The Light of the Tantras

Following the principle stated thus, the author declares himself to be a vessel of the non-dual knowledge of the absolute state original: niruttara-padādvaya-jñāna the knowledge of the non-dual state beyond which there is nothing. In doing so, he implies his authority to compose a work that serves as a synthesis of the essence of the entire Ṣaḍardhaśāstra the Trika system of philosophy. Although other interpretations of these texts are possible, they are not presented here out of concern for the weight of the book and because they are not useful for the present purpose. Even the validity of certain other interpretations, though possible, has not been published. Indeed, thus:

From the perspective that will be stated, this contains the seed of criticism regarding the great masters, which leads to the violation of one's own samaya sacred vows/time-bound observances.

Footnote 2: "Reason" implies an objection.
Footnote 3: "Violation of the samaya" refers to the loss of proper conduct. Regarding "the seed of criticism of the great masters": some dull-witted people here attempt to justify it by saying that the "stainless phase" refers to the sixteenth digit, which is void of all stains and impurities, that is, the new moon. This itself is the "new creation," the creation of the fifteen digits; he is diligent in that and also "one whose body is filled." Regarding "radiance of the five-faced one": considering that the day has five watches and the night has three, the "five-faced" is the day, and the "guarded radiance" is the desired intention; the meaning is the beginning of the day of the new moon. The "seed of criticism" is from the perspective of skeptical astrology, not from the perspective of the Anuttara the Absolute/the Highest. Since one must certainly protect the start of the new moon day, this is indeed for the best. The sahṛdayas those with a heart/sensitive scholars are the authority here.

Line 8: Manuscript B adds the word "tasyaiva" (of that very one) to the text.