अनेनाभिप्रायेण यजनमुपसंहरन् होमं सूचयति ।एवं यजनमाख्यातमग्निकार्येऽप्ययं विधिः ।तत्रापि तिलादीनां शिखासंख्याभिजप्तेन तोयेन अभ्युक्षणं स्रुक्स्रुवादीनां वह्नौ चतुर्दशाभिजप्तेन पुष्पेणासनकल्पना इत्यादिसंपुटीकरणपर्यन्तं याज्यदेवतासमर्पणम् ।ततस्तिलाज्यादिहवनं संपूर्णरूपतया आत्मानं च निवेदयेत् इति व्याख्यातेन क्रमेण पूर्णाहुत्यार्पणमिति अग्निकार्यविधिः ।एवं यागहोमोभयमेलनात्मकं पूर्णं हि पूजायाः स्वरूपम् ॥इयता च स्वात्मरूपा श्रीभगवती परा देवी सम्यक् पूजिता भवति ।यतोऽन्तर्मलस्य विगलनं यावन्न जातं तावत् स्फुटसंविदात्मकत्वं पूरितं न भवति, ततो पूजैवेयमित्याभ्यन्तरसंकल्पनिवृत्त्या बाह्यद्रव्यसंहरणेनैतदाहकृतपूजाविधिः सम्यक् स्मरन् बीजं प्रसिद्ध्यति ॥ ३३ ॥
In plain words
With this intent, drawing the worship to a close, he indicates homa: Thus the worship has been told; in the fire rite too this is the rite. There too: the sprinkling of the sesame and the rest, of the ladle, the spoon and the rest, ‘with water recited over as many times as for the tuft’; in the fire, ‘the seat is prepared with a flower recited over with the fourteenth’, and so on, up to the enclosing: the offering of the deity to be worshipped. Then the oblation of sesame, ghee and the rest, in its full form, and the offering with the full oblation in the sequence explained in ‘and offer his own Self’: this is the rite of the fire rite. Thus the nature of worship, whose self is the joining of both worship and homa, is indeed full. And by so much the venerable Blessed One, the Goddess Parā, whose form is one's own Self, is fully worshipped. Since, as long as the melting away of the inner mala has not come about, being clear saṃvid is not filled out, therefore this is worship itself; so, with the ending of inner thought and the withdrawing of outer substances, he says this: One who has performed the rite of worship fully, remembering the seed, is accomplished.