Svatantryavada
Absolute sovereignty of Will, sva-tantrata or svatantrya. This absolute Sovereignty or Free Will is the svabhava (own being) of the Universal Consciousness (Cit). It is this sovereign Free Will that brings about the objectification of its ideation. It is beyond all the categories of time, space, causality etc., for these owe their origin to it. Para Vak, Vimarsa, Aisvarya etc. are only the synonyms of Svatantrya. In essence, this Free, Sovereign Will may be said to be the very heart or nucleus of the Divine Being.
Parama Siva (the Absolute Reality) whose own being is Consciousness of the nature of PrakaSa and VimarSa, who as the undeniable, ever-present Reality appears as subject from Rudra down to immovable entities, as objects like blue, pleasure etc. which appear as if separate, though in essence they are not separate, through the glorious might of Svatantrya (Free Will) which is inseparable from Samvit (universal Consciousness) and w°hich does not conceal in any way the real nature of the Supreme. This is the exposition of Svatantrya-vada (the doctrine of Svatantrya).
Abhasavada
The underlying principle of all manifestation is Cit or pure Universal Consciousness. The world of ever-changing appearances is only an expression of Cit or Samvid. All that appears in any form whether as an object or subject or knowledge or means of knowledge or senses, all that exists in any way is only an abhasa – a manifestation of the Universal Consciousness. The word abhasa = a i.e., isat (sankocena); bhasah = bhasanam or prakaSana. So abhasa is manifestation or appearance in a limited way. Every kind of manifestation has some sort of limitation. Every thing in existence is a configuration of abhasas. The abhasas are nothing but external projection of the ideation of the Divine.
Sadadhva
In the highest stage of manifestation, vacaka and vacya (the indicator and the indicated, the word and object) are one. Then there are six adhvas, paths or steps of creative descent. These are known as Sadadhva.
The Sadadhva may be briefly indicated in the following way
Vacaka or Sabda, Varna, Mantra, Pada, Vacya or artha, Kala, Tattva, Bhuvana
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