यस्य पुनः सद्गुरूपदेशं विना एतत्परिज्ञानं नास्ति तस्य अवच्छादितस्वस्वरूपाभिः निजाभिः शक्तिभिः व्यामोहितत्वं भवति ।इत्याहतदपरिज्ञाने स्वशक्तिभिर्व्यामोहितता संसारित्वम् ॥ १२ ॥तस्य एतस्य सदा संभवतः पञ्चविधकृत्यकारित्वस्य अपरिज्ञाने - शक्तिपातहेतुकस्वबलोन्मीलनाभावात् अप्रकाशने स्वाभिः शक्तिभिः व्यामोहितत्वं - विविधलौकिकशास्त्रीयशङ्काशङ्कुकीलितत्वं यत् इदमेव संसारित्वम् ।तदुक्तं श्रीसर्ववीरभट्टारकेअज्ञानाच्छङ्कते लोकस्ततः सृष्टिश्च संहृतिः ॥इति ।मन्त्रा वर्णात्मकाः सर्वे सर्वे वर्णाः शिवात्मकाः ॥इति च ।तथा हि - चित्प्रकाशात् अव्यतिरिक्ता नित्योदितमहामन्त्ररूपा पूर्णाहंविमर्शमयी या इयं परा वाक्शक्तिः आदि-क्षान्तरूपाशेषशक्तिचक्रगर्भिणी सा तावत् पश्यन्तीमध्यमादिक्रमेण ग्राहकभूमिकां भासयति ।तत्र च परारूपत्वेन स्वरूपम् अप्रथयन्ती मायाप्रमातुः अस्फुटासाधारणार्थावभासरूपां प्रतिक्षणं नवनवां विकल्पक्रियामुल्लासयति शुद्धामपि च अविकल्पभूमिं तदाच्छादितामेव दर्शयति ।तत्र च ब्राह्म्यादिदेवताधिष्ठितककारादिविचित्रशक्तिभिः व्यामोहितो देहप्राणादिमेव परिमितम् अवशम् आत्मानं मन्यते मूढजनः ।ब्राह्म्यादिदेव्यः पशुदशायां भेदविषये सृष्टिस्थिती अभेदविषये च संहारं प्रथयन्त्यः परिमितविकल्पपात्रतामेव संपादयन्ति पतिदशायां तु भेदे संहारम् अभेदे च सर्गस्थिती प्रकटयन्त्यः क्रमात्क्रमं विकल्पनिर्ह्रासनेन श्रीमद्भैरवमुद्रानुप्रवेशमयीं महतीम् अविकल्पभूमिमेव उन्मीलयन्ति ।सर्वो ममायं विभव इत्येवं परिजानतः ।विश्वात्मनो विकल्पानां प्रसरेऽपि महेशता ॥इत्यादिरूपां चिदानन्दावेशमग्नां शुद्धविकल्पशक्तिम् उल्लासयन्ति ।ततः उक्तनीत्या स्वशक्तिव्यामोहिततैव संसारित्वम् ।किंच चितिशक्तिरेव भगवती विश्ववमनात् संसारवामाचारत्वाच्च वामेश्वर्याख्या सती खेचरी-गोचरी-दिक्चरी-भूचरीरूपैः अशेषैः प्रमातृ-अन्तःकरण-बहिष्करण-भावस्वभावैः परिस्फुरन्ती पशुभूमिकायां शून्यपदविश्रान्ता किंचित्कर्तृत्वाद्यात्मक-कलादिशक्त्यात्मना खेचरीचक्रेण गोपितपारमार्थिकचिद्गगनचरीत्वस्वरूपेण चकास्ति भेदनिश्चयाभिमान-विकल्पनप्रधानान्तःकरणदेवीरूपेण गोचरीचक्रेण गोपिताभेदनिश्चयाद्यात्मकपारमार्थिकस्वरूपेण प्रकाशते भेदालोचनादिप्रधानबहिष्करणदेवतात्मना च दिक्चरीचक्रेण गोपिताभेदप्रथात्मकपारमार्थिकस्वरूपेण स्फुरति सर्वतो व्यवच्छिन्नाभासस्वभावप्रमेयात्मना च भूचरीचक्रेण गोपितसार्वात्म्यस्वरूपेण पशुहृदयव्यामोहिना भाति ।पतिभूमिकायां तु सर्वकर्तृत्वादिशक्त्यात्मकचिद्गगनचरीत्वेन अभेदनिश्चयाद्यात्मना गोचरीत्वेन अभेदालोचनाद्यात्मना दिक्चरीत्वेन स्वाङ्गकल्पाद्वयप्रथासारप्रमेयात्मना च भूचरीत्वेन पतिहृदयविकासिना स्फुरति ।तथा च उक्तं सहजचमत्कारपरिजनिताकृतकादरेण भट्टदामोदरेण विमुक्तकेषुपूर्णावच्छिन्नमात्रन्तर्बहिष्करणभावगाः ।वामेशाद्याः परिज्ञानाज्ञानात्स्युर्मुक्तिबन्धदाः ॥इति ।एवं च निजशक्तिव्यामोहिततैव संसारित्वम् ।अपि च चिदात्मनः परमेश्वरस्य स्वा अनपायिनी एकैव स्फुरत्तासारकर्तृतात्मा ऐश्वर्यशक्तिः ।सा यदा स्वरूपं गोपयित्वा पाशवे पदे प्राणापान-समान-शक्तिदशाभिः जाग्रत्स्वप्न-सुषुप्तभूमिभिः देह-प्राण-पुर्यष्टककलाभिश्च व्यामोहयति तदा तद्व्यामोहितता संसारित्वम् यदा तु मध्यधामोल्लासाम् उदानशक्तिं विश्वव्याप्तिसारां च व्यानशक्तिं तुर्यदशारूपां तुर्यातीतदशारूपां च चिदानन्दघनाम् उन्मीलयति तदा देहाद्यवस्थायामपि पतिदशात्मा जीवन्मुक्तिर्भवति ।एवं त्रिधा स्वशक्तिव्यामोहितता व्याख्याता ।चिद्वत् इति सूत्रे चित्प्रकाशो गृहीतसंकोचः संसारी इत्युक्तम् इह तु स्वशक्तिव्यामोहितत्वेन अस्य संसारित्वं भवति - इति भङ्ग्यन्तरेण उक्तम् ।एवं संकुचितशक्तिः प्राणादिमानपि यदा स्वशक्तिव्यामोहितो न भवति तदा अयम्… शरीरी परमेश्वरः ।इत्याम्नायस्थित्या शिवभट्टारक एव - इति भङ्ग्या निरूपितं भवति ।यदागमःमनुष्यदेहमास्थाय छन्नास्ते परमेश्वराः ।इति ।उक्तं च प्रत्यभिज्ञाटीकायाम्शरीरमेव घटाद्यपि वा ये षट्त्रिंशत्तत्वमयंशिवरूपतया पश्यन्ति तेऽपि सिध्यन्तिइति ॥ १२ ॥
