AivkLpiv;y @k> Swanu> pué;> ïutae=iSt y> ïuit;u,
$ñrmumya n pr< vNde=numyaip tmixgtm!. 1.
Salute that which is discussed in the scriptures as “ekam eva advitiyam” (here in the sloka as “eka sthanu purusha” (one only non-dual)) and gained through the non-qualified knowledge, who is the Iswara himself, gained by not only Uma (Shiva’s wife) but also by the inference. – 1 –
Here the author salutes Shiva, who is the supreme God for the logicians, to gain his blessing to defeat His own followers.
In the first line the “svarupa-lakshana” (inherent definition) for the Self is explained and in the next the “tatastha-lakshana” (the implied definition), implied through the creation, sustenance and dissolution.
Avikalpa means Vikalpa (attributes / quality) vina (without), i.e. nirvikalpa Samadhi. Nirvikalpa means without any attributes. Nirvikapla is explained as nishprakarakam gnanam which is unqualified / unattributed knowledge. Here it is the knowledge gained as a thought function through a means of valid knowledge (pramana) is said, as the knowledge (Self) per say being the substratum for the ignorance cannot be the negator of the ignorance.
Sthanu means pillar generally, here like a pillar that is the base for the superimposition, this Self also is the base for all the superimposition. If the Self transforms itself (called parinama vada – the idea of transformation) either partially or completely then it will be non-eternal.
Purusha means Self. It can be said, if Self is transformation-less then all the karmas (actions / rituals) enjoined by the scriptures are useless, because, all the actions are based on the Kaarya-Karana-Sanghaata (the body-sense organ complex) and not for the Self.
Still, the superimposition is accepted in both ways, the Self on the non-self and non-self on the Self, therefore, if it be negated then there will remain nothing but void, cannot be true, because the negation anywhere is accepted only till the substratum. And there cannot be any superimposition without any substratum, as in this case the void.
Here the term Anumaya can be understood in three different ways
- Anumaya – through the inference. The logicians desire to prove even the objects directly perceived by inference. And, since there is no perceptibility of Iswara, they prove Him through an inference. The syllogory being – “kshit-ankuraadikam sakartrukam, kaaryatvaat, ghatavat” (the earth and the plants have a creator, being a creation (effect), like pot).
- Anu maya – Even by me after studying the scriptures. Author himself declares this in the later portion of the text.
- An-umaya (na umaya) – Uma is the consort of Shiva and one who is not Uma is Anuma, here the Author as though blackmails Shiva into blessing him for the success, by reminding Uma of the other wife, Ganga who sits in the matted lock of Shiva.