IPVV — Vol 1, Chunk I: ARGUMENT MAP (the action and the cause-effect, kārikā 9)

> The action of the body-and-the-rest, of the meaning, is the birth-of-this-and-that-place-and-the- > rest; not other, from the unseen; nor is it one — for the ordered of the one is not fit. The "adṛṣṭeḥ" (from the unseen) means, by the pramāṇa, the non-perception (anupalabdhi). The perception, to the determination (avasāya-paryanta) — the pramāṇa-operation — the "dṛṣṭi" (the seeing) culminates in the determination; the "avasāya" word, by its own-form and by the being-connected-with-another, is to be connected in both the pramāṇa's non-determination and the reason's being-refuted. By the reason, the pramāṇa-operation's being-refuted is said in the own-form ("nor is it one — for the ordered of the one"); by the being-connected-with-another, "how would the ordered be of the one?" The jñāna'

The action is not, in the world, the movement-form (calanarūpa), since the word-knowers do not take a movement of the body-less self; they establish the self's agent-ness only in the union of knowledge, desire, and effort (jñāna-cikīrṣā-yatna-yoga), and the knowledge-and-the-rest are qualities, and their inherence is not an action. So an action fit for the self must be stated. Its marker (lakṣaṇa): the operation (vyāpāra) of the kāraka, the cause of the fruit-attainment, the means (nimitta), which is related to the doer, or inhering in it, or its own-self — whose own-form (svaṃ rūpam) is such that its parts are prior-and-later, of the order-form. (The five ślokas of the guru: "as long as the established-or-un-established is spoken as the to-be-established, being of the resting-order-form,