यतश्च करणशक्तिशब्दोक्त्या तुर्यात्मा स्वातन्त्र्यशक्तिरेव बोधरूपस्य प्रमातुः सारम् अतो मायाशक्त्यपहस्तिततत्स्वरूपोत्तेजनाय -त्रिपदाद्यनुप्राणनम् ॥ ३८ ॥त्रयाणां भावौन्मुख्यतदभिष्वङ्गतदन्तर्मुखीभावनामयानां सृष्टिस्थितिलयशब्दोक्तानां पदानामवस्थानां यद् आदि प्रधानं त्रिचमत्कृतित्वेन आनन्दघनं तुर्याख्यं पदं मायाशक्त्याच्छादितमपि तत्तद्विषयोपभोगाद्यवसरेषु विद्युद्वदाभासमानं तेन तत्तदवसरेषु क्षणमात्रोदितेनापि अनुप्राणनम् अन्तर्मुखतद्विमर्शावस्थितितारतम्येन अनुगततया प्राणनम् आत्मनस्तेनैव जीवितेनापि जीवितस्य उत्तेजनं कुर्यात् ।तदुक्तं श्रीविज्ञानभैरवेअन्तः स्वानुभवानन्दा विकल्पोन्मुक्तगोचरा ।यावस्था भरिताकारा भैरवी भैरवात्मनः ॥तद्वपुस्तत्त्वतो ज्ञेयं विमलं विश्वपूरणम् ।इत्याद्युपक्रम्यशक्तिसंगमसंक्षुब्धशक्त्यावेशावसानिकम् ।यत्सुखं ब्रह्मतत्त्वस्य तत्सुखं स्वाक्यमुच्यते ॥लेहनामन्थनाकोटैः स्त्रीसुखस्य भरात्स्मृतेः ।शक्त्यभावेऽपि देवेशि भवेदानन्दसंप्लवः ॥आनन्दे महति प्राप्ते दृष्टे वा बान्धवे चिरात् ।आनन्दमुद्गतं ध्यात्वा तन्मयस्तल्लयीभवेत् ॥जग्धिपानकृतोल्लासरसानन्दविजृम्भणात् ।भावयेद्भैरवं भावं महानन्दमयो भवेत् ॥गीतादिविषयास्वादासमसौख्यैकतात्मनः ।योगिनस्तन्मयत्वेन मनोरूढेस्तदात्मता ॥इत्यादिना उपायप्रदर्शनेन प्रपञ्चितम् ।एतच्चअतिक्रुद्धः प्रहृष्टो वा किं करोमीति वा मृशन् ।धावन्वा यत्पदं गच्छेत्तत्र स्पन्दः प्रतिष्ठितः ॥इत्यादिना… प्रबुद्धः स्यादनावृतः ॥इत्यन्तेन प्रदर्शितम् ।एतत् स्पन्दनिर्णये निराकाङ्क्षं मयैव निर्णीतम् ।त्रिषु चतुर्थम् … इति सूत्रेण जागरादौ तुर्यानुप्राणनमुक्तम् ।अनेन सर्वदशानुगतादिमध्यान्तेषु सृष्टिस्थितिसंहारनिरूपितया भङ्ग्या निरूपितेषु इति विशेषः ॥ ३८ ॥
In plain words
The enlivening by the first of the three states. And since, by the words "power of making", the power of freedom, which is the fourth, is stated to be the very essence of the knower whose form is awakening, so, to rouse that nature of his, pushed away by the power of māyā: There are three states, the conditions named creation, maintenance and dissolution, made of turning towards a thing, clinging to it, and turning within. Their first, their chief, is the state called the fourth, dense with bliss because it is the wonder of all three. Even though it is covered by the power of māyā, it shines like lightning at the moments of enjoying this object or that, and so on. By it, even when it has risen only for an instant at those moments, he should make an enlivening: a giving of life that follows along, in degrees of abiding in reflective awareness of it turned within; a rousing of the Self, which lives by that very life. As the Vijñānabhairava says, beginning: "The state that is the bliss of one's own experience within, whose field is free of thought-constructs, full in its form, the Bhairavī of Bhairava: that is to be known in truth as his body, stainless, filling the universe," and has unfolded it by setting out the means, in passages such as: "The joy of the tattva of Brahman, which ends in absorption in Śakti stirred by union with Śakti: that joy is called one's own. Through the fullness of the memory of the joy of woman, of licking, churning and striking, even without Śakti, O Lady of the gods, there would be a flood of bliss. When a great joy is gained, or a kinsman is seen after long, meditating on the bliss that has arisen, let him become one with it, dissolve in it. From the unfolding of the bliss of savour, the delight brought by eating and drinking, let him contemplate the state of Bhairava; he would be made of great bliss. For the yogin who is one with the unequalled happiness of tasting song and other objects, through being one with it, the mind having risen to it, there is oneness with it." And this is shown in the passage from: "One who is very angry, or overjoyed, or reflecting 'What shall I do?', or running: the state he reaches, there spanda is established," to: "… would be awakened, unveiled." This I myself have settled in the Spandanirṇaya, leaving nothing wanting. By the sūtra "The fourth … into the three", the enlivening of waking and the rest by the fourth was stated. By this one it is the enlivening of the beginning, middle and end that run through every state, set out obliquely as creation, maintenance and dissolution. That is the difference.