अनेन ज्ञातमात्रेण ज्ञायते सर्वशक्तिभिः ।शाकिनीकुलसामान्यो भवेद्योगं विनापि हि ॥ २० ॥अविधिज्ञो विधानज्ञो जायते यजनं प्रति ।आसतां तावदन्ये विधयः, मण्डलदर्शनोपलक्षितमधिवासनादि हातृवधिपर्यन्तं मन्त्रार्पणविधिजातमपि न किञ्चिदत्रोपयोगि ।एवमिति उक्तं वक्ष्यमाणं च यस्तत्त्वता निःशङ्कतया वेत्ति, स भुक्तिमुक्तिरूपसिद्धिभागी ।स एव परमार्थतो योगेन समावेशलक्षणेन युक्तः ।स एव सत्यतः शिवतादानभेदपाशक्षपणलक्षणां दीक्षां प्राप्तः ।एतज्ज्ञानमात्रादेव सर्वशक्त्युपलक्षितोऽसौ संपूर्णस्वरूपो ज्ञायते सिद्धो भवतीत्यर्थः ।एतत्समावेशाभ्यासाद्योगं विनापि शाकिनीकुलेन देवताचक्रेण सामान्यस्तुल्यो भवति अनेन ज्ञातमात्रेण सर्वस्य वस्तुनः पूरणात् ।यजने यत् विधानमितिकर्तव्यता, तामविद्वानपि विद्वानेव भवति पूर्णतत्फललाभात् ।यस्तु लौकिकवैदिकशैववामदक्षिणकुलादिप्रसिद्धान् विधीन्विधित्वेन न जानाति, स एव अत्र यजने विधिज्ञो जायते अनुत्तरविधिं यतो जानाति ।अनुत्तरसंविन्मात्ररूपे सर्वमन्यत् बहिरङ्गं भवति ॥ २० ॥
In plain words
By the mere knowing of this, he is known with all the powers; he would become equal to the kula of the Śākinīs, even without yoga indeed. One who does not know the rite becomes one who knows the rite, with regard to worship. Let other rites be, for now: even the whole body of rites of offering the mantra, beginning with the adhivāsana, signified by the seeing of the maṇḍala, and reaching to the hātṛvadhi, is of no use here at all. ‘Thus’: whoever knows what has been said and what is yet to be said ‘in truth’, that is, without doubt, he shares in accomplishment, whose form is enjoyment and liberation. He alone, in the highest sense, is joined with yoga, which is marked by samāveśa. He alone has truly received initiation, which is marked by the giving of being Śiva and the destroying of the bond of difference. From the mere knowing of this he is known as signified by all the powers, full in his own nature: the meaning is, he becomes accomplished. Through the practice of samāveśa in this, even without yoga, he becomes ‘equal’, that is, alike, to the kula of the Śākinīs, the wheel of deities, since by the mere knowing of this every thing is filled. In worship, the ‘rite’ is what is to be done; even one who does not know it becomes one who knows it, since he gains its fruit in full. But the one who does not know as rites the rites well known in the worldly, the Vedic, the Śaiva, the Vāma, the Dakṣiṇa, the Kula and the other paths, he alone, here in worship, becomes one who knows the rite, since he knows the anuttara rite. In what is of the form of anuttara saṃvid alone, everything else becomes outward.