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

18 SIVAGNANA BOTHAM.
that "no books are in the room" or that "only one book is in
the room" or that "there are more than two books."
If the negative prefix in Adwaitham does not mean "Abhava"
what does it mean? It is used in the "அன்மைப்பொருள்" or
அல்ல 'non-dual sense.' The querist sees or fancies he sees two
objects and asks 'are they dual'? The answer is 'They are non-
dual'—இரண்டு அல்ல not meaning one. Adwaitham therefore
means literally Nondualism and not Monism. Cf. The word 'Anekam'
which does not mean obviously ஒன்றில்லை (nothing) but 'ஒன்றல்ல'
'பல' (many). In Sivagnana Siddhi, Adwaitham is defined as ஒன்றா
காமல், இரண்டாகாமல், ஒன்றுமிரண்டுமின்றாகாமல் (neither one, nor
two, nor neither). The position seems to be a negative than a
positive one. All this language is adopted so as to illustrate
that the relation is such that it is not possible to adequately to exa-
mine or illustrate and we find the author of Ozhivilodukkam enjoin
"ஏகமிரண்டென்னாமற் சும்மாயிரு." (Don't say one or two). An-
other popular verse runs as follows. "சும் மாயிரு சொல்லறவென்றலு
மே அம்மாபொருளொன்று மறிந்திலனே." The subject is more fully
treated in the subsequent chapters. If there is only one Absolute,
the very idea of duality is impossible. The word Adwaitham
implies the existence of two things and does not negative the
reality, or existence of one of the two. It simply postulates a
relation between the two.
(a) This contains the illustration of body and mind. As
in a purely objective state no subjective feeling is present, so
in the human state, the soul is in a purely objective condi-
tion, and is not cognisant therefore of its subject God. The
Atma is capable of a double relation; it has two kinds of
Adwaitham. It is in Adwaitha relation with Maya and at the
same time in Adwaitha relation with God. I may call the first
its objective relation and the other its subjective relation.
When its objective relation (its connection with Thanu, Karana,