The world is Siva as reflections in a mirror are the mirror itself. The world consists of the subject, object and means of knowledge cannot really conceal Siva because without the light of Siva they themselves cannot appear. The world is inherent in Spanda just as a banyan tree exists as potency in the seed. The third verse maintains that even in the differing states viz. While states of experience like pleasure, pain, etc.
Reality is neither psychological subject nor the psycho-physical experience, nor is it mere void.
Reality or Spanda is the underlying basis of the psychological subject, it is the eternal Experient that can never be reduced to an object. It is from the Spanda principle that the group of senses acquires it's power of going forth towards the objects, maintaining them in perception for a while and then withdrawing them towards the center. It is not the will or desire of the empirical individual that moves the senses towards their objects. He derives this power from the Spanda principle - the dynamism of Siva. It is on account of Aanava, Maayiiya, and Kaarma Mala-s that the empirical individual is unable to realize the Spanda principle.