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तोपाधिमत्तया तत्त्वंपदलक्ष्यार्थस्यैकत्वात् ।तस्मात् तत्त्वंपदलक्ष्यार्थे सर्वेऽपि गुणा वर्णियितुं संभवन्तीति हयग्रीवेण अस्यां त्रिशत्या बहवः चकाराः उपात्ताः ।तेन वयं सर्वेषां सर्वत्र न पार्थक्येन प्रयोजनान्तरं पश्यामः ॥ॐ एकाक्षर्यै नमः ॥एकानेकाक्षराकृतिः ।एकम् ईश्वरप्रतिबिम्बोपाधितया शुद्धसत्त्वप्रधानम् अक्षरमज्ञानम् ।अनेकानि मलिनसत्त्वप्रधानतया जीवोपाधिभूतान्यक्षराणि अज्ञानानि, 'माया चाविद्या च स्वयमेव भवति' इति श्रुतेः ।एकं चानेकानि च एकानेकानि तानि च अक्षराणि च तानि तथा 'माया तु प्रकृतिम्' इति श्रुतेः ।तेष्वाकृतयः प्रतिबिम्बान्यवन्छिन्नानि वा चैतन्यानि घटस्थोदकावच्छिन्नप्रतिबिम्बिताकाशवद्यस्याः सा तथा ।अथवा एकानि च प्रणवाद्यानि अनेकानि च अकारादिक्षकारान्तानि अक्षराणि वर्णाः आकृतिः स्वरूपं यस्याः सा, मातृकास्वरूपत्वेन वा ।'अकारादिक्षकारान्ता मातृकेत्यभिधीयते' इति वचनात् ।अथवा एच कश्च एकारककारौ तौ चेतराण्यनेकाक्षराणि च सर्वं मिलित्वा पञ्चदशवर्णात्मिका मूलविद्या आकृतिः स्वरूपं यस्याः सा ।साक्षितया एकीभूता अनेकाक्षरेषु अनेकाज्ञानेषु आकृतिः स्वरूपं
In plain words
Because the implied reality of the words 'tat' and 'tvam' is ultimately one, Lord Hayagrīva has woven numerous conjunctions into this Triśatī to show that all divine attributes naturally converge upon that single non-dual essence. We find no redundancy in this. Salutation to the Goddess who is the single syllable! She is the embodiment of both the singular and the manifold. The single pure nescience, dominated by luminous sattva, serves as the reflection-medium for Iśvara, while the manifold states of nescience, tinged with impurity, serve as the conditioning adjuncts for individual souls — as the scripture declares, 'Māyā and avidyā arise by themselves.' As another scripture states, 'Māyā indeed is prakṛti.' Just as the vast sky is reflected in the water of a pot while remaining untouched, her forms shine as reflections of pure consciousness amidst these conditions. Alternatively, she is the embodiment of both the single praṇava and the entire alphabet from 'a' to 'kṣa', manifesting as mātṛkā, the matrix of sound. Or again, she is the supreme Vidyā composed of fifteen syllables, integrating the vowels and consonants into one harmonious whole — the luminous witness standing unified behind all syllables and all forms of ignorance.
Close to the Sanskrit
Because of the oneness of the implied meaning of the words tat and tvam due to that conditioning, therefore many conjunctive particles ca are employed by Hayagrīva in this Triśatī so that all qualities are possible to be described regarding the implied meaning of tat and tvam. By this, we do not see any separate alternative purpose for all of them everywhere. Salutation to the one-syllabled one! She whose form consists of single and multiple syllables: One is ignorance dominated by pure sattva as the limiting adjunct of the reflection of Iśvara; many are the ignorances which have become the limiting adjuncts of jīvas, dominated by tainted sattva, according to the śruti text 'māyā and avidyā arise by themselves.' One and many, those syllables and those too, thus according to the śruti text 'māyā indeed is prakṛti.' Her forms among them are reflected or unconditioned consciousnesses, like the space reflected in water contained in a pot — she is thus. Or else, single ones being praṇava and the like, and many being letters ending from a to kṣa, their form and essential nature is she, or by way of being the nature of mātṛkā, in accordance with the statement 'that which begins with a and ends with kṣa is called mātṛkā.' Or alternatively, e and ka being those two, and other numerous syllables, all combined, the root vidyā configured as the fifteen syllables is her form and essential nature, she being the form and essential nature unified as the witness amidst many syllables and many ignorances.