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Although 艢补办迟颈 is believed to have attained the philosophised form in a later phase within the 艢补颈惫颈蝉尘, as a philosophical principle it has acquired a prominent place in the entire 艢aivite monistic system. However, 艢补办迟颈 is a principle having huge and complex structure and is interpreted through the names such as, Caitanya, 厂腻尘补谤迟丑测补, 笔谤补办腻艣补办补, 笔谤补蝉补谤补峁嘺, Bhavanakart峁泃膩, 厂补迟迟腻, Bhogyat膩, 笔谤补迟颈产丑腻, 笔奴谤峁嘺迟腻 etc. which evidently recite the diverse functions of 艢补办迟颈.^[1] Then a question may be asked that why these various subjects are separately identified with the single connotation-艢补办迟颈? It is because the single 艢补办迟颈 is theorized in the technical philosophical contexts, as one which acts occasionally as many with regard to the corresponding duties.

The supreme 艢颈惫补 exists as the whole universe and hence in the immanent view, there are two 艢补办迟颈s viz., 颁颈迟艣补办迟颈 and Sv膩tantray艣akti. The same Sv膩tantrya艣akti is 滨肠肠丑腻 or 惭腻测腻艣补办迟颈 which transforms into four sub varieties known as Niyati, 笔谤腻苍补, Manas and Deha. Niyati艣akti has two divisions as 滨肠肠丑腻 and 础箩帽腻苍补 or 碍谤颈测腻. This 础箩帽腻苍补 or 碍谤颈测腻 turns into J帽膩t峁泃va and 碍补谤迟峁泃惫补. J帽膩t峁泃va艣akti produces 闯帽腻苍补, 厂尘峁泃颈 and Apohana艣aktis. 碍补谤迟峁泃惫补艣akti becomes K膩la艣akti and 碍谤颈测腻艣akti.

In accordance with the kriy膩k膩ritva (potential to act), 艢补办迟颈s are 厂峁涐梗峁璱, Sthiti and 厂补峁僪腻谤补, 罢颈谤辞诲丑腻苍补 and Anugraha. In the perspective of pram膩t峁泂v膩tantrya (freedom of the knower), Prabhu, 膧迟尘补苍 and 笔谤腻峁嘺 are the 艢补办迟颈s. In earlier religious philosophic backgrounds, 艢补办迟颈 is known as 惭腻迟峁沰腻, 惭腻濒颈苍墨, 碍丑别肠补谤墨, Gocar墨, Dikcar墨, 叠丑奴肠补谤墨 etc. But in the general contexts, these are not included in the groups of forms of 艢补办迟颈.^[2]