चेतयति इत्यत्र या चितिः चितिक्रिया तस्याः प्रत्यवमर्शः स्वात्मचमत्कारलक्षण आत्मा स्वभावः । तथा हि ---- घटेन स्वात्मनि न चमत्क्रियते , स्वात्मा न परामृश्यते , न स्वात्मनि तेन प्रकाश्यते , न अपरिच्छिन्नतया भास्यते , ततो च चेत्यत इति उच्यते । चैत्रेण तु स्वात्मनि अहमिति संरम्भोद्योयोल्लासविभूतियोगात् चमत्क्रियते , स्वात्मा परामृश्यते , स्वात्मन्येव प्रकाश्यते , इदमिति यः परिच्छेद एतावद्रूपतया तद्विलक्षणीभावेन नीलपीतसुखदुःखतच्छून्यताद्यसंख्यावभासयोगेन अवभास्यते , ततः चैत्रेण चेत्यते इति उच्यते । एवं च विमर्शः स्वात्मनि अविमर्शो ऽपि स्वात्मनि इत्यसिद्दमेतत् । विमर्शो हि सर्वंसहः परमपि आत्मीकरोति , आत्मानं च परीकरोति , उभयम् एकीकरोति , एकीकृतं द्वयमपि न्यग्भावयति इत्येवंस्वभावः । प्रत्यवमर्शाश्च आन्तराभिलापात्मकशब्दनस्वभावः , तच्च शब्दनं सङ्केतनिरपेक्षमेव अविच्छिन्नचमत्कारात्मकम् अन्तर्मुखशिरोनिर्देशप्रख्यम् अकारादिमायीयसाङ्केतिकशब्दजीवितभूत ---- नीलमिदंचैत्रो ऽहमित्यादिप्रत्यवमर्शान्तरभित्तिभूतत्वात् , पूर्णत्वात् परा , वक्ति विश्वम् अभिलपति प्रत्यवमर्शेन इति च वाक् , अत एव सा स्वरसेन चिद्रूपतया स्वात्मविश्रान्तिवपुषा उदिता सदानस्तमिता नित्या अहमित्येव । एतदेव परमात्मनो मुख्यं स्वातन्त्र्यम् ऐश्वर्यम् ईशितृत्वम् अनन्यापेक्षित्वम् उच्यते । परापरं तु इदंभावरूपस्य प्रत्यवमर्शस्य अख्यातिप्राणस्य उद्बोधमात्रे ऽपि अहंभाव एव विश्रान्तेः श्रीसदाशिवादिभूमौ पश्यन्तीदशायाम् । अपरं तु इदंभावस्यैव निरूढौ मायागर्भाधिकृतानामेव विष्णुविरिञ्चेन्द्रादीनाम् , तत्तु तेषां परमेश्वरप्रसादजमेव । इति अन्यनिरपेक्षतैव परमार्थत आनन्दः , ऐश्वर्यम् , स्वातन्र्यम् , चैतन्यम् । तस्मात् युक्तमुक्तम्
{॥॥॥॥॥॥॥॥॥॥॥॥॥ तेन जडात्स हि विलक्षणः ।}
इति ॥१३॥
प्रधानागमेष्वपि एतत् प्रदर्शितमेव इति निरूपयति
सा स्फुरत्ता महासत्ता देशकालाविशेषिनी ।
सैषा सारतया प्रोक्ता हृदयं परमेष्ठिनः ॥ §०§
इह घटः कस्मात् अस्ति , स्वपुष्पं कस्मात् नास्ति इत्युक्त इतिवक्तारो भवन्ति घटो हि स्फुरति मम न तु इतरत् इति । तदेतत् घटत्वमेव यदि स्फुरत्त्वं स्फुरणसंबन्धः , तत् सर्वदा सर्वस्य स्फुरेत् न कस्यचिद्वा , तस्मात् मम स्फुरति इति कोऽर्थः , मदीयं स्फुरणं स्पन्दनम् आदिष्टम् इति । स्पन्दनञ्च किञ्चिच्चलनम् , एषैव च किञ्चिद्रूपता यत् अचलमपि चलमाभासते इति , प्रकाशस्वरूपं हि मनागपि नातिरिच्यते , अतिरिच्यते इव इति तत् अचलमेव आभासभेदयुक्तमिव च भाति । तत उक्तम्
{आत्मैव सर्वभावेषु स्फुरन्निर्वृतचिद्वपुः ।
अनिरुद्धेच्छाप्रसरः प्रसरद्दृक्क्रियः शिवः ॥}
इति । यथा
{अतिक्रुद्धः प्रहृष्टो वा किं करोमीति वा मृशन् ।
धावन्वा यत्पदं गच्छेत्तत्र स्पन्दः प्रतिष्ठितः ॥} (स्प। २२)
इति ।
In plain words
The in “cetayati” is the action of . Its self, that is, its own nature, is , whose mark is wonder at itself. Consider: in the pot there is no wonder at itself; it does not hold itself in ; it does not make itself shine in itself; it is not made to shine as unbounded; and so it is said, “it is known”. But , through being joined to the eagerness, effort, upsurge and splendour of “I”, has wonder in himself; he holds himself in ; he makes himself shine in himself alone; and the delimitation “this”, as having only so much form, by being made unlike that, is made to appear through being joined to countless appearances, blue, yellow, pleasure, pain, their absence and the rest. So it is said, “it is known by ”. And so this is not established: “ is in itself, and the absence of is in itself too”. For bears all things: it makes even the other its own, and makes itself other; it makes the two one; and it sets even the two, once made one, beneath itself. Such is its nature. And has for its nature a sounding whose self is inner speech. That sounding does not depend on convention at all. Its self is unbroken wonder. It is like a nod of the head turned inward. It is the life of the conventional words of that begin with a, since it is the wall on which rest the other , “blue”, “this”, “”, “I” and the like. It is “supreme” because it is full, and “” because it speaks the universe, utters it, by . For this very reason it has “arisen of its own accord”: by its own nature as having the form of , in a body that is rest in itself; it never sets, it is eternal, simply as “I”. This alone is called the supreme ’s in the primary sense, His sovereignty, His being the ruler, His depending on nothing else. But the higher-and-lower is at the level of the venerable and the rest, in the state of , for there, even when the that has the form of this-ness, whose life is not-knowing, is merely awakened, the rest is in I-ness alone. And the lower belongs, where this-ness alone has taken firm root, to , , and the rest, who hold office only within the womb of ; and that, for them, is born only of the Supreme Lord’s grace. So, in the highest truth, independence of anything else is itself bliss, sovereignty, , . Therefore it was rightly said:
“for by that it is unlike the insentient.”
So it runs.
He shows that this has been set out in the principal too:
It is , great being, which space and time do not qualify. It is this very one that is declared, as the essence, to be the heart of the Highest.
Here, when it is asked, “Why does the pot exist? Why does a flower of one’s own not exist?”, people answer: “Because the pot flashes for me, and the other does not.” Now if this flashing were simply being a pot, a relation to flashing, it would flash always for everyone, or for no one. So what does “it flashes for me” mean? That a flashing of mine, a , has been pointed out. And is a slight moving; and its being “slight” is just this, that what does not move appears as moving. For the of does not go beyond itself even a little, yet it is as if it went beyond; so it shines as unmoving, and as if joined with different . So it has been said:
“The alone, flashing in all things, its body at rest in bliss, the flow of its will unchecked, its seeing and action streaming out, is .”
For example:
“Whether one is very angry, or overjoyed, or holding in awareness ‘what shall I do?’, or running, the state one would reach: there is established.”
So it runs.