एवं मन्त्रफलावाप्तिरित्येतद्रुद्रयामलम् ।एतदभ्यस्यतः सिद्धिः सर्वज्ञत्वमवाप्नुयात् ॥ ३६ ॥एताश्च सिद्धय उक्ता एव, एषु कालाग्निमादितः … इति अत्र शीघ्रमिति मुहूर्तं स्मरते यस्तु इति अस्मात् प्रत्यक्षतामेति सर्वज्ञत्वं इति च प्रहरत्रयमात्रेण सिद्धिरुक्ता ।प्रहरचतुष्कविभेदेन समावेशे तु सर्वस्मिन्नेव प्रकाशमये दिनरूपतां गते शर्वरि सङ्कोचे क्षीणे अनेनैव देहेन भैरववत् सर्वज्ञो भवति ।एतदुपसंहरति - एवमिति एवं सर्वेषां मन्त्रफलानां परापरसिद्धिरूपाणां यस्मादित एव अनुत्तरबीजादवाप्तिः, अतो हेतोरेतदेव सपादकोटिरुद्रयामलफलसंपादकत्वात् रुद्रयामलं शिवशक्त्योरत्र नित्यसंघट्टात् ।अत एव एतदभ्यस्यतः संक्षेपतः फलं सर्वज्ञत्वसर्वकर्तृत्वलक्षणभैरवरूपतालाभ इत्याहएतदभ्यस्यतः …इति ।अभ्यासेन विनापि तु जीवन्मुक्तता परमा कौलिकीसिद्धिरिति शिवम् ॥ ३६ ॥
In plain words
Thus is the attainment of the fruit of mantra; this is the rudrayāmala. For one who practises this there is accomplishment; he would attain omniscience. And these accomplishments have already been told. In these, here in ‘Making Kālāgni the beginning …’, by ‘quickly’, by ‘But the man who remembers it for a muhūrta’, and by ‘from this he comes to direct perception, to omniscience’, an accomplishment within three praharas alone is told. But in samāveśa by the division into four praharas, when all, made of prakāśa, has taken the form of day, when the night, contraction, has waned, he becomes all-knowing like Bhairava in this very body. He draws this to a close: ‘Thus’, that is: since the attainment of all the fruits of mantra, whose form is accomplishment both supreme and lower, is from here alone, from the anuttara seed, for that reason this alone is the rudrayāmala, since it brings about the fruit of the rudrayāmala of a crore and a quarter, and since here Śiva and Śakti are ever joined. For this very reason he says that, for one who practises this, the fruit, in brief, is the gaining of the form of Bhairava, marked by omniscience and all-doership: “For one who practises this …” But even without practice, liberation while living is the supreme kaulika accomplishment. Śivam.