IPVV — V3-J ARGUMENT MAP (the āgamādhikāra prathamo vimarśa: the Śivatattva and the categories, kārikās 1–7)

"Warp-and-woof having penetrated all, by its own force it makes [all] Śiva-may; he who, rising in the un-surpassed abode, is himself the pouring of nectar — to him I bow." Perception is not the omniscient seer; inference lacks the pervasion for all things. Only the āgama, which is the re-recollection (vimarśa) of the un-contracted manifestation of the param-eśvara, can measure the universe. (Cites spa. kā. 43: "when the will-to-see pervades and stands over all objects, what more need be said — it will reveal itself"; and the rule "the one valid-means is that utterance, true, spoken by the Lord; its word is not refuted by the gross means of men.") So the āgamādhikāra begins. In 11 verses it shows the own-form of the tattvas from Śiva down to the earth, established by the param-eśvara-āgama

> Thus the inner-outer operation, the action following the time-order — of the mother alone, the two > un-joined [knowledge and action], the knowledge-action. The cause-effect relation does not rest in the inert, but in the consciousness-form — whose param-essence is manifestation-and-reflexive-awareness; by its freedom it shines as inner-outer, raising the time-order, and, in the knowledge-power's form (as the dharmin, the substrate), it takes on the ordered inner-outer operation as its dharma (the action-power). Hence the jñāna and kriyā, manifestation-and-reflexive-awareness, are un-joined (anyonyam aviyukte); and this is the param-essence form (vapuḥ) of all beings. The Śivatattva, which by the gate of the action-power takes up the whole fivefold work and, being taught for devotion, a

> But from the inner-state-surge, the Sadākhya-category first; in the outer-being-primary-ness, > though, later, the param-Lord's [Īśvara]. The Śivatattva alone is the one real thing, but it has further distinctions. It, by its own power, manifests the variety in itself as by a reflection (pratibimba), and manifests the time/place/order (which is the variety's being action-and-form-divided). So when the *inner*, knowledge-form state surges (āntaradaśodreka), [we have] the Sadākhya — the first category, seen at the start of the teaching of creation, from which the "is, is" (sad, sad) cognition shines, called "Sadāśiva." When the *outer* being, of the action-power form, is primary, then, i