आगत्य समयं दत्त्वा भैरवेण प्रचोदिताः ।यच्छन्ति परमां सिद्धिं फलं यद्वा समीहितम् ॥ १६ ॥एतत् संवित्तत्त्वं हृदयतां चेत् प्रतिपन्नं तदा जीवन्मुक्ततेति उक्तम् ।यदा तु तदेव प्राणबुद्धिभूमिषु सिद्धरसविध्यमानधातुन्यायेन समावेशक्रमेणैतद्हृदयात्मकपरामर्शपात्रतापादनया प्राणबुद्ध्यादिजडिमन्यक्कारिण्या प्रसरद्रूपमभ्यासदशां संपाद्यते, तदास्य स्वविमर्शावेशाभ्यासादेव नाडीप्राणजयादिशास्त्रान्तरीययोगनिरपेक्षा एव अपरा अपि सिद्धयो विभूतिरूपाः कौलिकस्य सिद्धयो जायन्ते इति तात्पर्यम् ।अस्य बीजस्योच्चारे प्राणरूपतायां समावेशेन तावत्कृतमात्र एव ज्ञानक्रियाशक्तिशरीरा मन्त्रमुद्राः सद्य एव संमुखतामुच्चारयितुराभिमुख्यं प्रतिपद्यन्ते ।कथम् स्वदेहावेशलक्षणं कृत्वा ।तेन हि प्राणेन स्वदेहोऽप्याविश्यते ।ततश्च संपूर्णज्ञानक्रियात्मकहृदयरूपान्तर्लीनीकृतेन प्राणनाड्यधिष्ठितो देहोऽपि तद्हृदयरूपतासमाविष्टज्ञानक्रियात्मिकाभिर्मन्त्रमुद्राभिराविश्यते तावत्तावदुपक्रमो विभूतीनां मन्त्रमुद्रायत्तत्वादिति ।अथ तथावेशो निरन्तरं यदि घटिकाद्वयमभ्यस्यति चुम्बके वक्त्रे समस्तबाह्यसद्रूपभावराशिनिष्ठचुम्बनात्मनि निगिरणप्रवृत्ते काकचञ्चुपुटाकारे सद्वृत्तिरूपसोमस्वभावपरमशीतलरसास्वादकारिणि सति नाभिमुद्रितं नाभिस्थानावधिं कृत्वा पूर्णकुम्भकसमावेशाभ्यासेन, तदा मन्त्रमुद्रासमूहः देहे वाग्रूपे कालरूपे च परेशस्यैवाभिव्यज्यते बुद्धिरूपे च प्रत्यगात्मनि प्रकाशते, ज्ञानक्रियावेशाद्यथा प्रश्ने कृते झटिति प्रतिभासते, अतीतानागतवर्तमानं तत्सर्वमवितथमेव भवति ।तथाभूततेजश्च सामान्याकारमन्त्रमुद्रावेशाभ्यासे दृढीभूते तमेवाभ्यासं निरन्तरं मध्ये विच्छेदशून्यमेकरसं सकृद्विभातं प्रहरपर्यन्ततां यदि नयति, यां कांचिन्मन्त्रदेवतां मुद्रादेवतां वा हृदये संधीयते, तदा तामेव रुद्रशक्तिभिर्निरन्तरसमावेशावष्टम्भनवीर्यरूपाभिराकृष्टामानीतां साक्षाद्रूपेण स्वशरीरतादात्म्येन प्रतिपन्नामाकृतितः पश्यति ।तथा प्राप्तेऽपि यदि समावेशं न त्यजति तदा प्रहरद्वयं निरन्तरं समाविष्टो देहप्राणादिकं स्वकं न किंचित् पश्यति निरावरणं चिद्रूपघनमेव सकलमवलोकयति ।तथा एतस्मिन् सर्वदा यावदतिपरिक्षीणेन देहेन अन्यशरीरकल्पेन अविच्छेदे पुनरपि यदा समावेशाभ्यासं न परित्यजति, यदा प्रहरत्रयं निरन्तरं सकृद्विभातविभेदवन्ध्यस्वरूपे समावेशशालिनि तिष्ठति, तदा मातरो ब्राह्म्यादिकाः, योगेश्वर्यश्च तच्चक्राभ्याससिद्धाः वीराश्च अघोरादयः, वीरेश्वराः नवात्मदेवताप्रभृतयः समुन्मीलयन्ति ।तच्चक्राभ्यासजातविभूतयश्च सिद्धा जायन्ते ।एते महता भैरवबलेन युक्ताः ।यश्च शाकिनीनां शक्तीनां खेचर्यादिभेदभिन्नानां संबन्धी गणो वर्गः भैरवबलेन बलवान् ।एते सर्वे परमां सिद्धिं धरण्यादिशिवान्ताध्वविषयां अनेनैव देहेन स्वतन्त्रतां ददति ।यतः एते सर्वे मातृप्रभृतयो देवताविशेषाः समयं दत्त्वेति मर्यादापूर्वकं भैरवेण भगवता स्वरूपाविभेदेन स्वरूपावभासनेन भैरवचक्रानुजीवितत्वेन प्रकर्षेण चोदिताः ।सर्वे एते देवताचक्रेश्वरास्तदाविष्टप्राणा भैरवभूता एव, अतस्तदनुगामिन्यो भवन्ति ।तदुक्तं आगत्येति ।विशिष्टं किञ्चिदेकतमं उत्तममध्यमाधमफलराशिमध्यात् खड्गगोरोचनोद्दिष्टपातालादिफलं हृदयेऽभिसंहितं भवति, तदा तदपि प्रयच्छन्ति ॥ १६ ॥
In plain words
come, give their pledge, and, urged on by Bhairava, bestow the supreme accomplishment, or whatever fruit is desired. It has been said that if this tattva of saṃvid has come to be the heart, then there is liberation while living. But when that same tattva, in the grounds of prāṇa and buddhi, after the manner of a metal pierced by the perfected elixir, by way of samāveśa, is brought into the state of practice, in a spreading form, by making them vessels for the parāmarśa whose self is this heart, a making that overcomes the inertness of prāṇa, buddhi and the rest, then, from the practice of entering his own vimarśa alone, lower accomplishments too, in the form of powers, accomplishments of the kaulika, arise for him, with no need at all of the yoga of other teachings, the mastery of nāḍīs and prāṇa and the rest: this is the purport. ‘Its utterance’, the utterance of this seed in the form of prāṇa, once merely ‘made’ by samāveśa, the mantras and mudrās, whose