individual, the author now begins to contemplate the Supreme-Non-Supreme Parāparā|the intermediate goddess or energy that bridges the gap between absolute unity and worldly diversity. First, he contemplates the Supreme Goddess:

"Supreme" original: 'parām' means "Full" or "Perfect." For this very reason, She protects the world—even though it appears diverse—within her own self in a form of non-difference original: 'abheda'. And because she is not oriented toward anything other than the Self, she is "Excellent."

As it is said in such passages as:

"That which is the inherent Power of the Creator of the universe..."

By this and other statements, she is called "Bhairava-Yogini" because she is eternally inseparable from the Supreme Knower original: 'para-pramātṛ', referring to Shiva and is essentially of his nature. For this reason...

Line 4: In manuscript 'kha', the reading is "with this purity" original: 'ityamalena'.

Line 11: In manuscripts 'ka' and 'kha', the reading is "by the way of non-difference" original: 'abhedanayena'.