बिभ्रद्बिभर्ति रूपाणि तावता व्यवहारतः ।यावत्स्थूलं जडाभासं संहतं पार्थिवं घनम् ॥ ३३ ॥तस्मादेवमुक्तेन क्रमेण स्वरूपानुप्रविष्टचिन्निर्वृतिरूपशक्तिद्वयः प्रकाशानन्दमयः पूर्णः परमेश्वरः शिवः प्रसृतः कदाचित् प्रथमतः ।शक्तिमात्रक औन्मुख्ये विषयाननुषक्ते निर्वृतिमये इच्छापूर्वभागे परापरावस्थारम्भदशायां तदनुरूपं रूपं बिभर्ति ध्यायिनां ध्येयम् ।कदाचिदिच्छातः इच्छाशक्तिरूपत्वात् निमित्तात् ।अथवा इच्छारूपमासाद्य तदनुरूपं पूर्ववद्रूपं बिभर्ति ।कदाचित्पुनः ज्ञानशक्तिरूपत्वात् सदाशिवरूपं बिभर्ति ।क्रियातो ज्ञाने तु प्रागुक्तनयेनाधिक्यात् ।ऐश्वरीं तु स्थितिं कदाचित्क्रियाशक्तेः समाभोगात् पर्यन्तप्राप्तविस्तारात् बिभर्ति ।कदाचित् परापरावस्थान्तरभिन्नाशेषवेद्यवेदकरूपबोधात्मप्रमात्रवस्थया मन्त्रादिरूपतां बिभर्ति ।एकान्तभिन्नतैव वेद्यस्य विश्वस्य स्थूलत्वम् ।प्रमातॄणां च बोधात्मत्वेऽपि शिवेच्छातो भेदापत्तेः स्थूलत्वम् ।अतो वेदनस्यापि स्थूलत्वम्, इदं तु विद्यात्वम् ।अन्ये चैनां विद्यां भेदोल्लासात् महामायामिच्छन्ति ।कदाचिदात्मप्रच्छादनात्मकाभेदाख्यातिमयीं संसाररूपां भ्रान्तिं क्रीडामेव कथंचन तथास्वभावत्वात् कुर्वतो मायाशक्तिरपरावस्था बीजभूता रूपमिति चोक्तानि तत्त्वानि आदिभूतानि येषां षट्त्रिंशतस्तत्त्वानां, तद्रूपतां सामान्येन बिभ्रत् तद्विशेषरूपाण्यपि बिभर्ति तावता प्रसिद्धव्यवहारनिष्पत्तेः ।अप्रसिद्धव्यवहारान्तरमस्तु ईश्वरस्य कार्याणामनियमात्, तदात्मता तु तेषामपि युक्तियुक्ता न बाधितुं शक्या ।इत्येतावत् प्रतिजानीमहे ।षट्त्रिंशत्संख्या पूर्यते यावत् पार्थिवंतत्त्वम्, तदनन्तरं नोपलभ्यतेऽत्र तथा ।पार्थिवं तत्त्वं स्थूलत्वात् पर्यन्तवर्ति ।अनेकसहकारिसंपाद्यविशेषं कारणात्कार्यं स्थूलं भवति व्यक्ततरत्वात् नतु सूक्ष्मम् ।महत्त्वेऽपि प्रधानादेः कारणस्य सौक्ष्म्यमेव ।तथा चिन्मयत्वात् सर्वस्य यावत्प्रकाशान्वयः ।सत्त्वात्प्रभृति जलतत्त्वेऽपि शुक्लप्रकाशवर्णे तावत्कारणता संभाव्या ।पार्थिवेऽपि तु यावत् तदस्ति चित्प्रकाशैक्याख्यातिमात्रात् पृथक् प्रकाशात्मत्वेऽपि ।तदुक्तम् जडाभासं कार्ष्ण्यात् जडोऽप्रकाश आभासो रूपमस्येति तत् ।आकाशादिमहाभूतमयतन्मात्रपञ्चकव्यूहनात्मतया संहतम्, अनन्तरं संपर्कान्तरासंभवादन्त्यकार्यम्, अत एव बहूनां संघाताद्घनं स्वदेशान्तरप्रतिबन्धकम् अत्यन्तपरसंमिश्रणासहं परिपुष्टद्वैतदृष्टिपर्यन्तनिविष्टम् ॥ ३३ ॥
In plain words
bearing that, he bears its forms, as far as usage goes, up to the earthen: gross, appearing inert, compact and dense. So, in the order thus stated, Śiva, the Supreme Lord, full, made of prakāśa and ānanda, whose two powers, in the form of cit and of bliss, have entered into his own form, ‘having spread forth’, ‘at one time’, that is, first, ‘in power alone’, in aunmukhya, not yet attached to an object, made of bliss, the earlier part of will, at the stage where the supreme-and-lower state begins, ‘bears a form’ in keeping with it, which those who meditate meditate upon. ‘At one time, from will’: from will as its occasion, since he has the form of the power of will. Or else, having taken on the form of will, he bears, as before, a form in keeping with it. At another time, since he has the form of the power of knowledge, he bears the form of Sadāśiva; for in knowledge there is an excess over action, in the way stated before. And ‘the state of Īśvara’ he bears ‘at one time’ ‘from the full expanse of the power of action’, from its spread having reached its limit. At one time, through the state of knowers whose self is awareness, in the form of the whole of the knowable and the knower, divided within the supreme-and-lower state, he bears the nature of mantra and the rest. The grossness of the knowable universe is just its being wholly divided. And the knowers, though their self is awareness, are gross because, through Śiva's will, they fall into difference. Hence knowing too is gross, and this is the nature of vidyā. Others hold this vidyā to be Mahāmāyā, because difference unfolds in it. At one time, of him who ‘in some way’, since that is his nature, makes error, whose form is saṃsāra, made of the non-recognition of non-difference, whose nature is the hiding of himself, into nothing but play: the power of māyā, the lower state, which is the seed, and ‘form’, the tattvas so named, are the first of the thirty-six tattvas; bearing their nature in general, he bears their particular forms as well, ‘as far as usage goes’, since by that much the familiar course of usage is accomplished. Let there be some other usage, not familiar to us, since the works of the Lord are bound by no rule; but that they too are his very self stands to reason and cannot be denied. This much we set out as our proposition. The number thirty-six is completed ‘up to the earthen’ tattva; after it, nothing of that kind is found here. The earthen tattva stands at the limit because it is gross. An effect, whose particular nature is brought about by many contributing causes, is gross compared with its cause, because it is more manifest, and not subtle. Even when a cause such as pradhāna is great, it is subtle all the same. So, since everything is made of cit, as far as prakāśa runs through it, from sattva onwards, even in the water tattva, whose colour is white prakāśa, being a cause can to that extent be granted. But in the earthen too, as far as that is present, it is separate only through the non-recognition of its oneness with the prakāśa of cit, even though its self is prakāśa. That is why it is called ‘appearing inert’: because of its blackness, its appearance, its form, is inert, without prakāśa; such is it. ‘Compact’, since its nature is the arrangement of the five tanmātras that make up the great elements beginning with space; the last effect, since no further combining is possible after it; and for that very reason ‘dense’, from the massing of many, barring anything else from its own place, unable to bear any mingling with another, set at the far limit of the fully grown view of duality.