इह खलु परमेश्वरः प्रकाशात्मा, प्रकाशश्च विमर्शस्वभावः, विमर्शो नाम विश्वाकारेण विश्वप्रकाशेन विश्वसंहरणेन च अकृत्रिमाहम् इति विस्फुरणम् ।यदि निर्विमर्शः स्यात् अनीश्वरो जडश्च प्रसज्येत ।एष एव च विमर्शः - चित्, चैतन्यं, स्वरसोदितापरावाक्, स्वातन्त्र्यं, परमात्मनो मुख्यमैश्वर्यं, कर्तृत्वं, स्फुरत्ता, सारो, हृदयं, स्पन्दः इत्यादिशब्दैरागमेषूद्धोष्यते अत एव अकृत्रिमाहमिति-सतत्त्वः स्वयंप्रकाशरूपः परमेश्वरः पारमेश्वर्या शक्त्या शिवादि-धरण्यन्तजगदात्मना स्फुरति प्रकाशते च ।एतदेव अस्य जगतः कर्तृत्वमजडत्वं च, जगतः कार्यत्वमपि एतदधीनप्रकाशत्वमेव, एवंभूतं जगत् प्रकाशरूपात् कर्तुर्महेश्वरादभिन्नमेव, भिन्नवेद्यत्वेऽप्रकाशमानत्वेन प्रकाशनायोगात् न किंचित्स्यात्, अनेन च जगता अस्य भगवतः प्रकाशात्मकं रूपं न कदाचित् तिरोधीयते, एतत्प्रकाशनेन प्रतिष्ठां लब्ध्वा प्रकाशमानमिदं जगत् आत्मनः प्राणभूतं कथं निरोद्धुं शक्नुयात्, कथं च तन्निरुध्य स्वयमवतिष्ठेत, अतश्चास्य वस्तुनः साधकमिदं बाधकमिदं प्रमाणमित्यनुसंधानात्मकसाधकबाधकप्रमातृरूपतया चास्य सद्भावः, तत्सद्भावे किं प्रमाणम्? - इति वस्तुसद्भावमनुमन्यतां, तादृक्स्वभावे किं प्रमाणम्? - इति प्रष्टृरूपतया च पूर्वसिद्धस्य महेश्वरस्य स्वयंप्रकाशत्वं सर्वस्य स्वसंवेदनसिद्धम् ।किं च प्रमाणमपि यमाश्रित्य प्रमाणं भवति तस्य प्रमाणस्य तदधीनशरीरप्राणनीलसुखादिवेद्यं चातिशय्य सदा भासमानस्य वेदकैकरूपस्य सर्वप्रमितिभाजः सिद्धौ अभिनवार्थप्रकाशस्य प्रमाणवराकस्य कश्चोपयोगः ।एवं च शब्दराशिमयपूर्णाहन्तापरामर्शसारत्वात् परमशिव एव षट्त्रिंशत्तत्त्वात्मकः प्रपञ्चः ।षट्त्रिंशत्तत्त्वानि च, - १ शिव २ शक्ति ३ सदाशिव ४ ईश्वर ५ शुद्धविद्या ६ माया ७ कला ८ विद्या ९ राग १० काल ११ नियति १२ पुरुष १३ प्रकृति १४ बुद्धि १५ अहंकार १६ मनः १७ श्रोत्र १८ त्वक् १९ चक्षुः २० जिह्वा २१ घ्राण २२ वाक् २३ पाणि २४ पाद २५ पायु २६ उपस्थ २७ शब्द २८ स्पर्श २९ रूप ३० रस ३१ गन्ध ३२ आकाश ३३ वायु ३४ वह्नि ३५ सलिल ३६ भूमयः, इत्येतानि ।
In plain words
Here, indeed, the Supreme Lord is prakāśa in his very self, and prakāśa has vimarśa as its own nature. What is called vimarśa is the shining forth as the uncontrived ‘I’: in the form of the universe, in the manifesting of the universe, and in the withdrawing of the universe. If he were without vimarśa, it would follow that he was no Lord, and inert. And it is this very vimarśa that is proclaimed in the Āgamas by such words as cit, consciousness, the supreme Word risen of its own accord, freedom, the chief sovereignty of the supreme Self, agency, shining, essence, heart, spanda, and others like them. For this very reason the Supreme Lord, whose true being is that uncontrived ‘I’ and whose form is self-luminous, shines forth and is manifest, by his own supreme power, as the world from Śiva to earth. This alone is his being the maker of this world, and its not being inert; and the world's being an effect, too, is nothing but its being manifest in dependence on him. A world such as this is not other at all than the Great Lord, its maker, whose form is prakāśa; for were it a known thing separate from him, it would not be manifest, and since it could then never be made manifest, it would be nothing at all. And by this world the form of the Lord, which is prakāśa, is never concealed. This world, manifest because it has found its footing through his manifesting it, how could it shut off what is the very life breath of its own being? And having shut it off, how could it itself remain? And so his existence is as the knower who proves and disproves, whose nature is the connecting thought, “This means of knowing proves this thing; this one disproves it.” Let the one who asks, “What is the proof of his existence?”, grant that the reality exists. And since he is there as the one who asks, “What is the proof of a nature such as that?”, the self-luminosity of the Great Lord, established beforehand, is established for everyone in their own experience. Moreover, it is by resting on him that the means of knowing itself is a means of knowing. He ever shines, surpassing that means of knowing and the known that depends on it, the body, prāṇa, blue, pleasure and the rest; his one form is the knower; every act of knowing is his. And to establish him, what use is the poor means of knowing, which brings a new object to light? And so, because its essence is the parāmarśa of full I-ness, made of the whole mass of sound, the unfolded world, whose self is the thirty-six tattvas, is Paramaśiva alone. And the thirty-six tattvas are these: Śiva, Śakti, Sadāśiva, Īśvara, Śuddhavidyā, Māyā, Kalā, Vidyā, Rāga, Kāla, Niyati, Puruṣa, Prakṛti, Buddhi, Ahaṃkāra, Manas, Śrotra, Tvak, Cakṣus, Jihvā, Ghrāṇa, Vāk, Pāṇi, Pāda, Pāyu, Upastha, Śabda, Sparśa, Rūpa, Rasa, Gandha, Ākāśa, Vāyu, Vahni, Salila, Bhūmi.