IPVV — V3-N ARGUMENT MAP (the tattvasaṅgrahādhikāra prathamo vimarśa: the essence-collection, kārikās 1–8)

"I bow to him, the nectar-Lord, who, in his un-surpassed own abode, makes the drop-made nectar-juice known, the fully-full-making…" The plan: 15 verses — one on the pāramārthika svarūpa (k1), nine on the bond in the knower/known direction (k2–10), five on the recognition-liberation (k11–15).

> The own-self alone of all beings, the one alone, the maheśvara — the world-form, "I this," the > un-broken-re-recollection-augmented. The sūtra is introduced after the spread declaration (vitatābhidhāna). The non-repetition: those not wanting the spread are graced by the epitome; those wanting the middle are served. (Cites the muni's rule "the desired, in the world, of the wise, is the summary-and-detail-bearing.") The "beings" word carries the burden: "this whole is the person alone." So the teaching is: the own-self alone of all beings is the one Lord, the world-form, whose re-recollection "I-this" is un-broken. (As the Śivadṛṣṭi: "all beings are Śiva; the self of all beings is Śiva" — not that Śiva-seeing is a mere doctrine, but that the self-flashing dharma in them is Śiva.)

> There, in the own-created this-being-part, with the intellect-and-the-rest grasper-own, the > I-construction-re-recollection-word is brought, with this, that. In the own-self, in the mahā-īśvara, in the own-self-mirror, by the freedom, that which is created — the this-part, preceded by contraction; in its middle, the intellect/breath/body form, known by the this-ness; of the that-distinct-known, the grasper-ness-fit, with the I-being, the re-recollection shines. He, thus-form, "I am happy, and the rest," is the grasper, the bound. His liberation is the recognition.

> He, the own-form-un-cognition-made, the many person, is the thought; there in the creation, the > action-bliss two, the enjoyment, is the suffering-pleasure-own. Truly, no one is bound; in truth the one free Śiva is consciousness-natured. But when the contracted consciousness manifests, then the un-cognition of the own complete form — with the longing for the full bliss, the to-be-abandoned-appearance, the woven warp-and-woof, the breath/void/body-contraction-variety — thence the many person. He is the enjoyer, the bound; the enjoyment (bhoga) is the action-bliss two (the kriyā-jñāna powers) seen as pleasure and suffering.

> In the own-member-form beings, of the Lord the knowledge and the action, which — with the māyā-third, > they alone are of the animal the being-ness (sattva), the rajas, the darkness (tamas). In the Lord, everywhere, the manifestation-and-reflexive-awareness are the knowledge-action powers; the māyā-power, opening the this-ness in the Sadāśiva-Īśa word,