The Major Philosophical Commentaries of Vallalar

The Commentary on the Preface Verse of the Ozhivilodukkam
Special Preface
Nerisai Venba
Thiru Chitrambalam.
Vallal placed on his head the bountiful flower-feet / of Sambandan, the king of gurus, who won the debate, and spoke, / so that all who love may taste the honey that rises, close and unceasing, where the mind has ceased: / the book Ozhivilodukkam, which he had discerned.

What does this verse intend? It stands at the head of this book and points to the author’s name and the rest; so it intends to set out the conduct of a special preface.

“Vallal, placing on his head the bountiful flower-feet of Sambandan, the king of gurus, who won the debate” means this. He who bears the holy name Vallalar wore, as a golden crown on his good head, the flower-like holy feet, bountiful in nature, of Thirugnanasambanda Pillaiyar. Pillaiyar became the king of the teachers of wisdom (ñāṉācāriyar). He won by the way of great grace, so that the arrogance of argument of the religionists fell behind and passed away; and he graciously abode in the holy city called Sirkazhi, so that the true path might shine.
“Having discerned, he spoke the book Ozhivilodukkam, so that all who love may taste the honey that rises close where the mind has ceased” means this. By the gracious help of those holy feet he discerned and knew that all the tattvas are inert (caṭam). He passed beyond them, and had the vision of himself together with the vision of divine grace. Then he did not let appear the knowing (pōtam) that stirs and rises through latent impressions (vātaṉai); he stilled it in the light of that divine grace, and there the honey of Siva-bliss rose ever more and more. As he had experienced it, so those ripe souls who love it might experience it too: for their sake he graciously spoke a way of teaching called Ozhivilodukkam, so that all the inner secrets of that experience of Siva-bliss might come out and shine.

The name Vallal is the author’s special name of consecration (apiṭēkam), given for a reason. It came to him by the line of that order of teachers when he stood earlier in the rank of a teacher of ritual (kiriyācāriyar). Or again: later, in the rank of a teacher of wisdom (ñāṉācāriyar), this name Vallal took on the epithet Kannudaiya, “he who has the eye”, given for a reason, since it fitted his gaze of grace and wisdom. Here the name may be taken to stand with that epithet left unsaid, for the hearer to supply (icaiyeccam).
It may be asked: this word is not a compound phrase (tokainilai) joined to a verb, a quality or the like. It stands uncompounded (tokānilai); its predicate is cut off from it by words in between, with no sense of nearness to bind them; and it stands alone at the head of the verse. Does it not lack power? It is not so. The name Vallal arose from the quality of giving without measure. Its first part is vaṇmai, a word of many meanings naming good things: giving, virtue, fame, beauty and abundance. Through it the name unfolds by suggestion the author’s qualities of grace, such as giving; so it has the power of meaning. Moreover, this name is a seat of lofty meaning. Its sounds stand together in one combination, move in one way and embrace one class of letters; it spreads into many kinds of suggestion, and stands as a great word of complete harmony of sound. So it has the power of the word as well.
Then why was the author’s name placed in the first foot of the first line, the foot that carries the rhyme (etukai), and not in the middle or at the end of the verse? It indicates that the author belongs to the highest true path (uttama caṉmārkkam), the head of heads among the four paths that begin with Sanmarkkam. This path is praised and extolled by the wise who keep the middle course between the two good conclusions of the Veda and the Agama, which hold the Real to be one and to be two; who come through the ordered tattvas that yield true knowledge; and who destroy the impurity within. That the author belongs to this highest true path, see in his own holy venba “He said that all that is called ‘this’ is false”. To expand this further would make it grow too long.

Gururayan, “king of gurus”, stands as a name given for a reason (kāraṇap peyar), the most special of all, for Thirugnanasambanda Pillaiyar. Other teachers study and learn, strive again and again for many days in many practices, gain the rank of teacher somehow and with difficulty, and even then at times fall under the sway of the states (avattai) and are bewildered. He was not like them. Without study he knew the Vedas, the Agamas and the rest completely; without striving for even a moment in any practice, he abode with all the gracious marks of a teacher of wisdom filling him of themselves. That is one thing the name indicates. Another is this: to all those teachers who learned by study, he stood within each one’s understanding as the form of grace and made them know, and he stood outside them in the form of a teacher and blessed them. A third is this: he is so great in grace that, apart from the six kinds of initiation (tīkkai) beginning with the holy glance, the mere seeing of his sacred form, or the mere thought of it, makes even the unripe ripe, so that they gain the fruit. Know that the name indicates all this. That he knew the Vedas, the Agamas and the rest without study, and the other points, see in the author’s holy venba “The first person and the second”.

Or again: Gururayan is set before “Sambandan who won the debate”, and by this special emphasis it also indicates the headship of teachers that Pillaiyar held in the incarnation before this one, when, as Kumara Satguru, the divine youth who is the true Guru, he graciously taught Haran and Agastya. Arunagirinathar:
“Son of the Lord of the three peaks, ringed by groves of southern palms and clouds, the trident in His hand, / who stretched out His foot so that the body of the Lord of the South was undone: / as before You set right the body of the southern king, the Pandya, with the holy ash, / so now graciously take away the bend of the bow in the lovely hand of the bodiless one.”
By this, see that in the incarnation before this one Pillaiyar was Kumara Satguru.
The Kallatam:
“You who gave the Guru’s word while the Lord of the fiery smile, who burned the roaming forts, stood bowing and praising You; / You who unfolded the long Veda so that the short sage understood.”
The Siddhiyar:
“The Child, the Guru of grace, who taught the scripture to Agastya, / knower of the rare Vedas, the Agamas, their limbs and the rare books of the arts.”
By these, know his headship as the teacher who taught Haran and Agastya.

Then why does the verse say Gururayan and not Guruvendan? Gururayan is a compound name of two words, joined through the fourth case (the dative: “king for gurus”) in the sense of supreme excellence. The first letter of guru begins a word by the rule of Tamil grammar. The first letter of rayan begins a word not by the rule of Tamil grammar but by the rule of Āriyam (Sanskrit) grammar. So the word holds both grammars; and this indicates that Pillaiyar, who has it for his name, is master of both learnings, the Tamil books and the northern (Sanskrit) books. The author calls him “the poet of the Veda, the chief of Tamil, Sambandan of Sirkazhi”; see from this that he is master of both learnings.
Or again: Gururayan stands with its form a little changed and its meaning unchanged. To those who look deeply into it, it shows clearly within itself, like a fruit hidden among leaves, its earlier form, which had the syllable with ai. So too Pillaiyar, who has this name, stood in the form of a perfect man, his divine nature unchanged; and to those who looked deeply into him with love he showed clearly within, under the name Kumara Satguru, his former form: the divine sacred form that sends out light like the rising of suns beyond measure. The name may indicate this too. The Aludaiya Pillaiyar Puranam:
“O glory of the Vedic folk! O ground of the Vedic way! O cloud laden with growing wisdom! / O refuge of the people of Pukali! O gem won at the ford of the surging Ponni! / O light of the Sruti! The Lord came forth openly / with Uma to give His grace, and You received it!” they would say.
This verse tells what the people of Sirkazhi said in wonder when they saw the grace-form of Pillaiyar at three years of age. By it, see that he showed his former form to those who looked deeply. From here on, where an example is indispensable we will give it; the rest, if expanded, would grow too long.

Or again: the last syllable of guru and the first syllable of rayan stand joined without merging (puṇarāppuṇarkkai). So Pillaiyar, whose form is bliss, stood joined without merging with the human form he graciously took. The name may indicate this too.
Or again: it is a word in which, against a pair of short syllables, a long and a short stand as counted measures, and at the end a consonant stands without that count. So Pillaiyar stood as hidden truth to the ripe, as truth experienced to the very ripe, and, mingling with neither, as the truth beyond (atītam). The name may indicate this too. Thus in Gururayan, gu means darkness, ru means grace, and rayan means “he who makes shine”. So gurus are those who take the souls that stand in the impure state (acuttāvattai), gu, and set them in the pure state (cuttāvattai), ru, as they themselves stand in it. The Rayan is he who shines as the support of this pure state and as beyond it, who grants grace so that those who have become gurus do not fall from it, and who carries them beyond. Understand the name by this too.
Knowing it to be a joining of words that holds good qualities, such as focus, compactness, subtlety, grace, delight, depth, excellence and firmness, standing on the way of meaning through many kinds of suggestion beginning with the letters, the author too set Gururayan in the middle of his holy venba “For the four, charya and the rest”, so that its greatness would show. To expand this further would make it grow too long.

Why does the verse say, in general, “who won the debate” in “Sambandan who won the debate”? It indicates these. The eight thousand Jains of the eight hills, clothed in mats, with plucked heads, gathered together in southern Madurai, set the Pandya of pure Tamil before them, and in their arrogance made the contest of fever, the contest of fire and the contest of water. These fell behind, and he won and took the victory by the holy ash and by the holy word. More than that: when the holy trumpet sounded of its own accord the title “Lion against the other religions”, Buddhanandi of Bodhamangai heard its great divine sound, could not bear it, came against him and stopped him; and Buddhanandi’s false logic and his worm-eaten head were shattered to dust. Later, Sariputtan, head of the Sakya (Buddhist) company, holding to what is not as though it were, made religious argument in various ways, and his argument was thrown into confusion; Pillaiyar won through the eminent learned one who bore the Thirumurai, the Veda in pure Tamil. And at Thiruvothur the Jain crowds mocked: “The palmyra planted for Haran has turned out a male palmyra!” Their mouth-arguments fell into the dust when, by one word in the holy closing verse (tirukkaṭaikkāppu) he uttered, he made that male palmyra female, and took the victory. The phrase indicates all this.

Or again, taking “debate” (vātu) in a figurative sense (ilakkaṇai), the phrase may indicate these: at Perumananallur, for all the people who came to see his holy wedding festival, he overcame all the great contests of birth that had clung round them unbroken from of old, like the shadow of the body; at Thiruppachil Achiramam he overcame the contest of the falling sickness (muyalakam) that had come upon the daughter of the Mazhavan; at Marugal he overcame the contest of poison that had come upon a Vaisya; and others like these.
Why does the verse use only the light word “debate”, without making plain even one thing such as the might of the victory? It indicates this: for others, such winning would not be completed even if they strove by themselves or with helpers for many days in many ways; for Pillaiyar that winning was completed, in place after place, by his holy word alone, pouring out pure Tamil. And since “debate” stands in the middle, joined neither to Gururayan nor to Sambandan, it may also be taken as the fruitless argument of the fallen disputants who keep neither to the non-dual (attuvita) path nor to the dual (tuvita) path.

The relative participle (peyareccam) veṉṟa, “who won”, is formed on the transitive root vel, “to conquer”, which carries the sense of an action that rises up, takes on what confronts it and brings the opposing action under. It is completed by the name Sambandan; and so it indicates that the time of life in which Pillaiyar won these victories was his early boyhood. How? Because eccam means a young child.
Sambandan is the wondrous holy name, praised by the three worlds and joined with splendour, that Pillaiyar received at three years of age. Know that it indicates that there, as the Lord graced, he drank the clear nectar of Siva-wisdom (civañāṉam) given by the Goddess, and took on the right to that Siva-wisdom. Then why does the verse place Sambandan and not Sivajnanasambandan? Because of his headship in holding the right not only to Siva-wisdom but also to Siva-bliss (civāṉantam) and to what is beyond bliss (āṉantātītam); and because of his greatness in making the souls of the world know these, “It is thus”, and giving them the right to them.
Or again, by the beauty of saying briefly, it may be placed so: once he says Sambandan, Sivajnanasambandan appears of itself by the usage of special right. How? As Indra, by the usage of the eminence of lordship, means Devendra, king of the gods; and “the one who has”, by the usage of the eminence of wealth, means the one who has gold.

In the phrase vaḷḷal malarttāḷ, “bountiful flower-feet”, a phrase with one kind of beauty, two kinds of junction and three words compounded, the quality-noun vaḷḷal stands as a quality-noun of possession whose fruit is received from the agent’s action. Know that it indicates that Pillaiyar’s holy feet give the attainment of bliss without limit to those who reach them, and uphold them. If so, is not Pillaiyar the agent who gives the attainment of bliss and upholds them? That being so, how can this be said of the feet? It is said so for these reasons. Pillaiyar, pitying those who worship his feet, comes forth to give them joy; the feet are the instrument of his going and coming, and bring him to those worshippers. And when he gives initiation into wisdom (ñāṉatīkkai), the feet are placed on the disciple’s head and bring about oneness (aikkiyam). So eternal bliss is gained.
Or again: they say that bounty is this: grace that never withers, virtue that never bends, a stance that never wavers, a mind that never craves, a nature that never angers, and great love that never lets go, all joined in their season; and giving without limit, to whoever wishes in whatever way, in that very way, with goodwill and with discernment. So it may also be said because of the compassion with which the feet make this bounty arise in those who reach them. Then should not the commentary have expanded it as “the flower-like feet that bestow bounty”, and not, as it has, “the flower-like feet that have bounty”? Since making others attain it is itself bounty, and since only what one has can be given, expanding it this way fits that meaning too.
Or again: bounty cannot exist without grace, so grace is its first cause. Pillaiyar, whose form is bliss, has the bounty that gives the attainment of bliss, and its first cause is the power of divine grace (tiruvaruṭcatti). To indicate that the holy feet are this power of grace, the cause may here be spoken of as the effect.
Or again: Pillaiyar laid down a rule of grace: “If you worship Our feet, We will give the bliss of liberation (vīṭṭiṉpam) with ease.” If one knows it and worships by that rule, the bliss of liberation is truly given through that worship; it may be said here in view of that truth. Or it may be said here to make known that divinity is complete in the whole of Pillaiyar’s sacred body. Vaḷḷal, the epithet of the feet, and Vaḷḷal, the author’s name, stand as the rhyme (etukai) that pairs the two lines, one in letter, syllable, foot, sound and meaning; and they make clear the fitting oneness between Pillaiyar’s initiation by the feet and the author’s state of high ripeness.
There are some who explain vaḷḷal here as a special name, given for a reason, for Pillaiyar himself. If they say so, refute it: it has not this much excellence. Why? Because to show the quality of the whole through the excellence of a limb is, for the most part, the greater delight. See this in “Praise to the lotus that Mal and the four-faced one could not see”. There are some who read vaḷḷa malarttāḷ and explain it as “the flower with its mouth closed like a cup”, ending the comparison in the flower. Refute it: expanding it so has not this great fruit. To expand this further would make it grow too long.

Since malar, “flower”, is set beside bounty, it shuts out here the flowers that appear and perish in pools that fill and drain; that open, close and wither; that keep colour, honey and fragrance for a little while only; and that suffer small deeds such as plucking. See that it indicates a flower in a changeless divine pool of clear water: a flower with unceasing bloom, undying fragrance, golden lustre, a flow of sweet honey, softness and coolness, a wondrous form, a sight that captures the eyes of those who see it, and majesty, never failing in all three times. Why? Because Pillaiyar’s holy feet are the light of true wisdom. They spread the fragrance of grace, glow golden, let bliss flow, are soft to the touch and cool, are a wondrous form to those who behold them, drawing their loving gaze, and are always of one nature. Then why does he say “flower-feet”, leaving no room for the open simile “feet like a flower”? Because of the smallness of that divine flower: to those who see it, it gives only a small sense-pleasure (viṭayāṉantam), and cannot give Siva-bliss as the holy feet do.
Or again, it may be said: “like a good flower, which is an auspicious form, stands foremost at every auspicious occasion and makes it shine, and is taken up and worn by all who are glad”. Why? Because the holy feet are the form of grace, stand foremost and give the attainment of bliss, and are taken up by the wise and worn on their heads.
Or again: as bees that reach a flower drink its honey and grow drunk with joy, so those who reach the holy feet receive the bliss of grace and are lifted up in joy; it may be said for this reason. Some do not take it as the ornament of the compressed simile (tokai uvamai), but join it as vaḷḷaṉ malarttāḷ and take it as the ornament of the wondrous compressed simile. Refute it: what they say has no great fruit. To expand this further would make it grow too long.
Tāḷ is one word with many meanings. Besides feet, it is used for effort; for a bolt, the fastening that stands on guard so that what is inside does not come out and those outside cannot go in and seize it; and for the clasp in the middle that joins the two ends of an ornament. So see what it indicates. The holy feet bring those who reach them into the state of bliss. They stand before that state as the form of grace, on guard, so that those who have entered do not come out of it again when the knowing (pōtam) stirs, and are not attacked and seized by the states (avattai). And they stand between and join the soul with Siva. Know that it is to convey this that the verse says malarttāḷ and not malarkkāl.

