इदानीं समस्तशास्त्रार्थं संक्षेपेण सयुक्तिकं प्रतिजानीतेआत्मैव सर्वभावेषु स्फुरन्निर्वृतचिद्विभुः ।अनिरुद्धेच्छाप्रसरः प्रसरद्दृक्क्रियः शिवः ॥ २ ॥सर्वभावेषु स्वात्मैव शिव इति व्यवहर्तव्यमिति प्रतिज्ञा ।निर्वृतचिदित्यादिविशेषणकलापो हेतुः ।स्फुरन्निति धर्मिणो हेतोश्च स्वसंवेदनप्रत्यक्षं प्रमाणम् ।अत एव स्फुरन्निति पृथक्पदम् ।निर्वृतचित्त्वाद्येव च शिवत्वमित्यर्थाच्छिवलक्षणमपि दर्शितम् ।तस्मिंश्च सिद्धे विषये, शिवत्वव्यवहारमात्रं तद्विषयं साध्यत ईश्वरप्रत्यभिज्ञोक्तक्रमेण ।यथा च चिन्निर्वृत्तीच्छाज्ञानक्रिया घटपटपर्यंतसर्वभावेषु भासमानेषु स्फुरन्ति, तथाग्रतो वक्ष्यते ।शक्तिशक्तिमतोरभेदाच्छक्तिमतश्चैक्यात् शक्तिपञ्चकं परापराद्यवस्थाव्यवहर्तृप्रमात्रपेक्षयेतीश्वरप्रत्यभिज्ञोक्तनीत्या पुरस्ताद्वक्ष्यते ।निर्वृता वेद्यनिराकांक्षा पूर्णा चिद्यस्य सः, तथा विभुरात्मसात्कृतसमस्तवेद्यार्थः, अनिरुद्ध इच्छाप्रसरो यस्य, प्रसरन्त्यौ दृग्ज्ञानं क्रिया च यस्य स तथालक्षणः शिवः सर्वेष्वात्मैव ॥ २ ॥
In plain words
Now, in brief and with its reasoning, he sets out the meaning of the whole treatise as his proposition: In all things it is the self alone, shining forth, of blissful cit, all-pervading, the spread of whose will is unhindered, whose seeing and action spread forth, that is Śiva. That in all things one's own self alone is to be spoken of as Śiva: this is the proposition. The cluster of qualifiers beginning ‘of blissful cit’ is the reason. ‘Shining forth’ names the means of knowing for both the subject and the reason: direct perception in one's own awareness. That is why ‘shining forth’ stands as a separate word. And since being Śiva is nothing but the blissfulness of cit and the rest, the definition of Śiva too is shown by implication. And once that object is established, only the usage of calling it Śiva, with that as its object, is to be proved, in the manner stated in the Īśvarapratyabhijñā. And how cit, bliss, will, knowledge and action shine forth in all things as they appear, down to pots and cloth, will be told further on. Since power and its possessor are not different, and the possessor of power is one, the five powers are spoken of with regard to the knower who deals in usage with the supreme-and-lower state and the rest; this too will be told further on, by the reasoning stated in the Īśvarapratyabhijñā. He whose cit is blissful, wanting nothing knowable, full; all-pervading too, having made every knowable thing his own; whose spread of will is unhindered; whose seeing, that is, knowledge, and whose action spread forth: Śiva, so defined, is the self itself in all.