तदेवं नाडीसंहाराद्याणवोपायक्रमासादितमोहजयोन्मज्जच्छुद्धविद्यात्मकशाक्तबलासादनप्रकर्षाद् आत्मीकृतपरामृतह्रदात्मकशाम्भवपदो योगी -स्वमात्रानिर्माणमापादयति ॥ १७ ॥स्वस्य चैतन्यस्य संबन्धिनी मात्रा चिद्रसाश्यानतात्मा अंशः तद्रूपं यथेष्टवेद्यवेदकावभासात्मकं निर्माणमापादयति निर्मितत्वेन दर्शयति ।यदुक्तं श्रीस्वच्छन्देतदेव भवति स्थूलं स्थूलोपाधिवशात्प्रिये ।स्थूलसूक्ष्मविभेदेन तदेकं संव्यवस्थितम् ॥इति ।प्रत्यभिज्ञायामपिआत्मानमत एवायं ज्ञेयीकुर्यात्पृथक्स्थिति ।ज्ञेयं न तु … ॥इति ।आगमेऽपिजलं हिमं च यो वेद गुरुवक्त्रागमात्प्रिये ।नास्त्येव तस्य कर्तव्यं तस्यापश्चिमजन्मता ॥इति अनेनैव आशयेन उक्तम् ।एतदेवइति वा यस्य संवित्तिः क्रीडात्वेनाखिलं जगत् ।स पश्यन्सततं युक्तो जीवन्मुक्तो न संशयः ॥इति-अनेन स्पन्दे प्रतिपादितम् ॥ १७ ॥
In plain words
He brings about a creation of his own measure. So the yogin who, through excellence in gaining the strength of Śakti, which is pure knowledge emerging from the conquest of delusion attained by the sequence of the āṇava upāya beginning with the withdrawal of the channels, has made his own the śāmbhava state, the lake of supreme nectar: The measure (mātrā) belonging to his own consciousness is a portion whose nature is the thickening of the essence of consciousness. He brings about a creation of that form, made of the appearing of knowables and knowers as he wishes; that is, he shows it as created. As the Svacchanda says: "That very thing becomes gross, beloved, because of a gross limiting condition; through the distinction of gross and subtle, that one thing stands arranged." And in the Pratyabhijñā too: "For this very reason he can make himself an object of knowledge, standing apart; but an object of knowledge not …" And in the scripture too it is said with just this intent: "He who knows water and ice, beloved, through the teaching from the mouth of the guru, has nothing at all left to do: his birth is his last." This very point is set out in the Spanda by: "Or one whose awareness is this, who sees the whole world as play, ever joined, is liberated while living; of this there is no doubt."