“Placing on his head” indicates that the author received initiation by the holy feet (tiruvaṭit tīkkai) from Pillaiyar, his teacher. If so, should it not stand as the passive participle vaikkappaṭṭu, “having been placed”? It stands as it does, and indicates as it does, to show the greatness of the unbroken love the author has for those holy feet. Some, unlike this, say that it means “having placed them on his head in contemplation (pāvaṉai)”. If one says so, it would not be clear that Pillaiyar is the author’s teacher of wisdom and that the author has received initiation into wisdom; it would be lightly taken that, like other authors, he praised his chosen deity in contemplation so that the book he had undertaken might be completed well. So to say that is not the tradition. And since he says “on the head” (talaimēl) and not “in the head” (talaiyil), the excellence of those precious holy feet, which shine on the crown of the Veda, is shown.

In ōrntu, “having discerned”, the transitive root ōr holds two movements. Knowing does not meet the object of feeling that faces it in the way ordinary knowing seems to; it sinks deep within, so that the very nature of that object comes to face it. And once it has faced it, each time it meets it, it faces it again without wavering. So see that the word indicates that he closely felt the nature of the instruments (karuvi), his own nature and the nature of grace, and stood clear, that feeling never wavering. To show this meaning, Thiruvalluvar Nayanar also said: “If the mind, having discerned, knows what truly is.”

In uḷḷat taḻivil, “where the mind has ceased”, the root uḷ, “within”, of uḷḷam, “mind”, a word that can be divided into root and ending, stands as a metonymy of place and came to mean the soul (aṇu). It indicates the small and great stirrings with which that knowing (pōtam) rises, within and without.
Uḷḷam is a metonymy (ākupeyar) for the knowing that rises within through latent impressions. Why does he not say uḷḷa vaḻivil, in a flowing sound, as with vaḷḷal, but uḷḷat taḻivil, in a held sound? Because it is a case relation (vēṟṟumai), “the ceasing of the mind”; and because it must indicate that the stirring of knowing cannot exist without a support. So he joined it with the euphonic increment (cāriyai) and said it thus. In aḻivu, “ceasing”, the common verb-root aḻi came in the sense of perishing, so that what once appeared and occurred never again appears, at any time or in any place. So know that it indicates how the occurring of that knowing subsided, never again appearing or occurring at any later time, in any place, within or without. Some, unlike this, explain uḷḷat taḻivil as “in the place where the mind is without movement”. That does not fit: the movement of the mind ceases of itself when the stirring of knowing ceases, and where that stirring does not cease, the mind’s movement will not cease by any means. See this in the author’s holy venba “Even when it does not cling, it trembles”.

In aṭukkun tēṉ, “the honey that rises close”, the word aṭukkum is formed in two ways. From the verbal noun aṭuttal, the ending -tal drops with its own consonant of junction; the future relative-participle sign -um rides on the euphonic consonant k and takes its own junction; and so it stands, meaning “to press close, showing not the least gap”. From the verbal noun aṭukkal, the ending -al drops; the same future sign -um, its own ending gone, mounts the consonant that the short u had ridden, which fled at its coming; and so it means “to rise upon itself again and again, with not even a moment’s interval”. Since two roots stand here as one participle, know that it indicates the honey of bliss that is dense, showing no break in place or in time, and that rises upon itself again and again.
Since what draws close where the mind has ceased is bliss, know that by the suggestion of comparison “honey” means the honey of Siva-bliss.
As a bee that has drunk honey stays without movement, filled with that honey, so those who experience bliss stay without the stirring of knowing, filled with that bliss; know that honey is set as a comparison for this reason. Some explain it as an ornament of joined likeness, of implied comparison and the like. Even if they do so, since the meaning is not marred, it fits in a way. What appears while knowing stirs is sense-pleasure; to indicate that what appears when knowing has ceased is Siva-bliss, the verse says “the honey that rises close where the mind has ceased”. How? Because the converse follows: where the mind has not ceased, the honey does not rise. Some compare honey to bliss for its sweetness. That has not this excellence, because sweetness is an object of the tongue and stays only for a moment.

In aṉparelā muṇṇa, “so that all who love may taste”: aṉpar, “those who love”, shuts out those who practise for wealth, fame and the like, and indicates those who practise unceasingly, desiring that alone: “When shall we reach Siva-bliss?” Elām, “all”, indicates this. Other books, which teach the paths of action (kaṉma mārkkam), charya and the rest, do not look to ripeness; they look to the distinctions of caste, religion and custom, shutting out some and admitting some. This book is not like them: whoever is high or low in those castes and religions, if they are ripe, is entitled to this book.
Know that the infinitive uṇṇa, “to taste”, which carries the sense “to take within” and stands in the sense of purpose, became an unbroken figure for the experience of bliss, one that keeps its literal sense. Why? As eating takes away hunger, the experience of bliss takes away the soul’s bound state (pacuttuvam).

The title Ozhivilodukka nūl, given for its fruit and its cause, came by a junction common to two readings: “the book named Ozhivilodukkam” and “the book that gives Ozhivilodukkam”. Know that by this it marks itself as common to Vedanta and Siddhanta.
In oḻiviloṭukkanū luraittāṉ, “he spoke the book Ozhivilodukkam”, no case sign, euphonic increment, ending or the like is unfolded. Know that this shows the stainless (niṉmalam) nature of this book, in which only the conduct of wisdom (ñāṉācāram) unfolds and no conduct of ritual action (karumācāram) unfolds at all. Uraittāṉ, “he spoke”, carries this suggestion: as a man who by sharpness of mind has found gold of high fineness rubs it on the touchstone, so that others too may know its quality and profit by it, so the author, by scripture, guru and experience, showed in the book the nature of the attainment of Siva-bliss that he had known by experience, so that the ripe too might know it and profit.
For urai also means the rubbing of gold. Why does the predicate uraittāṉ not join at the end of the object, but follow at the end of “placing on his head”, which comes before the object and the instrument? To indicate that he spoke as one who had received initiation into Siva-wisdom, and also that he spoke clearly what he had experienced, with his teacher’s holy feet as witness. Why? Because “placing on the head” carries of itself the sense “placing as witness”.
Why does ōrntu, which ought to stand after “placing on his head”, stand at the very end, after the object? To indicate the truth that for those who learn this book, karma lessens and wisdom rises above it. How? Because ōrntu is a “lessening of action” (viṉaikkuṟai), a verb left incomplete. Some take the verse as “So that all who love may taste the honey that rises close where the mind has ceased, he discerned and spoke the book Ozhivilodukkam”, and explain: “So that all who love may experience the bliss that draws close where knowing has ceased, he examined the path of wisdom, the conclusion of the Vedas and Agamas, and spoke a book called Ozhivilodukkam.” If one says so, it would not show that the author has supreme knowledge (parañāṉam); it would mean that he has lower knowledge (aparañāṉam). And a book told by lower knowledge is not of high excellence; so that does not fit.

Vallal is placed first because it has good meaning fit for the making of this book; because it has the special standing of the instrumental cause, which the rules of the special preface place first, “the name of the maker”; and because it has the headship of being the subject of the verse’s sentence. Next to Vallal he placed Gururayan, to show that this is the teacher of the book’s author. To show that this teacher is Pillaiyar, he would have to say Jnanasambandan; so he set first “who won the debate”, the victory over bondage (pācam) that points to that wisdom (ñāṉam), and placed Sambandan beside it. In the second line, beginning to set down Pillaiyar’s feet, he first placed vaḷḷal, to indicate that the nature of those feet is grace, and then malar, to indicate that their form is bliss; so he set down vaḷḷal malarttāḷ, in that order. To indicate that Pillaiyar himself, not his feet alone, is of the nature of grace, he placed the sound vaḷḷal so that it sounds as soon as the sound Sambandan has appeared. These placings are the order of word-meaning. For the delight of the relation in meaning between tāḷ, “feet”, and talai, “head”, he set tāṭalai; for the natural fit between talai and mēl, “on”, talaimēl; since the act of placing suits the place-meaning of mēl, mēl vaittu, “placing on”; and since the end of vaittu and the beginning of uraittāṉ are of one kind, vaitturaittāṉ. These placings are the order of words and the order of word-meaning. To tell all the order in this way would grow very long, so we have shown it in some measure. Understand the rest from these.

The meaning of this verse unfolds the greatness of the author’s grace-knowledge, openly and by suggestion; so it belongs to the subject of cālpu mullai within the theme of vākai. Why? Because they say: “Cālpu mullai: it tells the nobility of the noble, who are like mountains that touch the sky.”

Know that this verse is a verse of good intent: by itself and by its parts it points, by suggestion, to the excellence of the book that stands as its object. How it points to it:
This verse is a venba, which excels the three metres kalippa, vanjippa and asiriyappa. By this sign it indicates that this book is a book of wisdom, which excels the three kinds of book: books of charya, of kriya and of yoga.
It is built on the two kinds of syllable-unit (acai), embraces the two kinds of linkage (taḷai), and comes in the flowing form of the venba’s speaking rhythm (ceppalōcai). By this sign it indicates that this book holds as one path the two paths told by the conclusion of the Agamas and the conclusion of the Vedas.
It has thirty-six letters doubled, with one more. By this sign it indicates that this book teaches the way of discerning: “These are the thirty-six tattvas, with bondage (pācam) joined to them as one”, and “These are the natures of the thirty-six”.
It moves through thirty-six syllable-units with four more. By this sign it indicates that this book teaches the ordered way of removing all those thirty-six tattvas. If it is asked why four are added to the thirty-six: one unit more shows the strength of the soul tattvas (āṉma tattuvam), one the force of the knowledge tattvas (vittiyā tattuvam), and two the greatness of the Nada tattvas.

It stands in fifteen feet (cīr), with excellence (cīr). By this sign it indicates that this book has taken in, with excellence, these fifteen: the nature of the teacher, the nature of the disciple, the nature of the Lord (pati), the nature of the soul (pacu), the nature of bondage (pācam), the nature of instruction, the nature of ripeness, the ceasing of yoga, the ceasing of kriya, the ceasing of charya, the clear showing of dispassion, the nature of renunciation, the nature of the state of grace, the nature of those in whom latent impressions have died, and the nature of the final state.
It is joined by seven kinds of linkage (taḷai). By this sign it indicates that this book makes known seven states: the vision of the soul, the vision of grace, the vision of Parai, union with Parai, the leaving of union with Parai, the ceasing of knowing (pōta oḻivu), and the attainment of bliss.
It has the detached word (taṉiccol) and moves on four lines (aṭi). By this sign it indicates that the peerless wisdom this book tells also moves on four feet: pure charya, pure kriya, pure yoga and pure jnana.
It is made with three kinds of sound-linkage (toṭai), together with the spaced linkage (orūut toṭai). By this sign it indicates that this book is made with scripture, guru and experience in accord.
Or again: the lines of this verse are standard lines (nēraṭi) and do not pass beyond the letter-limit laid down. By this sign it may indicate that this book is of the path of true liberation and does not pass beyond wisdom, the limit of that path. What is the limit? They say: “Ten letters, they say, is the measure of the standard line, with four letters more alike, consonants not counted.” It is to indicate this that the last line of the verse sets the book’s name alone, with no other epithet.

If this verse is a special preface, how is the definition of the preface present in it? By vaḷḷal, the author’s name. By “Gururayan, Sambandan who won the debate: placing his bountiful flower-feet on his head, he spoke”, it is understood that the book came by way of the gracious teaching of Pillaiyar, the teacher of wisdom: this is the line (vaḻi). The words of this book are Tamil, so the land where this Tamil is spoken is taken to be the land where this book is current: this is the boundary (ellai). By “the book Ozhivilodukkam”, the book’s name. It does not stop at the bare compound name (aṉmoḻittokai) Ozhivilodukkam but unfolds it with nūl, “book”; so this book too is taken to have both compression and expansion: this is the form (yāppu). By “where the mind has ceased”, the subject intended. By “so that all who love may taste”, the hearers: for it is taken that what rose up within the author and stood before him, saying “Make this, so that all who love may taste it”, was his great compassion. By “the honey that rises close where the mind has ceased”, the benefit. All these become clear; this is how they are present.

This preface verse is of an earlier time. This commentary was made by C. Ramalinga Pillai.
The Commentary on the Preface Verse of the Ozhivilodukkam is complete.

Plain Words for the Meaning of Obscure Words in Some Places of the Commentary of This Book
1. pavurikkūttu (a circling dance): a dance danced circling from right to left.
kuṟumaṉṉiyar (lesser lords): those holding lordship who are known and honoured by a few.
makāmaṉṉiyaṉ (a great lord): one holding lordship who is known and honoured by many.
piraḷayākalar (the Pralayakalas): those who have shed one of the three impurities (malam); they are Brahma and the others.
2. ñāturu: the one who sees; ñāṉam: the seeing; ñēyam: what is seen.
3. cūkkumai vākku (subtle speech): a power (catti) that stands at the navel in the form of sound (nātam), as the first cause from which words arise.
pakaṭik kūttu (a mock play): an outward disguise that shows what is not as though it were; or a comic play.
4. parañāṉam (higher wisdom): wisdom of experience; aparañāṉam (lower wisdom): wisdom of words.
5. arippāḷaṉ (a sifter): one who sifts out gold and such things from rubbish heaps and similar places.
koḻuntāṭai: the leafy top of the sugarcane.
10. cāyāpuruṭaṉ (the shadow-man): the sight of one’s own shadow that appears in the sky like the form of a man, to those who look at their shadow and then gaze fixedly at the sky.
12. paimaṟittal (turning a bag): folding a bag back from its mouth, the inside coming over the top and the outside going under, so that the goods within come out.
16. kiṇkiṇi vāyceytalartal (to open with a mouth like a little bell): to blossom with a round face.
21. paḵṟuḷai: many holes.
42. paṟṟa: than, compared with.
43. arukit tōṟṟal: appearing shrunken.
52. pirērakam: setting to work.
54. piratipalitam: a reflected image.
56. cakaca malam (the inborn impurity): the beginningless impurity.
65. kaṭā: a question.
66. viṭṭicaiyā ticaittal: sounding without stopping in the middle.
67. nakkiṉam: nakedness.
80. tēṟiṭṭa nīr: water made clear with the clearing nut (tēṟṟāṅkoṭṭai).
99. kavucaṉai: an outer binding: the cover tied over the top so that whatever is placed inside is hidden.

105. cuḻal viṟicu (a whirling firework): a kind of firework (maruttuvāṇam) that spins round like a whirled firebrand. In this land at this time it is called cuḻalpuṟicu.
109. anaṉṉiyam: not being other.
113. neṟpoli: paddy not yet winnowed.
114. tumpu ceṟittu: having untied the tether.
121. aṉupavikkac citaikkum: even as it runs out while it is being experienced.
150. avittiyākatam: full of ignorance.
153. muṭi kaḷaca mutti: muṭi, the head; kaḷacam, removal; mutti, liberation.
154. vāci yeṉṟa vārttai (the word called vāci): a word that says with right reason, “Do this,” “Give this up.”
159. viyāpakam: mingling, pervading; viyātti: what is mingled with, what is pervaded.
160. vicarkkarittal: letting go.
167. veṟuvīṭar (empty renouncers): those who look like people who have let go, only because they have nothing to enjoy.
kaṟaṇṭal: gripping hard with the teeth and gnawing.
177. cēṭṭittal: setting to work; or bringing about action of bad character.
183. ciṅki: a fetter.
194. nāṅkūḻ: a creature, the worm called nākappūcci (the earthworm).
vikaḷam: silence.
198. maṭaleṭuppu (taking up the palm-stem): making a horse of palmyra stems and mounting it.
207. aiva raracar (the five kings): the five sons of Pandu, Dharma and the others.
227. mantakācap pirakācam: the radiance of a smile.

Footnotes
Invocation (kāppu), verse 3: There is also the reading uḷḷavurai nāyēṟ kuṟac ceyyum, “makes the true word reach me, a dog.”
Invocation: Here, these hymns of praise were composed by the commentator so that his commentary on this book might come to a good completion.
41. Construe paripūraṇamē paraiyāy (“the Perfect Fullness itself becoming Parai”) as paripūraṇap paraiyēyāy (“being Parai herself, the Perfect Fullness”).
42. If it is asked why the singular tāṉāy of the verse is given in the commentary in the plural, tāmāki: it is out of regard for the greatness of the holy name of grace, Pillaiyar. Know that this is the rule for all that is said in this way.
51. kataṟal (wailing) has been altered (vikāram) into kataṟṟal.
53. akantai (pride) has become antai by iṭaikkuṟai, the loss of a middle syllable.
76. Know that touching with the wings and the other acts are so that each of those eggs may reach its own ripeness.

