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VIVEKACODAMAŅI
which is the material cause of the entire universe and which is endowed with omniscience is the literal meaning of the word tat "That,' the Intelligence (caitanya) which is free from all kinds of limitations, which transcends the universe, which is ever pure and nondual, which is indestructible and which is to be known by realisation is the implied meaning of the word 'tat'." It is also said: "One is an object of perception; the other is beyond perception. One has a second; the other is all-comprehensive. The two are opposed to each other. Therefore they are to be reconciled by their implied meanings." The word 'thou' refers to what is an object of perception and the word 'that' refers to what is beyond perception since the sense of the 'I' is absent in respect of it. Similar is the case with the universality of iśvara, and duality and particularity of jīva. It may be argued: “Thus the two are mutually opposed. How can they be reconciled into an identity? This is not warranted by other canons of reasoning'. In this situation, the two words are to be understood divested of their accretions and with reference to their implied meanings in consonance with their import as indicated by the six criteria for determining it.
Laksaņās are of three kinds: jahallakşaņā, ajahallaksaņā and jahadajahallaksanā. In the present context, the third is to be adopted.
tayorakhandaikarasatvasiddhaye: For the proper understanding of the combination of words so as to comprehend the unlimited unitary significance. The Vakya Vrtti says: samsargo vā višisto vā vākyārtho nātra sammatah; akhandaikarasatvena vākyārtho viduşām mataḥ: "The meaning of a sentence is not to be apprehended by the mere combination of meanings (padārtha) or the meanings of words taken separately and then combined. The wise interpret it on the basis of unlimited identical significance." [In the one case, the connection of the meaning of the two words (padārtha-sambandha) is the meaning of the sentence. For example, in the sentence 'ghatam ānaya': bring the pot, its meaning may be either 'ghatakarmakam anayanam', bringing has the pot for its object of activity, or ghata-ānayanayoḥ karmakriyābhāvah', the relation of the pot and bringing, corresponds to the object of action and the process of action.]
(The idea is that the words in a sentence may be understood from the point of view of the combination of meanings or from the point of view of connected meanings. The former is samsarga and
