इदानीम् अस्य समाधिलाभस्य फलमाहतदा प्रकाशानन्दसारमहामन्त्रवीर्यात्मकपूर्णाहन्तावेशात्सदा सर्वसर्गसंहारकारिनिजसंविद्देवताचक्रेश्वरताप्राप्तिर्भवतीति शिवम् ॥ २० ॥नित्योदिते समाधौ लब्धे सति प्रकाशानन्दसारा - चिदाह्लादैकघना महती मन्त्रवीर्यात्मिका - सर्वमन्त्रजीवितभूता पूर्णा पराभट्टारिकारूपा या इयम् अहन्ता - अकृत्रिमः स्वात्मचमत्कारः तत्र आवेशात् सदा कालाग्न्यादेः चरमकलापर्यन्तस्य विश्वस्य यौ सर्गसंहारौ - विचित्रौ सृष्टिप्रलयौ तत्कारि यत् निजं संविद्देवताचक्रं तदैश्वर्यस्य प्राप्तिः - आसादनं भवति प्राकरणिकस्य परमयोगिन इत्यर्थः इति एतत् सर्वं शिवस्वरूपमेव इति उपसंहारः - इति संगतिः ।तत्र यावत् इदं किंचित् संवेद्यते तस्य संवेदनमेव स्वरूपं तस्यापि अन्तर्मुखविमर्शमयाः प्रमातारः तत्त्वम् तेषामपि विगलितदेहाद्युपाधिसंकोचाभिमाना अशेषशरीरा सदाशिवेश्वरतैव सारम् अस्या अपि प्रकाशैकसद्भावापादिताशेषविश्वचमत्कारमयः श्रीमान् महेश्वर एव परमार्थः - नहि पारमार्थिकप्रकाशावेशं विना कस्यापि प्रकाशमानता घटते - स च परमेश्वरः स्वातन्त्र्यसारत्वात् आदि-क्षान्तामायीयशब्दराशिपरामर्शमयत्वेनैव एतत्स्वीकृतसमस्तवाच्य-वाचकमयाशेषजगदानन्दसद्भावापादनात् परं परिपूर्णत्वात् सर्वाकाङ्क्षाशून्यतया आनन्दप्रसरनिर्भरः अत एव अनुत्तराकुलस्वरूपात् अकारात् आरभ्य शक्तिस्फाररूपहकलापर्यन्तं यत् विश्वं प्रसृतं क्षकारस्य प्रसरशमनरूपत्वात् तत् अकार-हकाराभ्यामेव संपुटीकारयुक्त्या प्रत्याहारन्यायेन अन्तः स्वीकृतं सत् अविभागवेदनात्मकबिन्दुरूपतया स्फुरितम् अनुत्तर एव विश्राम्यति - इति शब्दराशिस्वरूप एव अयम् अकृतको विमर्शः ।यथोक्तंप्रकाशस्यात्मविश्रान्तिरहं-भावो हि कीर्तितः ।उक्ता च सैव विश्रान्तिः सर्वापेक्षानिरोधतः ॥स्वातन्त्र्यमथ कर्तृत्वं मुख्यमीश्वरतापि च ।इति ।एषैव च अहन्ता सर्वमन्त्राणाम् उदयविश्रान्तिस्थानत्वात् एतद्बलेनैव च तत्तदर्थक्रियाकारित्वात् महती वीर्यभूमिः ।तदुक्तम्तदाक्रम्य बलं मन्त्रा … ।इत्यादि… त एते शिवधर्मिणः ॥इत्यन्तम् श्रीस्पन्दे ।शिवसूत्रेषु अपिमहाह्रदानुसंधानान्मन्त्रवीर्यानुभवःइति ।तदत्र महामन्त्रवीर्यात्मिकायां पूर्णाहन्तायाम् आवेशो - देहप्राणादिनिमज्जनात् तत्पदावाप्त्यवष्टम्भेन देहादीनां नीलादीनामपि तद्रसाप्लावनेन तन्मयीकरणम् ।तथा हि - देहसुखनीलादि यत् किंचित् प्रथते अध्यवसीयते स्मर्यते संकल्प्यते वा तत्र सर्वत्रैव भगवती चितिशक्तिमयी प्रथा भित्तिभूतैव स्फुरति - तदस्फुरणे कस्यापि अस्फुरणात् इति उक्तत्वात् ।केवलं तथा स्फुरन्त्यपि सा तन्मायाशक्त्या अवभासितदेहनीलाद्युपरागदत्ताभिमानवशात् भिन्नभिन्नस्वभावा इव भान्ती ज्ञानसंकल्पाध्यवसायादिरूपतया मायाप्रमातृभिः अभिमन्यते वस्तुतस्तु एकैव असौ चितिशक्तिः ।यथोक्तम्या चैषा प्रतिभा तत्तत्पदार्थक्रमरूषिता ।अक्रमानन्तचिद्रूपः प्रमाता स महेश्वरः ॥इति ।तथामायाशक्त्या विभोः सैव भिन्नसंवेद्यगोचरा ।कथिता ज्ञानसंकल्पाध्यवसायादिनामभिः ॥इति ।एवम् एषा सर्वदशासु एकैव चितिशक्तिः विजृम्भमाणा यदि तदनुप्रवेश-तदवष्टम्भयुक्त्या समासाद्यते तत् तदावेशात् पूर्वोक्तयुक्त्या करणोन्मीलननिमीलनक्रमेण सर्वस्य सर्वमयत्वात् तत्तत्संहारादौ अपि सदा सर्वसर्गसंहारकारि यत् सहजसंवित्तिदेवताचक्रम् - अमायीयान्तर्बहिष्करणमरीचिपुञ्जः तत्र ईश्वरता साम्राज्यं परभैरवात्मता तत्प्राप्तिः भवति परमयोगिनः ।यथोक्तम्यदा त्वेकत्र संरूढस्तदा तस्य लयोद्भवौ ।नियच्छन्भोक्तृतामेति ततश्चक्रेश्वरो भवेत् ॥इति ।अत्र एकत्र इतिएकत्रारोपयेत्सर्वम् … ।इति ।चित्सामान्यस्पन्दभूः उन्मेषात्मा व्याख्यातव्या ।तस्य इति अनेनपुर्यष्टकेन संरुद्ध … ।इति ।उपक्रान्तं पुर्यष्टकम् एव पराम्रष्टव्यम् न तु यथा विवरणकृतः एकत्र सूक्ष्मे स्थूले शरीरे वा इति व्याकृतवन्तः ।स्तुतं च मयास्वतन्त्रश्चितिचक्राणां चक्रवर्ती महेश्वरः ।संवित्तिदेवताचक्रजुष्टः कोऽपि जयत्यसौ ॥इति ।इतिशब्द उपसंहारे यत् एतावत् उक्तप्रकरणशरीरं तत् सर्वं शिवम् - शिवप्राप्तिहेतुत्वात् शिवात् प्रसृतत्वात् शिवस्वरूपाभिन्नत्वात् च शिवमयमेव इति शिवम् ॥
