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ह्रींकारवाच्या ।मायोपाधिकब्रह्मणि कल्पितधर्मेण शब्दप्रवृत्त्युपपत्तेः ह्रींपदस्य वाच्या रूढ्यैत्यर्थः ॥ॐ ह्रींकारवाच्यायै नमः ॥ह्रींकारपूज्या ।'मूलमन्त्रेण पूजयेत्' इति पूजाङ्गत्वेन मूलमनोर्विनियोगः श्रूयते ।मूलमनुश्च देवतायाः स्वकं नामेति वचनात् ।अन्तर्मुखानामेव मन्त्रशास्त्रेषु तन्नाम्ना व्युत्पन्नत्वात् ।ह्रींकार नमोऽन्तमुच्चार्य यथागुरुसंप्रदायं श्रीचक्रादौ मूलदेवता पूजनीयेत्यागमरहस्यात् ह्रींबीजेनैव पूजयितुं योग्या ।अतिप्रियबीजनामत्वादित्यभिप्रायः |ॐ ह्रींकारपूज्यायै नमः ॥ह्रींकारपीठिका ।अत्र पीठशब्दः आधारलक्षकः ।वाच्यार्थो हि वाचकशब्दस्य सत्ताप्रदत्वेन आधारो भवति ।मन्त्रदेवतयाेरभेदेऽपि अर्थनिष्ठमहिम्नः तद्वाचकपदेऽदृश्यमानत्वात् कल्पितभेदं संपाद्य इदमुच्यते ।ह्रींकारस्य पीठिका वृत्तिस्थानं शक्त्या गोचरतया विषयीभूतेत्यर्थः ॥ॐ ह्रींकारपीठिकायै नमः ॥ह्रींकारवेद्या ।स्वरूपतः निर्गुणब्रह्मतया अज्ञानविषयत्वाश्रयत्वाभ्यामप्राप्तपुरुषार्थरूपतया संसारदशायां प्रतीयमानत्वात् गुरूपसदनश्रवणादिरूपविध्यप्रामाण्यनिरासाय लक्ष-
In plain words
She is the ultimate reality denoted directly by the seed-syllable hrīṃ, because words find their valid application only through super-imposed attributes upon the supreme Brahman conditioned by māyā. Salutation to that Divine Mother expressed by hrīṃ. She is the supreme essence to be worshipped through this very hrīṃkāra, for scriptural lore declares that the root mantra is none other than the deity's own true name, revealed solely to those whose vision is turned inward. Following the sacred transmissions of the lineage, one invokes the supreme goddess within the Śrīcakra by uttering hrīṃ with the salutation namas, finding her to be fit for worship exclusively through this dearest of seed-syllables. Salutation to her who is adored through hrīṃ. She is the very pedestal and foundation known as hrīṃkāra; for while mantra and deity are ultimately non-different, words serve as the supporting ground that grants apparent existence to the unmanifest majesty, providing the living locus where divine power becomes directly experienced. Salutation to her who is the foundational pedestal of hrīṃ. She is known through hrīṃkāra, shining as the attributeless Brahman who appears in worldly life as an unachieved goal due to the veil of ignorance, thereby justifying all the disciplines of approaching a teacher and listening to sacred truth.
Close to the Sanskrit
She who is expressed by the hīṃkāra, because of the appropriateness of word usage through imagined attributes in Brahman conditioned by māyā—meaning she is the expressed object of the word hrīṃ by convention. Salutation to her who is expressed by the hīṃkāra. She who is worshipped through the hīṃkāra. It is heard that the employment of the root mantra is as an ancillary of worship, because the root mantra is the deity's own name, and because in mantra treatises it is derived only by that name. According to the secret of the āgamas, having uttered the hrīṃkāra ending with namas according to guru lineage, the principal deity is to be worshipped in the Śrīcakra and so on; she is fit to be worshipped exclusively through the hrīṃ seed syllable, the intent being that it is a very dear seed-name. Salutation to her who is worshipped by the hīṃkāra. She who is the pedestal of the hīṃkāra. Here the word pīṭha denotes a support, for the expressed meaning of a designating word serves as a support by conferring existence. Even though there is no difference between the mantra and the deity, this is stated by producing an imagined distinction, since the majesty inherent in the meaning is not visible in the designating word. The pedestal of the hīṃkāra is its locus of function, meaning she has become the object as a province of power. Salutation to her who is the pedestal of the hīṃkāra. She who is known through the hīṃkāra, since in the state of saṃsāra she is perceived as an unachieved supreme goal by being the object and substratum of ignorance, by nature being attributeless Brahman, to refute the invalidity of injunctions in the form of approaching a teacher, listening, and so on, for the sake of indication—