Argument
IPVV — V2-R ARGUMENT MAP (the aṣṭamo vimarśa: the māheśvarya, the great-Lordship, kārikās 1–?)
MACHINE_DRAFT · 1 premises
Question. The aṣṭamo vimarśa examines the *great-Lordship* (māheśvarya) — that the Lord is maheśvara, the great Lord. It is twofold: the jñānaviṣaya (the knowledge-object) and the kriyāviṣaya (the action-object); the former is determined here in the jñānādhikāra. The knower has been established (by nature and by cognition); now his lordship. The jñāna is the self-experience "aham," contracted by the self-splitting-appearance-tint; and the freedom in the appearance-group is the jñānaviṣaya māheśvarya. The 11-verse plan: one that some appearances depend on others, some not; one that still it is one appearance; two that the object-action is likewise appearance-fixed; two where the object-action is; one the appearance-variety's wall-like-other-ness; two the externality (own-form and distinction); one the upasaṃhāra of the knowledge-power's support; one the upakṣepa of the future action-adhikāra.
Issue. **The question:** The aṣṭamo vimarśa examines the *great-Lordship* (māheśvarya) — that the Lord is
maheśvara, the great Lord. It is twofold: the jñānaviṣaya (the knowledge-object) and the
kriyāviṣaya (the action-object); the former is determined here in the jñānādhikāra. The knower has
been established (by nature and by cognition); now his lordship. The jñāna is the self-experience
"aham," contracted by the self-splitting-appearance-tint; and the freedom in the appearance-group is
the jñānaviṣaya māheśvarya. The 11-verse plan: one that some appearances depend on others, some not;
one that still it is one appearance; two that the object-action is likewise appearance-fixed; two where
the object-action is; one the appearance-variety's wall-like-other-ness; two the externality (own-form
and distinction); one the upasaṃhāra of the knowledge-power's support; one the upakṣepa of the future
action-adhikāra.
Premises
The plan and the first doubt
The knower, possessed of the knowledge-memory-removal powers, with the inner-made-infinite-world-form,
is established. Now "maheśvara" is to be determined. The māheśvarya is knowledge-object and
action-object; the former here. The jñāna = the self-experience "aham," the freedom in the
appearance-group. The doubt: "all the dealing is in the param-eśvara alone; but the dealing's animator
is one — there is nothing of its own beyond it; so no cause is found for the varied dealing (the
clearness-variety-vicāra)." To remove this, kārikā 1:
> The appearances, dependent on the eye's co-presence at that time, only somewhere; otherwise
> elsewhere, in the blind, the darkness, and the rest.
"All the dealing is in the Lord" — true; but a further distinction is to be said (the "kevala" =
only). The a
Unresolved. 1. The 11-verse plan's exact mapping — given at the doctrinal level.
2. The "sphuṭatva-vicitra-vicāra" (the clearness-variety-vicāra) — the doubt; kept close.
Referenced by essays (2)
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