कृतं वाभ्यधिकेनव्यतीतगुणयोगस्यमुख्यध्येयस्य धूर्जटेः ।नामापि ध्यायतां ध्यानैःकिमन्यालम्बनैः फलम् ॥ १९ ॥धूर्जटे - महादेवस्य, अर्थानुगमशून्यं वस्तुतः तत्त्वार्थनिष्ठं धूर्जट्यादिनामापि भूयो भूयः चिन्तितं किं किं न सूते, अतः तदेव चिन्त्यताम् ।यद्वक्ष्यतिभवतस्त्वीश नामापि मोक्षपर्यन्तसिद्धिदम् ।इति ।तथायन्नाम्नापि महात्मानः कीर्यन्ते पुलकाङ्कुरैः ।इति एवं यन्नाममात्रचिन्तनमेवाभिलषितं पुष्णाति, तदन्यालम्बनैः - तत्तदाकारविषयैः ध्यानान्तरैः किं प्रयोजनम् ।उक्तं च श्रीविज्ञानभैरवेभिया सर्वं रवयति सर्वदो व्यापकोऽखिले ।इति भैरवशब्दस्य सन्ततोच्चारणाच्छिवः ॥इति ।शब्दस्येति शब्दमात्रे - भरः, वस्तुतो हि भैरवशब्दः प्रोक्तपूर्णार्थवृत्तिः अतो यदि अर्थभावनां विनापि यः सन्ततम् उच्चारयति स शिव एव भवति, - परमन्त्रवत् एवमादेर्भगवद्वाचकस्य वाच्यैकात्म्यात् ।कीदृशस्य धूर्जटेः ? व्यतीतगुणयोगस्य - निस्त्रैगुण्यमहाप्रकाशात्मतया आकृत्याद्युपाधिशून्यस्य, अत एव मुख्यध्येयस्य - ब्रह्मादिभिः सर्वकारणैः ध्येयैरपि उपास्यस्य ॥ २० ॥
In plain words
Or rather, enough of saying more: For those who meditate even on the name of Dhūrjaṭi, who has passed beyond joining with the guṇas, the chief object of meditation, what fruit is there in meditations with other supports? Of ‘Dhūrjaṭi’, that is, of the Great God: even the name Dhūrjaṭi and the like, empty of any following of the meaning, yet in truth resting in the meaning of the reality, when thought on again and again, what does it not bring forth? Therefore let that alone be thought on. As he will say: “But even Your name, O Lord, gives accomplishment up to liberation.” So it is said. Likewise: “By whose name, even, great souls are strewn with the sprouting shoots of a thrill.” So it is said. Thus, since the mere thinking on His name nourishes what is longed for, what use are meditations ‘with other supports’, that is, other meditations whose objects are this or that form? And it is said in the venerable Vijñānabhairava: “He makes all cry out through fear, He gives all, He pervades the whole: thus, by the continuous uttering of the word Bhairava, one is Śiva.” So it is said. ‘Of the word’: the weight is on the mere word; for in truth the word Bhairava works in the full meaning that has been described; so if someone utters it continuously even without contemplating its meaning, he becomes Śiva himself, as with a supreme mantra, since a word that names the Lord, such as this, is one with what it names. Of what kind is Dhūrjaṭi? ‘Who has passed beyond joining with the guṇas’, that is, who is empty of the limiting conditions of form and the rest, since His nature is the great prakāśa free of the three guṇas; and for this very reason ‘the chief object of meditation’, that is, the one to be worshipped even by all the causes, Brahmā and the rest, though they are themselves objects of meditation.