To Be Set Right
In the Invocation, among the verses meant by “Here, these hymns of praise”, leave out the verse beginning āṉaimukaṉ āṟumukaṉ (“the Elephant-faced One, the Six-faced One”) and take it otherwise.
4. Read ikkataiyai ipporuḷukku (“this story [as object], for this meaning”) as akkatai ipporuḷukku (“that story is for this meaning”). There are a few more such places; take them in the same way too.
In māṟupāṭāyk karuti (“having become contrary, considering”), take āy, a verbal participle of the ceytu pattern, as āka, a verbal participle of the ceya pattern. There are a few more such places; take them in the same way too.
5, 10 and others: In Sanskrit words, as in ñānam / ñāṉam and ānantam / āṉantam, the letters n and ṉ, the one common to Tamil and the other special to it, stand mixed in a few places. Set them right according to the special usage of Tamil.
8. The reading “… besides being so; since the word heard while standing thus is the word of instruction in the Supreme (piramōpatēcam)” is also found in some texts of the commentary.
69. For “Who will rid them of the defect of saying ‘I am That’, having destroyed the bliss that is in wisdom?”, some texts of the commentary have: “Not gaining the bliss of wisdom by their own experience, they let it be ruined in the mire of the objects of the senses; sunk in that mire, merely by having heard the scriptures of wisdom, which are taught as the means to reach that bliss, they say, ‘I am the one made of that bliss.'” This is a difference in the commentary.

The Explanation of the Meaning of the True Word “Ulagelam”
1. How This Is the Explanation of the Meaning of the True Word
Thiru Chitrambalam.

If it is asked how this is the explanation of the meaning of the True Word “Ulagelam”: The Periya Puranam takes as its expressed sense (vācciyam) the great ones who held the bliss of divine grace as surely as a fruit in the palm of the hand, and as its aimed-at sense (lakṣiyam) that divine grace itself. For its divine invocation, a verse of pure Tamil, God who can do all things gave by His grace the opening words: the True Word “Ulagelam unarndhothar kariyavan” (“He whom all the worlds find hard to know and to tell”). This is the explanation of the meaning of that True Word; therefore it is called the explanation of the meaning of the True Word.

If it is asked why this is called the True Word: Those who know say that the word of the gods, a word of the sense of “I” (āṅkāram) of middle quality, is a true word compared with the word of men, a word of the sense of “I” of low quality. Above that, they say, the word of the sages, a word of the sense of “I” of high quality, is a true word. Above that, they say, the word of Hari, Brahma and the others, a word of prakriti (pirakiruti, primal nature) in its natural state, is a true word. Above that, they say, the word of Rudra and the others, a word of pure-impure maya (cuttācutta māyai), is a true word. Beyond all these, those who discern the power of words and know the final conclusion in full say that only the word of Sadasiva and the others, the Pranava word of the apara-bindu (the lower Bindu), is the True Word. If that is so, it is no wonder that the word “Ulagelam” is called the True Word. It was spoken by the holy Turiya speech of the para-bindu (the supreme Bindu) of Grace, which shines in the form of pure space and is, by its own nature, the material, the instrument, the ground and the pervader of this apara-bindu Pranava word.
Moreover, we have called it “true” only because usage has no other fitting epithet; in truth, even this is no fitting epithet for it.

If it is asked why it is called the para-bindu Turiya word of Grace: It is a word that appeared in the Chit Sabhai. The Chit Sabhai is not one of the spaces produced by maya, pure maya and the rest; it is beyond Nada, and the Vedas and Agamas extol it as the Space of Consciousness (citākācam). That is why it was so called.

If it is asked what is settled about the meaning of this epithet: Taken in the expressed sense, the compound is opened with a case relation (vēṟṟumai) as “the word that has truth”, and applied to the apara-bindu Pranava word. Taken in the aimed-at sense, it is opened without a case relation (alvaḻi) as “the word that is truth”, and applied to the para-bindu Turiya word of Grace. This is what is settled.

If it is asked how the expressed and the aimed-at true word come about: The words of men, gods, sages, Hari and Brahma, and Rudra and the others, that is, the word of āṅkāram, the word of prakriti and the word of maya, are effects of the four levels of speech beginning with vaikari (spoken speech), which are the cause of the impure and the pure-impure universe of sound and meaning (cattārtta pirapañcam); therefore they are not the True Word. The Pranava word, the word of Sadasiva and the others, is an effect of the apara-bindu, which is the cause of the pure universe of sound and meaning; therefore it became the True Word in the expressed sense. The Turiya word of Grace, the word of Para-Siva, is the cause of the Turiya universe of sound and meaning; it is a word that arose as Nada alone when the power of consciousness (ciṟcatti) alighted on the para-bindu; therefore it became the True Word in the aimed-at sense.

That this is the True Word, see also in the Periya Puranam, in the verse:
The holy service, of the nature of grace, hard to know / even for clear understanding: if it is asked, “Can you tell it?”, / we answer: it can be told through the meaning / that the True Word, free of delusion, spoke from the sky.

Since this is not a matter of lower (apara) speech, we do not expand its special grammar at length in the usual way.

If it is asked what the range of this explanation of the meaning of the True Word is: There are those who have attained the experience of the six ends, Yoganta, Kalanta, Nadanta, Bodhanta, Vedanta and Siddhanta, and the aspirants who desire those experiences and stand on those paths. They worship the secret of Chidambaram (citampara rāciyam) as the visible illustration of their inner experience, and the Chit Sabhai signifies that secret. There, in the Chit Sabhai, God spoke this True Word by the speech of the supreme space, for the sake of the divine poet called Sekkizhar. It takes as its expressed and aimed-at sense the holy state of grace of the dance of Chidambaram, which dances in all six ends as the direct realisation of the experience of universal harmony (camaracam). Therefore its range is the furthest bound of the aimed-at meaning of the harmony of the six ends.

Further, know beyond doubt that the whole phrase up to “unarndhothar kariyavan”, and not “Ulagelam” alone, is the True Word that rose from that holy para-bindu Turiya speech of Grace. How so? The king (araiyaṉ) had commanded the great one called Sekkizhar, rich in the learning that grace gives, to do a thing hard to do. Not one of the aids it needed was in order, and he doubted how he could ever complete it. With an anxious heart he came into the Hall of Grace (aruṭpotu), bowed, praised, and stood contemplating the greatness of divine grace. There God, resolving in His heart to bring to completion the great work Sekkizhar had in mind, graciously spoke “Ulagelam” outside, from the Chit Sabhai, and “unarndhothar kariyavan” within him, in that very state.

If it is asked what makes it fitting that He spoke in this way: “Ulagelam” is a great word with many aims. Whatever aim God had in mind when He spoke it, He Himself must know that aim and complete it; others cannot complete it, not even by an atom’s measure. Again, a deficient word that arose from the holy Turiya speech of Grace with its predicate (payaṉilai) unfinished cannot in any way, not even a little, be fittingly completed by some other speech. Again, what is lacking in an act of Siva’s freedom (civa cutantaram) cannot be completed by the freedom of the soul (jīva cutantaram). Again, among the holy words, teachings and the rest, that God has given until now in His form of grace to the ripe (pakkuvar), He has never given an incomplete word like this. To give such a word is not in the nature of that holy Turiya speech of Grace. Therefore it is so.

If it is asked why He spoke both within and without, and not in one place: At that time many stood in the Hall of Grace, brahmins (antaṇar), the virtuous and others, and through them the rest of the people. They were to know: “Sekkizhar, a great one of great wisdom, eminent in name, completed this great epic by the help of divine grace. It is not easy, like the other epics that gods, sages and men composed by the help of maya.” So they would take it with love, experience it and be saved. And Sekkizhar’s outer instruments were to be purified by hearing that True Word. For these ends it rose outside as “Ulagelam”. His soul’s sight was dimmed by the film of the tattvas; to remove that film, make his knowledge shine and purify it, it was completed within as “unarndhothar kariyavan”.

If it is asked what means of proof (aḷavai) there is for its being spoken within and without: Know it by this inference with pervasion (karutal viyātti), of the kind that proceeds by a similar example (cutaṉmiyam): “The para-bindu Turiya word of Grace rose outside and filled within, by the compassion that purifies, like the wind.” How so? In the showing of the thing itself: the power of consciousness alights on the para-bindu, and Nada arises in it thereby; since this is true, the subject (pakkam) and the property present in the subject are established. In the showing of the event: that word would not have appeared except by the compassion that purifies within and without; so the force of the proof is established beyond refutation. In the showing by comparison: as the matching thing, the wind, rises in the outer sky and fills what is within, so the word can rise outside from the para-bindu of Grace and fill within; so it is established that what is measured is not contradicted. Therefore there are none of the faults of impossibility (acampavam), too narrow pervasion (avviyātti) and too wide pervasion (ativiyātti). See by this the order of pervasion.

Then, it may be said: in explaining the meaning of this True Word, when beyond perception and inference the testimony of the word (urai aḷavai) is also needed, one must cite the Vedas, the Agamas and the like. They need not be cited. Why?
The Veda is bound by the measure of varna and ashrama (varuṇam, caste; āciramam, the prescribed stages of life) and is current only in part. It is no authority (piramāṇam) for the True Word, which is not bound by the measure of varna and ashrama and is current everywhere in fullness.
Moreover, the Vedas were compiled, divided and expanded at one time by Rudra, at another by Vishnu, at another by Brahma, and at yet another by sages such as Parasara and Vyasa, and so were altered in many ways. They have the parts of language: roots, suffixes, nominal stems and the rest; the special parts of the text: the letter (varṇa), the word (pada), the braided recitation (jaṭā) and the rest; the parts of music: the raised, the unraised and the sounded accents (udātta, anudātta, svarita) and the rest; the limbs: phonetics, ritual, grammar, etymology, astronomy, metre and the rest; and the secondary limbs: the science of life, the science of the bow, the science of music and the rest. They have general and special mantras: the mantras of the five Brahmas, the mantras of the three tattvas and the rest. They have general and special kinds of rites (kaṉmam): the regular rites (nitya), such as ritual bathing, the twilight worship, muttered prayer (japa), the fire-offering (hōma), libations, the offering to all the gods, the iṣṭi offering, the agniṣṭōma, the animal sacrifice and the three-fire rite; the occasional rites (naimittika), such as the special rites of the year, of the half-year, of the month and of the new and full moon; the rites for desired ends (kāmya), such as the horse sacrifice, the royal consecration and the pauṇḍarīka; the forbidden acts (niṣēdha), such as drinking liquor, going to another man’s wife and speaking falsehood; the rites of expiation (prāyaścitta), such as fasting, the lunar fast (cāndrāyaṇa) and the kṛcchra penance; and the rites of worship (upāsanā): worship of the Sun, of Brahma, of Vishnu, of Rudra, of the Pranava and the rest. They do not allow the people of all religions and castes, all alike, to write them, recite them and understand them; and they have the confusion of saying things in many conflicting ways. They arise in the apara-bindu, which is the power of the para-bindu of Grace, and they dissolve in it, so they have a beginning and an end. Yet they do not accept this, and they have the pride and egoism to extol themselves, of themselves and by perversity, as beginningless and eternal, without origin and without dissolution.
Besides this, it is as in the illustration of iron (ayalōka nyāyam). Iron shows itself through hard qualities: it is black, hard, slow to melt and smells of raw flesh. It readily turns itself into petty tools, the spade, the axe, the sickle and the like, for those who want them. But from those who want fine things, a crown, an earring and the like, it hides its true quality, its golden nature, far away, and yields it only with great difficulty. So the Vedas show themselves through hard qualities, the workings of the mind that are effects of the maya universe of sound and meaning. Through mantras and tantras they readily turn themselves into impermanent enjoyments, the pleasures of earth, the pleasures of heaven and the like, for those who want them. But from those who want eternal enjoyments, the enjoyment of grace, the enjoyment of bliss, the enjoyment of Siva and the like, they hide their true quality, the aimed-at sense of their teaching, far away, and yield it only with great difficulty.
And it is as in the illustration of the coconut tree (ilāṅkali virukṣam). Its fruit cannot be had by those who want it by standing and stretching out the hand, nor by other tools and the like. One must climb with difficulty and stand at its head to seize its nuts, and even then, to enjoy them, yet another tool is needed. So the aimed-at sense of the Vedas’ teaching cannot be had by the aspirants who set out to gain it, either by the understanding that suits each one’s stage or by many kinds of practice. Only by the course of providence does one reach the summit and seize the thing set there; and even then, to experience it, yet another tool is needed, such as the inquiry of Vedanta.
For these reasons the Vedas stand, for the most part, as authority for the word of men, the word of gods, the word of sages, the word of Hari, Brahma and the others, and the word of Rudra and the others; but in no way are they authority for the para-bindu Turiya word of Grace.

Of the Agamas, some deal with the art of mantra, like the Rig Veda; some with the art of tantra (ritual practice), like the Taittiriya Veda; some with both, like the Sama Veda; and some with worldly life, like the Atharva Veda. In this they agree with the Veda. Some argue against the doctrine of the one Self (ēkāṉmam), and in this they oppose the Veda. Since they mostly unfold and explain the effects of the two kinds of maya, they are, for the most part, authority for the word of Mahesvara, Sadasiva and the others; they are no authority for this Turiya word.

By this, know that the Vedas and Agamas are words of Isvara that appeared in the form with parts (cakaḷam), with qualities (cakuṇam); that “Ulagelam” is a word of Para-Siva that appeared in the complete formless (pūraṇa niṣkaḷam), beyond qualities (nirkkuṇam); and that “unarndhothar kariyavan” is a word of Para-Siva that appeared in the partial formless (ēkatēca niṣkaḷam), beyond qualities.

If it is asked, “Is there then no other testimony for this True Word?”: What we have said is that the Vedas, Agamas and the like, spoken with embellishment by Isvara and the others out of their own freedom, out of self-praise and for the purpose of showing their own eminence, are not authority for the True Word in this way. We do not say that the holy Turiya words of Grace are not authority, which the Siva-jnanis graciously spoke from Nadanta, brimming with silence, by the freedom of Siva and with no ego, through the gateway of the power of consciousness and the power of bliss. Therefore, when testimony is needed, we shall cite what must be cited from among the holy Turiya words of Grace of those Siva-jnanis.

Since this True Word has as its aimed-at sense what is beyond qualities:
Those whose form is knowledge do not look to marks and qualities: / mindful of this, out of love, / without fear, as an explanation of its meaning, / I have babbled, as if I were one of the great in truth; / I did not come to explain it with any power to explain, / I who lack the subtle knowledge that could measure it.

Thiru Chitrambalam.
Here ends “How This Is the Explanation of the Meaning of the True Word”.

2. The Explanation of the Meaning of the True Word, as Follows
Now we shall give the explanation of the meaning of this True Word.
He whom all the worlds find hard to know and to tell, / whose matted hair brims with water, where the moon wanders, / the Light beyond all measure, who dances in the Hall: / His flower-like feet that wear the anklets we praise and worship.

In this verse stands the phrase “Ulagelam unarndhothar kariyavan”, complete in one line of four feet after the manner of the kaliviruttam metre: the para-bindu Turiya True Word of Grace. In that phrase, the explanation of the meaning of the first True Word, “Ulagelam”, is as follows:
Ulagelam, ‘all the worlds’, means:

(1. The tattva worlds)
1. The world of the tattva of the elements, the cause by inherence of the manifest form of physical direct perception, subtle and gross, inward and outward, common and uncommon, and the effect of the tanmatras (the subtle elements) that arise from a part of the inner sense of “I” within root maya.
1. The world of the form power of the manifold elements, effected with distinctions through the subtle, inner atomicity of cohesion.
2. The world of the own-form power of the manifold elements, effected with distinctions through the gross, outer atomicity of cohesion.
3. The world of the nature power of the manifold elements, effected and effecting through act with distinctions, by the subtle and gross, outer and inner atomicity of cohesion in action.
4. The world of the pervasion power of the elements, general by kind, effected from the causal atom as far as the effect.
5. The world of the pervading power of the elements, general by adjunct, effected from the effect-atom as far as the cause.
6. The world of the particular power of the elements, effected through various forms.
7. The world of the quality power of the elements, as the activity of various atoms.
8. The world of the colour power of the elements, as effected through the objects of the outer senses with their subtle distinctions.
9. The world of the higher-order power of the elements, effected through particular atomicity.
10. The world of the lower-order power of the elements, effected through general atomicity.
11. The world of the being power of the elements, effected through the manifold, general inherence of the atomicity of many.
12. The world of the instrumental-cause power of the elements, as the ground alone.
13. The world of the particular instrumental-cause power of the elements, as the ground in its particular alone.

