अथैषां लक्षणानि ।तत्र शिवतत्त्वं नाम इच्छा-ज्ञान-क्रियात्मककेवलपूर्णानन्दस्वभावरूपः परमशिव एव ।अस्य जगत् स्रष्टुमिच्छां परिगृहीतवतः परमेश्वरस्य प्रथमस्पन्द एवेच्छाशक्तितत्त्वम् अप्रतिहतेच्छत्वात्, सदेवाङ्कुरायमाणमिदं जगत् स्वात्मनाहन्तयाच्छाद्य स्थितं रूपं सदाशिवतत्त्वम्, अङ्कुरितं जगदहन्तयावृत्य स्थितमीश्वरतत्त्वम्, अहन्तेदन्तयोरैक्यप्रतिपत्तिः शुद्धविद्या, स्वस्वरूपेषु भावेषु भेदप्रथा माया, यदा तु परमेश्वरः पारमेश्वर्या मायाशक्त्या स्वरूपं गृहयित्वा संकुचितग्राहकतामश्नुते तदा पुरुषसंज्ञः, अयमेव मायामोहितः कर्मबन्धनः संसारी, परमेश्वरादभिन्नोऽपि अस्य मोहः परमेश्वरस्य न भवेत् - इन्द्रजालमिव ऐन्द्रजालिकस्य स्वेच्छया संपादितभ्रान्तेः, विद्याभिज्ञापितैश्वर्यस्तु चिद्धनो मुक्तः परमशिव एव ।अस्य सर्वकर्तृत्वं सर्वज्ञत्वं पूर्णत्वं नित्यत्वं व्यापकत्वं च, शक्तयोऽसंकुचिता अपि संकोचग्रहणेन कला-विद्या-राग-काल-नियतिरूपतया भवन्ति ।अत्र कलानाम अस्य पुरुषस्य किंचित्कर्तृताहेतुः, विद्या किंचिज्ज्ञत्वकारणम्, रागो विषयेष्वभिष्वङ्गः, कालो हि भावानां भासनाभासनात्मकानां क्रमोऽवच्छेदको भूतादिः, नियतिः ममेदं कर्तव्यं नेदं कर्तव्यम् इति नियमनहेतुः, एतत् पञ्चकम् अस्य स्वरूपावरकत्वात् कञ्चुकमिति उच्यते, महदादि-पृथिव्यन्तानां तत्त्वानां मूलकारणं प्रकृतिः, एषा च सत्त्वरजस्तमसां साम्यावस्था अविभक्तरूपा, निश्चयकारिणी विकल्पप्रतिबिम्बधारिणी बुद्धिः, अहंकारो नाम - ममेदं न ममेदमित्यभिमानसाधनम्, मनः संकल्पसाधनम्, एतत्त्रयमन्तःकरणम् ।शब्द-स्पर्श-रूप-रस-गन्धात्मकानां विषयाणां क्रमेण ग्रहणसाधनानि श्रोत्र-त्वक्-चक्षुर्जिह्वा-घ्राणानि पञ्च ज्ञानेन्द्रियाणि ।वचनादान-विहरण-विसर्गानन्दात्मक्रियासाधनानि परिपाठ्या वाक्पाणि-पाद-पायूपस्थानि पञ्च कर्मेन्द्रियाणि ।शब्द-स्पर्श-रूप-रस-गन्धाः सामान्याकाराः पञ्च तन्मात्राणि ।आकाशमवकाशप्रदम्, वायुः संजीवनम्, अग्निर्दाहकः पाचकश्च, सलिलमाप्यायकं द्रवरूपं च, भूमिर्धारिका,यथा न्यग्रोधबीजस्थः शक्तिरूपो महाद्रुमः ।तथा हृदयबीजस्थं विश्वमेतच्चराचरम् ॥इत्याम्नायनीत्या पराभट्टारिकारूपे हृदयबीजेऽन्तर्भूतमेतज्जगत् ।कथं? - यथा घटशरावादीनां मृद्विकाराणां पारमार्थिकं रूपं मृदेव, यथा वा जलादिद्रवजातीनां विचार्यमाणं व्यवस्थितं रूपं जलादिसामान्यमेव भवति, तथा पृथिव्यादिमायान्तानां तत्त्वानां सतत्त्वं मीमांस्यमानं सदित्येव भवेत्, अस्यापि पदस्य निरूप्यमाणं धात्वर्थव्यञ्जकं प्रत्ययांशं विसृज्य प्रकृतिमात्ररूपः सकार एवावशिष्यते, तदन्तर्गतमेकत्रिंशत्तत्वम्, ततः परं शुद्धविद्येश्वर-सदाशिवतत्त्वानि ज्ञान-क्रियासाराणि शक्तिविशेषत्वात् औकारेऽभ्युपगमरूपेऽनुत्तरशक्तिमयेऽन्तर्भूतानि ।अतः परमूर्ध्वाधः सृष्टिरूपो विसर्जनीयः, एवं-भूतस्य हृदयबीजस्य महामन्त्रात्मको विश्वमयो विश्वोत्तीर्णः परमशिव एवोदयविश्रान्तिस्थानत्वान्निजस्वभावः ।ईदृशं हृदयबीजं तत्त्वतो यो वेद समाविशति च स परमार्थतो दीक्षितः प्राणान् धारयन् लौकिकवद्वर्तमानो जीवन्मुक्त एव भवति, देहपाते परमशिवभट्टारक एव भवति ॥
In plain words
Now their defining marks. Among them, the tattva called Śiva is Paramaśiva himself, whose form is a nature of ānanda, pure and full, made of will, knowing and action. When this Supreme Lord has taken up the will to bring forth the world, his first spanda is itself the tattva of the power of will, for his will is unobstructed. The form that abides covering this world, which is already there and just beginning to sprout, with its own self, with I-ness, is the Sadāśiva tattva. The form that abides enveloping with I-ness the world that has sprouted is the Īśvara tattva. The grasp of the oneness of I-ness and this-ness is Śuddhavidyā. The appearing of difference among things that are one's own form is Māyā. But when the Supreme Lord, by his own supreme power of Māyā, takes hold of his own nature and assumes the state of a contracted perceiver, then he is called Puruṣa. This same one, deluded