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सकलाधिष्ठानरूपा ।'अथात आदेशो नेति नेति''नेह नानास्ति किंचन' इत्यादिनिषेधश्रुतिभ्यः प्रतिपन्ना ।'सर्वं खल्विदं ब्रह्म' इत्यादिबाधायाः सामानाधिकरण्यमवगम्यते ।कार्यस्य कारणाभेदज्ञानं बाधा ।तद्भिन्नता-ज्ञानस्य भ्रमरूपत्वात् ।तथा च श्रुतिनिषेधस्थावध्यपेक्षायाःप्रकृत्यादीनामपि तत्त्वज्ञानेन निवृत्तौ भूतपूर्वगत्या सर्वाधिष्ठानत्वेन अनुभूयते इति भावः ॥ॐ सकलाधिष्ठानरूपायै नमः ॥सत्यरूपा ।सत्यं जडानृतपरिच्छिन्नव्यावृत्तत्वं सचिदानन्दरूपं यस्याः सा तथा ।परिणामवादमाश्रित्य सत् अपरोक्षज्ञानयोग्यानि पृथिव्यप्तेजांसि, त्यत्तु परोक्षज्ञानविषया नित्यानुमेया इत्यर्थः , 'सच्च त्यच्चाभवत्' इति श्रुतेः ।सत्यं रूपं यस्याः सा तथा । ।ॐ सत्यरूपायै नमः ।समाकृति ।समा अभिन्ना सच्चिदानन्दरूपैकरसा आकृतिः मूर्तिः स्वरूपं यस्याः सा तथोक्ता ।समा अन्यूनानतिरिक्ता यथाशास्त्रप्रमाणं मूर्तिविग्रहो यस्याः सेति वा ।समा सदाशिवेन गुणसौन्दर्यबलवीर्ययशोगाम्भीर्यधैर्येङ्गितादिपरिज्ञानसर्वज्ञत्वादिबहुलधर्मविशेषैः मूर्तिर्यस्याः सेति वा ।चतुर्विधभूतग्रामेषु तत्त्प्राब्धानुसारेण
In plain words
She is the universal substratum, established by Upanishadic declarations such as 'Not this, not this' and 'There is no plurality here.' The identity between cause and effect constitutes the true sublation of illusion, revealing her as the eternal ground of being. She is of true form, embodying pure existence-consciousness-bliss, transcending all inert and transient phenomena. Her form is perfectly balanced and non-different from the absolute, shining with the same infinite majesty, beauty, and omniscience as Sadashiva.
Close to the Sanskrit
She who is the substratum of all. Established from negative shruti texts such as 'Now therefore the instruction: not this, not this', 'There is no plurality here whatsoever'. The co-ordinateness of the sublation of 'All this is indeed Brahman' is understood. Sublation is the knowledge of non-difference of the effect from the cause, because the knowledge of its difference has the nature of error. And thus, when even primordial nature and others cease through the knowledge of reality due to the requirement of a limit present in scriptural negation, she is experienced as the substratum of all by former condition, is the intent. Om, salutation to her who has the form of the support of all. Of true form. Satya is her form which is existence-consciousness-bliss, being excluded from the inert, the false, and the limited. Resorting to the transformation doctrine, the gross elements earth, water, and fire are suitable for direct knowledge, while the remote entities are objects of indirect knowledge and constantly inferable, according to the shruti: 'That became the existent and the remote.' Her form is true, thus. Om, salutation to her who has the form of truth. Having an equal form. Samā means non-different, whose form is the single flavor of existence-consciousness-bliss. Or samā means neither deficient nor excessive, whose embodied icon is according to scriptural authority. Or whose form is equal to Sadashiva by numerous special qualities such as virtue, beauty, strength, valor, fame, depth, courage, understanding of gestures, omniscience, and the like. Among the four types of created beings, according to their attainment