Besides these:
1. The world of the power of the arising of the elements, effecting and effected through the manifestation of form and the rest, in relation to the subtle and gross atomicity of cohesion.
2. The world of the substratum power of the arising of the elements.
3. The world of the instrument power of the arising of the elements.
4. The world of the season power of the arising of the elements.
5. The world of the act power of the arising of the elements.
6. The world of the aid power of the arising of the elements.
7. The world of the aid-impelling power of the arising of the elements.
8. The world of the power of the functioning of the elements.
9. The world of the substratum power of the functioning of the elements.
10. The world of the instrument power of the functioning of the elements.
11. The world of the season power of the functioning of the elements.
12. The world of the act power of the functioning of the elements.
13. The world of the aid power of the functioning of the elements.
14. The world of the aid-impelling power of the functioning of the elements.
15. The world of the power of the dissolution of the elements.
16. The world of the substratum power of the dissolution of the elements.
17. The world of the instrument power of the dissolution of the elements.
18. The world of the season power of the dissolution of the elements.
19. The world of the act power of the dissolution of the elements.
20. The world of the aid power of the dissolution of the elements.
21. The world of the aid-impelling power of the dissolution of the elements.

In the same way:
1. The world of the form power of earth, with hardness, heaviness and the rest.
2. The world of the form power of water, with coolness, fluidity and the rest.
3. The world of the form power of fire, with heat, lightness and the rest.
4. The world of the form power of air, with the reach of motion and extreme lightness.
5. The world of the form power of space, as unbroken substratum, with supreme reach and extreme lightness.
6. The world of the own-form power of earth, with four angles.
7. The world of the own-form power of water, with two angles.
8. The world of the own-form power of fire, with three angles.
9. The world of the own-form power of air, with six angles.
10. The world of the own-form power of space, in the form of a ring.
11. The world of the nature power of earth, as the act of subtle establishing, its uncommon means, with heaviness and the atomicity of cohesion.
12. The world of the nature power of water, as the act of spreading downward, its means, with fluidity and the atomicity of cohesion.
13. The world of the nature power of fire, as the act of spreading upward, its means, with heat, the atomicity of cohesion and extreme lightness.
14. The world of the nature power of air, as the act of spreading pervadingly and alongside, its means, with basis, the reach of the atomicity of cohesion, and extreme lightness.
15. The world of the nature power of space, as the act of the subtle cause running continuously through, its means, formless, with the atomicity of cohesion, supreme reach and extreme lightness.
16. The world of the particular power of earth, effected through various, manifold forms.
17. The world of the particular power of water.
18. The world of the particular power of fire.
19. The world of the particular power of air.
20. The world of the particular power of space.
21. The world of the pervasion power of earth, effected as general by kind, reaching as far as body and universe.
22. The world of the pervasion power of water.
23. The world of the pervasion power of fire.
24. The world of the pervasion power of air.
25. The world of the pervasion power of space.
26. The world of the pervading power of earth, effected as general by adjunct, reaching as far as maya.
27. The world of the pervading power of water.
28. The world of the pervading power of fire.
29. The world of the pervading power of air.
30. The world of the pervading power of space.
31. The world of the quality power of earth, manifold in its atomicity of various arising.
32. The world of the quality power of water.
33. The world of the quality power of fire.
34. The world of the quality power of air.
35. The world of the quality power of space.
36. The world of the colour power of earth.
37. The world of the colour power of water.

38. The world of the colour power of fire.
39. The world of the colour power of air.
40. The world of the colour power of space.
41. The world of the being power of earth.
42. The world of the being power of water.
43. The world of the being power of fire.
44. The world of the being power of air.
45. The world of the being power of space.
46. The world of the higher-order power of earth.
47. The world of the higher-order power of water.
48. The world of the higher-order power of fire.
49. The world of the higher-order power of air.
50. The world of the higher-order power of space.
51. The world of the lower-order power of earth.
52. The world of the lower-order power of water.
53. The world of the lower-order power of fire.
54. The world of the lower-order power of air.
55. The world of the lower-order power of space.
56. The world of the power of the arising of earth.
57. The world of the substratum power of the arising of earth.
58. The world of the instrument power of the arising of earth.
59. The world of the season power of the arising of earth.
60. The world of the act power of the arising of earth.
61. The world of the aid power of the arising of earth.
62. The world of the aid-impelling power of the arising of earth.
63. The world of the power of the functioning of earth.
64. The world of the substratum power of the functioning of earth.
65. The world of the instrument power of the functioning of earth.
66. The world of the season power of the functioning of earth.
67. The world of the act power of the functioning of earth.
68. The world of the instrumental-cause power of the functioning of earth.
69. The world of the particular instrumental-cause power of the functioning of earth.
70. The world of the power of the dissolution of earth.
71. The world of the substratum power of the dissolution of earth.
72. The world of the instrument power of the dissolution of earth.
73. The world of the season power of the dissolution of earth.
74. The world of the act power of the dissolution of earth.

75. The world of the aid power of the dissolution of earth.
76. The world of the aid-impelling power of the dissolution of earth.
77. The world of the power of the arising of water.
78. The world of the substratum power of the arising of water.
79. The world of the instrument power of the arising of water.
80. The world of the season power of the arising of water.
81. The world of the act power of the arising of water.
82. The world of the aid power of the arising of water.
83. The world of the aid-impelling power of the arising of water.
84. The world of the power of the functioning of water.
85. The world of the substratum power of the functioning of water.
86. The world of the instrument power of the functioning of water.
87. The world of the season power of the functioning of water.
88. The world of the act power of the functioning of water.
89. The world of the aid power of the functioning of water.
90. The world of the aid-impelling power of the functioning of water.
91. The world of the power of the dissolution of water.
92. The world of the substratum power of the dissolution of water.
93. The world of the instrument power of the dissolution of water.
94. The world of the season power of the dissolution of water.
95. The world of the act power of the dissolution of water.
96. The world of the aid power of the dissolution of water.
97. The world of the aid-impelling power of the dissolution of water.
98. The world of the power of the arising of fire.
99. The world of the substratum power of the arising of fire.
100. The world of the instrument power of the arising of fire.
101. The world of the season power of the arising of fire.
102. The world of the act power of the arising of fire.
103. The world of the aid power of the arising of fire.
104. The world of the aid-impelling power of the arising of fire.
105. The world of the power of the functioning of fire.
106. The world of the substratum power of the functioning of fire.
107. The world of the instrument power of the functioning of fire.
108. The world of the season power of the functioning of fire.
109. The world of the act power of the functioning of fire.
110. The world of the aid power of the functioning of fire.
111. The world of the aid-impelling power of the functioning of fire.

112. The world of the power of the dissolution of fire.
113. The world of the substratum power of the dissolution of fire.
114. The world of the instrument power of the dissolution of fire.
115. The world of the season power of the dissolution of fire.
116. The world of the act power of the dissolution of fire.
117. The world of the aid power of the dissolution of fire.
118. The world of the aid-impelling power of the dissolution of fire.
119. The world of the power of the arising of air.
120. The world of the substratum power of the arising of air.
121. The world of the instrument power of the arising of air.
122. The world of the season power of the arising of air.
123. The world of the act power of the arising of air.
124. The world of the aid power of the arising of air.
125. The world of the aid-impelling power of the arising of air.
126. The world of the power of the functioning of air.
127. The world of the substratum power of the functioning of air.
128. The world of the instrument power of the functioning of air.
129. The world of the season power of the functioning of air.
130. The world of the act power of the functioning of air.
131. The world of the aid power of the functioning of air.
132. The world of the aid-impelling power of the functioning of air.
133. The world of the power of the dissolution of air.
134. The world of the substratum power of the dissolution of air.
135. The world of the instrument power of the dissolution of air.
136. The world of the season power of the dissolution of air.
137. The world of the act power of the dissolution of air.
138. The world of the aid power of the dissolution of air.
139. The world of the aid-impelling power of the dissolution of air.
140. The world of the power of the arising of space.
141. The world of the substratum power of the arising of space.
142. The world of the instrument power of the arising of space.
143. The world of the season power of the arising of space.
144. The world of the act power of the arising of space.
145. The world of the aid power of the arising of space.
146. The world of the aid-impelling power of the arising of space.
147. The world of the power of the functioning of space.
148. The world of the substratum power of the functioning of space.

149. The world of the instrument power of the functioning of space.
150. The world of the season power of the functioning of space.
151. The world of the act power of the functioning of space.
152. The world of the aid power of the functioning of space.
153. The world of the aid-impelling power of the functioning of space.
154. The world of the power of the dissolution of space.
155. The world of the substratum power of the dissolution of space.
156. The world of the instrument power of the dissolution of space.
157. The world of the season power of the dissolution of space.
158. The world of the act power of the dissolution of space.
159. The world of the aid power of the dissolution of space.
160. The world of the aid-impelling power of the dissolution of space.
161. The world of the elemental power of earth within earth.
162. The world of the elemental power of water within earth.
163. The world of the elemental power of fire within earth.
164. The world of the elemental power of air within earth.
165. The world of the elemental power of space within earth.
166. The world of the elemental power of earth within water.
167. The world of the elemental power of water within water.
168. The world of the elemental power of fire within water.
169. The world of the elemental power of air within water.
170. The world of the elemental power of space within water.
171. The world of the elemental power of earth within fire.
172. The world of the elemental power of water within fire.
173. The world of the elemental power of fire within fire.
174. The world of the elemental power of air within fire.
175. The world of the elemental power of space within fire.
176. The world of the elemental power of earth within air.
177. The world of the elemental power of water within air.
178. The world of the elemental power of fire within air.
179. The world of the elemental power of air within air.
180. The world of the elemental power of space within air.
181. The world of the elemental power of earth within space.
182. The world of the elemental power of water within space.
183. The world of the elemental power of fire within space.
184. The world of the elemental power of air within space.
185. The world of the elemental power of space within space.
1. The world of the physical power of the moving kinds.
2. The world of the physical power of the unmoving kinds, and the like are also to be counted.

2. The world of the tattva of the tanmatras, in inherence with the manifestation of prakriti in the direct perception of the atoms of the elements, common and uncommon, subtle and gross, and a partial effect of the sense of “I” within root maya.
1. The world of the form power of the tanmatras, as inherence in the elements alone.
2. The world of the own-form power of the tanmatras, as inherence in the elements, the general alone.
3. The world of the nature power of the tanmatras, as the exertion of arising.
4. The world of the pervasion power of the tanmatras, reaching as far as the elements and the physical.
5. The world of the pervading power of the tanmatras, reaching as far as maya.
6. The world of the particular power of the tanmatras, as subtle activity alone.
7. The world of the quality power of the tanmatras, that takes the elements alone for the self.
Besides these:
8. The world of the colour power of the tanmatras.
9. The world of the being power of the tanmatras.
10. The world of the higher-order power of the tanmatras.
11. The world of the lower-order power of the tanmatras.

In the same way:
1. The world of the power of the arising of the tanmatras, effecting and effected through the manifestation of form and the rest, in relation to subtle, particular atomicity.
2. The world of the substratum power of the arising of the tanmatras.
3. The world of the instrument power of the arising of the tanmatras.
4. The world of the season power of the arising of the tanmatras.
5. The world of the act power of the arising of the tanmatras.
6. The world of the aid power of the arising of the tanmatras.
7. The world of the aid-impelling power of the arising of the tanmatras.
8. The world of the power of the functioning of the tanmatras.
9. The world of the substratum power of the functioning of the tanmatras.
10. The world of the instrument power of the functioning of the tanmatras.
11. The world of the season power of the functioning of the tanmatras.
12. The world of the act power of the functioning of the tanmatras.
13. The world of the aid power of the functioning of the tanmatras.
14. The world of the aid-impelling power of the functioning of the tanmatras.
15. The world of the power of the dissolution of the tanmatras.
16. The world of the substratum power of the dissolution of the tanmatras.
17. The world of the instrument power of the dissolution of the tanmatras.
18. The world of the season power of the dissolution of the tanmatras.
19. The world of the act power of the dissolution of the tanmatras.
20. The world of the aid power of the dissolution of the tanmatras.
21. The world of the aid-impelling power of the dissolution of the tanmatras.
These and the like are also to be counted.
1. The world of the instrumental-cause power of the tanmatras.
2. The world of the particular instrumental-cause power of the tanmatras is also to be counted.

3. The world of the tattva of the organs of knowledge, the partial effect of a trace of outer knowledge with distinction in the sense of “I” within root maya, with distinction alone in the manifestation of knowledge through what is outer and physical.
1. The world of the form power of the organs of knowledge, effected through the atomicity of the objects of cognition, in relation to the elements.
2. The world of the own-form power of the organs of knowledge, effected through the atomicity of knowledge through the physical.
3. The world of the nature power of the organs of knowledge, effected through single atomicity in the act of cognition with distinction.
4. The world of the pervasion power of the organs of knowledge, general by kind, reaching as far as the tanmatras.
5. The world of the pervading power of the organs of knowledge, general by adjunct, reaching as far as the cognition of objects.
6. The world of the particular power of the organs of knowledge, as the activity of the manifold cognition of objects.
7. The world of the quality power of the organs of knowledge, as the beginning of desire.
8. The world of the colour power of the organs of knowledge, effected through the subtle objects of the inner sense.
9. The world of the higher-order power of the organs of knowledge, as the atomicity of particular cognition.
10. The world of the lower-order power of the organs of knowledge, as the atomicity of general cognition.
11. The world of the being power of the organs of knowledge, effected through the inherence of the atomicity of many.

In the same way:
1. The world of the power of the arising of the organs of knowledge, effecting and effected through the manifestation of manifold form and the rest, in relation to the subtle atomicity of knowledge with cohesion.
2. The world of the substratum power of the arising of the organs of knowledge.
3. The world of the instrument power of the arising of the organs of knowledge.
4. The world of the season power of the arising of the organs of knowledge.
5. The world of the act power of the arising of the organs of knowledge.
6. The world of the aid power of the arising of the organs of knowledge.
7. The world of the aid-impelling power of the arising of the organs of knowledge.
8. The world of the power of the functioning of the organs of knowledge.
9. The world of the substratum power of the functioning of the organs of knowledge.
10. The world of the instrument power of the functioning of the organs of knowledge.
11. The world of the season power of the functioning of the organs of knowledge.
12. The world of the act power of the functioning of the organs of knowledge.
13. The world of the aid power of the functioning of the organs of knowledge.
14. The world of the aid-impelling power of the functioning of the organs of knowledge.
15. The world of the power of the dissolution of the organs of knowledge.
16. The world of the substratum power of the dissolution of the organs of knowledge.
17. The world of the instrument power of the dissolution of the organs of knowledge.
18. The world of the season power of the dissolution of the organs of knowledge.
19. The world of the act power of the dissolution of the organs of knowledge.
20. The world of the aid power of the dissolution of the organs of knowledge.
21. The world of the aid-impelling power of the dissolution of the organs of knowledge.