by Māyā, with karma as his bond, is one bound in saṃsāra. Though he is not other than the Supreme Lord, his delusion would not belong to the Supreme Lord, just as a magic show is no delusion for the magician, who has brought the illusion about by his own will. But one whose sovereignty has been made known to him by vidyā is dense with cit, liberated, Paramaśiva himself. His powers, of doing all, knowing all, fullness, eternity and pervading all, though they are uncontracted, take on contraction and so come to be in the form of Kalā, Vidyā, Rāga, Kāla and Niyati. Here, Kalā is the cause of this Puruṣa's doing a little; Vidyā is the cause of his knowing a little; Rāga is attachment to objects; Kāla, indeed, is the sequence, past and the rest, that divides things whose nature is to appear and not to appear; Niyati is the cause of restriction: “This is mine to do; this is not to be done.” This group of five is called the kañcuka, because it covers his own nature. Prakṛti is the root cause of the tattvas from Mahat to earth; and she is the state of balance of sattva, rajas and tamas, undivided in form. Buddhi makes certain and bears the reflections of vikalpa. Ahaṃkāra is the instrument of the claim, “This is mine; this is not mine.” Manas is the instrument of intending. These three are the inner instrument. Śrotra, Tvak, Cakṣus, Jihvā and Ghrāṇa, the instruments for grasping, in their order, objects whose nature is sound, touch, form, taste and smell, are the five organs of knowing. Vāk, Pāṇi, Pāda, Pāyu and Upastha, the instruments, in that order, of the actions of speaking, taking, moving, releasing and delight, are the five organs of action. Śabda, Sparśa, Rūpa, Rasa and Gandha, in their general form, are the five tanmātras. Ākāśa gives room; Vāyu gives life; Agni burns and ripens; Salila nourishes and is liquid in form; Bhūmi bears. As the great tree that lies in the banyan seed is there in the form of its śakti, so this universe, moving and unmoving, lies in the seed of the heart. By the way of the received teaching that says this, this world is contained within the seed of the heart, whose form is the Lady Parā. How? Just as the real form of pots, dishes and the other things made from clay is clay alone, or just as the settled form of the kinds of liquid, water and the rest, when examined, is nothing but the general nature of water and the rest, so the true being of the tattvas from earth to Māyā, when inquired into, would be nothing but being, ‘sat’. And of this word too, once the suffix part that brings out the sense of the root is examined and set aside, what remains is the letter ‘sa’ alone, in the form of the bare base. Within it the thirty-one tattvas are contained. Beyond that, the Śuddhavidyā, Īśvara and Sadāśiva tattvas, whose essence is knowing and action, are contained, since they are particular powers, in the letter ‘au’, whose form is assent, made of the power of anuttara. Beyond this is the visarjanīya, whose form is emanation above and below. Of the seed of the heart so constituted, its own nature is Paramaśiva himself, whose self is the great mantra, who is the universe and passes beyond the universe, for he is the place where it rises and where it comes to rest. Whoever knows such a seed of the heart in truth, and enters into it, is in the highest sense initiated. Still bearing his prāṇas and living as people in the world live, he is truly liberated while living; and when the body falls, he becomes Lord Paramaśiva himself.