अतश्चमन्त्रोऽसि मन्त्रणीयोऽसिमन्त्री त्वत्तः कुतोऽपरः ।स मह्यं देहि तं मन्त्रंत्वन्मन्त्रः स्यां यथा प्रभो ॥ ८४ ॥हे प्रभो, यः कश्चित् चतुष्कलनवात्मादिः मननत्राणधर्मा पूर्णाहंविमर्शपरमार्थो मन्त्रः स त्वमेव, तन्मन्त्र्यश्च महाप्रकाशात्मा त्वमेव, अस्य मन्त्रस्य मन्त्र्यस्य च मन्त्रयिता - परामर्शकः त्वमेव, अन्यस्य कस्यचिदपि चिदतिरिक्तस्याभावात्, अतश्च स त्वम् ईदृशः तं मन्त्रं मन्त्रमन्त्र्यमन्त्रयितृरूपं मह्यं देहि - प्रयच्छ, येन त्वमेव प्रोक्तत्रैविध्यात्मा मन्त्रो यस्य तथा स्यां - विगलितमन्त्रमन्त्र्यमन्त्रयितृविभागः त्वदेकमय एव भवेयम् ।उक्तं च श्रीकण्ठसंहितायाम्पृथङ्मन्त्रः पृथङ्मन्त्री न सिद्ध्यति कदाचन ।ज्ञानमूलमिदं सर्वमज्ञात्वा नैव सिद्ध्यति ॥इति ॥ ८४ ॥
In plain words
And therefore: You are the mantra, You are the one the mantra is turned towards; where is there one who wields the mantra other than You? You, being so, give me that mantra, O Lord, by which I may be one whose mantra is You. O Lord, whatever mantra there is, Catuṣkala, Navātman and the rest, whose nature is thinking and protecting, whose ultimate reality is the vimarśa of the full I: that mantra is You alone. And the one it is turned towards, whose self is the great prakāśa, is You alone. The one who wields this mantra and that towards which it is turned, that is, the one who grasps them in parāmarśa, is You alone, since there is nothing whatever other than cit. And therefore You, being such, ‘give me that mantra’, whose form is the mantra, what it is turned towards and the one who wields it, ‘give’, that is, bestow it, by which I ‘may be’ one whose ‘mantra’ is You alone, who are of the threefold nature described: that is, so that I may become made of You alone, the division into mantra, what it is turned towards and the one who wields it having fallen away. And it is said in the Śrīkaṇṭhasaṃhitā: “With the mantra apart and the one who wields it apart, it is never accomplished. All this has knowledge as its root; without knowing, it is never accomplished.” So it is said.