तदाह -मोहजयादनन्ताभोगात्सहजविद्याजयः ॥ ७ ॥मोहस्य अख्यात्यात्मकसमनान्तपाशात्मनो मायाया जयाद् अभिभवात् ।कीदृशात् ? अनन्तः संस्कारप्रशमपर्यन्तः आभोगो विस्तारो यस्य तादृशात् वेदनानादिधर्मस्य … ।इत्यादिना निरूपितरूपायाः सहजविद्याया जयो लाभो भवति ।आणवोपायस्यापि शाक्तोपायपर्यवसानादित्युक्तत्वात् ।तथा च श्रीस्वच्छन्देसमनान्तं वरारोहे पाशजालमनन्तकम् ।इत्युपक्रम्यपाशावलोकनं त्यक्त्वा स्वरूपालोकनं हि यत् ।आत्मव्याप्तिर्भवत्येषा शिवव्याप्तिस्ततोऽन्यथा ॥सार्वज्ञ्यादिगुणा येऽर्था व्यापकान्भावयेद्यदा ।शिवव्याप्तिर्भवत्येषा चैतन्ये हेतुरूपिणी ॥इति-ग्रन्थेन आत्मव्याप्त्यन्तस्य मोहस्य जयात् उन्मनाशिवव्याप्त्यात्मनः सहजविद्यायाः प्राप्तिरुक्ता ।यदुक्तं तत्रैवआत्मतत्त्वं ततस्त्यक्त्वा विद्यातत्त्वे नियोजयेत् ।उन्मना सा तु विज्ञेया मनः संकल्प उच्यते ॥संकल्पात्क्रमतो ज्ञानमुन्मनं युगपत्स्थितम् ।तस्मात्सा च परा विद्या यस्मादन्या न विद्यते ॥वेदनानादिधर्मस्य परमात्मत्वबोधना ।वर्जनापरमात्मत्वे तस्माद्विद्येति चोच्यते ॥तत्रस्थो व्यञ्जयेत्तेजः परं परमकारणम् ।इति ॥ ७ ॥
In plain words
By the conquest of delusion, through boundless expansion, the conquest of innate knowledge. He says this: By the conquest, the overpowering, of delusion: of māyā, whose nature is non-recognition and whose bonds reach up to samanā. Of what kind is that conquest? One whose expansion is boundless, reaching to the stilling of the latent impressions. From that comes the conquest, that is, the gaining, of innate knowledge, whose form is set out in "… the one whose qualities are knowing and being without beginning …" and so on. For it has been said that the āṇava upāya too culminates in the śākta upāya. So the Svacchanda, beginning: "Up to samanā, O lovely one, the net of bonds is endless," declares, in the passage: "Leaving the seeing of the bonds, the seeing of one's own nature: this is the pervasion of the self; the pervasion of Śiva is other than this. When he contemplates as pervasive the things that are the qualities, all-knowingness and the rest, this is the pervasion of Śiva, which is the cause within consciousness," that from the conquest of delusion, which reaches as far as the pervasion of the self, comes the attainment of innate knowledge, whose nature is unmanā, the pervasion of Śiva. As it says in the same place: "Then, leaving the tattva of the self, let him join himself to the tattva of vidyā. That is to be known as unmanā; manas is called intention. From intention, knowledge proceeds in succession; unmanā stands all at once. And therefore that is the supreme knowledge, than which there is no other. Because it makes known as the supreme Self the one whose qualities are knowing and being without beginning, and because it rejects what is not the supreme Self, it is called vidyā. Abiding there, let one reveal the supreme radiance, the supreme cause."