IPVV — V3-P ARGUMENT MAP (the tattvasaṅgrahādhikāra caturtho vimarśa: the closing sum, and the end of the whole IPVV)

"Bowing to the spread, the world that, from the un-surpassed form, in the order of bliss and the rest, emits the all-nectar-bearing, within and without…"

With the knowledge-action two-section-pair, and the essence-collection, the self-manifest essence, reason-augmented, was established; the "by-itself" (svataḥ) part was filled. The "from-the-śāstra" (śāstrataḥ) part is filled by the āgama-section. And the "from-the-guru" (gurutaḥ) part is the third, to be filled — for the śāstra-vision, too, must be brought to the proper-āgama-ness by the guru-lineage teaching. (The warning: "the book-studied knowledges, without the guru-order — practicing and teaching, they ripen long in hell; the censured enjoyers of the torment-king-of-kings; thence, teaching the guru-order-come — the param-Śiva.") The three verses (the ślokatraya) fill this: the first shows the lineage from the ādi-Śrīkaṇṭhanātha (the un-precedented, effort-less teaching); the second th

> Thus is made manifest by me, this well-fitted, new path; by the great gurus it is spoken, in the > Śivadṛṣṭi-śāstra, as; placing the foot here, perceiving the world-creator-ness of the self, entering > the Śiva-ness-made continuously, he perfects. Since liberation is from the recognition alone, the yama/niyama-effort-yoga is useless here; the clear-means, effort-less, un-undertaken, great-fruit. The breath-control-yogas are artificial (kṛtrimā); the un-made has not the ṣoḍaśī-part. The "king-I-stand, enemy-by-me-killed" — the kingdom-imagination — is still other-dependent (parādhīnā). The māyāpade too is the citprakāśa (deśakālāspṛṣṭa); the jīvanmukta (the "jīvanneva mukta," the while-living-liberated); the dehapātād ekabhaviko mokṣa ("from the body-fall, the one-birth liberation"); the

> With-those-those-petitioned-favours, the-sought-to-by-the-slender-woman, standing-even-near; the > lover, like-the-world, the-un-known, not-for-enjoying, as; of-the-world, this-alone, thus, the > un-observed-quality, the-own-self-even, the-world-Lord; not-alone-for-the-own-splendor, this, that, > the-recognition-arisen — The lover, though standing near, sought by the slender woman, is not enjoyed while un-recognized; so the world-Lord, though always present, is not for his own splendor until the recognition arises. The pratyabhijñānamātra-ānandalābha vs. the pariśīlana-saṃbhogasahasra; the tattvedantayoḥ ekīkaraṇa = the īśvaratāhantayoḥ; the āśrayaucitya (the dṛṣṭānta/dārṣṭāntika or