तदत्र मुद्रामन्त्रवीर्यासादनेऽपि -गुरुरुपायः ॥ ६ ॥गृणाति उपदिशति तात्त्विकमर्थमिति गुरुः सोऽत्र व्याप्तिप्रदर्शकत्वेन उपायः ।तदुक्तं श्रीमालिनीविजयेस गुरुर्मत्समः प्रोक्तो मन्त्रवीर्यप्रकाशकः ।इति ।स्पन्दे तु एवमादिप्रसिद्धत्वात् न संगृहीतम् ।अगाधसंशयाम्भोधिसमुत्तरणतारिणीम् ।वन्दे विचित्रार्थपदां चित्रां तां गुरुभारतीम् ॥इति-पार्यन्तिकोक्त्या च एतदपि संगृहीतमेव ।गुरुर्वा पारमेश्वरी अनुग्राहिका शक्तिः ।यथोक्तं श्रीमालिनीविजयेशक्तिचक्रं तदेवोक्तं गुरुवक्त्रं तदुच्यते ।इति ।श्रीमन्त्रिशिरोभैरवेऽपिगुरोर्गुरुतरा शक्तिर्गुरुवक्त्रगता भवेत् ।इति ।सैव अवकाशं ददती उपायः ॥ ६ ॥
In plain words
The guru is the means. So here, in attaining the potency of mudrā and mantra as well: The guru is the one who utters, who teaches, the meaning that is real. Here he is the means, because he shows the pervasion. As the Mālinīvijaya says: "That guru is declared equal to me, who reveals the potency of mantra." In the Spanda it is not gathered up, because it is well known from passages such as this. And yet it too is gathered up by the closing verse: "I praise that wondrous speech of the guru, of varied meanings and words, the boat for crossing the fathomless ocean of doubt." Or the guru is the gracing power of the Supreme Lord. As the Mālinīvijaya says: "That alone is called the wheel of powers; that is called the mouth of the guru." And the Mantriśirobhairava too: "The power in the mouth of the guru is greater than the guru." She alone, giving room, is the means.