एवं चतद्भूमिकाः सर्वदर्शनस्थितयः ॥ ८ ॥सर्वेषां चार्वाकादिदर्शनानां स्थितयः - सिद्धान्ताः तस्य एतस्य आत्मनो नटस्येव स्वेच्छावगृहीताः कृत्त्रिमा भूमिकाः ।तथा चचैतन्यविशिष्टं शरीरमात्मा ।इति चार्वाकाः ।नैयायिकादयो ज्ञानादिगुणगणाश्रयं बुद्धितत्त्वप्रायमेव आत्मानं संसृतौ मन्यन्ते अपवर्गे तु तदुच्छेदे शून्यप्रायम् ।अहं-प्रतीतिप्रत्येयः सुखदुःखाद्युपाधिभिः तिरस्कृतः आत्मा - इति मन्वाना मीमांसका अपि बुद्धावेव निविष्टाः ।ज्ञानसंतान एव तत्त्वम् - इति सौगता बुद्धिवृत्तिषु एव पर्यवसिताः ।प्राण एव आत्मा - इति केचित् श्रुत्यन्तविदः ।असदेव इदमासीत् - इत्यभावब्रह्मवादिनः शून्यभुवमवगाह्य स्थिताः ।माध्यमिका अपि एवमेव ।परा प्रकृतिः भगवान् वासुदेवः तद्विस्फुलिङ्गप्राया एव जीवाः - इति पाञ्चरात्राः परस्याः प्रकृतेः परिणामाभ्युपगमात् अव्यक्ते एव अभिनिविष्टाः ।सांख्यादयस्तु विज्ञानाकलप्रायां भूमिम् अवलम्बन्ते ।सदेव इदमग्र आसीत् - इति ईश्वरतत्त्वपदमाश्रिता अपरे श्रुत्यन्तविदः ।शब्दब्रह्ममयं पश्यन्तीरूपम् आत्मतत्त्वम् - इति वैयाकरणाः श्रीसदाशिवपदमध्यासिताः ।एवमन्यदपि अनुमन्तव्यम् ।एतच्च आगमेषुबुद्धितत्त्वे स्थिता बौद्धा गुणेष्वेवार्हताः स्थिताः ।स्थिता वेदविदः पुंसि अव्यक्ते पाञ्चरात्रिकाः ॥इत्यादिना निरूपितम् ।विश्वोत्तीर्णमात्मतत्त्वम् - इति तान्त्रिकाः ।विश्वमयम् - इति कुलाद्याम्नायनिविष्टाः ।विश्वोत्तीर्णं विश्वमयं च - इति त्रिकादिदर्शनविदः ।एवम् एकस्यैव चिदात्मनो भगवतः स्वातन्त्र्यावभासिताः सर्वा इमा भूमिकाः स्वातन्त्र्यप्रच्छादनोन्मीलनतारतम्यभेदिताः अत एक एव एतावद्व्याप्तिक आत्मा ।मितदृष्टयस्तु अंशांशिकासु तदिच्छयैव अभिमानं ग्राहिताः येन देहादिषु भूमिषु पूर्वपूर्वप्रमातृव्याप्तिसारताप्रथायामपि उक्तरूपां महाव्याप्तिं परशक्तिपातं विना न लभन्ते ।यथोक्तम्वैष्णवाद्यास्तु ये केचिद्विद्यारागेण रञ्जिताः ।न विदन्ति परं देवं सर्वज्ञं ज्ञानशालिनम् ॥इति ।तथाभ्रमयत्येव तान्माया ह्यमोक्षे मोक्षलिप्सया ।इति ।त आत्मोपासकाः शैवं न गच्छन्ति परं पदम् ॥इति च ।अपि च सर्वेषां दर्शनानां - समस्तानां नीलसुखादिज्ञानानां याः स्थितयः - अन्तर्मुखरूपा विश्रान्तयः ताः तद्भूमिकाः - चिदानन्दघनस्वात्मस्वरूपाभिव्यक्त्युपायाः ।तथा हि यदा यदा बहिर्मुखं रूपं स्वरूपे विश्राम्यति तदा तदा बाह्यवस्तूपसंहारः अन्तःप्रशान्तपदावस्थितिः तत्तदुदेष्यत्संवित्संतत्यासूत्रणम् - इति सृष्टि-स्थिति-संहारमेलनारूपा इयं तुरीया संविद्भट्टारिका तत्तत्सृष्ट्यादिभेदान् उद्वमन्ती संहरन्ती च सदा पूर्णा च कृशा च उभय रूपा च अनुभयात्मा च अक्रममेव स्फुरन्ती स्थिता ।उक्तं च श्रीप्रत्यभिज्ञाटीकायाम्तावदर्थावलेहेन उत्तिष्ठति पूर्णा च भवतिइति ।एषा च भट्टारिका क्रमात्क्रमम् अधिकमनुशील्यमाना स्वात्मसात्करोत्येव भक्तजनम् ॥ ८ ॥
In plain words
And so: The positions of all the views are roles of that one. The positions, that is, the settled doctrines, of all the views, the Cārvākas and the rest, are the assumed roles of that one, this Self, taken up by his own will as an actor takes up his. Thus: "The Self is the body qualified by consciousness": so the Cārvākas. The Naiyāyikas and others hold that in saṃsāra the Self is the substrate of a group of qualities such as knowledge, little more than the buddhi tattva, and that in liberation, when these are cut off, it is little more than a void. The Mīmāṃsakas, holding that the Self is what is known in the cognition "I" and is overlaid by limiting conditions such as pleasure and pain, are also settled in the buddhi. The Buddhists, saying that the stream of cognitions