1. The world of the form power of the ear, effected through the atomicity of the object sound, in relation to space.
2. The world of the form power of the skin, effected through the atomicity of the object touch, in relation to air.
3. The world of the form power of the eye, effected through the atomicity of the object visible form, in relation to fire.
4. The world of the form power of the tongue, effected through the atomicity of the object taste, in relation to water.
5. The world of the form power of the nose, effected through the atomicity of the object smell, in relation to earth.
6. The world of the own-form power of the ear, effected through the atomicity of knowledge through sound.
7. The world of the own-form power of the skin, effected through the atomicity of knowledge through touch.
8. The world of the own-form power of the eye, effected through the atomicity of knowledge through visible form.
9. The world of the own-form power of the tongue, effected through the atomicity of knowledge through taste.
10. The world of the own-form power of the nose, effected through the atomicity of knowledge through smell.
11. The world of the nature power of the ear, effected through single atomicity in the act of sound.
12. The world of the nature power of the skin, effected through single atomicity in the act of touch.
13. The world of the nature power of the eye, effected through single atomicity in the act of sight.
14. The world of the nature power of the tongue, effected through single atomicity in the act of taste.
15. The world of the nature power of the nose, effected through single atomicity in the act of smell.
16. The world of the pervasion power of the ear, reaching as far as the tanmatra of sound.
17. The world of the pervasion power of the skin, reaching as far as the tanmatra of touch.
18. The world of the pervasion power of the eye, reaching as far as the tanmatra of visible form.
19. The world of the pervasion power of the tongue, reaching as far as the tanmatra of taste.
20. The world of the pervasion power of the nose, reaching as far as the tanmatra of smell.
21. The world of the pervading power of the ear, effected through the cognition of sound.
22. The world of the pervading power of the skin, effected through the cognition of touch.
23. The world of the pervading power of the eye, effected through the cognition of visible form.
24. The world of the pervading power of the tongue, effected through the cognition of taste.
25. The world of the pervading power of the nose, effected through the cognition of smell.
26. The world of the particular power of the ear, with sound-ness as the general and particular in cognition.
27. The world of the particular power of the skin, with touch-ness as the general and particular in cognition.
28. The world of the particular power of the eye, with form-ness as the general and particular in cognition.
29. The world of the particular power of the tongue, with taste-ness as the general and particular in cognition.
30. The world of the particular power of the nose, with smell-ness as the general and particular in cognition.
31. The world of the quality power of the ear, the beginning of desire for sound.
32. The world of the quality power of the skin, the beginning of desire for touch.
33. The world of the quality power of the eye, the beginning of desire for visible form.
34. The world of the quality power of the tongue, the beginning of desire for taste.
35. The world of the quality power of the nose, the beginning of desire for smell.
36. The world of the colour power of the ear, effected through the objects of the inner sense with their subtle distinctions.
37. The world of the colour power of the skin.
38. The world of the colour power of the eye.
39. The world of the colour power of the tongue.
40. The world of the colour power of the nose.
41. The world of the higher-order power of the ear, as the atomicity of particular cognition of sound.
42. The world of the higher-order power of the skin, as the atomicity of particular cognition of touch.
43. The world of the higher-order power of the eye, as the atomicity of particular cognition of visible form.
44. The world of the higher-order power of the tongue, as the atomicity of particular cognition of taste.
45. The world of the higher-order power of the nose, as the atomicity of particular cognition of smell.
46. The world of the lower-order power of the ear, as the atomicity of general cognition of sound.
47. The world of the lower-order power of the skin, as the atomicity of general cognition of touch.
48. The world of the lower-order power of the eye, as the atomicity of general cognition of visible form.
49. The world of the lower-order power of the tongue, as the atomicity of general cognition of taste.
50. The world of the lower-order power of the nose, as the atomicity of general cognition of smell.
In the same way, 1 the world of the being power of the ear, 2 the world of the power of the functioning of the ear, and the like are also to be counted. Besides these:

1. The world of the power of the arising of the ear.
2. The world of the power of the functioning of the ear.
3. The world of the power of the dissolution of the ear.
4. The world of the power of the arising of the skin.
5. The world of the power of the functioning of the skin.
6. The world of the power of the dissolution of the skin.
7. The world of the power of the arising of the eye.
8. The world of the power of the functioning of the eye.
9. The world of the power of the dissolution of the eye.
10. The world of the power of the arising of the tongue.
11. The world of the power of the functioning of the tongue.
12. The world of the power of the dissolution of the tongue.
13. The world of the power of the arising of the nose.
14. The world of the power of the functioning of the nose.
15. The world of the power of the dissolution of the nose.
Besides these:
1. The world of the substratum power of arising, functioning and dissolution.
2. The world of the instrument power.
3. The world of the season power.
4. The world of the act power.
5. The world of the aid power, and the like are also to be counted.
1. The world of the instrumental-cause power of the organs of knowledge.
2. The world of the particular instrumental-cause power is also to be counted.

4. The world of the tattva of the objects of the organs of knowledge, the partial effect of a trace of desire in root maya, objects of cognition alone.
1. The world of the form power of the objects of the organs of knowledge, as quality, subtle, inner and with distinctions, in the kinds of the elements.
2. The world of the own-form power of the objects of the organs of knowledge, as the object of quality, subtle, inner and with distinctions, in the kinds of the elements.
3. The world of the nature power of the organs of knowledge, as conjunction with the subtle, inner physical.
4. The world of the particular power of the objects of the organs of knowledge, effected through the cognition of the ultimate atom.
5. The world of the pervasion power of the objects of the organs of knowledge, general by kind, reaching as far as the senses.
6. The world of the pervading power of the objects of the organs of knowledge, general by adjunct, in the activity of the cognition of the ultimate atom.
7. The world of the quality power of the objects of the organs of knowledge, as the seed of the elements.
8. The world of the colour power of the objects of the organs of knowledge, as the manifoldness of own form.
9. The world of the being power of the objects of the organs of knowledge, effected through the inherence of general and particular atomicity.
10. The world of the higher-order power of the objects of the organs of knowledge, as causal atomicity.
11. The world of the lower-order power of the objects of the organs of knowledge, as the atomicity of the effect.
12. The world of the instrumental-cause power of the objects of the organs of knowledge.
13. The world of the particular instrumental-cause power.
1. The world of the power of the arising of the objects of the organs of knowledge, effecting and effected through the manifestation of form and the rest, in relation to the subtle atomicity of cohesion.
2. The world of the power of the functioning of the objects of the organs of knowledge.
3. The world of the power of the dissolution of the objects of the organs of knowledge.
In the same way:
1. The world of the substratum power of arising, functioning and dissolution.
2. The world of the instrument power.
3. The world of the season power.
4. The world of the act power.
5. The world of the aid power.
6. The world of the impelling power, and the like are also to be counted.

Besides these:
1. The world of the form power of sound, as the inner quality of space, with distinctions.
2. The world of the form power of touch, as the inner quality of air, with distinctions.
3. The world of the form power of visible form, as the inner quality of fire, with distinctions.
4. The world of the form power of taste, as the inner quality of water, with distinctions.
5. The world of the form power of smell, as the inner quality of earth, with distinctions.
6. The world of the own-form power of sound, as the inner object of the quality of space, with distinctions.
7. The world of the own-form power of touch, as the inner object of the quality of air, with distinctions.
8. The world of the own-form power of visible form, as the inner object of the quality of fire, with distinctions.
9. The world of the own-form power of taste, as the inner object of the quality of water, with distinctions.
10. The world of the own-form power of smell, as the inner object of the quality of earth, with distinctions.
11. The world of the nature power of sound, in relation to partial conjunction with the physical in space.
12. The world of the nature power of touch, in relation to partial conjunction with the physical in air.
13. The world of the nature power of visible form, in relation to partial conjunction with the physical in fire.
14. The world of the nature power of taste, in relation to partial conjunction with the physical in water.
15. The world of the nature power of smell, in relation to partial conjunction with the physical in earth.
16. The world of the particular power of sound, effected through the cognition of the ultimate atom.
17. The world of the particular power of touch.
18. The world of the particular power of visible form.
19. The world of the particular power of taste.
20. The world of the particular power of smell.
21. The world of the pervasion power of sound, general by kind, in a relation reaching as far as the ear.
22. The world of the pervasion power of touch, general by kind, in a relation reaching as far as the skin.
23. The world of the pervasion power of visible form, general by kind, in a relation reaching as far as the eye.
24. The world of the pervasion power of taste, general by kind, in a relation reaching as far as the tongue.
25. The world of the pervasion power of smell, general by kind, in a relation reaching as far as the nose.
26. The world of the pervading power of sound, general by adjunct, through the activity of the cognition of the ultimate atom.
27. The world of the pervading power of touch.
28. The world of the pervading power of visible form.
29. The world of the pervading power of taste.
30. The world of the pervading power of smell.
31. The world of the quality power of sound, as the seed of space.
32. The world of the quality power of touch, as the seed of air.
33. The world of the quality power of visible form, as the seed of fire.
34. The world of the quality power of taste, as the seed of water.
35. The world of the quality power of smell, as the seed of earth.
36. The world of the colour power of sound, effected through supreme reach and extreme atomicity.
37. The world of the colour power of touch.
38. The world of the colour power of visible form.
39. The world of the colour power of taste.
40. The world of the colour power of smell.
41. The world of the higher-order power of sound.
42. The world of the higher-order power of touch.
43. The world of the higher-order power of visible form.
44. The world of the higher-order power of taste.
45. The world of the higher-order power of smell.
46. The world of the lower-order power of sound.
47. The world of the lower-order power of touch.
48. The world of the lower-order power of visible form.
49. The world of the lower-order power of taste.
50. The world of the lower-order power of smell.
In the same way:
1. The world of the being power of sound.
2. The world of the being power of touch.
3. The world of the being power of visible form.
4. The world of the being power of taste.
5. The world of the being power of smell, and the like,
1. The world of the instrumental-cause power.
2. The world of the particular instrumental-cause power, and the like are also to be counted.

Besides these:
1. The world of the power of the arising of sound.
2. The world of the power of the functioning of sound.
3. The world of the power of the dissolution of sound.
4. The world of the power of the arising of touch.
5. The world of the power of the functioning of touch.
6. The world of the power of the dissolution of touch.
7. The world of the power of the arising of visible form.
8. The world of the power of the functioning of visible form.
9. The world of the power of the dissolution of visible form.
10. The world of the power of the arising of taste.
11. The world of the power of the functioning of taste.
12. The world of the power of the dissolution of taste.
13. The world of the power of the arising of smell.
14. The world of the power of the functioning of smell.
15. The world of the power of the dissolution of smell.
1. The world of the substratum power of arising, functioning and dissolution.
2. The world of the instrument power.
3. The world of the season power.
4. The world of the act power.
5. The world of the impelling power.
6. The world of the aid power, and the like are also to be counted.

5. The world of the tattva of the organs of action, the manifestation of action alone through the physical exterior: a partial effect of a trace of outer action, with distinctions, of the sense of “I” within root maya.
1. The world of the form power of the organs of action, effected through the atomicity of the objects of acts, in relation to the elements and the senses.
2. The world of the own-form power of the organs of action, effected through the activity of the atomicity of acts at the apertures.
3. The world of the nature power of the organs of action, as manifold exertion in acts with distinctions.
4. The world of the pervasion power of the organs of action, general by kind, reaching as far as the elements.
5. The world of the pervading power of the organs of action, general by adjunct, reaching as far as maya.
6. The world of the particular power of the organs of action, as subtle conjunction.
7. The world of the quality power of the organs of action, as the inertness of maya.
8. The world of the colour power of the organs of action, in the subtle objects of the inner sense.
9. The world of the higher-order power of the organs of action, as the particular atomicity of acts.
10. The world of the lower-order power of the organs of action, as the general atomicity of acts.
11. The world of the being power of the organs of action, effected through the atomicity of many acts.
12. The world of the instrumental-cause power of the organs of action, as ground alone.
13. The world of the particular instrumental-cause power of the organs of action, as particular ground alone.
In the same way:
1. The world of the power of the arising of the organs of action, effecting and effected through the manifestation of manifold form and the rest, in relation to subtle cohesion and the atomicity of acts.
2. The world of the power of the functioning of the organs of action.
3. The world of the power of the dissolution of the organs of action.
4. The world of the substratum power of the arising, functioning and dissolution of the organs of action.
5. The world of the instrument power.
6. The world of the season power.
7. The world of the act power.
8. The world of the aid power.
9. The world of the impelling power, and the like are also to be counted.

Besides these:
1. The world of the form power of speech, effected through the atomicity of the objects of the act of speaking, in relation to the ear as adjunct and in conjunction by kind with earth within space.
2. The world of the form power of the hands, effected through the atomicity of the objects of the act of giving, in relation to the skin as adjunct and in conjunction by kind with earth within air.
3. The world of the form power of the feet, effected through the atomicity of the objects of the act of going, in relation to the eye as adjunct and in conjunction by kind with earth within fire.
4. The world of the form power of the organ of generation, effected through the atomicity of the objects of the act of excreting, in relation to the tongue as adjunct and in conjunction by kind with earth within water.
5. The world of the form power of the organ of excretion, effected through the atomicity of the objects of the act of excreting, in relation to the nose as adjunct and in conjunction by kind with earth within earth.
6. The world of the own-form power of speech, effected through speech as the activity of the atoms of the act of speaking.
7. The world of the own-form power of the feet, effected through the feet as the activity of the atoms of the act of going.
8. The world of the own-form power of the hands, effected through the hands as the activity of the atoms of the act of giving.
9. The world of the own-form power of the organ of generation, effected through the organ of generation as the activity of the atoms of the act of excreting.
10. The world of the own-form power of the organ of excretion, effected through the organ of excretion as the activity of the atoms of the act of excreting.
11. The world of the nature power of speech, as manifold exertion in the act of speaking with distinctions.
12. The world of the nature power of the feet, as manifold exertion in the act of going with distinctions.
13. The world of the nature power of the hands, as manifold exertion in the act of giving with distinctions.
14. The world of the nature power of the organ of generation, as manifold exertion in the act of excreting with distinctions.
15. The world of the nature power of the organ of excretion.
16. The world of the pervasion power of speech, reaching as far as the kind of earth within space.
17. The world of the pervasion power of the feet, reaching as far as the kind of earth within air.
18. The world of the pervasion power of the hands, reaching as far as the kind of earth within fire.
19. The world of the pervasion power of the organ of generation, reaching as far as the kind of earth within water.
20. The world of the pervasion power of the organ of excretion, reaching as far as the kind of earth within earth.
21. The world of the pervading power of speech, reaching as far as prakriti as adjunct.
22. The world of the pervading power of the feet.
23. The world of the pervading power of the hands.
24. The world of the pervading power of the organ of generation.
25. The world of the pervading power of the organ of excretion.
Besides these:
1. The world of the particular power of speech and the rest.
2. The world of the quality power.
3. The world of the colour power.
4. The world of the higher-order power.
5. The world of the lower-order power.
6. The world of the being power.
7. The world of the instrumental-cause power.
8. The world of the particular instrumental-cause power.
9. The world of the power of arising.
10. The world of the power of functioning.
11. The world of the power of dissolution.
12. The world of the substratum power of arising, functioning and dissolution.
13. The world of the instrument power.
14. The world of the season power.
15. The world of the act power.
16. The world of the aid power.
17. The world of the impelling power, and the like are also to be counted.

6. The world of the inner instrument tattva, a partial trace of desire, knowledge and action with distinctions; subtle and complete with limbs, an inner limb of root maya; the effect of the inherence of notions and distinctions; through the physical sub-limbs, the foremost limb of the senses, as complete with limbs.
1. The world of the form power of the inner instrument, as the inherence of common notions within the physical.
2. The world of the own-form power of the inner instrument, effected through the inherence of common notions within the physical.
3. The world of the nature power of the inner instrument, effected through the inherence of common notions and distinctions within the physical.
4. The world of the pervasion power of the inner instrument, general by kind, reaching as far as the purusha tattva.
5. The world of the pervading power of the inner instrument, general by adjunct, reaching as far as the vidya tattva.
6. The world of the particular power of the inner instrument, foremost in the cognition of objects.
7. The world of the quality power of the inner instrument, as fixing, effected through notions and distinctions.
8. The world of the colour power of the inner instrument, effected through manifold notions.
9. The world of the higher-order power of the inner instrument, as the particularity of notions.
10. The world of the lower-order power of the inner instrument, as the generality of notions.
11. The world of the being power of the inner instrument, as effected through all notions and distinctions.
In the same way:
12. The world of the instrumental-cause power of the inner instrument.
13. The world of the particular instrumental-cause power of the inner instrument.
14. The world of the power of the arising of the inner instrument.
15. The world of the power of the functioning of the inner instrument.
16. The world of the power of the dissolution of the inner instrument.
17. The world of the substratum power of the arising of the inner instrument.
18. The world of the instrument power of the arising of the inner instrument.
19. The world of the season power of the arising of the inner instrument.
20. The world of the act power of the arising of the inner instrument.
21. The world of the aid power of the arising of the inner instrument.
22. The world of the impelling power of the arising of the inner instrument.
23. The world of the substratum power of the functioning of the inner instrument.
24. The world of the instrument power of the functioning of the inner instrument.
25. The world of the season power of the functioning of the inner instrument.
26. The world of the act power of the functioning of the inner instrument.
27. The world of the aid power of the functioning of the inner instrument.
28. The world of the impelling power of the functioning of the inner instrument.
29. The world of the substratum power of the dissolution of the inner instrument.
30. The world of the instrument power of the dissolution of the inner instrument.
31. The world of the season power of the dissolution of the inner instrument.
32. The world of the act power of the dissolution of the inner instrument.
33. The world of the aid power of the dissolution of the inner instrument.
34. The world of the impelling power of the dissolution of the inner instrument.

