औन्मुख्यस्य य आभोगः स्थूलः सेच्छा व्यवस्थिता ।नैचान्मुख्यप्रसङ्गेन शिवः स्थूलत्वभाक् क्वचित् ॥ १७ ॥यथा जलस्य पूर्वं निस्तरङ्गस्यातितरङ्गितां गच्छतः सूक्ष्मः पूर्वः कम्प औन्मुख्यरूपः, पाणेश्च मुष्टितां गच्छतः पूर्वः सुसूक्ष्मः कम्पो दृश्यते, तथा बोधस्य स्वरूपस्थस्य पूर्णस्य विश्वरचनां प्रति अभिलाषमात्ररचनायोग्यताया यः प्रथमो विकासः प्रवृत्त्यारम्भस्तदौन्मुख्यं प्रचक्षते ।प्रवृत्त्यारम्भश्च निर्वृतावप्यभेदाख्यातिधर्मत्वेन तस्याः प्रथनात् ।यदेतदौन्मुख्यं, सैव किंचिदुच्छूनता कथ्यते भट्टप्रद्युम्नेन तत्त्वगर्भे ।अन्यैरपि तरङ्गोर्म्यादिशब्दैरपि ।तस्यौन्मुख्यस्येच्छा कार्या ।तस्य हि योऽसावाभोगो ज्ञानादिकार्योत्पादनसमर्थो विस्तृतो दार्ढ्यमय उत्तरो भागोऽत एव रचनास्थाविकासदार्ढ्यात् स्थूलः, सेच्छा व्यवस्थिता ।नचोच्छूनतादिव्यपदेश्यौन्मुख्यप्रसङ्गेन शिवो बीजमिव स्थौल्यभाक् ।इच्छाद्यसद्भावे वा अन्यत्र क्वचित् वस्तुतो न स्थौल्यं चिदात्मनः प्रतिबिम्बकल्पैर्भावैरनाधिक्यात् ।नापि तदात्मताप्रथा भ्रान्तिरिति सर्वमुक्तं टीकायाम् ॥ १७ ॥
In plain words
The gross expanse of aunmukhya: that is established as will. Nor, through the occurrence of aunmukhya, does Śiva anywhere come to share in grossness. As in water, earlier without waves, going into great waves, there is a first subtle trembling, which is of the form of aunmukhya, and as in a hand closing into a fist a first, most subtle trembling is seen, so in awareness, abiding in its own form and full, the first unfolding, towards creating the universe, of its fitness to create, which is desire alone, the beginning of its going forth: that they call aunmukhya. And there is a beginning of going forth even in bliss, because bliss unfolds with the non-recognition of non-difference as its property. This aunmukhya is just what Bhaṭṭa Pradyumna calls ‘a slight swelling’ in the Tattvagarbha. Others too call it by the words ‘wave’, ‘billow’ and the like. Will is the effect of that aunmukhya. For its ‘expanse’, its later part, spread wide and made of firmness, able to produce the effects knowledge and the rest, ‘gross’ for that very reason, since the unfolding of its regard for creating has grown firm: that ‘is established as will’. ‘Nor’, through the occurrence of aunmukhya, which may be spoken of as a swelling and the like, does Śiva come to share in grossness, as a seed does. Or, where will and the rest are absent, ‘anywhere’ else, there is in truth no grossness of the self that is cit, since things, which are like reflections, bring it no increase. Nor is the appearing of its being one with them an error: all this is stated in the Ṭīkā.