यथा च भगवान् विश्वशरीरः तथाचितिसंकोचात्मा चेतनोऽपि संकुचितविश्वमयः ॥ ४ ॥श्रीपरमशिवः स्वात्मैक्येन स्थितं विश्वं सदाशिवाद्युचितेन रूपेण अवबिभासयिषुः पूर्वं चिदैक्याख्यातिमयानाश्रितशिवपर्याय-शून्यातिशून्यात्मतया प्रकाशाभेदेन प्रकाशमानतया स्फुरति ततः चिद्रसाश्यानतारूपाशेषतत्त्वभुवन-भाव-तत्तत्प्रमात्राद्यात्मतयापि प्रथते ।यथा च एवं भगवान् विश्वशरीरः तथा चितिसंकोचात्मा संकुचितचिद्रूपः चेतनो ग्राहकोऽपि वटधानिकावत् संकुचिताशेषविश्वरूपः ।तथा च सिद्धान्तवचनम्विग्रहो विग्रही चैव सर्वविग्रहविग्रही ।इति ।त्रिशिरोमतेऽपिसर्वदेवमयः कायस्तं चेदानीं शृणु प्रिये ।पृथिवी कठिनत्वेन द्रवत्वेऽम्भः प्रकीर्तितम् ॥इत्युपक्रम्यत्रिशिरोभैरवः साक्षाद्व्याप्य विश्वं व्यवस्थितः ॥इत्यन्तेन ग्रन्थेन ग्राहकस्य संकुचितविश्वमयत्वमेव व्याहरति ।अयं च अत्राशयः - ग्राहकोऽपि अयं प्रकाशैकात्म्येन उक्तागमयुक्त्या च विश्वशरीरशिवैकरूप एव केवलं तन्मायाशक्त्या अनभिव्यक्तस्वरूपत्वात् संकुचित इव आभाति संकोचोऽपि विचार्यमाणः चिदैकात्म्येन प्रथमानत्वात् चिन्मय एव अन्यथा तु न किंचित् ।इति सर्वो ग्राहको विश्वशरीरः शिवभट्टारक एव ।तदुक्तं मयैवअख्यातिर्यदि न ख्याति ख्यातिरेवावशिष्यते ।ख्याति चेत् ख्यातिरूपत्वात् ख्यातिरेवावशिष्यते ॥इति ।अनेनैव आशयेन श्रीस्पन्दशास्त्रेषुयस्मात्सर्वमयो जीवः … ।इत्युपक्रम्यतेन शब्दार्थचिन्तासु न सावस्था न यः शिवः ॥इत्यादिना शिवजीवयोरभेद एव उक्तः ।एतत्तत्त्वपरिज्ञानमेव मुक्तिः एतत्तत्त्वापरिज्ञानमेव च बन्धः - इति भविष्यति एव एतत् ॥ ४ ॥
In plain words
And just as the Lord has the universe as his body, so: The conscious one too, whose nature is citi contracted, is made of the universe contracted. Paramaśiva, wishing to make shine forth, in the form proper to Sadāśiva and the rest, the universe that abides as one with himself, first shines as the void beyond the void, also called Anāśrita Śiva, which consists in the non-appearing of the oneness of cit, shining as not different from prakāśa. Then he spreads forth also as all the tattvas, worlds and things, and as each of their knowers and the rest, whose form is the sap of cit grown dense. And just as the Lord thus has the universe as his body, so the conscious one too, the perceiver, whose nature is citi contracted and whose form is cit contracted, is, like the seed of the banyan, the whole universe in contracted form. And so, in the words of the Siddhānta: "He is the body, the embodied, and the one embodied in every body." In the Triśiromata too: "The body is made of all the gods; hear of it now, beloved. In its hardness it is called earth, in its fluidity water." Beginning so, the passage runs on to its close: "Triśirobhairava himself stands pervading the universe." And by it the text declares precisely that the perceiver is made of the universe contracted. The intent here is this. This perceiver too, being one with prakāśa, and by the reasoning of the scriptures just cited, is of one form with Śiva whose body is the universe. Only because his own nature is not made manifest, through Śiva's power of māyā, does he appear as though contracted. And the contraction itself, when examined, is made of cit alone, since it appears as one with cit; otherwise it would be nothing at all. So every perceiver is Lord Śiva himself, whose body is the universe. As I myself have said: "If non-appearing does not appear, appearing alone remains. If it does appear, then, being of the nature of appearing, appearing alone remains." With this same intent the Spanda teachings, beginning "Since the individual soul is made of everything …" and going on to "Therefore, in thinking of word and meaning, there is no state that is not Śiva," declare, in these and the words that follow, the non-difference of Śiva and the individual soul. Knowing this truth fully is liberation, and not knowing it is bondage. This will be taken up later.