The Vijnana Bhairava Tantra

—is filled with the radiance of the non-duality of the entire universe. That state, and that body—which is the tattva reality/truth, the ultimate truth—is immaculate, as it is not obscured by the world, which is merely a reflection upon its own foundation. It is "world-filling," the revealer of all. This is its nature; it is not merely a shape or appearance. 14-15

Having thus reflected upon the supreme nature in its reality, he validates what was said earlier regarding the "display of rituals":

This is because the worshiper, the object of worship, and the act of worship, as well as the one being satisfied, are all essentially one with the chidananda bliss of consciousness. 16

Thus, the doubt regarding the supreme goddess (parabhattarika) is completely calmed, he says:

"Sung of" means it is chanted for the purpose of definition; it is spoken of as supreme in contrast [to other things]. In reality, because of its identity with Bhairava, this is what is called the Supreme Goddess (Paradevi) in the aforementioned supreme form, not merely by a name devoid of essence. 17