तत्त्वं वस्तुत एकं तु शिवाख्यं चित्रशक्तिकम्
In reality, the principle is one alone, called Śiva, endowed with manifold powers.
चिज्जडानुग्रहार्थाय कृत्वा रूपाणि वै प्रभुः
For the purpose of granting grace to consciousness and matter, the Lord indeed assumes forms.
मुक्तिं च विश्वेषां स्वव्यापारे समर्थेताम्
And he is able, by his own activity, to grant liberation to all beings.
शिवसामान्यरूपो हि मोक्षस्तु चिदनुग्रहः
Liberation is indeed the universal form of Śiva, which is the bestowal of consciousness.
तेनानुग्राहकः शम्भुस्तद्भुक्त्यै प्रभुर्व्ययः
Therefore, Śambhu is the bestower of grace; the Lord is imperishable for the enjoyment of that.
कर्त्तोपादानकरणैर्विना कार्ये न दृश्यते
Without agent, material, and instruments, an effect is never seen.
नित्यैका च शिवा शक्त्या ह्यनादिनिधना सती
Śiva's power is indeed eternal and one, being without beginning or end.
स्वभावान्मोहजननी स्वचिताजनकर्मभिः
By her own nature, she is the mother of delusion, through the actions of her own will.
कर्माण्यावेक्ष्य विद्येशो मायां विक्षोभ्य शक्तिभिः
The Lord of knowledge, having considered the actions, agitates Māyā through his powers.
सृजत्यादो कालतत्त्वं नानाशक्तिमयी च सा
At first, he creates the principle of time, which itself is composed of various powers.
सूते ह्यनन्तरं माया शक्तिं नियमनात्मिकाम्
Immediately, Māyā gives birth to the power whose nature is regulation.
अनन्तरं च सा माया नित्या विश्वविमोहिनी
Next, that eternal Māyā, the great deluder of the universe, arises.
एकतस्तु नृणां येन कलयित्वा मलं ततः
From her alone, after producing impurity in people,
कालेन च नियत्योपसर्गतां समुपेतया
and by means of time, she attains the state of constraint through necessity.
प्रदर्शनाथ वै पुंसो विषयाणां च सा पुनः
For the sake of demonstration, she again presents to the person the objects of the senses.
विद्या त्वावरणं भित्वा ज्ञानशक्तेः स्वकर्मणा
But knowledge, breaking through the covering by its own action of the power of wisdom,
करोति भोग्यं यानासौ करणेन परेण वै
makes that which is to be enjoyed accessible, indeed, by means of the supreme instrument.
भोग्ये भोगं च भोक्तारं तत्परं करणं तु सा
In the object of enjoyment, the enjoyment and the enjoyer—that supreme instrument is she.
सुखादिरूपो विषयाकारा बुद्धिः समासतः
In brief, intellect takes the form of pleasure and so on, and assumes the shape of the objects.
यद्यर्कवत्प्रकाशा धीः कर्मत्वाञ्च तथापि हि
Even if intellect is luminous like the sun, still it is of the nature of action.
संबन्धात्कारणाद्यैस्तद्भोगौत्सुक्येन चोदनात्
Because of its connection with the instruments and the rest, and due to the urge for enjoyment,
अकर्तृत्वाभ्युपगमे भोक्तृत्वाख्या वृथास्य तु
If non-agency is accepted, then the designation of enjoyer for it is indeed in vain.
कर्तृत्वरहिते पुंसि करणाद्यप्रयोजके
When there is no agency in the person, the instruments and the rest serve no purpose.
करणादिप्रयोक्तृआत्वं विद्ययैवास्य संमतम्
Its role as the agent of the instruments and the rest is accepted only through knowledge.
येन भोग्याय जनिता भिद्यङ्गे पुरुषे पुनः
By which, for the sake of enjoyment, difference is produced again in the embodied person.
एभिस्तत्त्वैश्च भोक्तृत्वदशायां कलितो यदा
And when, through these principles, he is established in the state of enjoyer,
कलैव प्रश्चादव्यक्तं सूते भोग्याय चास्य तु
Just as time, in due course, brings forth the unmanifest for the sake of its own experience.
गुणानामविभागो ऽत्र ह्याधारे क्ष्मादिभागवत्
Here, the distinction of the qualities is not present in the substratum, which is earth and the rest, O sage.
त्रय एव गुणा ह्यषामव्यक्तादेव संभवः
Indeed, only three qualities arise from the unmanifest.
गुणतो धीश्च विषयाध्यवसायस्वरूपिणी
From the qualities arises intellect, whose nature is determination regarding objects.