body is the powers of knowledge and action, ‘at once’ come ‘face to face’, that is, they turn towards the one who utters. How? By making it ‘marked by entering one's own body’. For by that prāṇa one's own body too is entered. And then, by it, made to merge within the form of the heart whose self is full knowledge and action, the body too, ruled by prāṇa and nāḍīs, is entered by the mantras and mudrās, whose self is knowledge and action entered into the form of that heart: this, first of all, is the outset of the powers, since they depend on mantras and mudrās. Then, if one so entered practises without a break for two ghaṭikās, ‘in the cumbaka’, the mouth, whose self is the kissing that rests on the whole mass of outward things whose form is being, set to swallowing, shaped like the cupped beak of a crow, and making one taste the supremely cool essence whose nature is the moon, whose form is the mode of being, ‘sealed at the navel’, that is, taking the place of the navel as the limit, by the practice of samāveśa in full kumbhaka, then the host of mantras and mudrās becomes manifest in the very body of the Supreme Lord, whose form is speech and whose form is time, and shines in the inner self, whose form is buddhi; from entering knowledge and action, as soon as a question is put it shines forth at once, and whatever is past, to come or present, all of it proves true. And when one of such radiance has made firm the practice of entering the mantras and mudrās in their general form, if he carries that same practice on without a break, with no gap in the middle, of one savour, shining once and for all, up to the length of a prahara, then whatever mantra deity or mudrā deity is joined in the heart, that very one he sees, drawn, brought, by the powers of Rudra, whose form is the strength that holds firm in unbroken samāveśa, reached directly as one with his own body, in her shape. Even when this is reached, if he does not give up samāveśa, then, entered without a break for two praharas, he sees nothing at all of his own, body, prāṇa or the rest; he beholds the whole as a dense mass of cit alone, uncovered. So too, in this, always, with the body worn away as far as it can be, as if it were another's body, without a break, when again he does not give up the practice of samāveśa, when for three praharas without a break he stands in his own nature, filled with samāveśa, shining once and for all, barren of difference, then the Mothers, Brāhmī and the rest, the Yogeśvarīs, perfected by practice in their wheel, the Vīras, Aghora and the rest, and the Vīreśvaras, the deity Navātman and the rest, open forth. And the Siddhas, whose powers are born from practice in their wheel, arise. These are joined with the great strength of Bhairava. And the host, the company, belonging to the Śākinīs, the powers divided into Khecarī and the rest, is mighty with the strength of Bhairava. All of these give the supreme accomplishment, which reaches over the path from earth to Śiva: freedom in this very body. For all these particular deities, the Mothers and the rest, having ‘given their pledge’, that is, with due bounds, are ‘urged on’ in the highest degree ‘by Bhairava’, the Blessed One, by non-difference from his nature, by the shining of his nature, by living as followers of Bhairava's wheel. All these lords of the wheel of deities, their prāṇa entered by him, have become Bhairava himself, and so they follow him. That is what is said by ‘come’. If some particular one, out of the mass of fruits highest, middling and lowest, a fruit such as those taught as the sword, gorocanā, the underworld and the like, is intended in the heart, then they bestow that too.