स च अष्टधा क्षितिजलपवनहुताशनाकाशसोमसूर्यात्मरूपासु अष्टासु मूर्तिषु मन्त्रन्यासमहिम्ना परमेश्वररूपतया भावितासु तादात्म्येन च देहे परमेश्वरसमाविष्टे शरीरादिविभागवृत्तेः चैतन्यस्यापि परमेश्वरसमावेशप्राप्तिः कस्यापि तु स्नानवस्त्रादितुष्टिजनकत्वात् परमेशोपायताम् एतीति उक्तं च श्रीमदानन्दादौ धृतिः आप्यायो वीर्यं मलदाहो व्याप्तिः सृष्टिसामर्थ्यं स्थितिसामर्थ्यम् अभेदश् च इत्य् एतानि तेषु मुख्यफलानि तेषु तेषु उपाहितस्य मन्त्रस्य तत्तद्रूपधारित्वात्
Transliteration (IAST)
sa ca aṣṭadhā kṣitijalapavanahutāśanākāśasomasūryātmarūpāsu aṣṭāsu mūrtiṣu mantranyāsamahimnā parameśvararūpatayā bhāvitāsu tādātmyena ca dehe parameśvarasamāviṣṭe śarīrādivibhāgavṛtteḥ caitanyasyāpi parameśvarasamāveśaprāptiḥ kasyāpi tu snānavastrādituṣṭijanakatvāt parameśopāyatām etīti uktaṃ ca śrīmadānandādau dhṛtiḥ āpyāyo vīryaṃ maladāho vyāptiḥ sṛṣṭisāmarthyaṃ sthitisāmarthyam abhedaś ca ity etāni teṣu mukhyaphalāni teṣu teṣu upāhitasya mantrasya tattadrūpadhāritvāt
And it is eightfold: in the eight embodiments having the forms of earth, water, wind, fire, ether, moon, sun, and self — when these have been contemplated, through the power of the imposition of mantras, as having the form of the Supreme Lord, and when, through identity (with Him), the body is pervaded by the Supreme Lord — there is, even for the sentience that operates through the divisions of the body and the rest, the attainment of absorption into the Supreme Lord. But for someone, because it produces satisfaction by bathing, garments, and the like, it becomes a means to the Supreme Lord. And it is said in the venerable Ānanda(tantra) and elsewhere: steadiness, nourishment, vigour, the burning-away of impurity, pervasion, the power of emanation, the power of maintenance, and non-difference — these are their principal fruits, because the mantra deposited in each of them assumes that respective form.