IPVV — V2-B ARGUMENT MAP (the jñānādhikāra caturtho vimarśa: memory and the yogin's perception, the self-cognition)

The objection: "the manifestation has no touch of time — how, then, is the past remembered?" Answer: the pastness is the *being-previously-manifested* (pūrvaprakāśitatva). The manifestation is cut (avacchidyate) by the limiting conditions (the upādhis — the place, the "yesterday," the thirst, the companion): "yesterday, thirsty, with that friend, I saw this jar as un-ripe" — the manifestation, contracted by the place and time, is the memory. In the māyā-word there is no memory-dealing; the māyā-word is precisely the contraction of the manifestation by the upādhis. The memory's object is the being-previously-manifested, re-recollected; the cognition of the object cut by the past experience is itself a fresh experience (abhinava eva anubhava).

The yogin (per the mā. vi. 4.4, "they desire the yoga-unity") is the param-essence knower; his objects, un-cut by time, are all in his own self as "I," or as "I-this." How, then, does one particular appearance arise for him, and with its past-time-specificity? Answer: the time is the appearing/not- appearing order (ābhāsānābhāsātmā krama eva kālaḥ). The body, flashing and not-flashing each moment, gives the endless time-difference. For those who take the body as the knower — bound by the time-chain — there is no fitness to see past/future. But when the yogin, by the teaching and the prasaṃkhyāna, thins the body, he sees [the other's cognition].

The cognition's own nature is self-cognition alone (svasaṃvinmātrarūpatva) — that which distinguishes it from the inert. The own-form (svabhāva) is that which never deviates, the un-pervasion/over-pervasion- empty marker. The cognition, self-luminous, manifests the other too (parāpi asya saṃvit) — for the inert cannot; only the cognition, in its freedom, manifests both the self and the other. The yoga- cognition of another is the own-cognition of the other, self-luminous, which the yogin, by the purity and the un-opposed spreading of his cognition, comes to know. Hence: the cognition is self-cognition; and by that self-cognition it also manifests the other — so the yogin's knowledge of another, and memory itself, are grounded in the one self-luminous awareness.