Besides these:
7. The world of the form power of the mind, effecting and effected, with the manifold notions and distinctions of desire within the physical as its basis: the cause and effect of a partial trace of desire, with distinctions, of the sense of “I” within root maya.
1. The world of the own-form power of the mind, effected as general, with the manifold notions and distinctions of desire within the physical as basis.
2. The world of the nature power of the mind, the act of fixing on objects, with the manifold notions and distinctions of desire within the physical as basis.
3. The world of the pervasion power of the mind, through purusha, reaching as far as the general by kind.
4. The world of the pervading power of the mind, through vidya, reaching as far as the general by adjunct.
5. The world of the particular power of the mind, as the particular fixing of the notions of desire for objects.
6. The world of the quality power of the mind, as the density of the notions and distinctions of desire for objects.
7. The world of the colour power of the mind, as the various manifoldness of the notions and distinctions of desire for objects.
8. The world of the being power of the mind, as effected through all the notions of desire for objects.
9. The world of the higher-order power of the mind, as the distinction of the notions of desire for particular objects.
10. The world of the lower-order power of the mind, as the distinction of notions about objects in general.
11. The world of the instrumental-cause power of the mind, as the ground of the notions of desire for objects.
12. The world of the particular instrumental-cause power of the mind, as the particularity of the ground of the notions of desire for objects.
13. The world of the power of the arising of the mind, effected by means of the arising and the rest of the notions and distinctions of desire for objects.
14. The world of the power of the functioning of the mind.
15. The world of the power of the dissolution of the mind.
16. The world of the substratum power of the arising of the mind.
17. The world of the instrument power of the arising of the mind.
18. The world of the season power of the arising of the mind.
19. The world of the act power of the arising of the mind.
20. The world of the aid power of the arising of the mind.
21. The world of the impelling power of the arising of the mind.
22. The world of the substratum power of the functioning of the mind.
23. The world of the instrument power of the functioning of the mind.
24. The world of the season power of the functioning of the mind.
25. The world of the act power of the functioning of the mind.
26. The world of the aid power of the functioning of the mind.
27. The world of the impelling power of the functioning of the mind.
28. The world of the substratum power of the dissolution of the mind.
29. The world of the instrument power of the dissolution of the mind.
30. The world of the season power of the dissolution of the mind.
31. The world of the act power of the dissolution of the mind.
32. The world of the aid power of the dissolution of the mind.
33. The world of the impelling power of the dissolution of the mind.

8. The world of the tattva of the sense of “I”, effected through the notions and distinctions of action within the physical: the instrument and effect of a partial trace of action with distinctions within root maya.
1. The world of the form power of the sense of “I”, as I-ness, inherent and certain, in the notions and distinctions of action within the physical.
2. The world of the own-form power of the sense of “I”, effected through I-ness in inherence with the various qualities as sub-limbs, in the notions and distinctions of action within the physical.
3. The world of the nature power of the sense of “I”, as I-ness with the manifold of various qualities as its basis, in the notions and distinctions of action within the physical.
4. The world of the pervasion power of the sense of “I”, reaching as far as the being of purusha, in the notions and distinctions of action within the physical.
5. The world of the pervading power of the sense of “I”, as the being of knowledge alone, in the notions and distinctions of action within the physical.
6. The world of the particular power of the sense of “I”, as the fixing of I-ness in the notions and distinctions of action within the physical.
7. The world of the quality power of the sense of “I”, as the density of I-ness in the notions and distinctions of action within the physical.
8. The world of the colour power of the sense of “I”, as the manifoldness of I-ness in the notions and distinctions of action within the physical.
9. The world of the being power of the sense of “I”, as effected through I-ness in the notions of action within the physical.
10. The world of the higher-order power of the sense of “I”, as the particularity of I-ness in the notions and distinctions within the physical.
11. The world of the lower-order power of the sense of “I”, as the generality of I-ness in the notions and distinctions of action within the physical.
12. The world of the instrumental-cause power of the sense of “I”, as the ground of the notions and distinctions of action.
13. The world of the particular instrumental-cause power of the sense of “I”, as the particularity of the ground of the notions and distinctions of action.
14. The world of the power of the arising of the sense of “I”, effected by means of the arising and the rest of I-ness in the notions and distinctions of action.
15. The world of the power of the functioning of the sense of “I”.
16. The world of the power of the dissolution of the sense of “I”.
17. The world of the substratum power of the arising of the sense of “I”.
18. The world of the instrument power of the arising of the sense of “I”.
19. The world of the season power of the arising of the sense of “I”.
20. The world of the act power of the arising of the sense of “I”.
21. The world of the aid power of the arising of the sense of “I”.
22. The world of the impelling power of the arising of the sense of “I”.
23. The world of the substratum power of the functioning of the sense of “I”.
24. The world of the instrument power of the functioning of the sense of “I”.
25. The world of the season power of the functioning of the sense of “I”.
26. The world of the act power of the functioning of the sense of “I”.
27. The world of the aid power of the functioning of the sense of “I”.
28. The world of the impelling power of the functioning of the sense of “I”.
29. The world of the substratum power of the dissolution of the sense of “I”.
30. The world of the instrument power of the dissolution of the sense of “I”.
31. The world of the season power of the dissolution of the sense of “I”.
32. The world of the act power of the dissolution of the sense of “I”.
33. The world of the aid power of the dissolution of the sense of “I”.
34. The world of the impelling power of the dissolution of the sense of “I”.

9. The world of the intellect tattva, the distinctions and notions of knowledge alone within the physical: the cause and effect of a partial trace of knowledge with distinctions within root maya.
1. The world of the form power of the intellect, with inquiry as its basis, in the inherence of the notions of knowledge with distinctions within the physical.
2. The world of the own-form power of the intellect, effected with inquiry as basis, in the notions of knowledge with distinctions within the physical.
3. The world of the nature power of the intellect, as effected through inherence with inquiry as basis, in the notions of knowledge with distinctions within the physical.
4. The world of the pervasion power of the intellect, reaching as far as the inquiry of purusha.
5. The world of the pervading power of the intellect, reaching as far as the vidya tattva.
6. The world of the particular power of the intellect, as the particular fixing of the notions and distinctions of knowledge.
7. The world of the quality power of the intellect, as the density of inquiry in the notions and distinctions of knowledge.
8. The world of the colour power of the intellect, as the manifoldness of inquiry in the notions of knowledge with distinctions.
9. The world of the being power of the intellect, as effected through inquiry in the notions of knowledge with distinctions.
10. The world of the higher-order power of the intellect, as particular notions of knowledge with distinctions.
11. The world of the lower-order power of the intellect, as general notions of knowledge with distinctions.
12. The world of the instrumental-cause power of the intellect, as the ground of the notions of knowledge with distinctions.
13. The world of the particular instrumental-cause power of the intellect, as the particularity of the ground of the notions of knowledge with distinctions.
14. The world of the power of the arising of the intellect, effected by means of the arising and the rest of inquiry in the notions of knowledge with distinctions.
15. The world of the power of the functioning of the intellect.
16. The world of the power of the dissolution of the intellect.
17. The world of the substratum power of the arising of the intellect.
18. The world of the instrument power of the arising of the intellect.
19. The world of the season power of the arising of the intellect.
20. The world of the act power of the arising of the intellect.
21. The world of the aid power of the arising of the intellect.
22. The world of the impelling power of the arising of the intellect.
23. The world of the substratum power of the functioning of the intellect.
24. The world of the instrument power of the functioning of the intellect.
25. The world of the season power of the functioning of the intellect.
26. The world of the act power of the functioning of the intellect.
27. The world of the aid power of the functioning of the intellect.
28. The world of the impelling power of the functioning of the intellect.
29. The world of the substratum power of the dissolution of the intellect.
30. The world of the instrument power of the dissolution of the intellect.
31. The world of the season power of the dissolution of the intellect.
32. The world of the act power of the dissolution of the intellect.
33. The world of the aid power of the dissolution of the intellect.
34. The world of the impelling power of the dissolution of the intellect.

10. The world of the cittam tattva, the distinctions and notions of desire, knowledge and action alone within the physical: the cause and effect of a partial trace of desire, knowledge and action with distinctions within root maya.
1. The world of the form power of cittam, as inherence alone in reflection on the distinctions and notions of desire, knowledge and action within the physical.
2. The world of the own-form power of cittam, effected through inherence in reflection on the distinctions and notions of desire, knowledge and action within the physical.
3. The world of the nature power of cittam, as effected through the act of inherence in reflection on the distinctions and notions of desire, knowledge and action within the physical.
4. The world of the pervasion power of cittam, reaching as far as the purusha tattva.
5. The world of the pervading power of cittam, reaching as far as the vidya tattva.
6. The world of the particular power of cittam, as the particular fixing of the notions of desire, knowledge and action with distinctions.
7. The world of the quality power of cittam, as the density of reflection on the notions of desire, knowledge and action with distinctions.
8. The world of the colour power of cittam, as the manifoldness of reflection on the notions of desire, knowledge and action with distinctions.
9. The world of the being power of cittam, as effected through reflection on the notions of desire, knowledge and action with distinctions.
10. The world of the higher-order power of cittam, as the particularity of reflection on the notions of desire, knowledge and action with distinctions.
11. The world of the lower-order power of cittam, as the generality of reflection on the notions of desire, knowledge and action with distinctions.
12. The world of the instrumental-cause power of cittam, as the ground of reflection on the notions of desire, knowledge and action with distinctions.
13. The world of the particular instrumental-cause power of cittam, as the particularity of the ground of reflection.
14. The world of the power of the arising of cittam, effected by means of the arising and the rest of reflection on the notions of desire, knowledge and action with distinctions.
15. The world of the power of the functioning of cittam.
16. The world of the power of the dissolution of cittam.
17. The world of the substratum power of the arising of cittam.
18. The world of the instrument power of the arising of cittam.
19. The world of the season power of the arising of cittam.
20. The world of the act power of the arising of cittam.
21. The world of the aid power of the arising of cittam.
22. The world of the impelling power of the arising of cittam.
23. The world of the substratum power of the functioning of cittam.
24. The world of the instrument power of the functioning of cittam.
25. The world of the season power of the functioning of cittam.
26. The world of the act power of the functioning of cittam.
27. The world of the aid power of the functioning of cittam.
28. The world of the impelling power of the functioning of cittam.
29. The world of the substratum power of the dissolution of cittam.
30. The world of the instrument power of the dissolution of cittam.
31. The world of the season power of the dissolution of cittam.
32. The world of the act power of the dissolution of cittam.
33. The world of the aid power of the dissolution of cittam.
34. The world of the impelling power of the dissolution of cittam.

11. The world of the root maya tattva, the effect of mohini maya and the cause of the tattvas that are enjoyed.
1. The world of the form power of root maya, as inherence, with what has distinctions as basis.
2. The world of the own-form power of root maya, effected through the impure enjoyed, with distinctions as basis.
3. The world of the nature power of root maya, as effected through the inversion of consciousness and the inert, with what has distinctions as basis.
4. The world of the pervasion power of root maya, reaching as far as the elements.
5. The world of the pervading power of root maya, reaching as far as mohini maya.
6. The world of the quality power of root maya, as the impure enjoyed.
7. The world of the particular power of root maya, effected through the collection of impure atoms of many kinds.
8. The world of the colour power of root maya, impure and manifold, of many kinds.
9. The world of the higher-order power of root maya, impure and particular, of many kinds.
10. The world of the lower-order power of root maya, impure and general, of many kinds.
11. The world of the being power of root maya, impure and effected, of many kinds.
12. The world of the instrumental-cause power of root maya, as the impure ground.
13. The world of the particular instrumental-cause power of root maya, as the particular impure ground.
14. The world of the power of the arising of root maya.
15. The world of the power of the functioning of root maya.
16. The world of the power of the dissolution of root maya.
17. The world of the substratum power of the arising of root maya.
18. The world of the instrument power of the arising of root maya.
19. The world of the season power of the arising of root maya.
20. The world of the act power of the arising of root maya.
21. The world of the aid power of the arising of root maya.
22. The world of the impelling power of the arising of root maya.
23. The world of the substratum power of the functioning of root maya.
24. The world of the instrument power of the functioning of root maya.
25. The world of the season power of the functioning of root maya.
26. The world of the act power of the functioning of root maya.
27. The world of the aid power of the functioning of root maya.
28. The world of the impelling power of the functioning of root maya.
29. The world of the substratum power of the dissolution of root maya.
30. The world of the instrument power of the dissolution of root maya.
31. The world of the season power of the dissolution of root maya.
32. The world of the act power of the dissolution of root maya.
33. The world of the aid power of the dissolution of root maya.
34. The world of the impelling power of the dissolution of root maya.

In the same way:
12. The world of the tattva of the gunas, the cause of the manifestation of the manifold notions and distinctions of the instruments within the physical: a partial effect of root maya, outer and inner.
1. The world of the form power of the gunas.
2. The world of the own-form power of the gunas.
3. The world of the nature power of the gunas.
4. The world of the pervasion power of the gunas.
5. The world of the pervading power of the gunas.
6. The world of the particular power of the gunas.
7. The world of the quality power of the gunas.
8. The world of the colour power of the gunas.
9. The world of the being power of the gunas.
10. The world of the higher-order power of the gunas.
11. The world of the lower-order power of the gunas.
12. The world of the instrumental-cause power of the gunas.
13. The world of the particular instrumental-cause power of the gunas.
14. The world of the power of the arising of the gunas.
15. The world of the power of the functioning of the gunas.
16. The world of the power of the dissolution of the gunas.
17. The world of the substratum power of the arising of the gunas.
18. The world of the instrument power of the arising of the gunas.
19. The world of the season power of the arising of the gunas.
20. The world of the act power of the arising of the gunas.
21. The world of the aid power of the arising of the gunas.
22. The world of the impelling power of the arising of the gunas.
23. The world of the substratum power of the functioning of the gunas.
24. The world of the instrument power of the functioning of the gunas.
25. The world of the season power of the functioning of the gunas.
26. The world of the act power of the functioning of the gunas.
27. The world of the aid power of the functioning of the gunas.
28. The world of the impelling power of the functioning of the gunas.
29. The world of the substratum power of the dissolution of the gunas.
30. The world of the instrument power of the dissolution of the gunas.
31. The world of the season power of the dissolution of the gunas.
32. The world of the act power of the dissolution of the gunas.
33. The world of the aid power of the dissolution of the gunas.
34. The world of the impelling power of the dissolution of the gunas.

13. The world of the tattva of the nadis, the effect of the elements, the support and restraint of the physical.
1. The world of the form power of the nadis.
2. The world of the own-form power of the nadis.
3. The world of the nature power of the nadis.
4. The world of the pervasion power of the nadis.
5. The world of the pervading power of the nadis.
6. The world of the particular power of the nadis, and the like,
14. The world of the tattva of prana and the other vital airs, the effect of the distinctions of air, the cause of the activity in relation to the conjunction of body and instruments.
1. The world of the form power of prana and the other vital airs.
2. The world of the own-form power of prana and the other vital airs.
3. The world of the nature power of prana and the other vital airs.
4. The world of the pervasion power of prana and the other vital airs.
5. The world of the pervading power of prana and the other vital airs.
6. The world of the particular power of prana and the other vital airs, and the like,
15. The world of the tattva of the sheaths, the mark alone, the restraint with adjuncts, outer and inner, of body and instruments.
1. The world of the form power of the sheaths.
2. The world of the own-form power of the sheaths.
3. The world of the nature power of the sheaths.
4. The world of the pervasion power of the sheaths.
5. The world of the pervading power of the sheaths.
6. The world of the particular power of the sheaths, and the like,
16. The world of the tattva of speech and the other actions, manifestation alone: a partial effect of a trace of outer action, with distinctions, of root maya.
1. The world of the form power of speech and the other actions.
2. The world of the own-form power of speech and the other actions.
3. The world of the nature power of speech and the other actions.
4. The world of the pervasion power of speech and the other actions.
5. The world of the pervading power of speech and the other actions, and the like: these, the worlds of the outer instruments, are also to be counted.

