हिन्दी
Adoration to Siva who eternally brings about the five processes who makes manifest the Highest Reality which is at the same time the Highest Value viz., His Self (which is also the Real Self of each individual) that is a mass of consciousness and bliss.
Out of the great ocean (of the doctrine) of Recognition which is the quintessence of the secret doctrine concerning Sankara is brought out the cream (i.e. the essential part) by Ksemaraja to nullify the poison of samsara.
The absolute Citi of its own free will is the cause of the Siddhi of the universe.
By the power of her own will (alone), she (citi) unfolds the universe upon her own screen (i.e. in herself as the basis of the universe).
That (i.e. the universe) is manifold because of the differentiation of reciprocally adapted (anurupa) objects (grahya) and subjects (grahaka).
The (individual) experient also, in whom citi or consciousness is contracted has the universe (as his body) in a contracted form.
Citi (universal consciousness) itself descending from (the stage of) Cetana (the conscious stage disposed to apprehend objects) becomes Citta (individual consciousness) inasmuch as it becomes contracted (Sankocini) in conformity with the objects of consciousness (cetya).
The Mayapramatr consists of it (i. e. Citta).
And (though) he is one, he becomes of two-fold form, threefold, fourfold, and of the nature of seven pentads.
The positions of the various systems of philosophy are only various roles of that (Consciousness or Self).
In consequence of its limitation of Sakti, reality which is all consciousness, becomes the mala-covered samsarin.
Even in this condition (of the imperial self), he (the individual; does the five krtyas (deeds) like Him (i.e. like Siva).
Manifesting, relishing, experiencing as self-settling of the seed, dissolution.
To be a samsarin means being deluded by one’s own powers because of the ignorance of that (authorship of the five-fold act).
Acquiring the full knowledge of it (i.e. of the authorship of the five-fold act of the Self), Citta itself (i.e., the individual consciousness) by inward movement becomes Citi (i.e., the universal consciousness) by rising to the status of Chetna.
The fire of Citi even when it descends to the (lower) stage, though covered (by maya) partly burns the fuel of the known (objects).
In acquiring the (inherent) power, of Citi, he, the aspirant assimilates the universe to himself.
When the bliss of Citi is attained, there is lasting consciousness of identity with Cit even in the body etc. which are experienced. This state is jivanmukti (i.e., liberation even while one is alive).
By the development of the Madhya (center) is there acquisition of the bliss of Cit.
Herein the means are, dissolution of vikalpa, sankoca and vikasa of sakti, cutting of the vahas, the practice (of the contemplation) of the koti (point, extermity) of the beginning and the end etc.
In vyutthana which is full of the aftereffects of samadhi, there is the attainment of permanent samadhi by dwelling on one’s identity with Cit (the universal, supreme consciousness) over and over again.
Then (i. e. on the attainment of kramamudra) as a result of entering into the perfect I— consciousness or Self which is in essence Cit and Ananda (consciousness and bliss) and of the nature of the power of great mantra, there accrues the attainment of lordship over one’s group of the deities of consciousness that brings about all emanation and reabsorption of the universe. All this is the nature of Siva.
