IPVV — Vol 1, Chunk A: ARGUMENT MAP (the opening: the svācchandya of the Lord, kārikā 1.1)

The blue and the other things, without abandoning their blue-ness, shine forth and are one with the manifestation (prakāśābhedamayāḥ). This is the Lord's spontaneity (svācchandya): being of the nature of consciousness (saṃvidātmaka), he shines forth as the varied knowers-and-knowns, with a body that appears as more than the consciousness-form even though it is not more, and he is aware of (vimṛśati) this. The shining of the not-more as if it were more is the "clear" (svaccha) nature, like a mirror: the mirror reflects the wall, the house, the elephant, the horse, the person, the pot, the potter — all the distinctions of parts and part-holders, support and supported, cause and effect — not being more than itself, yet appearing as if it were. Its not being aware of this (tathāvimarśābhāvād)

The objection: "then it would always shine so." — The "always" (śaśvat): if "sometimes" were a real, independent time, it might be objected; but there is no such time. "At this time" — the word's meaning is nothing other than the sun's movement (the shining sun). So the question "why does the world shine with the sun's movement?" is like asking "why does not the blue shine as yellow?" And if it did not, the sun's movement would not shine either. On the day of dissolution, that very day would be today, not the present day. So there is nothing un-experiential here. The consciousness's non-excess is seen even in the dream, the construction, and the making of a śāstra — so the fabrication beyond the experience is the un-experiential. Hence: "śaśvat" = the impossibility of time-division; "accha

The vṛtti-word shows the identity-manifestation of these forms in the Lord, the powerful Śiva: śaśvat (un-cut by time), acchanna (not partaking of the other-ness of the own-form in the least), svacchā (bearing the shining of the more), svacchandā (free of the other-rest-dependence, the self-resting spanda). He, Śiva, the param-eśvara, is the param-essence of the supreme-and-lower good (the bliss-juice enjoyment and liberation), who removes the saṃsāric delusion of the a-śiva form — to him the śāstra-kṛt makes the prostration. The prostration is the samāveśa (the entry): the abandoning of the māyā-knower's conceit, the subordination of the "I"-conceit, and the rising of the consciousness-form own-nature. The "namaḥ" is a mere indicator (like the other-nipāta), not the offering of a word-for