इच्छाज्ञानक्रियात्मता तावत्सिद्धा घटादिकरणकाले ।औन्मुख्यमपि इच्छापूर्वभागोऽस्ति कर्मावच्छिन्नविशिष्टनिर्वृतिरूपः ।अन्याप्यनवच्छिन्नानन्दरूपा निर्वृतिरनिवृत्ता, तदभावे विशेषनिर्वृतेरभावात् यथा बोधाभावे विशिष्टघटादिबोधस्य ।अत एव निर्वृतेर्विशिष्टरूपताप्राप्तिरिति प्राप्तिग्रहणं पूर्वं कृतम् ।यदि वा निर्वृतिशब्देन पूर्णचिच्छक्तिरुपात्ता शक्तिपञ्चकाय ॥ २२ ॥एकशक्त्यभावेऽपि कार्योत्पत्तिर्न स्यादित्याहयदेकतरनिर्याणे कार्यं जातु न जायते ।तस्मात्सर्वपदार्थानां सामरस्यमवस्थितम् ॥ २३ ॥यस्मादेकतरस्य शक्तिभेदस्य निर्याणे अपाये कार्यं न कदाचित् स्यादित्युक्तं, तस्मात् सर्वपदार्थानामुत्पत्तिकाले सर्वतत्त्वमयशिवतत्त्वोपयोग इति न कदाचनापि शिवरूपसंस्पर्शविरहिता, महासर्गप्रारम्भ इव भावानामेकैकस्य निर्वाणेऽपि परमेश्वरस्पर्शरसोऽखण्डित एवेति सामरस्यम् ।कुम्भकारस्यापि घटकरणे सर्वशक्तिशिवात्मता, तदपरिज्ञानात्तु कुम्भकारतेत्यर्थः ।एकतरेति तरप्पाठः औन्मुख्यनिर्वृतिद्वित्वापेक्षया ॥ २३ ॥
In plain words
That at the time of making a pot and the like there is being will, knowledge and action is established to begin with. Aunmukhya too, the earlier part of will, is there, in the form of a particular bliss bounded by a task. The other bliss too, of the form of unbounded ānanda, has not ceased, for without it there would be no particular bliss, just as without awareness there is no awareness of a particular pot and the like. For that very reason the word ‘attaining’ was used earlier: bliss attains a particular form. Or else, by the word ‘bliss’ the power of full cit is taken in, so as to make up the five powers. If even one power were absent, no effect would arise: so he says: Since, if either one departs, no effect is ever born, therefore the oneness of savour of all entities is established. Since it is said that on the ‘departing’, the going away, of ‘either one’ of the distinct powers, no effect would ever be, therefore at the time all entities arise the Śiva tattva, made of all the tattvas, is brought into use; so the arising is never at any time bereft of the touch of Śiva's form, and, as at the beginning of the great emanation, so even at the passing away of each single thing, the savour of the Supreme Lord's touch stays unbroken: this is the oneness of savour. Even the potter, in making a pot, has for his self Śiva with all the powers; but it is from not knowing that, that he is a potter: that is the meaning. The suffix ‘-tara’ is read in ‘ekatara’, ‘either one’, with regard to the pair, aunmukhya and bliss.