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णया शुद्धस्वरूपपरमानन्दतया प्रेप्सितत्वात् श्रवणादिजन्यवृत्तिव्याप्यत्वरूपवेदनाविषयत्वम् ।'ब्रह्मण्यज्ञाननाशाय वृत्तिव्याप्तिरितीर्यते' 'मामेव ये प्रपद्यन्ते मायामेताम्' इत्यादिवचनात् भगवताप्यङ्गीकृतमिति ।ह्रींकारेण गुरुमुखोद्भूतेन वेद्या वेदितुं योग्या ।तत्स्वरूपपरिज्ञानद्वारा तत्प्राप्तिरूपपुरुषार्थहेतुत्वादिति तात्पर्यम् ॥ॐ ह्रींकारवेद्यायै नमः ॥ह्रींकारचिन्त्या ।अस्य बीजस्य पञ्चप्रणवान्तर्गतत्वेन ॐकारभेदे ब्रह्मप्रतीकत्वाविशेषात् ।प्रणवे यथा परापरब्रह्मोपासनहेतुवदस्मिन् वा प्रतीके तद्भवतीति विकल्पः ।यदा भक्तिपार्थक्येन मन्त्रविशेषेषु भवतीति योगवेदमार्गरहस्यं न वादजल्पाद्यवकाशः ।ह्रींकारे उभयविधब्रह्मस्वरूपतया चिन्तितुं योग्या ।ध्यानस्य साक्षात्कारं प्रत्यारादुपकारकत्वेन ध्यातव्येत्यर्थः ॥ॐ ह्रींकारचिन्त्यायै नमः ॥ह्रीं ।हृञ् हरणे इति धातुपाठात् समस्तविद्यैश्वर्यप्रदानादिशक्त्यारोपाधिष्ठानत्वे सत्यपवादावशेषितपरमानन्दरूपमुक्तिरित्यर्थः ॥ॐ ह्रीं नमः ॥ह्रींशरीरिणी ।मूलमन्त्रात्मिकेति यावत् ह्रीमेव शरीरं मूर्तिरस्या अस्तीति ह्रींशरीरिणी ॥ॐ ह्रींशरीरिण्यै नमः ॥
In plain words
Through the syllable ṇa, because she is the supreme bliss of our own pure nature and the ultimate object of human yearning, she becomes directly known through the inner waves of awareness kindled by hearing the sacred teachings. As scripture declares, 'Mental pervasion arises to destroy ignorance in Brahman,' and the Lord Himself confirms, 'Those who take refuge in Me alone cross beyond this binding illusion.' She is revealed through the sacred syllable hrīṃ bestowed by the lips of the master, meant to be directly known and realized, for deep understanding of her essence is the very seed of liberation. Salutations to her who is known through the syllable hrīṃ. She is to be deeply contemplated through hrīṃ. Because this seed-syllable is counted among the five primary pranavas, it shares the exact status of oṃ as a symbol of the absolute. Just as oṃ opens the door to meditating on both the unmanifest and manifest Brahman, this seed-syllable does the same—this is an established perspective in the tradition. When different mantras utilize distinct forms of devotion, it is part of the profound inner science of yoga and Veda, leaving no room for empty disputation. Within the syllable hrīṃ, she is fit to be contemplated because she encompasses both forms of the absolute. Meditation acts as the immediate doorway to her direct realization, and so she is to be meditated upon. Salutations to her who is meditated upon through hrīṃ. Hrīṃ: Rooted in the verb hṛñ, meaning 'to take away,' it signifies that supreme liberation of pure bliss which remains when all false superimpositions are stripped away, resting upon her as the luminous ground of all spiritual power and wisdom. Salutations to hrīṃ. Hrīṃśarīriṇī: Her very essence is the root mantra itself; she whose form and body are none other than hrīṃ is Hrīṃśarīriṇī. Salutations to her whose body is the sacred hrīṃ.
Close to the Sanskrit
By ṇa, because of being desired through the nature of pure supreme bliss, she is the object of knowledge in the form of being pervaded by mental modifications born of hearing etc. 'Perception by mental modification is spoken of for the destruction of ignorance in Brahman' and 'Those who take refuge in Me alone, they cross this Maya' - from such statements, this is accepted by the Lord Himself too. By the syllable hrīṃ, arisen from the mouth of the preceptor, she is fit to be known; the purport is that it is the cause of the human goal consisting of attaining her through the complete knowledge of her essential nature. Salutations to her who is knowable by the syllable hrīṃ. She who is to be contemplated through the syllable hrīṃ. Because this seed mantra is included among the five pranavas, there is no difference in its status as a symbol of Brahman compared to the om-kara. Just as in the pranava there is the cause of meditation on higher and lower Brahman, so in this symbol too that takes place - this is an alternative view. When, due to the distinction of devotion, it occurs in specific mantras, that is the secret of the path of yoga and Veda, and there is no room for idle debate. In the syllable hrīṃ, she is fit to be contemplated as possessing the nature of both kinds of Brahman. The meaning is that she is to be meditated upon because meditation is a direct aid toward direct realization. Salutations to her who is to be contemplated through the syllable hrīṃ. Hrīṃ: From the verbal root hṛñ in the sense of taking away, the meaning is liberation in the form of supreme bliss remaining after the negation of all superimpositions, upon her being the substratum for the projection of powers such as the granting of all knowledge and sovereignty. Salutations to hrīṃ. Hrīṃśarīriṇī: In other words, whose essence is the root mantra; she who has hrīṃ itself as her body and form is Hrīṃśarīriṇī. Salutations to her who has hrīṃ as her body.