ततः सुगन्धिपुष्पैश्च यथाशक्त्या समर्चयेत् ।पूजयेत् परया भक्त्या स्वात्मानं च निवेदयेत् ॥ ३२ ॥चतुर्दशेति - जाग्रदादितुर्यावस्थान्तदशाचतुष्टयव्याप्तिशालि यदेतदौकारान्तं बीजस्य वपुः, तावत्यां व्याप्तावासनं कल्पनीयम् ।तथाभूतौकारविश्रान्ता आदिक्षान्ता सृष्टिर्विसर्गशक्तिस्वीकृता उपरिवर्तिनी भावनीया ।सर्वाभेदघनतुर्यातीतवृत्तिविश्रान्त्यां तस्यां यत् विश्रमणं विसर्गः, स एव यागः ।तस्यामपि च तुर्यातीतवृत्तौ विसर्गकलायां स्वीकृतसकलसृष्टिकार्यायां तदेव जाग्रदादिदशाचतुष्कक्रोडीकारकमौकारान्तं रूपं प्रक्षिप्य यजेत् यन्मध्यवर्तिविसर्ग उभयकोटिगतसद्वृत्तिस्पर्शी, विसर्गात्मरूपामत एव सर्वतत्त्वमयीं सर्वैश्च अवयवायमानैर्भावराशिभिर्युक्तां महेशानस्य परभैरवस्य अभेदेन वर्तमानां श्रीपरादेवतामनुत्तरस्वरूपां स्वीकरोति ।एतदुक्तं भवति ।हृदयस्य मूलभागे सद्वृत्तिरूपे वेद्यांशे जाग्रत्स्वप्नसुषुप्तात्मकातिस्फुटस्फुटास्फुटास्फुटभेदत्रयशालिनि सर्वदा सन्मात्रप्रथमकलावपुषि विश्रम्यावृत्तौ अनुत्तररूपायां शक्तिशिवतत्त्वान्तं क्रमेण तुरीयपदपर्यन्तं विश्रान्तेन क्रमाभिन्नसमस्ततत्त्वस्वीकरणादासनव्याप्तिः प्रदर्शिता भवति ।ततो विसर्गात्मिका षोडशी भैरवात्मिका कला यावत् सर्वोत्तीर्णा स्पृश्यते, तावत् तस्यां सर्वमभेदेन आस्ते इति समस्ताभेदरूपा सप्तदशी यासौ कला, सैव अनुत्तररूपा याज्या ।तस्यां तथा प्रवर्तिता विश्रान्तिः ।स एव परमार्थतो यागः ।तद्रूपतासिद्ध्यर्थमेव तु सुगन्धिभिरयत्नत एव हृदयानुप्रवेशशालिभिः पुष्पैर्हृदयान्तःस्वरूपसमर्पणादेव हृदयस्य पोषकैर्बाह्याभ्यन्तरैः सर्वैर्द्रव्यैर्यथाशक्तितया, अस्वीकृतशक्तिस्वरूपस्य सङ्कुचितवृत्तेर्यागं प्रत्ययोग्यत्वात् शक्त्या स्वरूपविकासरूपया तदुपयोगिन्यापि बाह्यया आनन्दिन्या स्नानविलेपनधूपताम्बूलासवादिसंभारसुभगया बाह्यद्रव्यशक्त्या सम्यगर्चयेत् ।कथम्, परया भक्त्या परिमितस्य देहप्राणपुर्यष्टकादेरप्रधानताकरेणन तद्रूपतानिमज्जनात्मकप्रह्वीभावसंपादनपुरःसरेण तदुक्तरूपयाज्यदेवतात्मकपरसंविद्रूपप्रधानत्वापादनलक्षणेन भजनेन श्रद्धातिशयेन समावेशदायिनेत्यर्थः ।परा चासौ भक्तिः ।पुष्पादेर्यागोपकरणस्य स्वात्महृदयहठानुप्रवेशसुन्दरो यो भागो रमणीयः परिमलः तेन पूर्यमाणमात्मानं सर्वाभेदरूपवृत्तिनिश्चयात्मना नियमेन वेदयेत् ।सप्तविंशतिकृत्वः उच्चारणावसरे तत् तत् पुष्पादिबाह्याभ्यन्तरभावराशिसंपूर्यमाणाभिन्नस्वरूपं श्रीपरादेवतामयमात्मानं यथा वेत्ति, तथा पुनःपुनरात्मस्वरूपं परामृशेदिति यावत् ।एषा तावत्स्फुरणरूपा पूजा ।ततश्च जठरीकृतसमस्तभोग्यस्वभावतत्त्वप्रसरस्य भोक्तुर्भगवतो भैरवस्य उद्दीपनात्मना होमेन तदन्तःकृतसंस्कारशेषभोग्यस्वभावविलापनदहन सामर्थ्यात् परामर्शः कर्तव्यो येन जीर्णन्यायेन संस्कारस्य बीजरूपतया सुषुप्त्यवस्थावत् पुनरुत्थानलक्षणसंस्कारात्मकमूलभेदप्रसवमहाव्याधिशङ्का शाम्यतीति ॥ ३२ ॥
In plain words
Then he should honour her fully with fragrant flowers too, as far as his power allows; he should worship with supreme devotion, and offer his own Self. ‘With the fourteenth’, that is: the body of the seed ending in the letter au, which pervades the four states from waking to the state of turya: the seat is to be imagined as extending as far as that pervasion. Emanation, beginning with a and ending in kṣa, resting in that letter au, taken up by the power of visarga, is to be contemplated as lying above it. In emanation, which rests in the turyātīta state, dense with the non-difference of all, the coming to rest that is visarga is itself the worship. And into that turyātīta state, the kalā of visarga, which has taken up the whole work of emanation, he should cast that same form ending in the letter au, which holds within it the four states from waking on, and ‘worship’; for the visarga that lies in its middle, touching the mode of being that lies at both extremes, takes up the venerable Goddess Parā, whose nature is