एवमिति , यतः परदर्शनोक्तः कार्यकारणभावो जडरूपप्रतिष्ठो न कथंचिदुपपन्नः , किन्तु चिद्रूप एवान्तर्बहिरात्मना प्रकाशपरमार्थेनापि वपुषा तथाभासनरूपेण वर्तमानः कालक्रममाक्षिपन् क्रियाभिधीयते , तस्य प्रमातुरेव ज्ञानशक्तिवपुषो धर्मस्तत् इति । तस्मादवियुक्तं ज्ञानं क्रिया च । ज्ञानं विमर्शानुप्राणितम् , विमर्श एव च क्रियेति । न च ज्ञानशक्तिविहीनस्य क्रियायोगः इति । तदेतदवियुक्तज्ञानक्रियारूपं क्रियाद्वारेण सकलतत्त्वराशिगतसृष्टिसंहारशतप्रतिबिम्बसहिष्णु यत् तदुपदेशभावनादिषु तथाभासमानमनाभासमपि वस्तुतः शिवतत्त्वमित्युक्तं भवति ॥१॥
नन्येवंभूतं शिवतत्त्वं चेत् तर्हि ततोऽनतिरिच्यमानमिदं विश्वमिति किमन्यत् तत्त्वं स्यात् । एकचित्तत्त्वविश्रान्तौ च तत्त्वानां कथं क्रमो भवेत् , देशकालाभेदात् ? एवमेतत्
किंत्वान्तरदशोद्रेकात्सादाख्यं तत्त्वमादितः ।
बहिर्भावपरत्वे तु , परतः पारमेश्वरम् ॥ §०§
यद्यप्येकमेव शिवतत्त्वं तथापि तदीयमेव स्वातंत्र्यं स्वात्मनि स्वरूपभेदं तावत्प्रतिबिम्बकल्पतया दर्शयति । स्वरूपवैचित्र्यमेव देशकालक्रमः । मूरितिक्रियावैचित्र्यमयो हि असौ । ततश्चान्तरी ज्ञानरूपा या दशा तस्या उद्रेकाभासने सादाख्यम् सदाख्यायां भवम् । यतः प्रभृति सदिति प्रख्या । सदाख्यायाश्च सदाशिवशब्दरूपाया इदं वाच्यं तत्त्वम् । सृष्टिक्रमोपदेशादौ प्रथममुचितम् । तत्सादाख्यं तत्त्वम् । बहिर्भावस्य क्रियाशक्तिमयस्य परत्वे उद्रिकाभासे सति पारमेश्वरं परमेश्वरशब्दवाच्यमीश्वरतत्त्वं नाम । तच्च सादाख्यस्य पञ्चादुचितावभासनम् । एतदुक्तं भवति । इह तस्य भावस्तत्त्वम् , ---- इति भिन्नानां वर्गाणां वर्गीकरणनिमित्तं यदेकमविभक्तं भाति तत्तत्त्वम् । यथा गिरिवृक्षपुरप्रभृतीनां नदीसरःसागरादीनां च पृथिवीरूपत्वमब्रूपत्वं चेति । ततश्च शुद्धचैतन्यवर्गो यो मन्त्रमहेश्वराख्यः , तस्य प्रथमसृष्टावस्माकमन्तःकरणैकवेद्यमिव ध्यामलप्रायमुन्मीलितमात्रचित्रकल्पं यद्भावचक्रम् , तथा संहारे च ध्वंसोन्मुखतया तथाभूतमेव चकास्ति प्रतिबिम्बप्रायतया , तस्य चैतन्यवर्गस्य तादृशि भावराशौ तथाप्रवनं नाम यच्चिद्विशेषत्वं तत्सदाशिवतत्त्वम् । मन्त्रेश्वरादिरूपस्य तु चैतन्यराशेः स्फुटीभूतमस्मद्बहिश्करणसरणिसंप्राप्तभाववर्गप्रतिमं विश्वं प्रतिबिम्बकल्पतया भाति , तस्य तु तत् तथाप्रथनमीश्वरतत्त्वम् । यस्तु सदाशिवभट्टारक ईश्वरभट्टारकश्च ध्वेयोपास्यादिरूपतया स ब्रह्मविष्णुतुल्यः पृथगेव मन्तव्यो न तु नामसारूप्यात् भ्रमितव्यम् । यथाहुरेके ब्रह्मविष्णुरुद्रा अपि तत्त्वमध्ये किं न गणिताः इति ॥२॥
नामधेयान्तरमप्यत्र तत्त्वद्वये दर्शयति
ईश्वरो बहिरुन्मेषो , निमेषोऽन्तः सदाशिवः ।
सामानाधिकरण्यंच , सद्विद्याहमिदंधियोः ॥ §१§
In plain words
“Thus”: since the relation of cause and effect spoken of in other systems, resting on what is insentient in form, does not hold in any way; but rather it is what is in form alone that, being there as within and without, in a body whose highest truth is and yet whose form is shining in that way, draws in the sequence of time and is called action. It is a property of that alone, whose body is the of knowledge. “Therefore”: so knowledge and action are not parted. Knowledge is given life by , and itself is action. And one without the of knowledge has no tie to action. This is what is meant: that which has the form of knowledge and action not parted, and which, by way of action, can bear the reflections of hundreds of creations and withdrawals in the whole mass of , is the ; in teaching, contemplation and the like it shines in that way, though in truth it is not an .
But surely, if the is of this kind, then this universe does not go beyond it; so what other could there be? And when the rest in the one of , how could there be a sequence of them, since there is no difference of space and time? This is so.
But from the inner state rising uppermost there is, first, the ; and when outwardness is foremost, after it, the .
Though the is one alone, still its own shows, within itself, a difference of , to begin with, as though by reflection. Variety of is itself the sequence of space and time; for that sequence is made of the variety of form and action. And so, when the inner state, whose form is knowledge, shines as risen uppermost, there is “”, that which arises in , the naming “being”; for from this point on there is the awareness “it is”. And this is what the naming “being”, in the form of the word , means. In the teaching of the sequence of creation and the like it fittingly comes first. That is the . When outwardness, made of the of action, is foremost, and its has risen, there is “the ”, what the word means, named the . And it fittingly shines afterwards, after the . This is what is meant. Here, “” is “the being of that”: that which shines as one and undivided, as the ground for grouping different classes into one group, is a ; as being earth is for mountains, trees, cities and the rest, and being water for rivers, lakes, oceans and the rest. And so there is the class of pure called the . At the first creation the wheel of things for them is as though known by our inner organ alone, all but dim, like a picture just opened out; and so too at the withdrawal, turned towards its ending, it shines just so, all but a reflection. That class of ’s being a particular , namely its leaning so towards such a mass of things, is the . But for the mass of in the form of the and the rest, the universe shines as though by reflection, become clear, like the class of things that has come along the path of our outer organs; and that spreading forth so for them is the . But the revered and the revered , in their form as one to be meditated on, worshipped and the like, are to be thought of as quite separate, like and ; one must not be led astray by the likeness of name, as some say, “Why are , and not counted among the too?”
He shows other names too for these two :
is the outward, the within; and is the sharing of a common ground by the awarenesses “I” and “this”.