सर्वगो निर्मलः स्वच्छस्तृप्तः स्वायतनः शुचिः ।यथा न्यग्रोधबीजस्थः शक्तिरूपो महाद्रुमः ॥ २४ ॥तथा हृदयबीजस्थं जगदेतच्चराचरम् ।यथा घटशरावप्रभृतिप्रपञ्चवर्जने मृण्मात्रमेव सत्यं, मृद्रूपतात्मकप्रपञ्चवर्जनेनापि गन्ध इत्येव सत्यं गन्धरूपताविशेषापरामर्शे अहमित्येव सत्यं, तथाभूतभेदभङ्गेऽपि सुखदुःखमोहरूपता सारम्, सुखादिवैचित्र्यकर्तने वेद्यवेदकमात्ररूपता, पर्यन्ते वेद्यवेदकरूपभेदविगलने सदित्येव अवशिष्यते, तत्रापि वर्णत्रयपरामर्शविशीर्णताकरणे आद्यवर्णमात्रविश्रान्तिः, तथा जलतत्त्वादेरपि मायातत्त्वपर्यन्तस्य वेद्यरूपस्याशुद्धाध्वमध्यपातिनः सर्वस्यैवान्त्यविश्रान्तिकाले सर्वमेकघनममृतमात्मभूतम्, सैव ब्रह्मतापत्तिः ब्रह्मवादिनां विश्रान्तिः तन्निर्मथनप्रवृत्त्या तु भैरवोऽपि, विश्वसृष्टिकारी ।गीतं चमम योनिर्महद्ब्रह्म तस्मिन्गर्भं दधाम्यहम् ।संभवः सर्वभूतानां ततो भवति भारत ॥इति ।तस्यापि यदा सन्मात्रविश्रान्तिधाम्नः स्वरूपभेदविगलनेन रूपं परामृश्यते, तदा प्रकाशविमर्शनशक्तिरूपेऽनुप्रविष्टस्य तस्यावभासनमिति तच्छक्तिस्वरूपात्तदभिन्नं परमार्थत इति शक्तिस्वरूपमेवावशिष्यते इति ।तच्च इच्छा वा क्रिया वा ज्ञानं वा यतः सर्वं वस्तु इच्छामि करोमि जानामि वा इत्येवंभूतविमर्शशक्तिविश्रान्त्या विना न जातुचिदवभाति ।इच्छामीत्यत्र च शक्तित्रयानुवेधनमेवं जानामि करोमीत्यत्रावियुक्तत्वादास्ताम् ।तेन शक्तित्रयात्मकस्वरूपविश्रान्तं तदवभासमानं भवति ।तस्यापि शक्तित्रयस्य एकमेव स्वतन्त्रं स्वरूपं स्वातंत्र्यादेव ।अथ अध ऊर्द्ध्वग्रन्थिरूपं बिन्दुद्वयमयं संविदात्मकं परभैरवदेवतात्मकं तात्त्विकं वपुः ।तदेतद्वेद्यवेदनवेदकविश्रान्तित्रयमयं वर्णत्रयस्वरूपं तत्त्रयम् ।तत्र यां विश्रान्तिं प्रधानीकरोति तदन्तमेवोच्चारणं त्रिधा संपद्यते ।तत् त्रयोपभोगे भुक्तिमुक्तिरिति क्रमेण सिद्धयः यत्र तदेकघन एव एकः परामर्शो विश्रान्तिस्थानमक्रमं सर्वं सद्रूपमिच्छादिद्वारेण परभैरवे विसृज्यते क्षिप्यते, परभैरवे चाभेदेन तदिच्छादिद्वारेण वेद्यतया बहिर्विसृज्यते इति नैसर्गिकसद्रूपं वेद्यं भैरवात्मकवेदकस्वरूपमित्युभयस्पर्शनाच्छक्तिरूपतेति चातुर्दशी वेदकवेदनरूपावरोहेण वेद्याभिन्नसामान्यरूपता ब्राह्मी विश्रांतिः, - इत्येवंभूतविश्रांतित्रयमयशान्तोदिततदुभयलक्षणत्रयैकरसताकारि परं विसर्गतत्त्वं संविद्भैरवनाथ एवेति तात्पर्यार्थः ।योजना तु - कालाग्निं पृथ्वीतत्त्वं सप्रथमभुवनमादितः कृत्वा मायातत्त्वपर्यन्तं तृतीयब्रह्मणि विश्रान्तम् ।विश्वेत्यादिक्रमेण यत् भैरवदेवताचक्रं परभैरवीयं शक्तित्रयरूपं शक्तिचक्रं, तदनन्तस्य विसर्गस्यान्तर्विद्यते ।तस्य च यश्चोदकः - प्राणेन विना सर्गचोदनानुपपत्तेश्चतुर्दशः प्राणरूपः, स एव शुद्धाध्वनि विद्यातत्त्वादिके शिवतत्त्वान्ते व्यापकः ।यतोऽत्र स परमेश्वरो वेद्यभूतदेहादिसङ्कोचविगमात् सन्मात्रप्रमातृस्वभावत्वात् भिन्नस्य भिन्नाभिन्नस्य च सर्वस्य ज्ञाता कर्ता च ।परमेश्वरो विद्येश्वरवर्गात्प्रभृति मायासङ्कटान्तः पातिताभावात्सर्वगः, पाशैरागन्तुकैर्वियोगान्निर्मलः, सहजाणवमलवैकल्यासंभवात् स्वच्छः, क्रमेण वेद्यराशेरिदमित्येवंभूतस्याहमित्येवाच्छादनेन व्यतिरिक्तवेद्याकाङ्छावियोगात् तृप्तः, स्वायतनः स्वात्मन्येव यतमानः प्रबुद्धानन्दः तत एव भेदलक्षणाशुद्धितिरोधानात् शुचिः ।एवं बोधकस्वरूपमयत्वात् योऽणुस्तच्चोदकविश्रांतिसमावेशाभ्यासनिष्ठः, सोऽचिरादेव तदन्तर्वर्तिशुद्धविद्यादिशिवान्ततत्त्वान्तर्गतशुद्धाध्वावस्थितमीश्वरस्य संबन्धि ज्ञानं तदाक्षिप्तं च कर्तृत्वं विशुद्धं परापररूपमश्नुते प्राप्नोति ।एतच्च विश्रान्तित्रयाभ्यासे तत्तत्फललाभोपलाक्षिततुरीयपरविश्रान्तौ सर्वमभेदैकरसेनास्ते ।यथाहि न्यग्रोधधानायां महावृक्षस्तदात्मकस्वरूपशक्त्यभिन्न एव भवति, तथा हृदयात्मनि बीजे चरं शुद्धं, अचरमशुद्धं, चरञ्च प्रमातृ, अचरं प्रमेयमिति सर्वं हृद्गतशक्तिकलाया अविभागेनैव मातीति ॥ २४ ॥