17. The world of the time tattva, the effect of the pure-impure ultimate atom: the instrument governing the relation of the aid and ripening of the twofold karma, enjoyed and not enjoyed, in the manifold activity, outer and inner, of action with distinctions, gross and subtle, common and uncommon, in the elements, the physical, the senses, the instruments, the gunas, the bhuvanas, the enjoyments and the rest.
1. The world of the form power of time, near the soul, as a minor limb of the threefold pure-impure distinction.
2. The world of the own-form power of time, effected through ripening, as a minor limb of the threefold pure-impure distinction.
3. The world of the nature power of time, as pure-impure effect.
4. The world of the quality power of time, as enjoyment of many distinctions.
5. The world of the pervasion power of time, reaching as far as maya.
6. The world of the pervading power of time, reaching as far as anava.
7. The world of the particular power of time, effected with distinctions.
In the same way:
8. The world of the colour power of time.
9. The world of the being power of time.
10. The world of the higher-order power of time.
11. The world of the lower-order power of time.
12. The world of the instrumental-cause power of time.
13. The world of the particular instrumental-cause power of time.
14. The world of the power of the arising of time.
15. The world of the power of the functioning of time.
16. The world of the power of the dissolution of time.
17. The world of the substratum power of the arising of time.
18. The world of the instrument power of the arising of time.
19. The world of the season power of the arising of time.
20. The world of the act power of the arising of time.
21. The world of the aid power of the arising of time.
22. The world of the impelling power of the arising of time.
23. The world of the substratum power of the functioning of time.
24. The world of the instrument power of the functioning of time.
25. The world of the season power of the functioning of time.
26. The world of the act power of the functioning of time.
27. The world of the aid power of the functioning of time.
28. The world of the impelling power of the functioning of time.
29. The world of the substratum power of the dissolution of time.
30. The world of the instrument power of the dissolution of time.
31. The world of the season power of the dissolution of time.
32. The world of the act power of the dissolution of time.
33. The world of the aid power of the dissolution of time.
34. The world of the impelling power of the dissolution of time.

18. The world of the niyati tattva, the effect of the pure-impure ultimate atom: the instrument that measures the activity of the manifold karma of action with distinctions, in bodies, instruments, bhuvanas, enjoyments and the rest, gross and subtle, common and uncommon.
1. The world of the form power of niyati, a minor limb near the soul, as the instrument that measures the activity of manifold karma.
2. The world of the own-form power of niyati, effected through the instrument that measures the activity of manifold karma.
3. The world of the nature power of niyati, as the ultimate atomicity that measures pure-impure karma.
4. The world of the quality power of niyati, as the enjoyment of pure-impure distinctions.
5. The world of the pervasion power of niyati, reaching as far as maya.
6. The world of the pervading power of niyati, reaching as far as anava.
7. The world of the particular power of niyati, as many distinctions.
In the same way:
8. The world of the colour power of niyati.
9. The world of the being power of niyati.
10. The world of the higher-order power of niyati.
11. The world of the lower-order power of niyati.
12. The world of the instrumental-cause power of niyati.
13. The world of the particular instrumental-cause power of niyati.
14. The world of the power of the arising of niyati.
15. The world of the power of the functioning of niyati.
16. The world of the power of the dissolution of niyati.
17. The world of the substratum power of the arising of niyati.
18. The world of the instrument power of the arising of niyati.
19. The world of the season power of the arising of niyati.
20. The world of the act power of the arising of niyati.
21. The world of the aid power of the arising of niyati.
22. The world of the impelling power of the arising of niyati.
23. The world of the substratum power of the functioning of niyati.
24. The world of the instrument power of the functioning of niyati.
25. The world of the season power of the functioning of niyati.
26. The world of the act power of the functioning of niyati.
27. The world of the aid power of the functioning of niyati.
28. The world of the impelling power of the functioning of niyati.
29. The world of the substratum power of the dissolution of niyati.
30. The world of the instrument power of the dissolution of niyati.
31. The world of the season power of the dissolution of niyati.
32. The world of the act power of the dissolution of niyati.
33. The world of the aid power of the dissolution of niyati.
34. The world of the impelling power of the dissolution of niyati.

19. The world of the kalā tattva, the instrument that unveils a trace of bondage: a partial trace of action bearing upon the soul, beginning with adjuncts, the effect of the ultimate atom of pure-impure mohini maya, the cause of root maya.
1. The world of the form power of kalā, a minor limb near the soul, as the instrument that unveils a trace of bondage.
2. The world of the own-form power of kalā, effected through aid to the manifestation of a trace of desire, knowledge and action with distinctions.
3. The world of the nature power of kalā, effected as pure-impure.
4. The world of the quality power of kalā, as the enjoyment of mohini maya.
5. The world of the pervasion power of kalā, reaching as far as mohini maya.
6. The world of the pervading power of kalā, reaching as far as a trace of anava.
7. The world of the particular power of kalā, effected through many distinctions.
In the same way:
8. The world of the colour power of kalā.
9. The world of the being power of kalā.
10. The world of the higher-order power of kalā.
11. The world of the lower-order power of kalā.
12. The world of the instrumental-cause power of kalā.
13. The world of the particular instrumental-cause power of kalā.
14. The world of the power of the arising of kalā.
15. The world of the power of the functioning of kalā.
16. The world of the power of the dissolution of kalā.
17. The world of the substratum power of the arising of kalā.
18. The world of the instrument power of the arising of kalā.
19. The world of the season power of the arising of kalā.
20. The world of the act power of the arising of kalā.
21. The world of the aid power of the arising of kalā.
22. The world of the impelling power of the arising of kalā.
23. The world of the substratum power of the functioning of kalā.
24. The world of the instrument power of the functioning of kalā.
25. The world of the season power of the functioning of kalā.
26. The world of the act power of the functioning of kalā.
27. The world of the aid power of the functioning of kalā.
28. The world of the impelling power of the functioning of kalā.
29. The world of the substratum power of the dissolution of kalā.
30. The world of the instrument power of the dissolution of kalā.
31. The world of the season power of the dissolution of kalā.
32. The world of the act power of the dissolution of kalā.
33. The world of the aid power of the dissolution of kalā.
34. The world of the impelling power of the dissolution of kalā.

20. The world of the vidya tattva, produced from the kalā tattva, bearing upon the soul with adjuncts, the instrument of the partial manifestation of a trace of knowledge from maya.
1. The world of the form power of vidya, as the instrument, a minor limb near the soul, of the partial manifestation of a trace of knowledge from maya.
2. The world of the own-form power of vidya, effected as the instrument of the partial manifestation of a trace of knowledge from maya.
3. The world of the nature power of vidya, as a pure-impure effect.
4. The world of the quality power of vidya, as pure-impure enjoyment.
5. The world of the pervasion power of vidya, reaching as far as maya.
6. The world of the pervading power of vidya, reaching as far as anava.
7. The world of the particular power of vidya, effected through many distinctions.
In the same way:
8. The world of the colour power of vidya.
9. The world of the being power of vidya.
10. The world of the higher-order power of vidya.
11. The world of the lower-order power of vidya.
12. The world of the instrumental-cause power of vidya.
13. The world of the particular instrumental-cause power of vidya.
14. The world of the power of the arising of vidya.
15. The world of the power of the functioning of vidya.
16. The world of the power of the dissolution of vidya.
17. The world of the substratum power of the arising of vidya.
18. The world of the instrument power of the arising of vidya.
19. The world of the season power of the arising of vidya.
20. The world of the act power of the arising of vidya.
21. The world of the aid power of the arising of vidya.
22. The world of the impelling power of the arising of vidya.
23. The world of the substratum power of the functioning of vidya.
24. The world of the instrument power of the functioning of vidya.
25. The world of the season power of the functioning of vidya.
26. The world of the act power of the functioning of vidya.
27. The world of the aid power of the functioning of vidya.
28. The world of the impelling power of the functioning of vidya.
29. The world of the substratum power of the dissolution of vidya.
30. The world of the instrument power of the dissolution of vidya.
31. The world of the season power of the dissolution of vidya.
32. The world of the act power of the dissolution of vidya.
33. The world of the aid power of the dissolution of vidya.
34. The world of the impelling power of the dissolution of vidya.

21. The world of the raga tattva, produced from the vidya tattva, beginning with adjuncts and bearing upon the soul, the instrument of the partial manifestation of a trace of desire with distinctions.
1. The world of the form power of raga, as the instrument of the partial manifestation of a trace of desire with distinctions, a minor limb near the soul.
2. The world of the own-form power of raga, effected through the manifestation of a trace of desire from maya.
3. The world of the nature power of raga, as pure-impure.
4. The world of the quality power of raga, as pure-impure enjoyment.
5. The world of the pervasion power of raga, reaching as far as maya.
6. The world of the pervading power of raga, reaching as far as anava.
7. The world of the particular power of raga, as many distinctions.
In the same way:
8. The world of the colour power of raga.
9. The world of the being power of raga.
10. The world of the higher-order power of raga.
11. The world of the lower-order power of raga.
12. The world of the instrumental-cause power of raga.
13. The world of the particular instrumental-cause power of raga.
14. The world of the power of the arising of raga.
15. The world of the power of the functioning of raga.
16. The world of the power of the dissolution of raga.
17. The world of the substratum power of the arising of raga.
18. The world of the instrument power of the arising of raga.
19. The world of the season power of the arising of raga.
20. The world of the act power of the arising of raga.
21. The world of the aid power of the arising of raga.
22. The world of the impelling power of the arising of raga.
23. The world of the substratum power of the functioning of raga.
24. The world of the instrument power of the functioning of raga.
25. The world of the season power of the functioning of raga.
26. The world of the act power of the functioning of raga.
27. The world of the aid power of the functioning of raga.
28. The world of the impelling power of the functioning of raga.
29. The world of the substratum power of the dissolution of raga.
30. The world of the instrument power of the dissolution of raga.
31. The world of the season power of the dissolution of raga.
32. The world of the act power of the dissolution of raga.
33. The world of the aid power of the dissolution of raga.
34. The world of the impelling power of the dissolution of raga.

22. The world of the purusha tattva, in conjunction with kalā and the other tattvas, as the substratum of what is enjoyed of maya, inner and outer.
1. The world of the form power of purusha, a minor limb near the soul.
2. The world of the own-form power of purusha, effected through the experience of objects with distinctions.
3. The world of the nature power of purusha, as pure-impure.
4. The world of the quality power of purusha, as enjoyment with distinctions.
5. The world of the pervasion power of purusha, reaching as far as maya.
6. The world of the pervading power of purusha, reaching as far as anava.
7. The world of the particular power of purusha, as many distinctions.
In the same way:
8. The world of the colour power of purusha.
9. The world of the being power of purusha.
10. The world of the higher-order power of purusha.
11. The world of the lower-order power of purusha.
12. The world of the instrumental-cause power of purusha.
13. The world of the particular instrumental-cause power of purusha.
14. The world of the power of the arising of purusha.
15. The world of the power of the functioning of purusha.
16. The world of the power of the dissolution of purusha.
17. The world of the substratum power of the arising of purusha.
18. The world of the instrument power of the arising of purusha.
19. The world of the season power of the arising of purusha.
20. The world of the act power of the arising of purusha.
21. The world of the aid power of the arising of purusha.
22. The world of the impelling power of the arising of purusha.
23. The world of the substratum power of the functioning of purusha.
24. The world of the instrument power of the functioning of purusha.
25. The world of the season power of the functioning of purusha.
26. The world of the act power of the functioning of purusha.
27. The world of the aid power of the functioning of purusha.
28. The world of the impelling power of the functioning of purusha.
29. The world of the substratum power of the dissolution of purusha.
30. The world of the instrument power of the dissolution of purusha.
31. The world of the season power of the dissolution of purusha.
32. The world of the act power of the dissolution of purusha.
33. The world of the aid power of the dissolution of purusha.
34. The world of the impelling power of the dissolution of purusha.

23. The world of the pure-impure maya tattva, produced from pure maya, the cause of the gross and subtle universe.
1. The world of the form power of pure-impure maya, as an instrument with the prakriti tattva as basis.
2. The world of the own-form power of pure-impure maya, effected through twofold manifestation.
3. The world of the nature power of pure-impure maya, as the distinction of superimposition and ground.
4. The world of the pervasion power of pure-impure maya, reaching as far as the karma-atom.
5. The world of the pervading power of pure-impure maya, as governing many manifold imaginings.
6. The world of the quality power of pure-impure maya, as the difference in the experience of karma.
7. The world of the particular power of pure-impure maya, as the gross and subtle body.
In the same way:
8. The world of the colour power of pure-impure maya.
9. The world of the being power of pure-impure maya.
10. The world of the higher-order power of pure-impure maya.
11. The world of the lower-order power of pure-impure maya.
12. The world of the instrumental-cause power of pure-impure maya.
13. The world of the particular instrumental-cause power of pure-impure maya.
14. The world of the power of the arising of pure-impure maya.
15. The world of the power of the functioning of pure-impure maya.
16. The world of the power of the dissolution of pure-impure maya.
17. The world of the substratum power of the arising of pure-impure maya.
18. The world of the instrument power of the arising of pure-impure maya.
19. The world of the season power of the arising of pure-impure maya.
20. The world of the act power of the arising of pure-impure maya.
21. The world of the aid power of the arising of pure-impure maya.
22. The world of the impelling power of the arising of pure-impure maya.
23. The world of the substratum power of the functioning of pure-impure maya.
24. The world of the instrument power of the functioning of pure-impure maya.
25. The world of the season power of the functioning of pure-impure maya.
26. The world of the act power of the functioning of pure-impure maya.
27. The world of the aid power of the functioning of pure-impure maya.
28. The world of the impelling power of the functioning of pure-impure maya.
29. The world of the substratum power of the dissolution of pure-impure maya.
30. The world of the instrument power of the dissolution of pure-impure maya.
31. The world of the season power of the dissolution of pure-impure maya.
32. The world of the act power of the dissolution of pure-impure maya.
33. The world of the aid power of the dissolution of pure-impure maya.
34. The world of the impelling power of the dissolution of pure-impure maya.

24. The world of the karma tattva, the auxiliary cause of the gross and subtle universe, twofold, of various kinds, effected through the instruments, resting on the three instruments.
1. The world of the form power of karma, as the cause of righteousness and unrighteousness with distinctions, resting on the insentient and the sentient.
2. The world of the own-form power of karma, effected through form, lifespan and the rest, with the twofold, various kinds of the insentient and the sentient as basis.
3. The world of the nature power of karma, as conjunction with twofold kinds as basis.
4. The world of the pervasion power of karma, reaching as far as impure maya.
5. The world of the pervading power of karma, reaching as far as the gross and the subtle.
6. The world of the quality power of karma, as the cause of the distinctions of joy and suffering.
7. The world of the particular power of karma, effected through the kinds of various, manifold experience.
In the same way:
8. The world of the colour power of karma.
9. The world of the being power of karma.
10. The world of the higher-order power of karma.
11. The world of the lower-order power of karma.
12. The world of the instrumental-cause power of karma.
13. The world of the particular instrumental-cause power of karma.
14. The world of the power of the arising of karma.
15. The world of the power of the functioning of karma.
16. The world of the power of the dissolution of karma.
17. The world of the substratum power of the arising of karma.
18. The world of the instrument power of the arising of karma.
19. The world of the season power of the arising of karma.
20. The world of the act power of the arising of karma.
21. The world of the aid power of the arising of karma.
22. The world of the impelling power of the arising of karma.
23. The world of the substratum power of the functioning of karma.
24. The world of the instrument power of the functioning of karma.
25. The world of the season power of the functioning of karma.
26. The world of the act power of the functioning of karma.
27. The world of the aid power of the functioning of karma.
28. The world of the impelling power of the functioning of karma.
29. The world of the substratum power of the dissolution of karma.
30. The world of the instrument power of the dissolution of karma.
31. The world of the season power of the dissolution of karma.
32. The world of the act power of the dissolution of karma.
33. The world of the aid power of the dissolution of karma.
34. The world of the impelling power of the dissolution of karma.

