The non-dual Saivites, like the Sanskrit grammarians, hold the relation between the word and the objects denoted by it to be one of identity. The supreme tattva is of the nature of vtik the word, which is held to be identical with his Yoga Sakti, which constitutes his essence; thus it might seem that the supreme tattva must be conceptual in nature, capable of being grasped by the finite mind and denoted by the word. However as has already been stated in the foregoing paragraphs, the supreme tattva, or ParamaSiva, is, by his very nature, beyond thought construct tiirvikalpaka,4 beyond the grasp of the mind and therefore incapable of being described in words. The function of conceptual thought is to differentiate one thing from another. For example, the intellect determines that a jar is different from a non-jar. But pure illumination, which has the supreme ahamttl as its essence, cannot have non-manifestedness as its opposite since non-manifestedness does not exist in any way that might be distinguished from illumination, and therefore could not be a thought construct. An opponent might ask: If the differentiated object is held to be manifested as differentiated from illumination, with illumination as the basis of all that exists, then how can the differentiated object, being differentiated from illumination, be identical with illumination in accordance with the dictum: and yet, at the same time, be differentiated from illumination, and thus become a thought construct?
The reply is that an object that is differentiated from illumination and therefore not-manifest cannot be known as different from illumination, since it is both unmanifest and unknowable. Therefore it must be admitted that such an object is non-existent avnstu. Thus the supreme tattva must be admitted to be free from any kind of differentiation and conceptualisation and to be of unlimited nature. It the supreme tattva is therefore called pure or free from impurity because there is total absence of conceptualisation and consequent impurity in it. Similarly it is quiet. In the absence of any disturbance arising from the manifestation of the duality of the experiencer and the experienced, there is a perfect equilibrium of sakti in it. Consequently it remains existent in its true nature, but at the same time it is not inert like a piece of stone. Again, it is free from birth and dissolution. Sruti says: The Self is always self-manifest. And therefore it is eternal also. Time in the form of the past, the present, and the future does not affect it. This is because time is admitted to be manifested within it, while it itself is beyond birth and death. Indeed the universeness of the universe becomes logically tenable only because of the supreme tattva remaining above time. An opponent might raise the objection: You have established your position that the universe manifests as existing in the supreme tattvii, but how is this possible unless you admit that there is nothing that can be manifest as different from the supreme tattva? If you say that the universe is manifested as different from and existing apart from the supreme tattva, then a contradiction would arise to the purely non-dualist approach of the system. If, on the other hand, you propose that the universe is manifested as non-different from the supreme tattva, this statement is untenable.
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