ईदृशस्य अस्य मातृकाचक्रसंबोधवतः -शरीरं हविः ॥ ८ ॥सर्वैर्यत्प्रमातृत्वेन अभिषिक्तं स्थूलसूक्ष्मादिस्वरूपं शरीरं तत् महायोगिनः परस्मिन् चिदग्नौ हूयमानं हविः शरीरप्रमातृताप्रशमनेन सदैव चिन्मातृताभिनिविष्टत्वात् ।यदुक्तं श्रीविज्ञानभैरवेमहाशून्यालये वह्नौ भूताक्षविषयादिकम् ।हूयते मनसा साकं स होमः स्रुक्च चेतना ॥इति ।श्रीतिमिरोद्घाटेऽपियः प्रियो यः सुहृद्बन्धुर्यो दाता योऽतिवल्लभः ।तदङ्गभक्षणाद्देवि ह्युत्पतेद्गगनाङ्गना ॥इति ।अत्र हि देहप्रमातृताप्रशमनमेव पिण्डार्थः ।श्रीमद्भगवद्गीतास्वपिसर्वाणीन्द्रियकर्माणि प्राणकर्माणि चापरे ।आत्मसंयमयोगाग्नौ जुह्वति ज्ञानदीपिते ॥इति ।स्पन्दे तुयदा क्षोभः प्रलीयेत तदा स्यात्परमं पदम् ।इत्यनेनैव संगृहीतम् ।क्षोभो देहाद्यहंप्रत्ययरूपः इति हि तद्वृत्तौ भट्टश्रीकल्लटः ॥ ८ ॥
In plain words
The body is the oblation. For such a one, who has the full awakening to the wheel of mātṛkā: The body, gross, subtle and the rest, which all beings have consecrated as the knower, is for the great yogin an oblation offered into the supreme fire of consciousness, because, the sense of the body as the knower being stilled, he is always settled in consciousness as the knower. As it is said in the Vijñānabhairava: "Into the fire, the dwelling of the great void, the elements, the senses, their objects and the rest are offered together with the mind: that is the homa, and awareness is the ladle." And in the Timirodghāṭa too: "Whoever is dear, whoever is friend or kinsman, whoever is a giver, whoever is most beloved: by eating his limbs, O Devī, a woman of the sky would fly up." For here the whole meaning is simply the stilling of the sense of the body as the knower. And in the Bhagavadgītā: "Others offer all the actions of the senses and the actions of prāṇa into the fire of the yoga of self-restraint, kindled by knowledge." In the Spanda, though, it is gathered up by this alone: "When agitation dissolves, then there is the supreme state." For in his commentary on it Bhaṭṭa Kallaṭa says: "Agitation is the notion of 'I' in the body and the rest."