In plain words
But one who, lacking a true guru's teaching, does not fully know this, is bewildered by his own powers, whose own nature is concealed. He says: When this is not fully known, being bewildered by one's own powers is the state of saṃsāra. When this, the performing of the five kinds of act that is always present, is not fully known, that is, does not come to light because one's own strength, which śaktipāta brings out, has not opened, then being bewildered by one's own powers, that is, being nailed down by the spikes of every kind of doubt, worldly and scriptural, is itself the state of saṃsāra. As it is said in the Sarvavīrabhaṭṭāraka: "From ignorance the world doubts; from that come emanation and withdrawal." And: "All mantras are made of letters, and all letters are of the nature of Śiva." Thus: there is this supreme power of speech, not separate from the prakāśa of cit, whose form is the great mantra ever arisen, made of the vimarśa of full I-ness, carrying within her the whole wheel of powers whose form is the letters from a to kṣa. She first makes the level of the perceiver shine, through the sequence of paśyantī, madhyamā and the rest. There, not displaying her own nature as the supreme, she raises up for the knower in māyā, moment by moment, the ever-new activity of vikalpa, whose form is the unclear appearing of particular objects; and even the pure level free of vikalpa she shows only as covered over by it. And there, bewildered by the varied powers of the letters beginning with ka, presided over by the goddesses beginning with Brāhmī, the deluded person takes the self to be nothing but the body, prāṇa and the rest, limited and helpless. In the state of the bound one, the goddesses beginning with Brāhmī spread emanation and maintenance over difference and withdrawal over non-difference, and so make him only a vessel for limited vikalpas. But in the state of the Lord they reveal withdrawal in difference and emanation and maintenance in non-difference, and, wearing vikalpa away step by step, they open up that great level free of vikalpa itself, which is entry into the mudrā of Bhairava. "For one who knows fully, 'All this splendour is mine', who is the Self of the universe, there is the state of the Great Lord even while vikalpas flow." They raise up the pure power of vikalpa of the kind this verse and the like describe, sunk in absorption into the ānanda of cit. So, by the principle stated, being bewildered by one's own powers is itself the state of saṃsāra. Moreover, the power of citi herself, the Blessed One, is called Vāmeśvarī, because she emits the universe and because her ways in saṃsāra run contrary. She shines forth as all the forms of Khecarī, Gocarī, Dikcarī and Bhūcarī, whose natures are the knower, the inner organ, the outer organs and things. In the role of the bound one, resting in the level of the void, she appears as the wheel of Khecarī, which is the powers of kalā and