ततश्चब्रह्माण्डगर्भिणीं व्योम-व्यापिनः सर्वतोगतेः ।परमेश्वरहंसस्यशक्तिं हंसीमिव स्तुमः ॥ ८ ॥शिवो धर्मेण हंसस्तु- … ।इति स्वच्छन्दनिरूपितनीत्या विश्वसृष्टिसंहारात्मकहानसमादानधर्मा परमेश्वर एव हंसः, तस्य च तादृशीमेव शक्तिम् - उन्मनाख्यां हंसीरूपां स्तुमः - तद्विमर्शावेशपुरःसरं शक्तिमत्स्वरूपं समाविशामः ।कीदृशीं ? व्याख्यातरूपं ब्रह्माण्डं गर्भे - अन्तरभेदेन स्थितं यस्याः ।कीदृशस्य परमेश्वरहंसस्य ? व्योमव्यापिनः - महामन्त्रराजसतत्त्वस्य, व्योम च शून्यातिशून्यपदं व्याप्नुवतः, तथा सर्वतः - सर्वस्मात् गतिः - प्राप्तिः यस्य, सर्वत्र च गतिः - प्रसरद्रूपता प्रकाशश्च यस्य ।हंसस्य च व्योमप्रसरणेन सर्वत्र गच्छतः अण्डगर्भिणी हंसी नित्यमनुचरी भवति इति उपमा ॥ ८ ॥
In plain words
And so: We praise the Power of the swan that is the Supreme Lord, who pervades the sky and whose going is everywhere: a Power who bears the egg of Brahmā in her womb, like a swan-hen. “But Śiva, by His nature, is the swan …” So, by the principle set out in the Svacchanda, the Supreme Lord alone is the swan, whose nature is giving up and taking up, that is, the emanation and withdrawal of the universe; and His Power too, of just such a kind, called unmanā, in the form of a swan-hen, ‘we praise’, that is, first entering into her vimarśa, we enter in samāveśa into the nature of the possessor of power. Of what kind is she? She in whose ‘womb’, that is, within, without difference, lies the ‘egg of Brahmā’, whose form has been explained. Of what kind is the swan that is the Supreme Lord? He ‘pervades the sky’, that is, He is the true reality of the great king of mantras, and pervades the sky, the state of the void beyond the void; likewise He ‘whose going is everywhere’, that is, who is reached from everything, and whose going is everywhere, that is, whose form is spreading forth, and who is prakāśa. And the swan-hen bearing the egg ever follows the swan as it goes everywhere spreading through the sky: so it is a simile.