अथ विश्वस्य स्वरूपं विभागेन प्रतिपादयितुमाहतन्नाना अनुरूपग्राह्यग्राहकभेदात् ॥ ३ ॥तत् विश्वं नाना - अनेकप्रकारम् ।कथं ? अनुरूपाणां - परस्परौचित्यावस्थितीनां ग्राह्याणां ग्राहकाणां च भेदात् - वैचित्र्यात् ।तथा च सदाशिवतत्त्वे अहन्ताच्छादित-अस्फुटेदन्तामयं यादृशं परापररूपं विश्वं ग्राह्यं तादृगेव श्रीसदाशिवभट्टारकाधिष्ठितो मन्त्रमहेश्वराख्यः प्रमातृवर्गः परमेश्वरेच्छावकल्पिततथावस्थानः ।ईश्वरतत्त्वे स्फुटेदन्ताहन्तासामानाधिकरण्यात्म यादृक् विश्वं ग्राह्यं तथाविध एव ईश्वरभट्टारकाधिष्ठितो मन्त्रेश्वरवर्गः ।विद्यापदे श्रीमदनन्तभट्टारकाधिष्ठिता बहुशाखावान्तरभेदभिन्ना यथाभूता मन्त्राः प्रमातारः तथाभूतमेव भेदैकसारं विश्वमपि प्रमेयम् ।मायोर्ध्वे यादृशा विज्ञानाकलाः कर्तृताशून्यशुद्धबोधात्मानः तादृगेव तदभेदसारं सकल-प्रलयाकलात्मक-पूर्वावस्थापरिचितम् एषां प्रमेयम् ।मायायां शून्यप्रमातॄणां प्रलयकेवलिनां स्वोचितं प्रलीनकल्पं प्रमेयम् ।क्षितिपर्यन्तावस्थितानां तु सकलानां सर्वतो भिन्नानां परिमितानां तथाभूतमेव प्रमेयम् ।तदुत्तीर्णशिवभट्टारकस्य प्रकाशैकवपुषः प्रकाशैकरूपा एव भावाः ।श्रीमत्परमशिवस्य पुनः विश्वोत्तीर्ण-विश्वात्मक-परमानन्दमय-प्रकाशैकघनस्य एवंविधमेव शिवादि-धरण्यन्तम् अखिलम् अभेदेनैव स्फुरति न तु वस्तुतः अन्यत् किंचित् ग्राह्यं ग्राहकं वा अपि तु श्रीपरमशिवभट्टारक एव इत्थं नानावैचित्र्यसहस्रैः स्फुरति ।- इत्यभिहितप्रायम् ॥ ३ ॥
In plain words
Now, to set out the nature of the universe in its divisions, he says: That is manifold, through the differences of perceived and perceiver that correspond to each other. That, the universe, is manifold, that is, of many kinds. How? Through the difference, that is, the variety, of perceived and perceivers that correspond, that is, that stand in a fitting relation to one another. Thus in the Sadāśiva tattva, as the perceived universe is of the higher and lower kind, made of a this-ness still unclear and covered over by I-ness, so is the class of knowers called Mantramaheśvaras, presided over by Lord Sadāśiva, whose standing in that way is fashioned by the will of the Supreme Lord. In the Īśvara tattva, as the perceived universe is, its nature a this-ness now clear and resting on the same ground as I-ness, so is the class of Mantreśvaras presided over by Lord Īśvara. At the level of Vidyā, as the knowers are, the mantras presided over by Lord Ananta, divided into many branches and sub-branches, so too is the known universe, whose whole essence is difference. Above māyā, as the vijñānākalas are, pure awareness empty of agency, so is their known: its essence is non-difference from them, and it consists of the sakalas and pralayākalas known to them from their earlier state. In māyā, the knowers of the void, the pralayakevalins, have a known suited to them, all but dissolved. And the sakalas, who stand at every level down to earth, separate from everything and limited, have a known of that same kind. For Lord Śiva, who transcends all this and whose one body is prakāśa, things are of the one form of prakāśa alone. But for Paramaśiva, who transcends the universe and is the universe, a single mass of prakāśa made of the supreme ānanda, the whole of it, of this very kind, from Śiva down to earth, shines only as non-different. In truth there is nothing else at all, perceived or perceiver; it is Lord Paramaśiva himself who shines in this way, in thousands of manifold varieties. This has, in effect, already been said.