The Light of the Tantras

This being the case, who among those who understand the work of pacification original: śāntikarmiṇ those performing rituals of peace/pacification would summon a spirit original: vetāla a spirit often associated with necromancy or supernatural retrieval? Since I have committed myself here to an essential compilation of the interpretation of this work, that alone is what is being done. Therefore, let the intelligent ones themselves gather what is otherwise the essence of all. Enough of this talk; let us address the matter at hand. (1)

Thus, having contemplated the supreme Trika the Trika system of philosophy, as he begins to contemplate the supreme-non-supreme original: parāpara a state intermediate between the supreme and the non-supreme, he first contemplates the Supreme Goddess:

I bow to the Goddess who is the radiance of consciousness, the Supreme Bhairavayoginī the female practitioner of the path of Bhairava,
whose abode is made in the trident of the knower, the means of knowledge, and the object of knowledge. (2)

'Supreme' means full; therefore, she is the one who sustains the world, which is diverse, as being non-dual within her own self, and because she is excellent in being non-distinctly oriented.

'That which is called the power original: śakti inherent in the creator of the world.'

By such statements, she is the 'Bhairavayoginī', because she is never separated from the Supreme Knower original: parapramātṛ the supreme cognizing subject, and is therefore one with that self.

Footnote: Some editions read "enough of this talk" ityamalenāpi.
Footnote: Some editions read "as non-dual" abhedatayā.