Argument
IPVV — V2-D ARGUMENT MAP (the pañcamo vimarśa: the knowledge-power, the manifestation as the object's form, kārikās 1–6)
MACHINE_DRAFT · 2 premises
Question. Having examined memory (smṛti) and the construction (vikalpa), Abhinavagupta now examines the knowledge-power (jñānaśakti) that both presuppose. The central claim: **the manifestation (prakāśa) is the very form of the objects** — the objects are not something outside the light that the light reveals; their being is their being-manifested. Against the Vijñānavādin (Buddhist idealist), who denies the external object, Abhinavagupta defends a qualified realism — but grounds the object in the manifestation. The plan (21 verses): one states the thesis; two that manifestation is the object's form; two answer the Vijñānavādin; one that the external object is not needed; one rejects perception of an external thing; two on the inference; and so on to the close (the reflexive-awareness as the life of cognition).
Issue. **The question:** Having examined memory (smṛti) and the construction (vikalpa), Abhinavagupta now
examines the knowledge-power (jñānaśakti) that both presuppose. The central claim: **the manifestation
(prakāśa) is the very form of the objects** — the objects are not something outside the light that the
light reveals; their being is their being-manifested. Against the Vijñānavādin (Buddhist idealist), who
denies the external object, Abhinavagupta defends a qualified realism — but grounds the object in the
manifestation. The plan (21 verses): one states the thesis; two that manifestation is the object's
form; two answer the Vijñānavādin; one that the external object is not needed; one rejects perception
of an external thing; two on the inference; and so on to the close (the reflexive-awareness as the life
of cognition).
Premises
Maṅgala + the plan
"Praising the Lord's abode — full, from the un-surpassed awakening, the unfolding-bliss-will, the
rising-nectar-beautiful…" The jñānaśakti is examined in 21 verses: the thesis (k1); manifestation as
the object's form (k2–3); the Vijñānavādin answered (k4–5); the external object not needed (k6); the
rejection of perception of the external (k7); the inference (k8–9); the objects' necessary inherence
in the consciousness-self by the re-recollection (k10); the reflexive-awareness as the essence of the
manifestation (k11–14); the knowledge-re-recollection as the known (k15–17); the jñāna/jñātṛ division
even in the one manifestation (k18); the reflexive-awareness as the life even in the un-constructed
(k19–20); the establishment of the jñātṛ-jñāna distinction (k21).
Kārikā 1 (lines 2112–2121) — the present appearances
> Of the present-manifesting beings, the manifestation, of the inner-standing-alone, is fitting as
> the outer-self (bahirātmanā).
The present beings, as they manifest, have their manifestation "as the outer-self" — the inner
standing-alone, manifesting as outer. The memory and the construction do not have a common
(sarvapramātṛsādhāraṇa) object by difference; even in the perception, the object does not exceed the
experience; and in the memory that depends on it, how much less. The 'api' and the 'yāvat' are read as
the sūtra's remainder. The sūtra-meaning: by the present-ness, the manifestation of the beings is their
being-inner-standing-as-outer.
Unresolved. 1. The "bahirātmanā" (as the outer-self) — the inner standing manifesting as outer; the precise
reading is preserved.
2. The Dharmakīrti/Dharmottara and the bāhya-anumāna (the inference of the external object from the
reflection) — dense; the map keeps the doctrinal sense (the cognition's inner blue-form expects an
identical arpaka, like a mirror-reflection).
Tension: IPVV-recognition-formulations-vs-mepit
Referenced by essays (3)
Strength: MACHINE_DRAFT · Status: MACHINE_DRAFT · packet JSON
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