विचित्ररचनानानाकार्यसृष्टिप्रवर्तने ।भवत्युन्मुखिता चित्ता सेच्छायाः प्रथमा तुटिः ॥ ८ ॥चिद्रूपस्य शिवभट्टारकस्य धर्मः स्वभावो यो विभवः पञ्चविधकृत्यनिर्वृत्तियोग्यता, तस्यामोदश्चमत्कारस्तथास्वरूपपरामर्शरूपस्तस्य जृम्भा विश्वात्मतया विकसनम् ।यदुक्तं मया स्तोत्रेस्फारयस्यखिलमात्मना स्फुरन्विश्वमामृशसि रूपमामृशन् ।यत्स्वयं निजरसेन घूर्णसेतत्समुल्लसति भावमण्डलम् ॥इति ।घूर्णनं जृम्भोक्ता, तया जृम्भया हेतुभूतया स्थितिस्वरूपस्यैव मायीयाभेदाख्यातिवैचित्र्यरचनोपलक्षिता तत्स्वभावा या नानाकार्यसृष्टिः, तत्प्रवर्तने यदोन्मुखिता उन्मुखवदाचरिता वस्तुतो द्वितीयाभावात् नैरपेक्ष्येणान्तर्मुखित्वात् चित्ता चैतन्यमेव, तदा सा तुटिः सूक्ष्मकालपरिच्छिन्न इच्छाप्रथमभागः ।अत्र चैतावच्छक्तिकलापो व्यवहर्तॄणां परमार्थपदमारुरुक्षतां संभाव्यत इत्येवं निर्दिश्यते, नतु मायातत्त्वादूर्ध्वं कालविभागसंस्पर्शः ।अथवा मायोर्ध्वेऽपि परापररूपत्वादवस्थाविशेषस्य कालविभागोऽपि स्यादित्यत एव तुटिरित्युक्तम् ।सर्वं चैतत्प्रत्यभिज्ञायामुक्तम् ॥ ८ ॥
In plain words
his being cit becomes turned towards setting in motion the emanation of manifold effects of varied design, that is the first tuṭi of will. The ‘nature’, the own nature, of Lord Śiva, whose form is cit, is the ‘splendour’: the capacity to accomplish the five acts. Its ‘delight’ is the wonder that is the parāmarśa of his own form as such; and its ‘expanding’ is its unfolding as the universe. As I have said in my Stotra: “Shining as yourself, you spread out everything; holding your own form in awareness, you hold the universe in awareness. That you yourself reel in your own savour is why the circle of things shines forth.” So I said. The reeling is what is called ‘expanding’. Through that expanding, as its cause, there is the emanation of manifold effects, whose nature is that of his very own abiding form, and which is marked by the varied design of the māyīya non-recognition of non-difference. When, in setting it in motion, his ‘being cit’, which is consciousness itself, ‘becomes turned towards’, acts as though it were turned towards (for in reality there is no second, and since it needs nothing it faces within), then that is the ‘tuṭi’, the first part of will, bounded by a subtle span of time. And here this whole cluster of powers is set out in this way because it can be conceived by those engaged in usage who long to climb to the level of the highest truth; it is not that above the tattva of māyā there is any touch of the division of time. Or else: even above māyā, since a particular state is of the supreme-and-lower form, there could be a division of time too; that is precisely why ‘tuṭi’ is said. And all this is stated in the Pratyabhijñā.