एवमीदृशस्यापि कर्मात्मनो यदा अनर्गलमाहेशशक्तिपातवशोन्मिषितसहजस्वातन्त्र्ययोगो भवति तदा अस्य -भेदतिरस्कारे सर्गान्तरकर्मत्वम् ॥ ३६ ॥शरीरप्राणाद्यहन्ताभिमानात्मनः सकलप्रलयाकलादिप्रमात्रुचितस्य भेदस्य तिरस्कारे स्थितस्यापि चिद्घनस्वभावोन्मज्जनाद् अपहस्तने सति क्रमेण मन्त्र-मन्त्रेश्वर-मन्त्रमहेश्वरात्मकस्वमाहात्म्यावाप्तौ सर्गान्तरकर्मत्वं यथाभिलषितनिर्मेयनिर्मातृत्वं भवति ।तथा च श्रीस्वच्छन्देत्रिगुणेन तु जप्तेन स्वच्छन्दसदृशो भवेत् ।इति स्वच्छन्दसादृश्येन भेदतिरस्कारमस्य उक्त्वाब्रह्मविष्ण्विन्द्रदेवानां सिद्धदैत्योरगेशिनाम् ॥भयदाता च हर्ता च शापानुग्रहकृद्भवेत् ।दर्पं हरति कालस्य पातयेद्भूधरानपि ॥इत्युक्तम् ॥ ३६ ॥
In plain words
When difference is set aside, the power to make another creation. Even for such a self of karma, when there comes the joining with innate freedom, awakened through the force of an unbarred descent of the Great Lord's power, then for him: The difference proper to knowers such as the sakala and the pralayākala, whose nature is the conceit of "I" in body, prāṇa and the rest, is set aside, even while it remains, that is, pushed away, by the emergence of the nature dense with consciousness. When this is so, and he gains in order his own greatness as mantra, mantreśvara and mantramaheśvara, there is the power to make another creation: being the maker of what is to be made, as he wishes. So the Svacchanda, having stated his setting aside of difference as likeness to Svacchanda in "By japa thrice over one would be like Svacchanda," says: "Of Brahmā, Viṣṇu, Indra and the gods, of the siddhas, the daityas and the lords of serpents, he would be giver and taker of fear, the doer of curse and grace; he takes away the pride of Kāla, and could bring down even mountains."