Argument
IPVV — V2-I ARGUMENT MAP (the pañcamo vimarśa: the powers as the vimarśa, kārikās 14–19)
MACHINE_DRAFT · 1 premises
Question. Having established the reflexive-awareness (vimarśa) as the manifestation's nature and as the parā-vāk (V2-H), Abhinavagupta now gives the positive account of the powers. He must: (1) show that the paśyantī-speech, the word, is not a separate param (the grammarian's paśyantī-as-param is refuted); (2) state the sphurattā (the throbbing) as the great being, the heart of the Lord (k14); (3) show how the self makes itself the known (jñeyīkaraṇa, k15–16); (4) show the ahantā/idantā division is no ground for the self's otherness (k17); (5) show the jñāna/saṃkalpa/adhyavasāya powers are the vimarśaśakti contracted by māyā (k18); and (6) show the vimarśa is present even in the moment of direct manifestation (k19).
Issue. **The question:** Having established the reflexive-awareness (vimarśa) as the manifestation's nature
and as the parā-vāk (V2-H), Abhinavagupta now gives the positive account of the powers. He must: (1)
show that the paśyantī-speech, the word, is not a separate param (the grammarian's paśyantī-as-param is
refuted); (2) state the sphurattā (the throbbing) as the great being, the heart of the Lord (k14); (3)
show how the self makes itself the known (jñeyīkaraṇa, k15–16); (4) show the ahantā/idantā division is
no ground for the self's otherness (k17); (5) show the jñāna/saṃkalpa/adhyavasāya powers are the
vimarśaśakti contracted by māyā (k18); and (6) show the vimarśa is present even in the moment of direct
manifestation (k19).
Premises
The speech-power not-param
The speech (vāk) and the mind (manas) — their motion — are only the ahaṅkāra-vṛtti (the ego-operation),
like the hand; so how could they be the param? The paśyantī-speech's param-ness is refuted (the
Śivadṛṣṭi). Here the param-eśvara is the word-mass (śabdarāśi); his power is the varied distinct-and-
non-distinct; the mātṛkā-devatā-group, the eight-fold Rudra-power, the fifty phonemes, the fifty
Rudra-powers. The "pañcamantramahāmūrtir bhagavān" — the Lord's word-one-body-ness, of the
reflexive-awareness, the manifestation-form, is accepted. But the māyīya phonemes (the word-forms) are
like the jar; the raising-knowledge (the avikalpa-savikalpa, the paśyantī-madhyamā-form) is like another
cognition; the speech-organ (vāgindriya) is like the hand, of the duality-nature, placed in the māyā-
Unresolved. 1. The Śivadṛṣṭi 2.17/2.19 and the mā. vi. 3.28 citations — cited; the applications preserved.
2. The "pañcamantramahāmūrti" (the fifth-mantra great-form) — the Lord's word-body; kept close.
Tension: IPVV-internal-method-opponents-agama
Referenced by essays (6)
Strength: MACHINE_DRAFT · Status: MACHINE_DRAFT · packet JSON
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