एतद् गुह्यं महागुह्यं कथय स्व मम प्रभो ।हृदयस्था तु या शक्तिः कौलिनी कुलनायिका ॥ २ ॥तां मे कथय देवेश येन तृप्तिं व्रजाम्यहम् ।एतदप्रकटमतिशयेन महत् उत्कृष्टमगुह्यं स्वप्रकाशं यथा भवति तथा कृत्वा प्रभो आच्छादने स्वरूपस्य प्रकटने च प्रभवनशील हे स्व स्वात्मन् मम पृच्छन्त्याः संविदः कथय विमर्शपदवीं वाक्यप्रबन्धपर्यन्ततामानय ।ननु ग्राहकरूपं सर्वस्य हृदये स्फुरति तत्र किं प्रश्नेन ।सत्यं, स्फुरितमपि न तत्त्वतो हृदयङ्गमीभूतम् ।हृदयङ्गमीभावेन विना भातमप्यभातमेव रथ्यागमने तृणपर्णादिवत् ।हृदयङ्गमतावगमनसाध्या हि तृप्तिर्जीवन्मुक्तता, तत्समावेशसाध्या हि तृप्तिर्विभूतिरूपेति द्विविधा तृप्तिः परामर्शेन विना न भवतीति युक्त एव प्रश्नः ।तदेव दर्शयति हृदयस्था हृदये संविद्रूपे स्थिता या स्वातन्त्र्यलक्षणा शक्तिर्यस्याः कुलं ग्राह्यग्राहकग्रहणचक्रं निर्मेयत्वेन प्रयोजनं तत एव कौलिनी ।तस्य निर्मितस्य कुलस्य नायिका सा अधिष्ठात्री, तद्वेदनेन तदवभासनकर्त्री च तत्स्वरूपसंहर्त्री च ।तां मे कथय परामर्शपदवीं नय ।येन परामृश्यतानयनेन तृप्तिं भुक्तिमुक्तिरूपां व्रजाम्यहमिति संवेदनरूपां कथयेति णिचौ ।एवं प्रबुद्ध्यमानरूपा संवित् यदा प्रश्नं निर्भृतावभासमानपरमार्थस्वरूपं करोति तदा प्रबुद्धावस्थाप्रतिपत्तौ सैव पूर्णरूपा भैरवदेवतात्मिका प्रतिवचनदात्री संपद्यते ।नच अत्र ऐदंप्राथमिकत्वं कदाचित् अपितु पुरातनमेव तत्परमावर्तमानं कालभेदकल्पनया भातीति भूतत्वेन व्यवह्रियते ॥ २ ॥
In plain words
Tell this secret, the great secret, O Self, to me, O Lord. And the power that abides in the heart, the Kaulinī, the leader of kula, tell her to me, O Lord of gods, by which I may come to satisfaction. ‘This secret’, that is, unmanifest; ‘great’ in the highest degree, that is, most excellent, and ‘not secret’: making it such that it shines by its own light; ‘O Lord’, ever able both in covering your own nature and in revealing it; ‘O Self’, my own Self; ‘to me’, to the saṃvid who asks; ‘tell’, that is, bring it onto the path of vimarśa, to its culmination as a connected discourse of words. But the form of the perceiver throbs in the heart of everyone: what need is there of a question about it? True; yet even throbbing, it has not in truth been taken into the heart. Without being taken into the heart, even what has shone has not shone at all, like grass and leaves passed on a walk down a street. For the satisfaction to be won by understanding it as taken into the heart is liberation while living, and the satisfaction to be won by samāveśa in it takes the form of powers: so satisfaction is of two kinds, and it does not come about without parāmarśa; the question is therefore fitting indeed. That very thing she shows. ‘Abiding in the heart’, standing in the heart, whose form is saṃvid; ‘the power’, marked by freedom, whose kula, the wheel of perceived, perceiver and perceiving, is her purpose as something to be fashioned, and for that very reason she is ‘the Kaulinī’. She is ‘the leader’ of that fashioned kula, its ruler, and, by knowing it, the one who makes it shine and the one who withdraws its nature. ‘Tell her to me’, bring her onto the path of parāmarśa; ‘by which’, by her being brought to parāmarśa, ‘I may come to satisfaction’, whose form is enjoyment and liberation, a satisfaction whose form is the awareness ‘I come to it’; in ‘tell’ there are two causatives. So when saṃvid, in the form of one awakening, makes the question, whose nature is the supreme reality shining in fullness, then, in reaching the awakened state, she herself, full in form, one with the deity Bhairava, becomes the giver of the reply. Nor is there here at any time any first occurrence; rather, it is ancient indeed, and only appears to recur through the imagining of distinctions of time, and so it is spoken of as past.