p. 225
दीनां शरीरावयवविशेषजन्यतया कारुण्यं विग्रहो यस्याःसेति समासोपपत्तिः ।मायोपाधिकस्य ब्रह्मणः जगत्सृष्टथनुकरणहेतुभूतस्वेच्छामात्रनिमित्तककर्मानधीनसच्चिदानन्दघ -नीभूतात्मकभक्तानुग्राहकविग्रहवत्तां विना देवतायाः बुद्धावनारोपेण सगुणोपासनमनुपपद्यमानं स्यात् ;तदर्थंदेवताधिकरणे मन्त्रप्रकाशिता देवाः 'वज्रहस्तः पुरन्दरः 'इत्यादिस्वतःप्रमाणवेदवाक्यवशात् बाधकाभावेविग्रहवन्तः अङ्गीकर्तव्या इति प्रतिष्ठापितम् ।तथा 'बहुशोभमानामुमां हैमवतीम्' इति केनोपनिषद्भाष्ये हैमानिहेमविकाराणि भूषणानि यखाः सेति वा तथा, हिमवतःअपत्यं स्त्रीति च तथेति परदेवतायाः दिव्यविग्रहवत्त्वं प्रतिष्ठापितम् ।तथा च महानुभावानां स्वप्रकाशचैतन्यरूपाणामेवंभूतानां सर्वात्मना सर्वोत्तमानां मूर्तित्रयदेवानां ध्यानाद्युपकाराय तादृशमूर्तिमत्त्वम् अस्तीति न किंचिदनीश्वरवादप्रसङ्गावकाश इति आस्तां विस्तरः ॥कारुण्यविग्रहायै नमः ॥ॐकान्ता ।' कन दीप्तौ' इति धातोः अत्यन्तमनोहरत मेत्यर्थः ।मदनगोपालविग्रहा वा ।' कदाचिदाद्या ललिता पुंरूपा कृष्णविप्रहा ।वंशनादविनोदेन करोति विवशं जगत्
In plain words
Without a tangible form born of divine compassion, worship of the qualified Divine would remain a mere mental abstraction. Yet scripture reveals that the gods do possess real forms, just as the Upanishads describe radiant Umā, daughter of the snowy mountain. For the sake of the meditator's devotion, the supreme consciousness assumes these luminous shapes, leaving no room for cold denial. Salutation to her who is the very embodiment of grace. Kāntā: shining radiantly with supreme beauty, or even assuming the enchanting form of Krishna, whose flute-music captivates the entire universe.
Close to the Sanskrit
Of her whose form is compassion born from specific bodily parts, thus the establishment of the compound. Without possessing the form of a grantor of grace to devotees—whose essence is condensed existence-consciousness-bliss, independent of actions driven purely by spontaneous will as the instrumental cause of world-creation—worship of the qualified deity would be untenable without superimposing a form in the intellect. For that purpose, in the deity-section, the gods manifested by mantras such as 'Indra holding the thunderbolt' are established as possessing forms in the absence of contradictions, based on self-authenticating Vedic texts. Similarly, in the commentary on the Kena Upanishad, the transcendent embodied reality of the supreme deity is established through the verse 'Umā, shining brightly, daughter of Himavat' interpreted as 'she whose ornaments are golden modifications' or 'she who is the female offspring of Himavat'. Furthermore, for the purpose of meditation and other practices regarding the three principal deities who are self-luminous consciousness and supreme in every way, such embodiment exists; hence there is no opening for any atheistic doctrine. Enough of this elaboration. Salutation to the embodiment of compassion. Om. Kāntā: derived from the root 'kana' meaning to shine, the meaning is 'extremely enchanting'. Alternatively, possessing the form of Madanagopāla: 'Sometimes the primordial Lalita, assuming a male form as Krishna, captivates the world through the sport of flute-music.'