अस्य च -प्रयत्नः साधकः ॥ २ ॥यथोक्तरूपस्य मन्त्रस्य अनुसंधित्साप्रथमोन्मेषावष्टम्भप्रयतनात्मा अकृतको यः प्रयत्नः स एव साधको मन्त्रयितुर्मन्त्रदेवतातादात्म्यप्रदः ।तदुक्तं श्रीतन्त्रसद्भावेआमिषं तु यथा खस्थः संपश्यञ्शकुनिः प्रिये ।क्षिप्रमाकर्षयेद्यद्वद्वेगेन सहजेन तु ॥तद्वदेव हि योगीन्द्रो मनो बिन्दुं विकर्षयेत् ।यथा शरो धनुःसंस्थो यत्नेनाताड्य धावति ॥तथा बिन्दुर्वरारोहे उच्चारेणैव धावति ॥इति ।अन्यत्रापितद्ग्रहो मन्त्रसद्भावः … ।इति ।अत्र हि तद्वत् इति अकृतकनिजोद्योगबलेन योगीन्द्रो मनः कर्म बिन्दुं विकर्षयेत् परप्रकाशात्मतां प्रापयेत् इति ।तथा बिन्दुः परप्रकाशः अकृतकोद्यन्तृतात्मना उच्चारेण धावति प्रसरति इत्यर्थः ।एतच्च स्पन्देअयमेवोदयस्तस्य ध्येयस्य ध्यायिचेतसि ।तदात्मतासमापत्तिरिच्छतः साधकस्य या ॥इत्यनेनोक्तम् ॥ २ ॥
In plain words
Effort is what brings to fulfilment. And of this mantra: The effort that is not contrived, whose nature is the striving that keeps a firm hold on the first opening of the wish to contemplate the mantra just described: that alone brings to fulfilment; it grants the one who recites the mantra oneness with the deity of the mantra. As the Tantrasadbhāva says: "As a bird in the sky, seeing a piece of meat, beloved, swiftly draws it in with its own natural speed, just so the lord of yogins should draw in the mind, the bindu; as an arrow set on the bow, struck with effort, flies, so the bindu, O lovely one, flies by utterance alone." And elsewhere: "Grasping it is the true being of the mantra …" Here "so" means: by the force of his own uncontrived exertion the lord of yogins should draw in the mind, the bindu, which is the object of the action, that is, bring it to the state of supreme light. "So the bindu", the supreme light, "flies", spreads forth, "by utterance", which is the uncontrived state of the one who upsurges. That is the meaning. This is stated in the Spanda: "This alone is its rising, of the object of meditation in the meditator's mind: the attainment of oneness with it, for the practitioner who wills it."