IPVV — Vol 1, Chunk B: ARGUMENT MAP (the prostration, the disciple's eligibility, the Gītā-bhaktas)

The right teacher (samyagvyutpādakaḥ śāstrakāraḥ) is he who does not abandon the view; the Buddhists and the rest are its makers-and-haters (this is set out in the Kathāmukhatilaka). The ṭīkā-kāra, seeing an un-precedented form of the prostration, makes the "jaya-namaskāra" and the rest, for the ones who support it (the ādi includes the vandana, the pradhyāna). The form that rests in the two [the Lord and the devotee] must, being conveyed through one of them, culminate in the rest of both: "the jar shines, the jar sees" — the jar, being manifested, manifests [its own manifestation] — this is the object-understanding. The prostration is two-resting. The "jaya/jayasi/jayeti" words, though moving by the param-eśvara's excess, must have the self-subordinating as the support (else the excess fa

"Kathaṃcit" (in some way) says that the dāsya is extremely hard to get — so the more is the self-subordination stated. "Mahāphala" (great-fruit): the Lord's excess is attained, being the servant, in the Lord; the "great-fruit" is the cause of the attainment of all the fortunes (samastasampat) — the word is the pratyabhijñā's distinction and the dāsya's distinction (the Vṛtti: "dāsyalakṣmī" — the lakṣmīs born of the dāsya, all the fortunes, attained from the param-eśvara's grace; else the lakṣmī-word would be meaningless). "Vācāpi vā" (even by speech): by the 'api', also by the body. The prostration and the excess, resting in the mental experience (the mind-awareness) and the word-essence, not in the inert body; so the devotee, offering the undivided mind-speech (the consciousness-power), o

The prostration by the word is the upacāra (the metaphor), the mark by which the mind-offering is inferred; not the primary [sense]. The "satyam" (true): the removal of obstacles is indeed attained, but the greater purpose is that of the verse-fragment bound to the prostration. The "adyāpi" (even now): un-brokenly, by the entry into the book, the whole heart is crossed; the offering is in that, not in the self. The "vyākhyātṛ" (the explainer) is honored; in the pratyabhijñā's establishment, the Lord's favor is inferred, preceded by the Lord's favor. The objection: "the eligibility suits the explainer, but how the listeners?" — the listener does not establish the recognition, nor the dāsya, apart; the re-recollection is one. [The four Gītā-bhaktas — the distressed, the seeker of knowledge,