अथातिदुर्घटकारिस्वातन्त्र्यात्मकं माहेश्वरं रूपं स्तोतुमाहनिरुपादानसंभार-मभित्तावेव तन्वते ।जगच्चित्रं नमस्तस्मैकलाश्लाघ्याय शूलिने ॥ ९ ॥स्वातन्त्र्यशक्तिभित्त्युट्टङ्कितेच्छाज्ञानक्रियारात्रयोद्भासिशूलभृते नमः, गच्छति तत्तदवस्थावैचित्र्यम् इति जगत् - अनाश्रितशिवादिक्षित्यन्तं, चित्रं - नानारूपम् ; अथ च तदेव चित्रं चित्रमिव तत्तदनन्तरुद्रक्षेत्रज्ञाद्याभासमयमपि भित्तिमात्रतत्त्वमेव, तथा भूतमपि च तदतिरिक्तमिव इति आश्चर्यकारि, चित्रम् इति व्यस्तं समस्तं च, अभित्तौ - निषेधावभासरूपायां महाशून्यभित्तौ, तन्वते - उट्टङ्कितवते, अ - मा - नो - नाः प्रतिषेधे इति स्थित्या अकारः प्रतिषेधवाची, अरूपा शून्यात्मा भित्तिः अभित्तिः; कथं तन्वते ? निरुपादानसंभारम्, उपादानं - मायाप्रकृत्यादि, संभारः - कर्मादिः सहकारिग्रामः, तेन निष्क्रान्तं कृत्वा उपादानसहकार्यादेरपि तदाभास्यत्वेन जगन्मध्य एव अनुप्रवेशात् अन्यथा शशविषाणतुल्यत्वात् तदित्थं परमेश्वरः कलया - स्वशक्तिवैदग्ध्येनैव श्लाघ्यः ।आश्चर्यं च एतत् - अनुपादानादिप्रपञ्चम् अभित्तिकं चित्रम् इति, न चैतत् असंभाव्यं, संकल्पस्वप्नयोरिव निर्माणादौ संविद एव भगवत्याः तत्तदाभासोल्लासकत्वदर्शनात् ॥ ९ ॥
In plain words
Next, to praise the form of the Great Lord, whose nature is the freedom that does what is utterly hard to do, he says: Homage to Him, the bearer of the trident, worthy of praise for His skill, who spreads out the picture of the world without material cause or gathered means, on no wall at all. Homage to the bearer of the trident, which shines with the three prongs of will, knowledge and action carved out on the wall of the power of freedom. ‘World’ is so called because it goes on to the variety of each state: from Anāśrita Śiva down to earth. ‘Picture’, that is, of many forms; and further, that very picture, like a picture, though made of the appearing of each of the endless Rudras, kṣetrajñas and the rest, is in truth nothing but the wall, and though it is so, it is as if separate from it: so it is a wonder. ‘Citra’ is taken both as a separate word and in the compound. ‘On no wall’, that is, on the wall of the great void, whose form is the appearing of negation, He ‘spreads out’, that is, has carved out. By the rule ‘a, mā, no, nāḥ in negation’, the letter a expresses negation: a wall that is formless, whose nature is void, is ‘no wall’. How does He spread it out? ‘Without material cause or gathered means’: the material cause is māyā, prakṛti and the like; the gathered means is the host of co-operating causes, karma and the rest; He does it free of these, for even the material cause, the co-operating causes and the rest, since they are made to appear by Him, enter into the midst of the world itself, and otherwise they would be like the horn of a hare. So in this way the Supreme Lord is ‘worthy of praise for His skill’, that is, for the cleverness of His own power alone. And this is a wonder: a picture, a spread without material cause and the rest, without a wall. Nor is this impossible, for, as in imagination and in dream, so in fashioning and the like, saṃvid herself, the Blessed One, is seen to make each appearance well up.