आद्यन्तरहितं बीजं विकसत्तिथिमध्यगम् ।हृत्पद्मान्तर्गतं ध्यायेत् सोमांशुं नित्यमभ्यसेत् ॥ ३४ ॥सम्यगिति उक्तप्रकारेण कृतपूजाविधिः, सम्यगिति च उक्तवक्ष्यमाणोपदेशदिशा बीजं स्मरन् परामृशन् सम्यक् प्रसिद्ध्यति परभैरवदेवतावदनेनैव देहेन समस्तविभूतिभाजनं भवति ।अस्य हृदयपरामर्शस्याभिनवाभिनवरूपतया भासमानस्य पूर्वपूर्वतरादेः सम्यगनवभासमानत्वात् कालभेदयोगापहस्तनादवभासनीयस्य वस्तुनः सर्वथा आभ्यन्तरस्यैव सतः प्रकाशनात् स्मरणरूपसादृश्यात् स्मरणत्वेन व्यपदेशात् शतृप्रत्ययेन च भूताभिन्नं वर्तमानं दर्शयित्वा इदं सूचितं भवति ।तथा अयं परामर्शः स्वीकर्तव्यः, यथा विच्छेदशून्यः सकृद्विभातस्वभावोऽकालकलितः संपद्यते ।सम्यक्स्मरन्निति उक्तं तत् सम्यक्त्वं यद्यपि पूर्वं दर्शितं कालाग्निमादितः कृत्वा … ।इत्यनेन विस्तृतग्रन्थेन तथापि स्फुटेन रूपेण निर्णीतं निरूपयति आद्यन्तरहितमिति ।बीजं वाचकरूपं हृदयं तस्य वाच्यं सोमांशं सशक्तिकस्य भगवतो भैरवनाथस्य यामलं संघट्टप्रभापुञ्जस्तं वाच्यवाचकाभेदक्रमेण अभ्यसेदिति उपदेशः ।सोमांशमिति पाठे तु परिपूर्णज्ञानचन्द्रात्मकं प्रकाशानन्दपरमार्थं ।तत एव ज्वलनगलनवृत्तिसारसंकोचविकासशक्तिप्रदर्शितविश्वोन्मेषनिमेषशतसंपादनाप्रतिहतसामर्थ्यमूलेन उत्तरोत्तरेण सकार औकार - अःकारलक्षणेन भागत्रयेण आविष्टमनुत्तरं त्रिकोणात्मकं महाहृदयम् ।तस्य च त्रयो भागा अंशाः ।सोमश्च अंशश्चेति समाहारे द्वन्द्वः ।तदेतत् चतुष्कमाभिमुख्येन स्वसंविद्रूपहृदयविश्रान्तं सत् बुद्धिप्राणदेहभूमिपर्यन्तस्वीकारात्मना समावेशपर्यन्तं क्षिपेत् तद्रूपपरामर्शप्रधानं विगलितजडभावं तदवष्टम्भैकसारं बुद्धिप्राणदेहेन्द्रियादिकं समस्तं कुलं तत्रैव तद्रूपप्रकाशनविकासवशात् प्रकाशकुलतामायान्तं कुर्यादिति विसर्गचतुष्कसमावेशोऽनेन दर्शितः ।तत्र मुख्यमेव तावत् पूर्णहृदयस्वरूपमाह आद्यन्ताभ्यामुत्पत्तिविनाशाभ्यो रहितं यत् विश्वस्य बीजं, तत एव बीजत्वात् विश्वात्मना विकसत् अनवरतं विकासं गच्छत् विश्वस्य कालरूपाणां तिथीनां मध्यगं सामान्यरूपतया अविभागपरामर्शरूपं स्वस्मिन्हृदये संविल्लक्षणे संकोचविकासलीलायोगात्कमलरूपेऽन्तर्गतं तां संविदं प्रविश्य सङ्कोचहठापसरणकारितया विकासयत् ध्यायेत् नित्यम् ।अतश्च पूर्णभैरवतासिद्धिः ।उत्थानापेक्षया पाठापेक्षया च ।आद्यन्तौ स्वरव्यञ्जनरूपौ ।तद्रहितं यत् बीजं विसर्गात्मकं यतश्च अन्या पञ्चदश तिथयो विकसन्ति, तच्च सर्वतिथीनां मध्यगतम् ।तत् हृदयपद्मे पूर्ववत् ध्यायेत् ।एतद्बीजापेक्षया आद्यन्ताभ्यां व्यञ्जनविसर्गाभ्यां रहितं त्रिशूलवृत्तिमात्ररूपं, विकसत् तिथिषु प्राणापानकलासु मध्यगतं तत्प्राणरूपसमावेशकारि तद्द्वारेण देहं समाविशत् बीजरूपेण हृदि ध्यायेत् ।अवर्गे स्थिता वर्णाः ।आदयः स्वराः, अन्त इति यः तदन्तः कालयोगेन इत्यत्र विसर्ग उक्तः, तेन स्वरविसर्गाभ्यां रहितमनच्कसद्वृत्तिरूपं बीजं तथैव विकासिनीषु प्राणापानकलासु मध्यगतं देहे हृदि ध्यायेत् ॥ ३४ ॥
In plain words
He should meditate on the seed, without beginning or end, lying in the midst of the unfolding tithis, gone within the lotus of the heart; he should practise constantly the ray of the moon. ‘Fully’: one who has performed the rite of worship in the way that has been told; and ‘fully’ also: ‘remembering’, that is, bringing to parāmarśa, ‘the seed’, in the direction of the teaching told and to be told, he is ‘fully’ ‘accomplished’: like the deity, the supreme Bhairava, in this very body he becomes the vessel of all powers. This parāmarśa of the heart shines in a form ever new and new; since what came before, and before that, does not truly appear, since connection with difference of time is pushed aside, and since a thing to be made to shine is illumined as being wholly inner, it is like remembering in form, and so it is called remembering; and by showing, through the suffix śatṛ, a present not different from the past, this is indicated: this parāmarśa is to be taken up in such a way that it becomes free of any break, its nature shining