In plain words
Now he states the fruit of gaining this samādhi: Then, through samāveśa in full I-ness, whose essence is prakāśa and ānanda and whose nature is the potency of the great mantra, comes the attainment of lordship over one's own wheel of the deities of awareness, which always brings about every emanation and withdrawal. This is Śiva. When the samādhi that is ever arisen has been gained, there is this I-ness: its essence is prakāśa and ānanda, that is, it is a single mass of the delight of cit; it is great, its nature the potency of mantra, that is, it is the life of all mantras; it is full, in the form of the supreme Lady; it is the uncontrived wonder of one's own Self. Through samāveśa in it there comes to the supreme yogin under discussion the attainment, that is, the reaching, of lordship over his own wheel of the deities of awareness, which always brings about the emanation and withdrawal, that is, the varied creation and dissolution, of the universe from Kālāgni up to the last kalā. That is the meaning. The word "iti" marks the close: all this is the very nature of Śiva. That is the connection of the words. Here, whatever at all is experienced has the experiencing of it as its nature. The reality of that experiencing is the knowers, made of inward vimarśa. The essence of these, too, is the state of Sadāśiva and Īśvara, whose body is everything, in which the conceit of contraction by limiting conditions such as the body has melted away. And the highest reality of that state, too, is the glorious Great Lord himself, made of the wonder of the whole universe brought about by the single being of prakāśa; for without entering true prakāśa, nothing at all can shine. And that Supreme Lord, because his essence is freedom, is made of the reflective awareness of the whole mass of sounds from a to kṣa, which is not of māyā; and because by that alone he brings about the ānanda of the being of the whole world, made of everything named and every name, which he has taken into himself, and because he is supremely full and so empty of all wanting, he is brimming with the outflow of ānanda. Therefore the universe, which has flowed forth from a, whose nature is the unsurpassed Akula, as far as the kalā of ha, whose form is the blazing forth of Śakti (for kṣa is the stilling of that flow), is taken within by a and ha themselves, by the method of enclosing, after the manner of a pratyāhāra; and, shining as the bindu, which is undivided awareness, it rests in the unsurpassed itself. So this uncreated vimarśa is of the very nature of the mass of sounds. As it is said: "The resting of prakāśa in itself is declared to be I-hood. And that very resting, because it stops all dependence, is called freedom, primary agency, and lordship too." And this I-ness itself is the great ground of potency, because it is where all mantras arise and come to