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艢aivite theory about creation is centered on the categorization of all the objects into 36 principles.^[1] It is not a novel idea for many earlier systems like 厂腻峁卥丑测补 have already induced these principles which are conceived for the making of the universe. The whole thing done by 艢补颈惫颈蝉尘 is the addition of 11 principles to the 厂腻峁卥丑测补 categories.^[2] These levels of manifestation has a hierarchy in itself; as the manifestation becomes more and more grosser, so the separation between the seed and the point of being or the object becomes greater.

艢颈惫补 and 艢补办迟颈 are the first two categories in which the voluntary movement starts. The power of being, 鈥楥it鈥�, is free from all the impurities and predominates in the level of 艢颈惫补. The experience in this state is pure 鈥業鈥�^[3] and in the second category, which follows 艢颈惫补, experience is 鈥業 am鈥�. 膧苍补苍诲补艣补办迟颈 predominates in this category. 厂补诲腻艣颈惫补-the third category, is predominated by the power of 滨肠肠丑腻,^[4] is a faintly affected state of the supreme self. The experience of beings in this category is 鈥業 am this鈥�, where the 鈥榯his鈥� represents the universe, the cause of affection. Power of 箩帽腻苍补 predominates in the next level known as 厂补诲腻艣颈惫补. The experience is 鈥榯his am I鈥�. 

These two levels each other are having a close relationship as pointed out by K. C. Pandey, 

Just as in the case of balancing beam, held straight, from the scientific point of view, one end is lower than the other, so the difference between the experiences between the 厂补诲腻艣颈惫补 and 莫艣惫补谤补 levels, is due to the predominance of the subjectivity in the former and that of the objectivity in the latter.^[5]

Idam (thisness) in the 莫艣惫补谤补 level takes the form of idamev膩ham (鈥榯his am I鈥�). Since the existence of the idam (object) and aham (subject) related each other it indicates the predominance of 闯帽腻苍补艣补办迟颈 in this level. 厂补诲惫颈诲测腻 or 艢耻诲诲丑补惫颈诲测腻 is the next category with a predominance of power of 碍谤颈测腻 and the experience is 鈥業 am this鈥�.^[6] 艢耻诲诲丑腻诲丑惫补苍 (the pure order) of manifestation ends with this category the predominance of the aforementioned five 艢补办迟颈s in the five categories in their respect is the view held by Abhinavagupta.

Footnotes and references:

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[1]:

Abhinavagupta deviates from this thought by conceptualising 37th category called Anuttara or 笔补谤补尘补艣颈惫补.

[2]:

The thirty six categories are broadly classified into two sections viz., 艢耻诲诲丑腻诲丑惫补苍 (Pure order) and A艣uddh膩dhvan (Impure order); Former constitutes the first five tattvas and the later includes the remaining principles controlled by the power of 惭腻测腻.

[3]:

Refer to 叠丑腻蝉, Vol. 2, p.211.

[4]:

The power of will is conjoined with the 厂补诲腻艣颈惫补 category; Similarly J帽膩na with 莫艣惫补谤补 and so on.

[5]:

K. C. Pandey, Op.cit., p.368.

[6]:

罢补苍迟谤腻濒辞办补惫颈惫别办补, VI. 50, 叠丑腻蝉, Vol. 2, p.233; 莫艣惫补谤补pratyabhij帽膩viv峁泃ivimar艣in墨, Vol. 3, p.329.