Argument
IPVV — Vol 1, Chunk E: ARGUMENT MAP (the self as the Lord, and the pramāṇa in the established self)
MACHINE_DRAFT · 3 premises
Question. The kārikā declares "the self alone is the Lord." But the objector asks: what is the *pramāṇa* (valid means) for this? A pramāṇa, it is said, establishes something *un-established* — it serves the practical dealing (vyavahāra). But the Lord-self is already established; so what does the pramāṇa do here? Abhinavagupta answers that the pramāṇa here is not to establish a new thing but to *foreground* what is already present, though hidden — the recognition (pratyabhijñā), which is the jñāna-kriyā power, the content and the firm conviction of the whole śāstra.
Issue. **The question:** The kārikā declares "the self alone is the Lord." But the objector asks: what is the
*pramāṇa* (valid means) for this? A pramāṇa, it is said, establishes something *un-established* — it
serves the practical dealing (vyavahāra). But the Lord-self is already established; so what does the
pramāṇa do here? Abhinavagupta answers that the pramāṇa here is not to establish a new thing but to
*foreground* what is already present, though hidden — the recognition (pratyabhijñā), which is the
jñāna-kriyā power, the content and the firm conviction of the whole śāstra.
Premises
The coming verses
"Kalā-raised consciousness-essence, agent-ness-made; the inert-form's void-and-the-rest, manifest as
the quality, standing" (3.22) — will be said; and "the primary-ness of the agent-ness and the awareness
and the consciousness-self; in the void-and-the-rest, its quality, the knowledge is the entry into
that" (3.23). The consciousness-form's non-usage as an instrument elsewhere (in the body-and-the-rest);
and the rising of the consciousness-form by sinking into the body-form. This is the prabhāva (the
power): by which, in the excellence, the other-natured is made to be done. (Said by the primacy of the
para-apara-siddhi.)
The pramāṇa in the established self
The "siddhasya" (of the established) — by own-form and by knowledge. The objection: "for an established
thing, the pramāṇa is the vyavahāra-achievement — so only the pratyabhijñāna is to be established in the
Vṛtti." Answer: for the inert objects, even the established, the pramāṇa makes a new attainment of some
un-established part — at least the prakhyā/upākhyā (the manifestation and the designation) form of the
dealing. But in the self, the Lord, there is nothing un-attained to be established — for the prakhyā
and upākhyā too are established. Hence even the mere dealing is not to be established here; rather, what
is hidden (upāṃśu-cchanna), standing near, is shown as primary by the heart's coming-together. Let the
prakhyā-upākhyā of the self, the Lord-form, not be an instrument in the bod
The pratyabhijñā as the content
The coming-sūtra-meaning: "the self alone is the Lord, and he is established." The pratyabhijñā — the
power manifested as the means-being-achievement — and the firm conviction (dṛḍhaniścaya) made by it —
made with the reason, shown to the certainty-end. After the upoddhāta, of the to-be-said śāstra, that
pratyabhijñā is the jñāna-kriyā-power form — the content (artha), the to-be-said, established by the
jñāna-kriyā two-sections (by the āgama-concordant meanings, by the tattvārthasaṅgraha-determined
intentions) — the knowledge and action powers are determined at length. And the firm conviction.
Unresolved. 1. The "prakhyā/upākhyā" (manifestation/designation) — the two modes; preserved as given.
2. The "upāṃśu-cchanna" (the hidden) — what the pramāṇa foregrounds; kept close.
Strength: MACHINE_DRAFT · Status: MACHINE_DRAFT · packet JSON
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