यतश्च त्वमीदृक् शिवज्ञानं नः प्रयच्छसि अत एवषट्प्रमाणीपरिच्छेद-भेदयोगेऽप्यभेदिने ।परमार्थैकभावायबलिं यामो भवाय ते ॥ ११ ॥भवति - सर्वस्य सत्यप्रकाशात्मना रूपेण विद्यते इति भवः, तत एव परमार्थेन एकस्वरूपः, तस्मै ते बलिं यामः - उन्मीलितशिवज्ञानाय तुभ्यमेव भैरवाग्नये शरीरप्राणपुर्यष्टकादि जुहुमः ।कीदृशाय ? षण्णां - प्रत्यक्षानुमानोपमानागमार्थापत्त्यभावाख्यप्रमाणानां समाहारः षट्प्रमाणी मीमांसकोक्ता, तया कृतो यः स्वस्य स्वस्य विषयस्य परिच्छेदः, स एव भेदः - प्रत्यक्षाप्रत्यक्षसादृश्य - यागफल - साध्यसाधनाभावाख्यप्रमेयव्यवस्थारूपः, प्रमातृप्रमाणप्रमेयापेक्षारूपश्च, तद्योगेऽपि न भिद्यते तच्छीलः तस्मै ।एतदुक्तं भवति - यत्किंचित् प्रमाणैः विभेदेन व्यवस्थाप्यते तत् व्यवस्थाप्यमानत्वादेव संविन्निष्ठां व्यवस्थाम् आसादयत् संविन्मयमेव, इति भेदव्यवस्थापि अभिन्नमहाप्रकाशात्मकशिवमय्येव, प्रमाणपरिच्छेदयोगश्च भगवत एव संभाव्यः ततोऽतिरिक्तस्याभावात्, तथा - संभावनायामपि च उक्तदृशा अभेदित्वमेव ॥ ११ ॥
In plain words
And since You grant us such knowledge of Śiva, for this very reason: We bring an offering to You, Bhava, who are undivided even when joined with the difference of the measuring by the six means of knowledge, whose one being is the highest reality. ‘Bhava’ is He who is, that is, who exists for all in the form whose nature is true prakāśa; and for that very reason He is, in the highest reality, of one nature. ‘To You’, to Him, ‘we bring an offering’, that is, to You alone, by whom the knowledge of Śiva has been opened forth, the fire of Bhairava, we offer in oblation the body, prāṇa, the puryaṣṭaka and the rest. Of what kind is He? ‘The six means of knowledge’ is the collection of the six means of knowledge named perception, inference, comparison, scripture, presumption and non-existence, as the Mīmāṃsakas teach. The ‘measuring’ made by it, of each one's own object, is itself the ‘difference’, whose form is the ordering of the known, named the perceptible, the imperceptible, likeness, the fruit of sacrifice, what is to be established with its means, and absence, and whose form is dependence on knower, means of knowing and the known. To Him who, even when ‘joined’ with that, is not divided, whose nature that is. This is what is said: whatever is established as separate by the means of knowledge, by the very fact of being established attains an establishment that rests in saṃvid, and so is made of saṃvid alone; so even the establishment of difference is made of Śiva alone, whose nature is the great undivided prakāśa; and joining with the measuring of the means of knowledge is possible for the Lord alone, since there is nothing beyond Him; and so, even in that possibility, by the view stated, there is undividedness alone.