25. The world of the pure vidya tattva, which impels pure-impure vidya.
1. The world of the form power of pure vidya, as a stainless instrument.
2. The world of the own-form power of pure vidya, effected through stainless form.
3. The world of the nature power of pure vidya, as primal and eternal.
4. The world of the quality power of pure vidya, establishing pure maya.
5. The world of the particular power of pure vidya, establishing supremacy.
In the same way:
6. The world of the colour power of pure vidya.
7. The world of the being power of pure vidya.
8. The world of the higher-order power of pure vidya.
9. The world of the lower-order power of pure vidya.
10. The world of the instrumental-cause power of pure vidya.
11. The world of the particular instrumental-cause power of pure vidya.
12. The world of the power of the arising of pure vidya.
13. The world of the power of the functioning of pure vidya.
14. The world of the power of the dissolution of pure vidya.
15. The world of the substratum power of the arising of pure vidya.
16. The world of the instrument power of the arising of pure vidya.
17. The world of the season power of the arising of pure vidya.
18. The world of the act power of the arising of pure vidya.
19. The world of the aid power of the arising of pure vidya.
20. The world of the impelling power of the arising of pure vidya.
21. The world of the substratum power of the functioning of pure vidya.
22. The world of the instrument power of the functioning of pure vidya.
23. The world of the season power of the functioning of pure vidya.
24. The world of the act power of the functioning of pure vidya.
25. The world of the aid power of the functioning of pure vidya.
26. The world of the impelling power of the functioning of pure vidya.
27. The world of the substratum power of the dissolution of pure vidya.
28. The world of the instrument power of the dissolution of pure vidya.
29. The world of the season power of the dissolution of pure vidya.
30. The world of the act power of the dissolution of pure vidya.
31. The world of the aid power of the dissolution of pure vidya.
32. The world of the impelling power of the dissolution of pure vidya.

26. The world of the Isvara tattva, which impels pure-impure raga.
1. The world of the form power of Isvara, as a stainless instrument.
2. The world of the own-form power of Isvara, effected through stainless form.
3. The world of the nature power of Isvara, as primal and eternal.
4. The world of the quality power of Isvara, establishing pure maya.
5. The world of the particular power of Isvara, establishing supremacy.
In the same way:
6. The world of the colour power of Isvara.
7. The world of the being power of Isvara.
8. The world of the higher-order power of Isvara.
9. The world of the lower-order power of Isvara.
10. The world of the instrumental-cause power of Isvara.
11. The world of the particular instrumental-cause power of Isvara.
12. The world of the power of the arising of Isvara.
13. The world of the power of the functioning of Isvara.
14. The world of the power of the dissolution of Isvara.
15. The world of the substratum power of the arising of Isvara.
16. The world of the instrument power of the arising of Isvara.
17. The world of the season power of the arising of Isvara.
18. The world of the act power of the arising of Isvara.
19. The world of the aid power of the arising of Isvara.
20. The world of the impelling power of the arising of Isvara.
21. The world of the substratum power of the functioning of Isvara.
22. The world of the instrument power of the functioning of Isvara.
23. The world of the season power of the functioning of Isvara.
24. The world of the act power of the functioning of Isvara.
25. The world of the aid power of the functioning of Isvara.
26. The world of the impelling power of the functioning of Isvara.
27. The world of the substratum power of the dissolution of Isvara.
28. The world of the instrument power of the dissolution of Isvara.
29. The world of the season power of the dissolution of Isvara.
30. The world of the act power of the dissolution of Isvara.
31. The world of the aid power of the dissolution of Isvara.
32. The world of the impelling power of the dissolution of Isvara.

27. The world of the Sadakhya tattva, which impels impure prakriti.
1. The world of the form power of Sadakhya, as a stainless instrument.
2. The world of the own-form power of Sadakhya, effected through stainless form.
3. The world of the nature power of Sadakhya, as primal and eternal.
4. The world of the quality power of Sadakhya, establishing pure maya.
5. The world of the particular power of Sadakhya, establishing supremacy.
6. The world of the colour power of Sadakhya.
7. The world of the being power of Sadakhya.
8. The world of the higher-order power of Sadakhya.
9. The world of the lower-order power of Sadakhya.
10. The world of the instrumental-cause power of Sadakhya.
11. The world of the particular instrumental-cause power of Sadakhya.
12. The world of the power of the arising of Sadakhya.
13. The world of the power of the functioning of Sadakhya.
14. The world of the power of the dissolution of Sadakhya.
15. The world of the substratum power of the arising of Sadakhya.
16. The world of the instrument power of the arising of Sadakhya.
17. The world of the season power of the arising of Sadakhya.
18. The world of the act power of the arising of Sadakhya.
19. The world of the aid power of the arising of Sadakhya.
20. The world of the impelling power of the arising of Sadakhya.
21. The world of the substratum power of the functioning of Sadakhya.
22. The world of the instrument power of the functioning of Sadakhya.
23. The world of the season power of the functioning of Sadakhya.
24. The world of the act power of the functioning of Sadakhya.
25. The world of the aid power of the functioning of Sadakhya.
26. The world of the impelling power of the functioning of Sadakhya.
27. The world of the substratum power of the dissolution of Sadakhya.
28. The world of the instrument power of the dissolution of Sadakhya.
29. The world of the season power of the dissolution of Sadakhya.
30. The world of the act power of the dissolution of Sadakhya.
31. The world of the aid power of the dissolution of Sadakhya.
32. The world of the impelling power of the dissolution of Sadakhya.

28. The world of the Bindu tattva, which impels Nada, the effect of speech.
1. The world of the form power of Bindu, the stainless instrument.
2. The world of the own-form power of Bindu, of stainless form.
3. The world of the nature power of Bindu, as primal and eternal.
4. The world of the quality power of Bindu, establishing purity.
5. The world of the particular power of Bindu, establishing supremacy.
6. The world of the colour power of Bindu.
7. The world of the being power of Bindu.
8. The world of the higher-order power of Bindu.
9. The world of the lower-order power of Bindu.
10. The world of the instrumental-cause power of Bindu.
11. The world of the particular instrumental-cause power of Bindu.
12. The world of the power of the arising of Bindu.
13. The world of the power of the functioning of Bindu.
14. The world of the power of the dissolution of Bindu.
15. The world of the substratum power of the arising of Bindu.
16. The world of the instrument power of the arising of Bindu.
17. The world of the season power of the arising of Bindu.
18. The world of the act power of the arising of Bindu.
19. The world of the aid power of the arising of Bindu.
20. The world of the impelling power of the arising of Bindu.
21. The world of the substratum power of the functioning of Bindu.
22. The world of the instrument power of the functioning of Bindu.
23. The world of the season power of the functioning of Bindu.
24. The world of the act power of the functioning of Bindu.
25. The world of the aid power of the functioning of Bindu.
26. The world of the impelling power of the functioning of Bindu.
27. The world of the substratum power of the dissolution of Bindu.
28. The world of the instrument power of the dissolution of Bindu.
29. The world of the season power of the dissolution of Bindu.
30. The world of the act power of the dissolution of Bindu.
31. The world of the aid power of the dissolution of Bindu.
32. The world of the impelling power of the dissolution of Bindu.

29. The world of the Nada tattva, which impels maya.
1. The world of the form power of Nada, the stainless instrument.
2. The world of the own-form power of Nada, of stainless form.
3. The world of the nature power of Nada, primal and eternal.
4. The world of the quality power of Nada, establishing pure maya.
5. The world of the particular power of Nada, establishing supremacy.
6. The world of the colour power of Nada.
7. The world of the being power of Nada.
8. The world of the higher-order power of Nada.
9. The world of the lower-order power of Nada.
10. The world of the instrumental-cause power of Nada.
11. The world of the particular instrumental-cause power of Nada.
12. The world of the power of the arising of Nada.
13. The world of the power of the functioning of Nada.
14. The world of the power of the dissolution of Nada.
15. The world of the substratum power of the arising of Nada.
16. The world of the instrument power of the arising of Nada.
17. The world of the season power of the arising of Nada.
18. The world of the act power of the arising of Nada.
19. The world of the aid power of the arising of Nada.
20. The world of the impelling power of the arising of Nada.
21. The world of the substratum power of the functioning of Nada.
22. The world of the instrument power of the functioning of Nada.
23. The world of the season power of the functioning of Nada.
24. The world of the act power of the functioning of Nada.
25. The world of the aid power of the functioning of Nada.
26. The world of the impelling power of the functioning of Nada.
27. The world of the substratum power of the dissolution of Nada.
28. The world of the instrument power of the dissolution of Nada.
29. The world of the season power of the dissolution of Nada.
30. The world of the act power of the dissolution of Nada.
31. The world of the aid power of the dissolution of Nada.
32. The world of the impelling power of the dissolution of Nada.

In the same way:
30. The world of the pure maya tattva, the cause by inherence of the universe of word and meaning.
31. The world of the yoga maya tattva.
32. The world of the Nada tattva.
33. The world of the lower Bindu tattva.
34. The world of Ambika.
35. The world of Vama.
36. The world of Jyeshtha.
37. The world of Raudri.
38. The world of Jaya.
39. The world of Vijaya.
40. The world of Ajita.
41. The world of Aparajita.
42. The world of Nivritti.
43. The world of Pratishtha.
44. The world of Vidya.
45. The world of Santi.
46. The world of Santyatita.
47. The world of Dipika.
48. The world of Rochika.
49. The world of Mochika.
50. The world of Vyomarupa.
51. The world of Ananta.
52. The world of Anatha.
53. The world of Anasrita.
54. The world of Sukshma.
55. The world of Pasyanti.
56. The world of Madhyama.
57. The world of Vaikhari.
In the same way, of each of these:
1. The world of the form power.
2. The world of the own-form power.
3. The world of the nature power.
4. The world of the pervasion power.
5. The world of the pervading power.
6. The world of the quality power, and the like are also to be counted.

Besides these:
58. The world of the letter power, beginning with the world of the letter A.
59. The world of the word power, beginning with the power of Omkara.
60. The world of the mantra power, beginning with Sadyojata.
61. The world of Aja.
62. The world of Pucha.
63. The world of Vajradeha.
64. The world of Pramatha.
65. The world of Vibhuti.
66. The world of Ayaviya.
67. The world of Suddha.
68. The world of Pinaki.
69. The world of Kritasadipa.
70. The world of Santa.
71. The world of Pingala.
72. The world of Adi Mandalesvara.
73. The world of Vama.
74. The world of Jyeshtha.
75. The world of Rudri.
76. The world of Kalagni.
77. The world of Kushmanda.
78. The world of Hataka.
79. The world of Kapali (first)
80. The world of Kali.
81. The world of Kalavikarani.
82. The world of Balavikarani.
83. The world of Balapramathani.
84. The world of Sarvabhutadamani.
85. The world of Manonmani.
86. The world of Ananta.
87. The world of Sukshma.
88. The world of Sivottama.
89. The world of Ekanetra.
90. The world of Murti.
91. The world of Sikhanda.
92. The bhuvana worlds, reaching as far as the world of Sadasiva.
Count also all the worlds of the paths (adhvas): the worlds of the kalās, beginning with the world of Pratishtha, and the rest.

93. The world of the Kudilai tattva, governing by inherence, common to the whole universe of word and meaning.
1. The world of the form power of Kudilai, as the letter of Omkara.
2. The world of the own-form power of Kudilai, in the form of many hoods.
3. The world of the nature power of Kudilai, as constant manifestation alone.
4. The world of the pervasion power of Kudilai, as action alone.
5. The world of the pervading power of Kudilai, effected through dense knowledge.
6. The world of the quality power of Kudilai, as the distinction of the soul’s knowledge.
7. The world of the particular power of Kudilai, as the support of what inheres.
8. The world of the colour power of Kudilai.
9. The world of the being power of Kudilai.
10. The world of the higher-order power of Kudilai.
11. The world of the lower-order power of Kudilai.
12. The world of the instrumental-cause power of Kudilai.
13. The world of the particular instrumental-cause power of Kudilai.
14. The world of the power of the arising of Kudilai.
15. The world of the power of the functioning of Kudilai.
16. The world of the power of the dissolution of Kudilai.
17. The world of the substratum power of the arising of Kudilai.
18. The world of the instrument power of the arising of Kudilai.
19. The world of the season power of the arising of Kudilai.
20. The world of the act power of the arising of Kudilai.
21. The world of the aid power of the arising of Kudilai.
22. The world of the impelling power of the arising of Kudilai.
23. The world of the substratum power of the functioning of Kudilai.
24. The world of the instrument power of the functioning of Kudilai.
25. The world of the season power of the functioning of Kudilai.
26. The world of the act power of the functioning of Kudilai.
27. The world of the aid power of the functioning of Kudilai.
28. The world of the impelling power of the functioning of Kudilai.
29. The world of the substratum power of the dissolution of Kudilai.
30. The world of the instrument power of the dissolution of Kudilai.
31. The world of the season power of the dissolution of Kudilai.
32. The world of the act power of the dissolution of Kudilai.
33. The world of the aid power of the dissolution of Kudilai.
34. The world of the impelling power of the dissolution of Kudilai.
1. The world of pure maya.
2. The world of Kundali: know that these too are this Kudilai world.

94. The world of the power of anava, beginningless and eternal, the instrument of the bound state.
1. The world of the form power of anava, as dense darkness.
2. The world of the own-form power of anava, effected through root ignorance.
3. The world of the nature power of anava, as the form of the states.
4. The world of the pervasion power of anava, non-dual with the three classes of souls.
5. The world of the pervading power of anava, in relation as the veiling of the Supreme and the soul.
6. The world of the quality power of anava, as the distinction of sakala and kevala.
7. The world of the particular power of anava, as predominance reaching as far as Nada.
8. The world of the colour power of anava.
9. The world of the being power of anava.
10. The world of the higher-order power of anava.
11. The world of the lower-order power of anava.
12. The world of the instrumental-cause power of anava.
13. The world of the particular instrumental-cause power of anava.
14. The world of the power of the arising of anava.
15. The world of the power of the functioning of anava.
16. The world of the power of the dissolution of anava.
17. The world of the substratum power of the arising of anava.
18. The world of the instrument power of the arising of anava.
19. The world of the season power of the arising of anava.
20. The world of the act power of the arising of anava.
21. The world of the aid power of the arising of anava.
22. The world of the impelling power of the arising of anava.
23. The world of the substratum power of the functioning of anava.
24. The world of the instrument power of the functioning of anava.
25. The world of the season power of the functioning of anava.
26. The world of the act power of the functioning of anava.
27. The world of the aid power of the functioning of anava.
28. The world of the impelling power of the functioning of anava.
29. The world of the substratum power of the dissolution of anava.
30. The world of the instrument power of the dissolution of anava.
31. The world of the season power of the dissolution of anava.
32. The world of the act power of the dissolution of anava.
33. The world of the aid power of the dissolution of anava.
34. The world of the impelling power of the dissolution of anava.

95. The world of the power of Tirodhai, beginningless and eternal, in its exertion to aid the ripening of karma.
1. The world of the form power of Tirodhai, as knowledge and ignorance.
2. The world of the own-form power of Tirodhai, as the outer and inner activity of knowledge and ignorance.
3. The world of the nature power of Tirodhai, as likeness to bondage.
4. The world of the pervasion power of Tirodhai, reaching as far as the supreme Bindu.
5. The world of the pervading power of Tirodhai, reaching as far as the supreme Nada.
6. The world of the quality power of Tirodhai, as impelling in keeping with karma.
7. The world of the particular power of Tirodhai, as impelling, effected through the activity of joy in the experience of karma.
8. The world of the colour power of Tirodhai.
9. The world of the being power of Tirodhai.
10. The world of the higher-order power of Tirodhai.
11. The world of the lower-order power of Tirodhai.
12. The world of the instrumental-cause power of Tirodhai.
13. The world of the particular instrumental-cause power of Tirodhai.
14. The world of the power of the arising of Tirodhai.
15. The world of the power of the functioning of Tirodhai.
16. The world of the power of the dissolution of Tirodhai.
17. The world of the substratum power of the arising of Tirodhai.
18. The world of the instrument power of the arising of Tirodhai.
19. The world of the season power of the arising of Tirodhai.
20. The world of the act power of the arising of Tirodhai.
21. The world of the aid power of the arising of Tirodhai.
22. The world of the impelling power of the arising of Tirodhai.
23. The world of the substratum power of the functioning of Tirodhai.
24. The world of the instrument power of the functioning of Tirodhai.
25. The world of the season power of the functioning of Tirodhai.
26. The world of the act power of the functioning of Tirodhai.
27. The world of the aid power of the functioning of Tirodhai.
28. The world of the impelling power of the functioning of Tirodhai.
29. The world of the substratum power of the dissolution of Tirodhai.
30. The world of the instrument power of the dissolution of Tirodhai.
31. The world of the season power of the dissolution of Tirodhai.
32. The world of the act power of the dissolution of Tirodhai.
33. The world of the aid power of the dissolution of Tirodhai.
34. The world of the impelling power of the dissolution of Tirodhai.