Argument
IPVV — V3-L ARGUMENT MAP (the āgamādhikāra dvitīyo vimarśa: the knowers, the stains, and the bound, kārikās 1–11)
MACHINE_DRAFT · 6 premises
Question. The prathamo vimarśa gave the categories of the *known* (prameya). Now the dvitīyo vimarśa examines the *knowers* (pramātṛ) themselves — for the recognition of the Lord in the self is the heart of the whole śāstra, and to recognize him we must understand the various knowers: the bound (paśu) in its grades, the pure ones, and the Lord (pati). Central here are the *malas* (the stains that bind): āṇava (the stain of finitude), māyīya (the stain of māyā, objectivity), and kārma (the stain of action). Kārikās 1–11 lay out the knower-states, their presiding deities, and the stains.
Issue. **The question:** The prathamo vimarśa gave the categories of the *known* (prameya). Now the dvitīyo
vimarśa examines the *knowers* (pramātṛ) themselves — for the recognition of the Lord in the self is
the heart of the whole śāstra, and to recognize him we must understand the various knowers: the bound
(paśu) in its grades, the pure ones, and the Lord (pati). Central here are the *malas* (the stains that
bind): āṇava (the stain of finitude), māyīya (the stain of māyā, objectivity), and kārma (the stain of
action). Kārikās 1–11 lay out the knower-states, their presiding deities, and the stains.
Premises
Maṅgala + the 20-verse plan
"Bowing to the nectar-bodied, the full-param-essence of the three powers, who wields the trident,
cutting the three nooses (pāśatraya) in diseases and the rest…" Having established the tattva-mass as
the known, now the knower-tattva is examined at length (20 verses): one on the Brahmādi-three (k1);
two on the division of the to-be-abandoned/to-be-adopted knowers; seven on the stain's form and the
knower-variety it makes (k2–8); two on the entry (samāveśa); five on the states (suṣupta etc.); three
on their abandon/adopt division.
Kārikā 1 (lines 9295–9321) — the presiding deities of the knower-states
> There, in the knower-mere-ness-standing, the Rudra the superior-deity; in the distinct-known-spread,
> the Brahmā and Viṣṇu are established.
In the state where the knower is pure, with the known withdrawn (upasaṃhṛta-prameya), the presider is
the Rudra — the param-Śiva, as the Lord, who by his presiding brings his worshippers to that state. In
the māyā-word, the prāṇāpāna-form, he is the third-eyed (unmīlita-tṛtīyanetra). In the spread of the
*distinct* known, the presider is Brahmā (in the production of the spread) and Viṣṇu (in the flowing
continuation of it). These two, making the "this" primary (as manifestation) and the "I" (the knower-
essence) subordinate, are not third-eyed — the deity (daivata) is the presiding-form, and the
adhidaivata is the deity-as-superior. The objection "
Kārikā 2 (line ~?) — the māyā-blind, the saṃsāra, the action-bound
> This knower, the māyā-blind, the saṃsāra-one, the action-bound —
[The bound knower (paśu) is blind by māyā, a wanderer in saṃsāra, bound by action (karma). This is
the māyīya knower.]
Kārikās 3–4 — the pati and the freedom-loss
> In the own-member-form beings, the knower is said [to be] the Lord (pati). — 3
> The freedom-loss of the awareness; the freedom-own-even the un-awareness-ness. — 4
[The pati is the knower whose own-members (the beings) are his; the bound one suffers the
freedom-loss of the awareness (svātantryahāni) and the un-awareness of his own freedom — the
āṇava/māyīya binding.]
Kārikā 5 — the māyā as the distinct-known-manifestation
> The distinct-known-manifestation, here alone, the māyā-named, the birth-enjoyment-giving —
[Māyā is the manifestation of the distinct known (the objectivity), which gives birth and enjoyment;
it is the māyīya stain.]
Kārikās 6–8 — the grades of the knower
> In the pure-awareness-own-ness even, of-whom-not-the-highest-agent-ness — 6
> In the awareness-and-the-rest-marker-unity-even, of-them-the-mutual-distinct-ness — 7
> The emptiness-and-the-rest-un-awareness-form-ones-though, the agents, the
Unresolved. 1. The exact enumeration of the vidyeśvara/pralayākala/vijñānākala grades (k6–8) — the text is dense;
the grades are preserved at the doctrinal level, the detail in the Vivṛti.
2. The "unmīlita-tṛtīyanetra" (the opened third eye) of the Rudra in the māyā-word — the symbol is
preserved, not re-derived.
Referenced by essays (5)
Strength: MACHINE_DRAFT · Status: MACHINE_DRAFT · packet JSON
Sources & corrections: edit source →. packet lives here.