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

SECOND SUTRA. 17
latter word உடன் or உடனுமாய் is perhaps more expressive.
This relationship is similar to that of the soul or mind and the
sense of sight or eye (கண்ணொளியின் ஆன்மபோதம்போல் பேதா
பேதம்). Though in all these cases an identity is perceived a
difference in substance is also felt. It is this relation which
could not easily be postulated in words, but which may perhaps
be conceived and which is seen as two (Dwaitham) and at the
same time as not two (Na Dwaitham) ; It is this relation which
is called Adwaitham (a unity or identity in duality) and the
Philosophy which postulates it, the Adwaitha Philosophy. And
the 1st argument deals with the meaning and force of this word.

1. God is all (Prapancham) but all is not God. He is
   therefore all and not all. He is immanent in everything and yet
   above everything. This doctrine is very popular in nearly the
   whole of the Tamil Literature, and it is most vividly expressed
   in the favourite phrase (எல்லாமாய் அல்லவுமாய்). The Hindu
   Idealists stop with "எல்லாமாய்" "He is all" and do not proceed
   to postulate "அல்லவுமாய்." "He is not all" or "He is above all."
   All objective phenomena may be in a sense mental or subjective
   but all the subjective phenomena are not objective.
   Adwaitham does not mean ஏகம் or Monism. The negative
   prefix a or na does not negative the positive existence of one or
   other of the two (Dwaitham). It is not used in the "Abhava"
   or இன்மைப்பொருள். If it is so used, it will not only negative
   one thing or other but it may negative both, and end in Nihi-
   lism; and it may not only mean one "Ekam or Monism" but
   may mean more than two i.e., three or any number. As the learn-
   ed Commentator Sivagnana Yogi points out, when the negative
   is prefixed to the numeral, in common usage, it does not mean இன்
   மை or அபாவம். For instance when we say "There are not two
   books in the room" "அறையில் இரண்டு புஸ்தகமில்லை" it may mean
   5