ननु संसार्यवस्थायाम् अस्य किंचित् शिवतोचितम् अभिज्ञानमस्ति येन शिव एव तथावस्थितः ? - इत्युद्घोष्यते ।अस्ति ।इत्याहतथापि तद्वत् पञ्चकृत्यानि करोति ॥ १० ॥इह ईश्वराद्वयदर्शनस्य ब्रह्मवादिभ्यः अयमेव विशेषः यत्सृष्टिसंहारकर्तारं विलयस्थितिकारकम् ।अनुग्रहकरं देवं प्रणतार्तिविनाशनम् ॥इति श्रीमत्स्वच्छन्दादिशासनोक्तनीत्या सदा पञ्चविधकृत्यकारित्वं चिदात्मनो भगवतः ।यथा च भगवान् शुद्धेतराध्वस्फारणक्रमेण स्वरूपविकासरूपाणि सृष्ट्यादीनि करोति तथा संकुचितचिच्छक्तितया संसारभूमिकायामपि पञ्चकृत्यानि विधत्ते ।तथा हितदेवं व्यवहारेऽपि प्रभुर्देहादिमाविशन् ।भान्तमेवान्तरर्थौघमिच्छया भासयेद्बहिः ॥इति प्रत्यभिज्ञाकारिकोक्तार्थदृष्ट्या देहप्राणादिपदम् आविशन् चिद्रूपो महेश्वरो बहिर्मुखीभावावसरे नीलादिकमर्थं नियतदेशकालादितया यदा आभासयति तदा नियतदेशकालाद्याभासांशे अस्य स्रष्टृता अन्यदेशकालाद्याभासांशे अस्य संहर्तृता नीलाद्याभासांशे स्थापकता भेदेन आभासांशे विलयकारिता प्रकाशैक्येन प्रकाशने अनुग्रहीतृता ।यथा च सदा पञ्चविधकृत्यकारित्वं भगवतः तथा मया वितत्य स्पन्दसंदोहे निर्णीतम् ।एवमिदं पञ्चविधकृत्यकारित्वम् आत्मीयं सदा दृढप्रतिपत्त्या परिशील्यमानं माहेश्वर्यम् उन्मीलयत्येव भक्तिभाजाम् ।अत एव ये सदा एतत् परिशीलयन्ति ते स्वरूपविकासमयं विश्वं जानाना जीवन्मुक्ता - इत्याम्नाताः ।ये तु न तथा ते सर्वतो विभिन्नं मेयजातं पश्यन्तो बद्धात्मानः ॥ १० ॥
In plain words
But in the state of one bound in saṃsāra, is there in him any sign befitting Śiva, showing that it is Śiva himself who stands so? So it is loudly asked. There is, he says: Even so, he performs the five acts as that one does. This is the very thing that sets the view of non-duality with the Lord apart from those who teach Brahman: "The God who makes emanation and withdrawal, who brings about concealment and maintenance, who gives grace and destroys the distress of those who bow to him." By the principle that these words of the Svacchanda and other scriptures teach, the Lord whose self is cit always performs the five kinds of act. And just as the Lord, by spreading out the pure and the impure paths, performs emanation and the rest, which are the unfolding of his own nature, so too, as one whose power of cit is contracted, he carries out the five acts in the role of one bound in saṃsāra. Thus: "So, even in worldly life, the Lord, entering the body and the rest, makes the flood of objects that shine within shine outside, by his will." In the light of the meaning stated in this verse of the Pratyabhijñā Kārikās: the Great Lord whose form is cit, entering the level of body, prāṇa and the rest, at the moment of turning outward makes an object such as blue appear as fixed in a particular place, time and so on. Then, in respect of its appearing in a particular place, time and so on, he is its emanator; in respect of the appearing of other places, times and so on, he is its withdrawer; in respect of its appearing as blue and the like, he maintains it; in respect of its appearing as different, he conceals; and in making it shine as one with prakāśa, he gives grace. How the Lord always performs the five kinds of act I have settled at length in the Spandasaṃdoha. Thus this performing of the five kinds of act, which is one's own, when it is constantly dwelt upon with firm understanding, does indeed open up the sovereignty of the Great Lord for those who share in devotion. For this reason those who always dwell on it, knowing the universe as the unfolding of their own nature, are declared liberated while living. Those who do not, seeing the mass of knowables as separate on every side, are bound.