- 16
तद्वपुस्तत्त्वतो ज्ञेयं विमलं विश्वपूरणम् । एवं विधे परे तत्त्वे कः पूज्यः कश्च तृप्यति ॥ १६ ॥
The essence of his nature is known to be free of dross and pervades the entire universe. This being the nature of the highest reality, who is the object of worship and who is to be pacified by worship?
- 17
एवं विधा भैरवस्य यावस्था परिगीयते । सा परा पररूपेण परा देवी प्रकीर्तिता ॥ १७ ॥
In this way the transcendental state of bhairava, which is I described or sung of, is known by means of the absolute or highest form that is Paradevi, the highest goddess.
- 18
शक्तिशक्तिमतोर्यद्वद् अभेदः सर्वदा स्थितः । अतस्तद्धर्मधर्मित्वात् पराशक्तिः परात्मनः ॥ १८ ॥
Just as shakti, or power, is not different from shaktimaan, the holder of power, similarly parashakti, the highest power, who is the essence of the absolute (and therefore) identical with dharma, can never be separated from Bhairava, the possessor of dharma.
- 19
न वह्नेर्दाहिका शक्तिर्व्यतिरिक्ता विभाव्यते । केवलम् ज्ञानसत्तायां प्रारम्भोऽयं प्रवेशने ॥ १९ ॥
(Just as) the power to burn is not separate from fire, (similarly parashakti is not different from Bhairava). However, it is imagined as separate in the beginning, as a preliminary step towards entry into its knowledge.
- 20
शक्त्यवस्थाप्रविष्टस्य निर्विभागेन भावना । तदासौ शिवरूपी स्यात् शैवी मुखमिहोच्यते ॥ २० ॥
One who enters the state of shakti has the feeling of identification with Shiva, without division. Then one verily becomes like the form of Shiva. In this context, it is said that Shakti is the face of Shiva.