rest, and because it is by its strength alone that they accomplish their several purposes. As it is said in the Spanda, in the passage that begins "Seizing that strength, the mantras …" and ends "… these, possessing the nature of Śiva." In the Śiva Sūtras too: "From attending to the great lake comes the experience of the potency of mantra." So here samāveśa in full I-ness, whose nature is the potency of the great mantra, means this: by the sinking of body, prāṇa and the rest, holding firm to the attainment of that state, one makes body and the rest, and blue and the rest too, made of it, by flooding them with its essence. For whatever at all, body, pleasure, blue and the like, shines forth, is determined, remembered or imagined, in every case the Blessed One, the shining that is the power of citi, shines as its very ground; for it has been said that if she did not shine, nothing would shine. Only, though she shines so, through the conceit given by the colouring of body, blue and the rest, made to appear by his power of māyā, she appears as though of different natures, and knowers in māyā take her to be cognition, intention, determination and the like. In truth, she is one and the same power of citi. As it is said: "This insight, tinged with the sequence of this and that object, is the knower, without sequence, endless, whose form is cit: that is the Great Lord." And: "By the power of māyā of the All-pervading, she herself, ranging over separate objects of experience, is spoken of by the names cognition, intention, determination and the like." So this one power of citi, unfolding in every state, if she is reached by the method of entering her and holding firm to her, then through samāveśa in her, by the method stated earlier, through the opening and closing of the senses, since everything is made of everything, even in the withdrawal of this or that and the rest, the supreme yogin attains lordship, that is, sovereignty, the nature of supreme Bhairava, over the innate wheel of the deities of awareness, that is, the mass of rays of the inner and outer senses that are not of māyā, which always brings about every emanation and withdrawal. As it is said: "But when he is firmly mounted in the one, then, governing its dissolution and arising, he comes to be the enjoyer, and from that he becomes lord of the wheel." Here "in the one", as in "One should place everything in the one …", is to be explained as the level of the universal spanda of cit, which is the opening out. By "its", the puryaṣṭaka introduced in "Confined by the puryaṣṭaka …" is to be understood; not as the commentators explained it, "in the one, the subtle or the gross body." And I have praised him: "Free, the sovereign of the wheels of citi, the Great Lord, attended by the wheel of the deities of awareness, that indescribable one is victorious." The word "iti" marks the close: all that makes up the body of this treatise, as far as it has been spoken, is Śiva, that is, made of Śiva alone, because it is the cause of attaining Śiva, because it has flowed from Śiva, and because it is not different from the nature of Śiva. Thus, Śiva.