In plain words
all-pervading, stainless, clear, content, abiding in himself, pure. As the great tree abides in the seed of the banyan in the form of power, so this world, moving and unmoving, abides in the seed of the heart. Just as, when the expanse of pots, dishes and the rest is set aside, clay alone is real; when the expanse whose self is the form of clay is set aside as well, ‘smell’ alone is real; when there is no parāmarśa of the particular form of smell, ‘I’ alone is real; even when difference of that kind is broken, the form of pleasure, pain and delusion is the essence; when the variety of pleasure and the rest is cut away, there is the form of the knowable and the knower alone; at the last, when the difference between the forms of the knowable and the knower melts away, ‘being’ alone remains; and even there, when the parāmarśa of its three phonemes is made to dissolve, there is rest in the first phoneme alone: so too of everything that is of knowable form and falls within the impure path, from the tattva of water up to the tattva of māyā, at the time of its final rest all of it is one dense mass, amṛta, become the Self. That itself is the attainment of being Brahman, the rest of those who speak of Brahman; but by the movement of churning it, it is Bhairava too, who brings about the emanation of the universe. And it is sung: “My womb is the great Brahman; in it I place the embryo; from that, O Bhārata, comes the birth of all beings.” When the form even of that, the abode of rest in being alone, is brought to parāmarśa through the melting away of difference in its own nature, then its shining is that of one who has entered into the form of the power of prakāśa and of vimarśa; so in the highest sense it is not different from the nature of that power, and the nature of power alone remains. And that is will, or action, or knowledge, since no thing ever shines without resting in the power of vimarśa of the kind ‘I will’, ‘I do’ or ‘I know’. And in ‘I will’ the three powers pierce one another; so too in ‘I know’ and ‘I do’, let it be so, since they are not separate. Therefore what shines rests in a nature that is the three powers. And of that triad of powers too the nature is one and free, from its very freedom. Then there is its true body, in the form of a lower and an upper knot, made of the two bindus, whose self is saṃvid, whose self is the deity, the supreme Bhairava. That triad is made of the three rests, in the knowable, in knowing and in the knower, and in its nature is the three phonemes. There, whichever rest one makes foremost, the utterance ends in that alone, and so it comes about in three ways. In enjoying that triad come the accomplishments in order, enjoyment and liberation; where the one parāmarśa, a single dense mass of that, is the place of rest without sequence, all that is of the form of being is emitted, that is, cast, through will and the rest, into the