इति । तदेवंभूतान्मायाशक्तिरूपात् स्वातन्त्र्यात् या मूढता विनष्टपूर्णचेतनता स्वात्मवर्तिन इच्छास्पन्दोदयस्फुटस्फुरितविश्वभावनिर्भरतात्मनः पूर्णत्वस्य , स्मृत्यादिशक्त्यात्मनः स्वातन्त्र्यस्य , देशकालसंकोचवैकल्यात् अयत्नसिधबैभवनित्यताधर्मस्य च प्रकाशमानस्यापि यदप्रकाशमानतया अभिमननम् , तस्या वशात् सामर्थ्यात् , पूर्वं यो न प्रवर्तितः समनन्तरश्लोकद्वयोक्तस्वरूपे प्रमातरि भगवति ईश्वरत्वादिना उक्तेनैव पूर्णतादिना व्यवहारो यः खलु अहम् इति भाति स पूर्णः विभुः स्वतन्त्रो नित्यः , ---- इत्येवमादिरूपः , तं प्रवर्तयन्तु व्यवहारं लोका इति । एतेन शक्तीनाम् इच्छाज्ञानक्रियाणां प्रकाशकेन प्रत्यभिज्ञारूपेण व्यवहारसाधनपरार्थानुमानात्मना शास्त्रेण तं व्यवहारं प्रवर्तयतां तत्समर्थाचरणं क्रियते । प्रवर्त्यते इति द्वौ णिचौ । केवलमिति न तु किंचिदपूर्वं क्रियते , नापि तत्त्वतो ऽप्रकाशमानं प्रकाश्यते , प्रकाशमान एव यत् न प्रकाशते इत्यभिमननं तदपसार्यते । तदपसरणमेव हि परमेश्वरतालाभो मुक्तिः , तदनपसरणमेव संसारः , अभिमननमात्रसारं हि एतद्द्वयम् , उभयनपि चेदं भगवद्विजृम्भितमेव । एतदुक्तं भवति ---- यथा भौतस्य भासमाने एवात्मनि अपहारितो ऽहम् इति मोहान्मन्यमानस्य मोहोऽपसार्यते , ---- कः खलु त्वं ? , यस्येदृशं वस्त्रं मुखमीदृशम् ---- इति चेत् , पश्य तदस्ति बह्वतः ---- इति पुनः पुनरभिदधता न च अस्य अपूर्वं किंचन रचितम् , तथा पशुलोकस्य भासमान एव आत्मनि नाहमीश्वरः इत्यादि मोहादभिमन्वतो मोहो ऽपोह्यते । यो हि ज्ञानक्रियास्वातन्त्र्ययुक्तः स ईश्वरो यथा सिद्धान्तपुराणादिषु प्रसिद्धः , तथा च त्वम् ---- इति । यदि वा यस्मिन् यदायत्तं स तत्रेश्वरो राजेव स्वमण्डले , तथा च त्वयि विश्वम् , ---- इति ईश्वरताव्यवहारो नान्यनिमित्तकः , ---- इति व्याप्तिः । यत् खलु यल्लग्नं भाति तत्तेन पूर्णं निधानमिव मणिभिः त्वल्लग्नं च विश्वम् , ---- इति । यस्य यदन्तर्वर्ति भाति , स तावति व्यापकः समुद्ग इव मणिषु , त्वयि च संविद्रूपे धरादिसदाशिवान्तं शास्त्रप्रक्रियोक्तं विश्वम् , ---- इति । यस्मिन् स्थिते यदुदेति लीयते च तत् तत्पूर्वापरभागव्यापि यथा भूमावङ्कुरः , तथा च त्वयि प्रकाशरूपे विश्वम् , ---- इति । एवम् अन्ये ऽपि धर्माः सहस्रशो ऽपि आगमादिसिद्धा योज्याः । तदेवं व्यपोहिते व्यामोहे स्थितेऽपि तत्संस्कारमात्रधृते शरीरादौ अनात्मताभिमानपुरःसर एवात्मताभिमाने घटादौ च प्रकाशमान एवानात्मताभिमाने ज्ञातेन्द्रजालतत्त्वस्य पश्यतोऽपि इन्द्रजालं यथा न तत्त्वतो व्यामोहः तथा प्रत्यभिज्ञातात्मस्वरूपस्य । ततो निवृत्ते प्रयाणप्रापितपर्यन्ते देहे परमेश्वरतैव । अभ्यासभावनाबलेन तु शिव शासनोपदिष्टेन देहघटादावेव परमेश्वरतासमावेशमभिनिविश्य पश्यत इहैव शरीरे पारमेश्वर्यांशधर्मोद्गमः , न तु वस्तुतः पूर्णता , देहत्वस्यैवसंकोचप्राणस्य गलने यथास्थितविश्वात्मकतापत्तेः । यस्य तु व्यवहारसाधने हेतुकलापे ऽपि असिद्धताभिमानः , तस्य तत्रापि व्यवहारसाधनैरेव व्यामोहोऽपसार्यः । यस्य तु सर्वथा नापसरति , तत्रेश्वरशक्तिवलान्मूढतैव , तस्यापि कर्णपथगमनात् संस्कारपकिनावश्यं कदाचिद्भविष्यत्येव स्वरूपलाभः इति । तदेवं कर्तरि(इप्क् १,१।२) इत्यादिश्लोकद्वयेन यदुक्तं तदेव विश्ववओचित्र्य इत्यादिश्लोकत्रयेणोपस्कृत्य पुनर्निरूपितम् , एवं भूतं तावत् प्रमाणम् तदेवं भूते भगवति कथमुपपद्यताम् । ततश्च युक्तमुक्तं शास्त्रादाविति मङ्ग्यन्तरेण इदानीं तदेव निर्वाहितम् ---- इति शिवम् ॥१७॥ आदितः १२०॥
In plain words
From of this kind, whose form is the of , there comes delusion, the loss of full sentience. It is the conceit that what shines does not shine: one’s fullness, which dwells in one’s own self and whose nature is to be brimming with the things of the universe as they flash out clearly with the rising of the of will; one’s , whose nature is the of memory and the rest; and the property of all-pervasiveness and permanence, established without effort, since there is no contraction by space and time. By its sway, that is, by its power, there are dealings that were not set going before concerning the Blessed One, the whose was told in the two verses just before: dealings in terms of lordship and the rest, which is to say in terms of the fullness and the rest already stated, of the kind “He who shines as ‘I’ is full, all-pervading, free, eternal” and so on. And the sense is: “Let people set those dealings going.” By this , which brings to light the of will, knowledge and