the rest, consisting of limited agency and the like, with her true nature as moving in the sky of cit concealed. She shines as the wheel of Gocarī, in the form of the goddesses of the inner organ, in which certainty of difference, conceit and the making of vikalpa are foremost, with her true nature, certainty of non-difference and the like, concealed. She shines forth as the wheel of Dikcarī, in the form of the deities of the outer organs, in which seeing difference and the like is foremost, with her true nature, the spreading of non-difference, concealed. And she shines as the wheel of Bhūcarī, in the form of knowables whose nature is to appear as cut off on every side, with her own nature as the self of all concealed; and this bewilders the bound one's heart. But in the role of the Lord she shines as Khecarī, moving in the sky of cit, whose nature is the powers of all-doing and the rest; as Gocarī, whose nature is certainty of non-difference and the like; as Dikcarī, whose nature is the seeing of non-difference and the like; and as Bhūcarī, as knowables whose essence is the spreading of non-duality, like limbs of her own; and this opens the Lord's heart. And so it is said by Bhaṭṭa Dāmodara in his Vimuktakas, with an unforced reverence born of a natural wonder: "Vāmeśī and the others, dwelling in the knower, full or limited, in the inner and outer organs, and in things, give liberation when fully known and bondage when not known." And so being bewildered by one's own powers is itself the state of saṃsāra. Further, the Supreme Lord, whose self is cit, has one single power of sovereignty, his own, never departing, whose nature is agency, the essence of vibrant shining. When she conceals her own nature and, at the level of the bound one, bewilders through the states of the powers prāṇa, apāna and samāna, through the levels of waking, dream and deep sleep, and through the portions that are body, prāṇa and puryaṣṭaka, then being bewildered by her is the state of saṃsāra. But when she opens up the power of udāna, which rises in the central abode, and the power of vyāna, whose essence is pervading the universe, whose forms are, in turn, the state of turya and the state of turyātīta, dense with cit and ānanda, then, even in the state of the body and the rest, there is jīvanmukti, which is the state of the Lord. Thus bewilderment by one's own powers has been explained in three ways. In the sūtra beginning "The one who is cit" it was said that the prakāśa of cit, having taken on contraction, is the one bound in saṃsāra; here it is said in another way, that his being bound in saṃsāra comes from being bewildered by his own powers. Thus, when this one, though his powers are contracted and he has prāṇa and the rest, is not bewildered by his own powers, then he is "… the embodied Supreme Lord," Lord Śiva himself, as scripture holds. This is shown by implication. As the Āgama says: "Taking on human bodies, Supreme Lords dwell hidden." And it is said in the Pratyabhijñā commentary: "Those who see even the body, or a pot and the like, as made of the thirty-six tattvas, in the form of Śiva, they too attain accomplishment."