यदा तु एवं सततावहितो न भवति तदा ज्ञानवतोऽपि अस्य अवधानावलेपात् -विद्यासंहारे तदुत्थस्वप्नदर्शनम् ॥ १० ॥प्रोक्तज्ञानस्फाररूपायाः शुद्धविद्यायाः संहारे निमज्जने तदुत्थस्य क्रमात्क्रमन्यक्कृतविद्यासंस्कारस्य स्वप्नस्य भेदमयस्य विकल्पप्रपञ्चरूपस्य दर्शनं स्फुटम् उन्मज्जनं भवति ।तदुक्तं श्रीमालिनीविजयेन चैतदप्रसन्नेन शङ्करेणोपदिश्यते ।कथञ्चिदुपदिष्टेऽपि वासना नैव जायते ॥इत्युपक्रम्यवासनामात्रलाभेऽपि योऽप्रमत्तो न जायते ।तमनित्येषु भोगेषु योजयन्ति विनायकाः ॥इति ।तदेतत्अन्यथा तु स्वतन्त्रा स्यात्सृष्टिस्तद्धर्मकत्वतः ।सततं लौकिकस्येव जाग्रत्स्वप्नपदद्वये ॥इत्यनेन स्पन्दे संगृहीतम् ।अतश्च नित्यं शुद्धविद्याविमर्शनपरेणैव योगिना भाव्यम् इत्युपदिष्टं भवति ।यथोक्तम्तस्मान्न तेषु संसक्तिं कुर्वीतोत्तमवाञ्छया ।इति-श्रीपूर्वे ।श्रीस्पन्देऽपिअतः सततमुद्युक्तः स्पन्दतत्त्वविविक्तये ।जाग्रदेव निजं भावमचिरेणाधिगच्छति ॥इति ।एवं चित्तं मन्त्रः इत्यतः प्रभृति मन्त्रवीर्य-मुद्रावीर्यानुसंधिप्रधानम्उच्चाररहितं वस्तु चेतसैव विचिन्तयन् ।यं समावेशमाप्नोति शाक्तः सोऽत्राभिधीयते ॥इत्याम्नातं शाक्तोपायं विविच्य अवधानावलिप्तं प्रति विद्यासंहारे तदुत्थस्वप्नदर्शनम् इति सूत्रेण एतदनुषङ्गेण आणवोपायप्रतिपादनस्य अवकाशो दत्तः ।इति शिवम् ॥ १० ॥
In plain words
When pure knowledge is withdrawn, the seeing of dream that arises from it. But when he is not continuously attentive in this way, then, even though he has knowledge, through a lapse in his attention: When pure knowledge, which is the expansion of the knowledge described, is withdrawn, that is, sinks down, there is the seeing, the plain re-emergence, of the dream that arises from it: a dream made of difference, whose form is the spread of thought-constructs, in which the latent impression of knowledge has been pressed down step by step. As the Mālinīvijaya says, beginning: "This is not taught by Śaṅkara when he is not pleased; and even when somehow it is taught, the latent impression does not arise." and going on: "Even when he has gained no more than the latent impression, the one who does not become vigilant the vināyakas yoke to pleasures that do not last." This is gathered up in the Spanda by: "Otherwise creation would go on of its own accord, since that is its nature, continually, as for the ordinary person, in both states, waking and dream." And so it is taught that the yogin must be wholly intent, always, on the reflective awareness of pure knowledge. As the Pūrva says: "So, out of longing for the highest, let him not form attachment to them." And the Spanda too: "So one who is ever striving to discern the reality of spanda attains his own state quickly, even while awake." So, beginning from "The mind is mantra", the śākta upāya has been set out, whose chief point is attention to the potency of mantra and the potency of mudrā, and which the scripture records: "Contemplating by the mind alone the reality that is free of utterance, the absorption he attains is here called śākta." Then, with the sūtra "When pure knowledge is withdrawn, the seeing of dream that arises from it", addressed to the one whose attention lapses, room has been given, in connection with this, for teaching the āṇava upāya. All is auspicious.