The Light of the Tantras

The supreme Knower original: "pramātā", he is the one whose radiance original: "ruciḥ" is "protected" original: "guptā"—that is, guarded by the power of his own self-sustenance—by way of the "five" original: "pañcānām" senses—beginning with Vāmeśī and the other driving powers original: "vāmeśyādi-vāhana-śaktīnām"—acting as "faces" or "gateways" in the form of the activity of the eyes and other senses. As it is said:

'By whichever path of the senses an object shines forth,
The yogi, through the power of his own self-sustenance, becomes absorbed in it and becomes one with it.'

By seizing such and such objects, his radiance is guarded. This means his state as the supreme Knower is illuminated by the devouring of all objects. Therefore, he is "full-bodied" original: "bharitatanuḥ"—full through resting solely in his own self, because of the arising of a state of having no further desires due to the reflection upon these various objects. Thus, the author, while revealing the nature of the order of creation and so forth, has suggested that the supreme, unnamed, divine Consciousness—which shines forth by transcending that [order], having the nature of both sequence and non-sequence—is indeed touched upon. As it was said by our most venerable Guru:

'She who constantly practices the transcending of the triple sequence by way of the union of the triple sequence itself,
She who shines clearly, transcending the sequence,
She who is of the form of sequence yet of the nature of non-sequence,
I place that supreme divine Consciousness within my heart.'

Line 1, Manuscript B: Reads "vāmeśyādi-vāhana-śaktīnām" instead.

Line 13, Manuscript A: Reads "asmadgurubhir" instead of "asmātparameṣṭhigurubhiḥ".