action, whose form is , and whose nature is inference for another that brings about dealings, what enables them is done for those who set those dealings going. “Pravartyate” carries two causatives. “Simply”: nothing new is made, nor is anything that in truth does not shine made to shine; what is removed is the conceit that what is shining does not shine. For its removal is itself the gaining of being the Supreme Lord, which is liberation, and its not being removed is itself . For these two have conceit alone as their substance; and both of them are simply the Blessed One’s unfolding. This is what is meant. Suppose a simpleton, out of delusion, thinks “I have been carried off”, while he himself is shining there all along. His delusion is removed by someone who says again and again, “Who are you, then?”, and, if he answers, “the one whose clothing is like this, whose face is like this”, says, “Look, there it is, yours.” Nothing new at all has been made for him. In the same way, the world of , out of delusion, conceive “I am not the Lord” and the like, though the is shining all along; and their delusion is cleared away. For one who has in knowledge and action is the Lord, as is well known in the , the and the rest; and such are you. Or else: that on which something depends is its lord, like a king in his own realm; and the universe depends on you in this way. Here the pervasion is that dealings in terms of lordship have no other ground. When one thing shines as clinging to another, that other is full of it, as a treasure-store is full of jewels; and the universe clings to you. That within which something shines pervades it to that extent, as a casket does its jewels; and in you, whose form is , is the universe, from earth to , as told in the ordered teaching of the . That in which, while it stays, something rises and dissolves pervades the before and after of that thing, as with a sprout in the earth; and so is the universe in you, whose form is . In this way other properties too, by the thousand, established in the and elsewhere, are to be applied. So, once the delusion has been cleared away in this way, a conceit of being the still remains in the body and the rest, held there only by its , but it is led by the conceit of not being the ; and in the pot and the like, even as they shine, there is the conceit that they are not the . Yet just as one who knows the truth of a magic show is not truly deluded even while watching it, so it is with one who has recognised the of his . Then, when the body has ceased, brought to its end by departure, there is being the Supreme Lord alone. But for one who, by the strength of practised contemplation taught in ’s teaching, enters deeply into with being the Supreme Lord in the body, the pot and the rest themselves, and sees it so, there rises, here in this very body, a share of the properties of the Supreme Lord’s sovereignty, but not fullness in reality. For being the universe as it stands comes about only when bodyhood itself, whose very life is contraction, melts away. But one who conceives that even the array of reasons that bring about these dealings is not established: for him, there too, the delusion must be removed by the very means that bring about the dealings. And as for one from whom it does not go at all, there it is nothing but delusion, through the strength of the Lord’s . Yet for him too, because this has travelled the path of his ear, the gaining of will surely come at some time, through the ripening of its . So what was said in the two verses that begin with “the doer” has been set out again, filled out by the three verses that begin with “the variety of the universe”: a , to begin with, is of this kind, so how could it hold for a Blessed One of that kind? And so it was rightly said at the start of the ; that same point has now been carried through by another turn of expression. So, all is well.