IPVV — V2-G ARGUMENT MAP (the pañcamo vimarśa: the īśvarādvaya — the Lord manifests from within, kārikā 7)

The whole (avayavin) is refuted by the shadow/sun argument: the jar has shadow on one side, sun on the other, the middle covered, the two sides uncovered — so the part-holder body, resting on such contradictory parts, cannot simultaneously bear the shadow and be sun-joined and covered and not-covered. The raktādi (the colored) are marked by the covering: in a variegated thread, one part red, another not-red, another black, another yellow. Hence the real-thing's pervader — the being-free-of- contradictory-dharma-connection — its opposite (the contradictory-dharma-connection) being perceived, the whole's real-ness is negated. The same for the atom (the paramāṇu): the middle atom, with two atoms, would have the sun-contact on one side and not on the other, and the middle's covering by both —

> The consciousness-self alone, indeed, the God, the inner-standing, by the will, outward — like a > yogin, without the material-cause, the object-mass, he would manifest. The consciousness-form is the locus of the object-establishment (accepted by all); by the synthesis- power it is one; its lordship (aiśvarya) — the God-ness — is the freedom of joining-and-separating the appearances (established). The manifestation-identity of the objects is said at length. Hence the inner-containing-world-form (antargatavaiśvarūpya) is from that lordship. With it, there must be the will (icchā), of the un-thwarted-freedom-marker. By the will, the creation is seen in the dream and the construction (the jar without the clay-cause-lineage). The objection: "then the jar is unreal" — let it be so; still the