शिवज्ञानबोध (मेय्कण्डार - शैव सिद्धान्त का आधारभूत दार्शनिक सूत्र ग्रन्थ)

6 SIVAGNANA BOTHAM.
The word Samhara which means change connotes both
Srishti and Sthithi and hence Hara who is Samhara Karta re-
presents in Himself the Powers of Srishti and Sthithi Kartas.
In fact when we look at the universe and postulate God, the one
idea we have of Him is as The Supreme Evolving Energy or
Force working for the perfection or Salvation of the world of
Mind and Matter. The root meaning of Hara is change pro-
ducer or destroyer. He evolves the world and removes darkness
or Agnana.
An adhikarana or argument comprises (1) Vishaya—The
proposition (2) Samsaya—The doubt or objections (3) Purva-
paksha—The Theory refuted, (4) Siddhanta—The Theory proved
or established and (5) Sankathi—The sequence in the argument.
And it is a point worthy of note how in the treatment of the
whole subject, the argument proceeds step by step one based
upon or following the first without a single break in the
chain. And it is also possible to exhibit each argument in the
five modes abovementioned ; but it is unnecessary to do so.
Churnika is a particular style of expression. It expresses
in a short sentence the substance of the whole argument.
Varthikam means an explanatory note.
Udarana or analogy is here used as a method of inductive
proof and should be distinguished from the various kinds of
Upamana Polis or false analogies and figures of rhetoric. The
sole condition of a real analogy is, as stated by Dr. Bain, that
the sameness apply to the attribute found by induction to bear
the consequence assigned.

1. The first argument needs no comment; no body now
   denies that Cosmos undergoes successive evolutionary changes.
2. The second argument in fact consists of three argu-
   ments. The first argument refutes the theory of Buddhists and