तत्र इह स्वभाव एव परमोपादेयः स च सर्वभावानां प्रकाशरूप एव अप्रकाशस्य स्वभावतानुपपत्तेः स च नानेकः प्रकाशस्य तदितरस्वभावानुप्रवेशायोगे स्वभावभेदाभावात् देशकालाव् अपि च अस्य न भेदकौ तयोर् अपि तत्प्रकाशस्वभावत्वात् इति एक एव प्रकाशः स एव च संवित् अर्थप्रकाशरूपा हि संवित् इति सर्वेषाम् अत्र अविवाद एव । स च प्रकाशो न परतन्त्रः प्रकाश्यतैव हि पारतन्त्र्यम् प्रकाश्यता च प्रकाशान्तरापेक्षितैव न च प्रकाशान्तरं किञ्चित् अस्ति इति स्वतन्त्र एकः प्रकाशः स्वातन्त्र्याद् एव च देशकालाकारावच्छेदविरहात् व्यापको नित्यः सर्वाकारनिराकारस्वभावः तस्य च स्वातन्त्र्यम् आनन्दशक्तिः तच्चमत्कार इच्छाशक्तिः प्रकाशरूपता चिच्छक्तिः आमर्शात्मकता ज्ञानशक्तिः सर्वाकारयोगित्वं क्रियाशक्तिः इत्य् एवं मुख्याभिः शक्तिभिः युक्तो ऽपि वस्तुत इच्छाज्ञानक्रियाशक्तियुक्तः अनवच्छिन्नः प्रकाशो निजानन्दविश्रान्तः शिवरूपः स एव स्वातन्त्र्यात् आत्मानं सङ्कुचितम् अवभासयन् अणुर् इति उच्यते । पुनर् अपि च स्वात्मानं स्वतन्त्रतया प्रकाशयति येन अनवच्छिन्नप्रकाशशिवरूपतयैव प्रकाशते । तत्रापि स्वातन्त्र्यवशात् अनुपायम् एव स्वात्मानं प्रकाशयति सोपायं वा सोपायत्वे ऽपि इच्छा वा ज्ञानं वा क्रिया वा अभ्युपाय इति त्रैविध्यं शाम्भवशाक्ताणवभेदेन समावेशस्य तत्र चतुर्विधम् अपि एतद् रूपं क्रमेण अत्र उपदिश्यते । आत्मा प्रकाशवपुर् एष शिवः स्वतन्त्रः स्वातन्त्र्यनर्मरभसेन निजं स्वरूपम् । सञ्छाद्य यत् पुनर् अपि प्रथयेत पूर्णं तच् च क्रमाक्रमवशाद् अथवा त्रिभेदात्
Transliteration (IAST)
tatra iha svabhāva eva paramopādeyaḥ sa ca sarvabhāvānāṃ prakāśarūpa eva aprakāśasya svabhāvatānupapatteḥ sa ca nānekaḥ prakāśasya taditarasvabhāvānupraveśāyoge svabhāvabhedābhāvāt deśakālāv api ca asya na bhedakau tayor api tatprakāśasvabhāvatvāt iti eka eva prakāśaḥ sa eva ca saṃvit arthaprakāśarūpā hi saṃvit iti sarveṣām atra avivāda eva | sa ca prakāśo na paratantraḥ prakāśyataiva hi pāratantryam prakāśyatā ca prakāśāntarāpekṣitaiva na ca prakāśāntaraṃ kiñcit asti iti svatantra ekaḥ prakāśaḥ svātantryād eva ca deśakālākārāvacchedavirahāt vyāpako nityaḥ sarvākāranirākārasvabhāvaḥ tasya ca svātantryam ānandaśaktiḥ taccamatkāra icchāśaktiḥ prakāśarūpatā cicchaktiḥ āmarśātmakatā jñānaśaktiḥ sarvākārayogitvaṃ kriyāśaktiḥ ity evaṃ mukhyābhiḥ śaktibhiḥ yukto 'pi vastuta icchājñānakriyāśaktiyuktaḥ anavacchinnaḥ prakāśo nijānandaviśrāntaḥ śivarūpaḥ sa eva svātantryāt ātmānaṃ saṅkucitam avabhāsayan aṇur iti ucyate | punar api ca svātmānaṃ svatantratayā prakāśayati yena anavacchinnaprakāśaśivarūpatayaiva prakāśate | tatrāpi svātantryavaśāt anupāyam eva svātmānaṃ prakāśayati sopāyaṃ vā sopāyatve 'pi icchā vā jñānaṃ vā kriyā vā abhyupāya iti traividhyaṃ śāmbhavaśāktāṇavabhedena samāveśasya tatra caturvidham api etad rūpaṃ krameṇa atra upadiśyate | ātmā prakāśavapur eṣa śivaḥ svatantraḥ svātantryanarmarabhasena nijaṃ svarūpam | sañchādya yat punar api prathayeta pūrṇaṃ tac ca kramākramavaśād athavā tribhedāt
Here, then, one's own essential nature alone is the supreme thing to be embraced; and that is precisely the nature-of-Light of all entities, since being-an-essential-nature cannot belong to what is non-luminous. And it is not manifold, for were any nature other than Light to enter in, there would be no luminosity in it; hence there is no difference of natures. Space and time too are not differentiators of it, since they themselves have that Light for their nature. Thus there is one single Light, and that same Light is Awareness — for Awareness is of the form of the manifesting of objects; on this there is simply no dispute among anyone. And that Light is not dependent on another, for dependence is just being-an-object-to-be-illumined, and being-such-an-object requires some other light, yet there exists no other light at all. Therefore the one Light is autonomous; and by reason of that very autonomy, being free of any delimitation by space, time, or form, it is all-pervading, eternal, of a nature both all-formed and formless. And its autonomy is the power of bliss; the wonder of that bliss is the power of will; its being-of-the-form-of-Light is the power of consciousness; its character as reflective awareness is the power of knowledge; its connection with all forms is the power of action. Thus, though it is endowed with these principal powers, in reality it is the undelimited Light endowed with the powers of will, knowledge, and action, reposing in its own bliss, having the form of Śiva. That same Light, out of its autonomy, making the Self appear in a contracted form, is called the bound soul (aṇu). And again it manifests its own Self in its autonomous fashion, whereby it shines forth precisely as Śiva, the undelimited Light. There too, by force of its autonomy, it manifests its own Self either by the means-less path or by a path with a means; and even where there is a means, the expedient is either will, or knowledge, or action — hence the immersion is threefold, by the division into the Śāmbhava, Śākta, and Āṇava. So all four of these forms are taught here in due order. This Self, Śiva, whose body is Light, autonomous — having, in the exuberant play of his autonomy, veiled his own nature, and then once more unfolding it in fullness: that too proceeds by way of succession or non-succession, or else through the threefold division.