Tantraloka, Vol. 1 with Jayaratha's Commentary

१८

Of the “Dancing” One

From the perspective of the Shiva Sūtras, [the Goddess] resides within the body of the Supreme Self Paramātman|the ultimate reality or universal consciousness, whose form is Bhairava Bhairava|the "frightful" or "vast" aspect of Shiva representing the totality of consciousness. He reveals the unfolding theater of the world's various diversities while remaining anchored in his own hidden, essential nature.

“When the desire arises, ‘Let this object be thus,’ and She immediately brings that object into being—that is called the Power of Action Kriyā|the divine capacity to manifest and do.”

By such statements, it is shown that She is seated within the very nature of the Self, for She creates the endless and wondrous appearances of the knower (the subject) and the known (the object). I bow original: 'naumi' to that Goddess who performs the play of bringing the universe into joyful expression as the "Lower" or "Immanent" power Aparā|the goddess in her manifest state, accessible to the senses. Therefore, even though She shines externally as the soul of the universe, She is described as being "dark and tawny" because She rests within the Supreme Knower. As the verse says: “Shining like a streak of lightning in a sky filled with dense monsoon clouds.”

“Because She swallows the fragments of light belonging to Maya Māyā|the power that creates the illusion of separation and duality—which cause the feeling of difference—She is called the Dark One original: 'Kṛṣṇā', appearing in the form of darkness because She is the destroyer of all duality.”

This is why Her form is described as both dark and lightning-bright. // 3 //

In line 4, the manuscripts marked 'Ka' and 'Kha' read “the diversity of those elements” instead of the standard reading.