once and for all, untouched by time. ‘Remembering fully’ has been said; and although that fullness was shown earlier with ‘Making Kālāgni the beginning …’, in that extended passage, still he sets out in a clear form what was settled there, with ‘without beginning or end’. ‘The seed’ is the heart, whose form is what denotes; what it denotes is ‘somāṃśa’, the yāmala of the Blessed Lord Bhairava together with his Śakti, the mass of radiance of their joining: the teaching is that one should ‘practise’ it by way of the non-difference of denoted and denoting. With the reading ‘somāṃśam’, however: that whose supreme reality is prakāśa and ānanda, whose self is the full moon of knowledge. For that very reason it is the great heart, the anuttara, whose self is the trikoṇa, entered by the three parts marked as the letter sa, the letter au and the letter aḥ, each higher than the one before, whose root is an unhindered capacity to bring about the hundreds of openings and closings of the universe shown by the powers of contraction and expansion whose essence is the modes of blazing and melting. And its three parts are the ‘aṃśas’. ‘Soma’ and ‘aṃśa’: a dvandva in the collective sense. This group of four, resting, as it faces him, in the heart whose form is his own saṃvid, he should cast as far as samāveśa, by taking up as far as the grounds of buddhi, prāṇa and body; he should make the whole kula, buddhi, prāṇa, body, senses and the rest, in which parāmarśa of that form is foremost, whose inertness has melted away, whose one essence is to rest upon that, come there itself, by the force of the unfolding of the light of that form, to be the kula of prakāśa: by this the samāveśa of the fourfold visarga is shown. There, first, he tells the very principal thing, the nature of the full heart: the seed of the universe, ‘without beginning or end’, without arising and perishing; for that very reason, being the seed, ‘unfolding’ as the universe, going without pause into unfolding; lying ‘in the midst of the tithis’, the forms of time of the universe, being of the form of undivided parāmarśa as what they have in common; ‘gone within’ one's own heart, marked as saṃvid, which has the form of a ‘lotus’ because it joins in the play of contraction and expansion; entering that saṃvid, one should ‘meditate’ on it ‘constantly’, as it makes that saṃvid unfold by forcing contraction away. And from this comes the accomplishment of being the full Bhairava. With regard to its rising, and with regard to the wording: ‘beginning and end’ are the vowels and the consonants. The seed that is without them is visarga, and from it the other fifteen tithis unfold; and it lies in the midst of all the tithis. One should meditate on it in the lotus of the heart, as before. With regard to this seed: ‘without beginning or end’, that is, without the consonant and the visarga, its form is the movement of the trident alone; ‘unfolding’, lying ‘in the midst of the tithis’, the kalās of prāṇa and apāna, bringing about samāveśa in the form of that prāṇa, and through it entering the body: one should meditate on it in the heart in the form of the seed. The phonemes stand in the a-group. The ‘beginning’ is the vowels; the ‘end’ is that visarga which is spoken of in ‘at their end, by the joining of time’; so one should meditate in the body, in the heart, on the seed without vowel and visarga, whose form is the mode of being without a vowel, lying likewise in the midst of the unfolding kalās of prāṇa and apāna.