स्तुत्युचितां प्रार्थनामाहमलतैलाक्तसंसार-वासनावर्तिदाहिना ।ज्ञानदीपेन देव त्वांकदा नु स्यामुपस्थितः ॥ ११३ ॥हे देव, त्वां कदा - कस्मिन् काले, उपस्थितः - त्वदभेदविश्रान्त्यात्मकत्वदर्चापर एव भवेयं, केन ज्ञानं - तत्त्वावबोध एव दीपः तेन, न तु बाह्यकुसुमादिना ।तदुक्तं श्रीविज्ञानभैरवे पूजा नाम न पुष्पाद्यैर्या मतिः क्रियते दृढा ।निर्विकल्पे महाव्योम्नि सा पूजा ह्यादराल्लयः ॥इति ।कीदृशेन ज्ञानदीपेन, मलम् - अख्यातिः तदेव वासनावर्तीनां स्निग्धताधायकत्वात् तैलमिव तेन अक्ताः सिक्ताः या वासनाः - विचित्राः धर्माधर्मादिसंस्काराः त एव वर्तमानत्वात् स्वयं वेष्टनाभिः उत्थाप्यमानत्वात् वर्तयः ताः दहति अवश्यं यः तेन ॥ ११३ ॥
In plain words
He utters the prayer that befits a hymn of praise: With the lamp of knowledge that burns the wicks of the vāsanās of saṃsāra, steeped in the oil of mala, when, I pray, O God, may I attend upon You? O God, ‘when’, that is, at what time, ‘may I attend upon You’, that is, be wholly intent on worship of You, whose nature is resting in non-difference from You? With what? With ‘knowledge’, that is, the understanding of reality itself, as the ‘lamp’, and not with outer flowers and the like. That is said in the venerable Vijñānabhairava: “What is called worship is not done with flowers and the like; the understanding that is made firm in the great sky free of vikalpa, that is worship, for it is a dissolving, with reverence.” So it is said. With what kind of lamp of knowledge? ‘Mala’ is non-recognition; that itself is like ‘oil’, since it lends oiliness to the wicks of the vāsanās; the vāsanās ‘steeped’, that is, soaked, in it are the varied impressions of dharma, adharma and the rest; these themselves are ‘wicks’ (varti), since they persist (vartamāna) and since they are raised up by their own coilings: with the lamp that surely burns them.