The Light of the Tantras

Thus. He explains the duality referred to by the word "that" as "the Mother and the Father." She who gives birth to the universe is the "Mother," the supreme divine creative power of the cycle of creation and so forth. Because she is of the nature of pure awareness, she is "stainless" original: "vimalā". That which is the primordial lunar "phase" original: "kalā"—that [same goddess] is the "support" original: "āśrayaḥ", the foundation or path upon which it rests, consisting of the supreme nectar that gladdens the entire world. Thus it is said:

'Established above is the creation, in the form of supreme bliss,
Showering the nectar-rain, the supreme phase of the moon original: "baindavī paramā kalā".'

Thus [it is said]. Also:

'The lunar phase, established above, is the peaceful Goddess,
Full of the juice of nectar-bliss.'

Thus [it is said]. Therefore, in the "Abhinavā" referring to a text or commentary by Abhinavagupta:

'For the sake of the joy of eternal creation...'

By such logic, in "creation"—which is the external appearance—she is the one whose radiance, characterized by freedom, is "light" original: "mahaḥ". He who generates the dissolution of existence is the "Father," the radiant one.

Line 3, Manuscript B: Reads "pārameśvarī sṛṣṭicakraḥ sā ca" the divine creative cycle, and she instead.

Line 14, Manuscript C, D: Reads "sadātanāyām" instead of "sadā dyotamānāyām".