IPVV — Vol 1, Chunk N: ARGUMENT MAP (the close — the maheśvara's powers, the apoha, the colophon)

The cognitions are of the manifestation-mere own-form. How, then, do they not take the form of the "I" when they shine beyond the "I"-part? Their excess over the "I"-part — the non-pervasion, the non-eternity — shining as the object's own-form-place-time-following, contracted — that is made by the object-facing upādhi. But if the object were manifestation-natured, even that excess-conception would be uprooted. The "tathāpi" (still): by the "I"-part-un-divided way. The difference of the object, made by the māyā-power, is only a conceit (abhimāna-mātra); the difference, constructed by the freedom (svāchandya), is of the cognitions — and even in the māyā-state, the param-essence manifestation-form "I"-un-divided-ness is un-broken. For the māyā is the Lord's power; it does not cover his own-fo

The "na cet" (if not) — the vṛtti-kṛt had explained it before, "how?" — the two sūtra-parts ("naśyet" and "na cet") are one sentence, by the hetumallīṅga. The objection: "the arising of the memory was said to be the world's standing (janasthiti); here it is to be said, 'if the synthesis were not' — so how is 'consciousness-form' said?" Answer: "the synthesis of all the padārtha-knowledges, mutually, is the consciousness-tattva." By the co-reference (sāmānādhikaraṇya), by the following-ness (anugāmitvena), the synthesis — the one-becoming of even the seemingly-separate cognitions — is the consciousness alone, inward; not anything else. The "dadāti" (gives) is in the karma-kartṛ. The synthesis by itself, like the cloth-thread-fragments. If the synthesis is the mixing, then the mixer is not o