शक्त्या निर्वृतचित्त्वस्य तदभागविभागयोः ।एवमुक्तप्रकारेण त्रितयात्मना इच्छाज्ञानक्रियारूपया शक्त्या न वियोगः कदाचिदपि निर्वृतं चित्त्वं चिद्रूपत्वं निर्विवादं यस्य तथा चिदानन्दशक्त्योः परापराद्यवस्थास्वपि समर्थनात् ।केवलं परावस्थायामेषितव्याद्यभावादिच्छाद्यभावशङ्कायां तत्संभवो निगमितश्चिदानन्दानुवादेन ।तासां शक्तीनामविभागविभागयोः परत्वापरत्वावस्थाभेदेषु ज्ञेयादिसद्भावे शक्तीनां विभागव्यवहारात् तस्य प्रमातुरिच्छादि शक्तिभिर्न विरहः ॥ ६ ॥विभागे यथा शक्तिपञ्चकस्थितिस्तथा वक्तव्यं, तत्क्रमेणाहयदा तु तस्य चिद्धर्मविभवामोदजृम्भया ॥ ७ ॥
In plain words
Śakti, for him whose cit is blissful, in its undivided and its divided states. ‘So’, in the way described, there is never at all any separation from the threefold Śakti, which is will, knowledge and action, for him whose being cit, his being of the form of cit, is ‘blissful’, beyond dispute; for the powers of cit and ānanda have been upheld likewise in the supreme-and-lower state and the rest. Only, in the supreme state, where one might suspect that there is no will and the rest because there is nothing to be willed and the rest, their presence has been concluded by restating cit and ānanda. ‘In their undivided and their divided states’, those powers: in the different states of the supreme and the lower, the powers are spoken of as divided when there is a knowable and the rest; so that knower is never without the powers of will and the rest. How the five powers stand in division must be told, and he tells it in its sequence: But when, through the expanding of the delight of the splendour that is the nature of his cit,