Laghustutih (vrittisameta) 252

252

rpaṇanagaranyāyenāvirbhavanti tirobhavanti ca . tadeva ca tattvaṃ
sarvabhūtānāmantarahamasmīti sadā bhāsate . athāpi svena cidānandaghanarūpeṇa
na bhāsate kintu śūnyabuddhiprāṇadehatayaiva . ajño'hamiti śūnyatayā
sukhyahaṃ duḥkhyahamiti buddhitayā bubhukṣuḥ pipāsurahamiti prāṇatayā
sthūlo'haṃ kṛśo'hamiti dehatayā . tattvaśūnyatayā bhāne heturmāyā
svenātmanā bhāne hetuḥ śuddhavidyā . tābhyāmasya bandhamokṣau māyayā
bandho vidyayā mokṣaḥ . tatra svarūpānandānubhavatṛpto'pi parameśvaro yadā
svātmānameva śabdārthātmakaprapañcātmanā vivartayitumicchati tadā śivaḥ

…appear and disappear after the manner of a city in a mirror. And that very principle constantly shines within all beings as 'I am'. Even so, it does not shine in its own nature as a mass of consciousness and bliss, but only in the form of the void, the intellect, vital breath, and body: as the void in 'I am ignorant'; as the intellect in 'I am happy, I am unhappy'; as vital breath in 'I am hungry, I am thirsty'; as the body in 'I am fat, I am thin'. The cause of its manifestation in the absence of reality is māyā; the cause of its manifestation as its own self is śuddhavidyā. Bondage and liberation for this [soul] are due to these two: bondage is by māyā, liberation is by vidyā. In that regard, although the supreme lord is satisfied in experiencing the bliss of his own nature, when he desires to manifest his very self in the form of the phenomenal world consisting of words and objects, then [he is] Śiva.