स्थितैव लक्ष्यते सा च तद्विश्रान्त्या तथा फले ।न केवलं परापराद्यनाविर्भाव एवैवं नियमो, यावदपरावस्थायामपि ।सर्वविकल्पादिज्ञानानामग्रत उत्पित्सावस्थायां ज्ञानज्ञेयानाबिलज्ञातृस्वरूपसंस्पर्शोऽवश्यंभावीति तदवस्थास्वपि परव्यवस्था ।यद्यपि तदा पुर्यष्टकलक्षणज्ञात्रवस्थानात् सौषुप्तवत् न परावस्था, तथापि यदा ज्ञानाग्रभागेषु विश्राम्यति क्वचित्, तदा परता ।न च प्रमाणभूमौ विश्रान्तिस्तत्रापि प्राणस्पन्दात्मकज्ञेयव्याकुलितत्वात् ।ततः प्राणादिज्ञेयज्ञानस्यापि अग्रतो विश्रान्तिः ।वस्तुतः सौषुप्ताग्रभागिनी परता स्थितैव, लक्ष्यते च प्रकाशस्यालक्ष्यमाणत्वाभावात्, तथा फलेऽपि मयैतज्ज्ञातमिति प्रमाणफलभूतज्ञानान्तरोदये तदा ज्ञानमात्रे निर्वृतिमति विश्रान्त्या ।अथवा यथा समग्रज्ञानानामारम्भे, तथा फले परिसमाप्तौ तत्रैव विश्रान्त्या ।तद्विश्रान्तिं विना अर्थो ज्ञात एव न भवति ।समग्रत्वमनेकप्रकारकत्वेन ज्ञानानां मध्यदशायामेव प्रत्यगात्मत्वेन ।पूर्वापरकोट्योस्तु एकविशुद्धशिवतैव सर्वेषाम् ।एतच्चेश्वरप्रत्यभिज्ञायां परीक्ष्यम् ॥सर्वत्र शक्तिपञ्चकस्वभावमुपसंहरन्नाहएवं न जातुचित्तस्य वियोगस्त्रितयात्मना ॥ ६ ॥
In plain words
it stands all the same; and it is noticed through rest in that, and likewise at the fruit. This rule holds not only where the supreme-and-lower state and the rest have not come forth, but even in the lower state. At the forefront of all knowings, vikalpas and the rest, in the state when they are about to arise, there must be a touching of the knower's own form, unclouded by knowledge and the knowable; so even in those conditions the supreme order holds. Although at that time, since the knower stands as the puryaṣṭaka, it is not the supreme state, as in deep sleep, still, when one rests at some moment in the forefront of knowings, then there is the supreme. And there is no rest on the ground of the means of knowing, for there too one is stirred by the knowable, which is the spanda of the breath. So the rest is at the forefront even of the knowing of the knowable, the breath and the rest. In truth the supreme, which lies at the forefront of deep sleep, ‘stands all the same’; ‘and it is noticed’, since prakāśa can never go unnoticed; ‘and likewise at the fruit’ too, when another knowing arises that is the fruit of the means of knowing, ‘this was known by me’, through rest at that time in knowing alone, which is blissful. Or else: as at the beginning of complete knowings, so ‘at the fruit’, at their completion, through rest in that very thing. Without rest in that, an object is not known at all. Knowings are complete, in being of many kinds, only in their middle condition, by way of the individual self. At the earlier and the later ends, though, all of them have one pure being Śiva alone. And this is to be examined in the Īśvarapratyabhijñā. Drawing together the nature of the five powers everywhere, he says: So never at all is there separation, for him, from the threefold