alone is reality, come to rest in the workings of the buddhi. Some who know the end of the Veda say that prāṇa is the Self. Those who teach Brahman as non-being, saying "This was non-being alone," have plunged into the level of the void and stay there. So too the Mādhyamikas. The Pāñcarātras, saying that Lord Vāsudeva is the supreme prakṛti and that individual souls are like sparks of him, accept a transformation of that supreme prakṛti, and so are fixed in the unmanifest. The Sāṃkhyas and others hold to a level much like that of the vijñānākalas. Other knowers of the end of the Veda, saying "In the beginning this was being alone," have taken their stand at the level of the Īśvara tattva. The Grammarians, saying that the reality of the Self is made of the Word that is Brahman and has the form of paśyantī, are seated at the level of Sadāśiva. Other views are to be understood in the same way. And this is set out in the Āgamas, in these and the words that follow: "The Buddhists stand in the buddhi tattva, the Jainas in the guṇas; the knowers of the Veda stand in the puruṣa, the Pāñcarātrikas in the unmanifest." "The reality of the Self transcends the universe": so the followers of the Tantras. "It is made of the universe": so those settled in the Kula and related traditions. "It transcends the universe and is made of it": so those who know the Trika and related views. Thus all these roles are made to appear by the freedom of the one Lord whose self is cit, and they differ by degrees in how far that freedom is concealed or revealed. Therefore there is one Self, pervading all of this. Those of limited vision, however, are made by his will to take one part or another as themselves, so that in the levels of body and the rest, even when the essence of the pervasion of each preceding knower comes to light, they do not reach the great pervasion described here without the supreme śaktipāta. As it is said: "The Vaiṣṇavas and others, coloured by attachment to knowledge, do not know the supreme God, all-knowing and rich in knowledge." And again: "Māyā makes them wander, seeking liberation in what is not liberation." And also: "Those who worship the self do not reach the supreme state of Śiva." Further: the positions, that is, the inward-turned restings, of all views, that is, of every cognition of blue, pleasure and the like, are stages of that one, that is, means for the manifestation of the nature of one's own Self, dense with cit and ānanda. For whenever the outward-facing form comes to rest in its own nature, there is a withdrawal of outer things, a standing in the inner place of peace, and the setting in train of each stream of awareness about to arise. So this Lady Saṃvid, who is turya, whose form is the meeting of emanation, maintenance and withdrawal, pouring forth and taking back the distinctions of emanation and the rest, ever full and ever slender, of both forms and of neither, abides shining without succession. And it is said in the Pratyabhijñā commentary: "By licking up the objects to that extent she rises up and becomes full." And this Lady, cultivated more and more, step by step, makes her devotees wholly her own.