anuttara, whose form is visarga, and who is therefore made of ‘all the tattvas’ and joined with ‘all’ the masses of things that become her ‘limbs’, abiding without difference from the Great Lord, the supreme Bhairava. This is what is said. In the root part of the heart, the portion of the knowable, whose form is the mode of being, which has the three kinds, the very clear, the clear and unclear, and the unclear, whose self is waking, dream and deep sleep, and whose body is always the first kalā of being alone, having come to rest; and then, in the state without mode, whose form is anuttara, by one who rests in order up to the plane of turīya, as far as the tattvas of Śakti and Śiva, the pervasion of the seat is shown, since all the tattvas, undivided in sequence, are taken up. Then, the moment the sixteenth kalā, whose self is visarga, whose self is Bhairava, beyond all, is touched, all abides in it without difference; and so the seventeenth kalā, whose form is the non-difference of all, that alone, of anuttara form, is the one to be worshipped. Rest set going thus in her: that alone, in the highest sense, is worship. But it is for the sake of accomplishing that very form that ‘with fragrant flowers’, which enter the heart without any effort, and with all substances, outer and inner, which nourish the heart simply by offering their own nature within it, ‘as far as his power allows’: since one of contracted state, who has not taken up the nature of power, is unfit for worship, he should ‘honour’ her fully with power, whose form is the unfolding of his own nature, and also with the outer power of outer substances, which serves it, gives ānanda, and is lovely with the provision of bathing, unguents, incense, betel, wine and the rest. How? ‘With supreme devotion’: the meaning is, with devotion, an excess of faith that gives samāveśa, which makes the limited body, prāṇa, puryaṣṭaka and the rest not foremost, which is preceded by bringing about a bowing down whose self is a sinking into that form, and which is marked by making foremost the form of supreme saṃvid, whose self is the deity to be worshipped, of the form already told. And it is supreme devotion. With that part of the flowers and the other instruments of worship which is lovely in its forceful entry into the heart of one's own Self, the delightful fragrance, he should ‘offer’, that is, come to know, the Self as it is being filled by it, by a discipline whose self is the certainty of a state whose form is the non-difference of all. That is to say: at the time of the utterance twenty-seven times, he should bring the nature of the Self to parāmarśa again and again in such a way that he knows the Self as made of the venerable Goddess Parā, its undivided nature being filled by each mass of things, outer and inner, flowers and the rest. This, then, is worship in the form of shining forth. And then, with homa, whose self is the kindling of the Blessed Lord Bhairava, the enjoyer, who has taken into his belly the whole spread of tattvas whose nature is to be enjoyed, parāmarśa is to be made, through its power to burn, melting away the nature of the enjoyable that remains as a trace of saṃskāra taken within him; by which, after the manner of what is digested, the fear of the great disease is quieted, the birth of the root difference whose self is saṃskāra, marked by rising again, as from the state of deep sleep, since saṃskāra is in the form of a seed.