IPVV — V3-K ARGUMENT MAP (the close of the āgamādhikāra prathamo: the kañcukas and the categories of the known, kārikās 8–11)

> In the distinction, though, one-flavor-manifested, with the I-ness, in the non-self, seen — [The bound state: though the reality is one-flavor, in the distinction the I-ness (ahantā) is seen in the non-self (anātman) — the self wrongly identified with the body and the rest. This is the covering of the pure self by the kañcukas.]

The relation of cause-and-effect, in the bound state, is a *covering*: in truth the Lord alone shines as "this is the cause of that," yet the *niyati* (the fixative power) is the mark of the limited knower (pramātṛ-dharma): the being-fixed, the being-determined, of the cause-and-effect relation. The seed is the cause of the sprout, not of the pot; the clay of the pot, not of the sprout — this fixing, in the appearance, is the niyati, which in reality belongs to the knower, not to the known (mātrābhāsanadvāreṇa). So too kāla (time), rāga (attachment — the mind-flux rooted in attachment, matsara etc.), and the rest, are the kañcukas that cover the pure self in the bound state.

> Who-and-the-knower, the-emptiness-and-the-rest, in the known-distinct — [The knower of the "emptiness-and-the-rest" (śūnyādi) — the void-thought, breath, body — is the bound knower, who, in the known-distinct (prameya-vyatirekiṇi), is the one who knows the separated objects. This is the māyīya knower.]

> The twenty-three-fold known, which is the effect-instrument-own: of it, the un-divided-form one, > the pradhāna, the root-cause. — 10 > The thirteen-fold, here, the external-inner-instrument-series; and the effect-group, ten-fold, by > the gross/subtle-ness distinction. — 11 The known (prameya) is twenty-three-fold: (a) the one *pradhāna* (the root-cause, un-divided-form, the Sāṃkhya matter), (b) the *thirteen organs* (the five sense-organs, the five action-organs, the inner organ, mind, and the ahaṅkāra/buddhi in the usual Sāṃkhya count), and (c) the *ten-fold effect-group* (the five tanmātras and the five elements, by the gross/subtle distinction). This is briefly stated (the detail is in the Vivṛti). Then Abhinava examines whether the *common-marker* (sāmānyalakṣaṇa) can grasp these