supreme Bhairava; and, not different in the supreme Bhairava, it is emitted outward through his will and the rest as the knowable. So the knowable, of the form of being by nature, and the nature of the knower, whose self is Bhairava: from touching both there is the form of power, and this is the rest of the fourteenth. By the descent of the forms of knower and knowing, being of a common form not different from the knowable is the rest of Brahman. The purport is this: the supreme principle of visarga, made of three rests of this kind, which brings the triad marked as the quiescent, the risen, and both of these, to one savour, is the Lord Bhairava who is saṃvid itself. The construing of the words is this: ‘Kālāgni’, the tattva of earth together with its first world, made ‘the beginning’, ‘as far as’ the tattva of ‘māyā’, resting in the third Brahman. The wheel of the deities of Bhairava in the sequence beginning with ‘the universe’, the wheel of powers of the supreme Bhairava, whose form is the triad of powers: that lies within ‘the infinite’, the visarga. And its impeller, that is: the fourteenth, whose form is prāṇa, since without prāṇa the impelling of emanation is impossible; that alone pervades the pure path, from the tattva of Vidyā to the tattva of Śiva. For here that Supreme Lord, since the contraction of the body and the rest, which have become the knowable, is gone, and since his nature is the knower who is being alone, is the knower and the doer of everything, of what is different and of what is both different and not different. The Supreme Lord is ‘all-pervading’, since, from the class of the Vidyeśvaras onward, he is not cast down within the narrow confines of māyā; ‘stainless’, since he is free of the adventitious bonds; ‘clear’, since the defect of the inborn āṇava mala cannot be in him; ‘content’, since the mass of the knowable, of the form ‘this’, is in due course covered by ‘I’ alone, and so he is free of longing for anything knowable apart from himself; ‘abiding in himself’, striving in his own Self alone, his ānanda awake; and for that very reason ‘pure’, since impurity, marked by difference, is hidden away. So, since it is made of the nature of the one who awakens, the ‘aṇu’ who is intent on the practice of samāveśa in rest in that impeller ‘soon’ ‘attains’, that is, reaches, the ‘knowledge’ that belongs to Īśvara, abiding in the pure path, which lies among the tattvas from Śuddhavidyā to Śiva that are ‘within that’, and the doership implied by it, ‘pure’, of a form both supreme and lower. And in the practice of the three rests, in the supreme rest of the turīya, signified by the gaining of each of their fruits, all this abides in one savour of non-difference. For just as in the seed of the banyan the great tree is not different from the power of its own nature, whose self is that seed, so in the seed whose self is the heart, the ‘moving’, the pure, and the ‘unmoving’, the impure; and the ‘moving’, the knower, and the ‘unmoving’, the knowable: all of it is contained, undivided, in the kalā of power that lies in the heart.