तालत्रयं पुरा दत्त्वा सशब्दं विघ्नशान्तये ।शिखासंख्याभिजप्तेन तोयेनाभ्युक्षयेत्ततः ॥ २८ ॥पुष्पादिकं क्रमात्सर्वं लिङ्गं वा स्थण्डिलञ्च वा ।पुरा पूर्वं तालत्रयं हृद्बीजकलात्रयविश्रान्तित्रयरूपं वैखरीशब्दपर्यन्तं स्वात्मनो दद्यात् ।तत्स्वीकारकं स्वात्मानं विघ्नानां चतुरण्डगतभेदाभिमानसङ्कल्पानां शान्तये बहिरन्तश्च पादपाणिहस्तमुखशब्दक्रमेण पातालभूम्यन्तरिक्षगतभेदविघ्नशमनाय कुर्यात् ।एवं कृत्वा मूर्धादिस्थानतादात्म्यापत्तिभाजि हृदयस्थाने एव दण्डभङ्गिभाजि हृदयबीजेन पञ्चकृत्व उच्चारितेन जन्मचारप्रवाहलयविच्छित्तिलक्षणचिदानन्देच्छाज्ञानक्रियालक्षणस्पन्दपञ्चकभाङ् न्यासं शरीरे कुर्यात् ।शिखायाश्च तद्देहगतमूर्धादिपञ्चशक्तिकब्रह्मपञ्चकाविभागभूमिभाजः प्राणबुद्धिरूपायाः पञ्चकस्य प्रत्येकं पञ्चकभेदात्प्रथमचरमकोटिद्वयभेदस्पर्शाच्च सप्तविंशतिकृत्व उच्चारितेन हृदयबीजेन हृदयरूपताविश्रमणरूपं नियन्त्रणात्मकं बन्धं कुर्यात् ।ततश्च स्थानबीजरूपहृदयमयीकर्तुं दश दिशः सकृत्सकृदुच्चार्यमाणेन हृदयबीजेन बध्नीयात् हृदयरूपानुत्तरपरामर्शशेषा एव कुर्यात् ।इत्येवं कृत्वा पुष्पादिके पूजोपकरणेऽपि अर्घ्यपात्रविश्रान्तपरमानन्दरसस्य सप्तविंशतिकृतोच्चारितेन हृदयबीजेन हृदयतादात्म्यं कृत्वा तद्रसाभ्युक्षणद्वारेण हृदयतादात्म्यं कुर्यात् ।अनन्तरं पूजाधारस्य लिङ्गस्थण्डिलादेः ।एवं सामान्येन भेदं विलाप्य देहप्राणाधिष्ठितमपास्य तदुपास्ययागगृहेऽप्यपोह्य पूजोपकरणेषु पराकृत्य पूजाधारेऽपि निराकुर्यादिति तात्पर्यम् ॥ २८ ॥
In plain words
First giving three claps, with sound, to quiet obstacles, he should then sprinkle, with water recited over as many times as for the tuft, the flowers and the rest, all in order, the liṅga, or the ground altar. ‘First’ means before. He should give to his own Self the three claps, whose form is the three rests in the three kalās of the heart-seed, carried as far as sound in vaikharī. He should make his own Self the one who takes them up, to quiet the obstacles, the conceptions of conceit in difference that lie in the four aṇḍas, outwardly and inwardly, by the sequence of the sounds of foot, palm and hand, and mouth, to calm the obstacles of difference that lie in the underworld, on the earth and in the mid-air. Having done this, he should make the nyāsa on the body, in the place of the heart itself, which comes to be one with the places of the head and the rest, and which shares in the bend of a staff, with the heart-seed uttered five times: a nyāsa that shares in the fivefold spanda marked as cit, ānanda, will, knowledge and action, which are marked as birth, movement, flow, dissolution and cutting off. And of the tuft, whose form is prāṇa and buddhi, which shares in the ground undivided from the fivefold Brahman with its five powers, the head and the rest that lie in that body, he should make the binding, whose self is holding in check, whose form is coming to rest in being the heart, with the heart-seed uttered twenty-seven times: since each of the five is fivefold, and since the difference of the two extremes, the first and the last, is touched. And then, to make the ten directions consist of the heart whose form is place and seed, he should bind them with the heart-seed uttered once for each, and make them nothing but what remains of the anuttara parāmarśa whose form is the heart. Having done so, on the instruments of worship too, the flowers and the rest, having made the essence of supreme ānanda that rests in the arghya vessel one with the heart, with the heart-seed uttered twenty-seven times, he should make them one with the heart by sprinkling them with that essence. After that, of the support of worship, the liṅga, the ground altar and the rest. The purport is this: having so melted difference away in general, having cast it off where it is lodged in body and prāṇa, having put it away in the hall of worship where that is worshipped as well, having set it aside in the instruments of worship, he should do away with it in the support of worship too.