यत एवम् - अतः,त्रिगुणत्रिपरिस्पन्द-द्वन्द्वग्रस्तं जगत्त्रयम् ।उद्धर्तुं भवतोऽन्यस्यकस्य शक्तिः कृपाथ वा ॥ ४६ ॥त्रयाणां सत्त्वादिगुणानां यः प्रकाशप्रवृत्तिस्थित्यात्मा त्रिविधः परिस्पन्दः, तद्रूपाणि यानि देहप्राणपुर्यष्टकगतानि शीतोष्णक्षुत्तृष्णासुखदुःखरागद्वेषजननमरणानिद्वन्द्वानि, तैः ग्रस्तम् - आत्मसात्कृतं जगत्त्रयं - जागरस्वप्नसुषुप्ताविष्टं जन्तुचक्रं, तदुद्धर्तुं - तुर्यतुर्यातीतपदम् अवलम्बयितुं, तवैव आचार्यस्य मन्त्रमन्त्रेश्वरादिभूमिषु माहात्म्यव्यञ्जिका शक्तिः - सामर्थ्यं कृपापि वा - अनुजिघृक्षात्मा, नान्यस्य कस्यापि कदापि ।तदुक्तम्आचार्यदेहमास्थाय शिवः पाशान्निकृन्तति ।इति ।… शतमष्टादशोत्तरम् ।अनुगृह्य शिवः साक्षान्मन्त्रेशत्वे नियुक्तवान् ॥इति ॥ ४६ ॥
In plain words
Since it is so, therefore: The three worlds are seized by the pairs of opposites, the threefold movement of the three guṇas: who but You has the power, or else the compassion, to lift them up? The threefold movement of the three guṇas, sattva and the rest, consists of prakāśa, activity and stasis; the pairs of opposites that take its form, found in the body, prāṇa and puryaṣṭaka, cold and heat, hunger and thirst, pleasure and pain, attraction and aversion, birth and death and the rest: ‘seized’ by them, that is, made their own, ‘the three worlds’, that is, the round of creatures entered into waking, dream and deep sleep; ‘to lift them up’, that is, to make them rest on the state of turya and turyātīta, Yours alone, as the teacher, is the ‘power’, that is, the capability, that shows its greatness at the levels of the Mantras, the Mantreśvaras and the rest, ‘or else the compassion’, that is, the wish to grant grace, and no other's at all, ever. As it is said: “Taking up the body of the teacher, Śiva cuts the bonds.” So it is said. “… a hundred and eighteen, Śiva Himself, having graced them, appointed to the rank of Mantreśa.” So it is said.