यदा तु स्वात्मारामतामेव इच्छति तदा अस्य -महाह्रदानुसंधानान्मन्त्रवीर्यानुभवः ॥ २२ ॥परा भट्टारिका संवित् इच्छाशक्तिप्रमुखं स्थूलमेयपर्यन्तं विश्वं वमन्ती खेचरीचक्राद्यशेषवाहप्रवर्तकत्व-स्वच्छत्वानावृतत्व-गभीरत्वादिधर्मयोगान्महाह्रदः तस्यानुसंधानात् अन्तर्मुखतया अनारतं तत्तादात्म्यविमर्शनात् वक्ष्यमाणस्य शब्दराशिस्फारात्मकपराहन्ताविमर्शमयस्य मन्त्रवीर्यस्यानुभवः स्वात्मरूपतया स्फुरणं भवति ।अत एव श्रीमालिनीविजयेया सा शक्तिर्जगद्धातुः … ।इत्युपक्रम्य इच्छादिप्रमुखपञ्चाशद्भेदरूपतया मातृका-मालिनीरूपताम् अशेषविश्वमयीं शक्तेः प्रदर्श्य तत एव मन्त्रोद्धारो दर्शितः इति परैव शक्तिर्महाह्रदः ततः तदनुसंधानात् मातृका-मालिनीसतत्त्वमन्त्रवीर्यानुभव इति युक्तमुक्तम् ।एतदेवतदाक्रम्य बलं मन्त्राः … ।इत्याद्युक्त्या भङ्ग्या प्रतिपादितम् ।तदेवं चैतन्यमात्मा इत्युपक्रम्य तत्स्वातन्त्र्यावभासिततदख्यातिमयं सर्वमेव बन्धं यथोक्तोद्यमात्मकभैरवसमापत्तिः प्रशमयन्ती विश्वं स्वानन्दामृतमयं करोति सर्वाश्च सिद्धिः मन्त्रवीर्यानुप्रवेशान्ता ददाति ।इति शाम्भवोपायप्रथनात्मा अयं प्रथम उन्मेष उक्तः ।अत्र तु मध्ये शक्तिस्वरूपमुक्तं तत् शाम्भवरूपस्य शक्तिमत्ताप्रदर्शनाभिप्रायेण इति शिवम् ॥ २२ ॥
In plain words
Through contemplation of the great lake, the potency of mantra is experienced. But when he wishes only to delight in his own Self, then for him: The supreme Lady, awareness, emitting the universe from the power of will down to the gross object, is the great lake, because she has the qualities of setting in motion all the currents, the circle of khecarīs and the rest, of clarity, of being unveiled, of depth, and so on. Through contemplation of her, that is, through unbroken reflective awareness of oneness with her, turned within, there is the experience of the potency of mantra, which will be described: made of the reflective awareness of the supreme "I", whose form is the expansion of the mass of sounds. That is, it shines as his own Self. That is why the Mālinīvijaya, beginning: "That power of the Creator of the world …" shows the power as made of the whole universe, as mātṛkā and Mālinī in fifty divisions led by will, and from that very point sets out the drawing forth of the mantras. So the supreme power alone is the great lake, and it is rightly said that through contemplation of it there is the experience of the potency of mantra, whose reality is mātṛkā and Mālinī. This very point is taught by implication in the passage beginning: "Seizing on that power, the mantras …" So, beginning with "Consciousness is the Self", the absorption into Bhairava, which is the upsurge described, stills all bondage, which is non-recognition of that consciousness, made to appear by its own freedom; it makes the universe consist of the nectar of one's own bliss; and it grants all siddhis, culminating in entry into the potency of mantra. So this first unmeṣa, which sets out the śāmbhava upāya, has been told. But that the nature of power has been described in the middle of it is with the intent of showing that the śāmbhava state possesses power. All is auspicious.