Kalahastishavilasa 1.8

1.8

bhāvita bhramamūlāya ārya prasiddheḥ prāvalyasya yava varāhādi
padeṣu siddha * * * * *cca bra * * * * * dvitīyamate viṣṇau
yogarūḍhatvāt | viṣṇupadavat | na cā prayojakatvaṃ śrutau
tannirvacana vaiyarthyā * * * * * atrocyate | yadyapi brahmapadaṃ
bhagavatpada dṛṣṭāntena viṣṇaumukhyatvena * * * * * rthānugamasya
gopadādīnāṃ nānārthānāṃ sarveṣvartheṣu svargādiṣṭa
bhāvena mukhya * * * * * cchatīti goritivyutpatyā
sāsnādimadvyaktāveva mukhyaṃ bhavitu marhati | i * * * * * ri padaṃ
vā * * * * * khyaṃ bhvati | nanārthatva pratipādakanighaṃ * * * * *
di virodhāt | anyathā nānārtho* * * * * * * * le vyayāvyayau |
pradhānatvena sṛjyatvaṃ ca viṣṇosaktam | yathā sannidhim * * * * *
* sa eva kṣobhako brahma kṣobhyaśca puruṣottamaḥ | sa saṃkoca
vikāsā * * * * * * vyakta rūpaṃ ca | tathā viṣṇuḥ sarveśvaraḥ
smṛtaḥ | atra parameśvaraśabdā dha * * * * ya saṃkoca
vikāsādirūpeṇa kṣobhyatvakathanānna tayorviruddha dharma * * * * *
* karmadhārayetu viśeṣaṇasya pūrvanipāta pra * * * * * *
nārāyaṇa kartṛkāvāntarasṛṣṭi pratipādanānnārāyaṇo pa* * *
* * * * * * paramitivibhāgaḥ | na ca na brahmaneśāna iti vākya
virodhaḥ | tasyāvatāra * * * * * * * * * * hma jaganmayaḥ |
sarvagaḥ sarvabhūteśaḥ sarvātmāparameśvaraḥ pradhānaṃ pu * * *
* * * * na syāditi cenna | tatrānugatasya śakyatāvacchedakasya
pravṛtti nimittasyaiśvarya * * * * * tvābhāvāt |
brahmapadavannighaṃ

[…] whose root error is conceived, because the superior strength of Aryan usage is established regarding words such as ‘yava’ and ‘varāha’ […] and because in the second view it is etymologico-conventional with respect to Viṣṇu, just like the word ‘Viṣṇu’. Nor is it without an operative cause, since the etymological explanation in the Śruti would otherwise be futile […]. Here it is replied: Even if, by the analogy of the word ‘Bhagavat’, the word ‘Brahman’ is primary with respect to Viṣṇu […], as for following the meaning […], of polysemous words such as the word ‘go’ [‘cow’, ‘ray’, ‘earth’, etc.], among all senses, heaven, etc. […] being primary […], by the etymology ‘one that goes is a cow’ (gacchati iti gauḥ),
it can be primary only with respect to an individual entity possessing a dewlap, etc. […] or the word ‘[ha]ri’ becomes primary […], because of conflict with the lexicons that teach polysemy […]. Otherwise, polysemy […].
And being created as Pradhāna is attributed to Viṣṇu. As in: ‘By mere presence […] he alone is the agitator, O Brahman, and the agitated is Puruṣottama. He, having contraction and expansion […] and unmanifest form.’ So also, ‘Viṣṇu is remembered as the Lord of All.’
Here, from the word ‘Parameśvara’ […] because he is stated to be the agitated through the forms of contraction, expansion, etc., there is no [conflict of] contradictory properties between the two […].
In a karmadhāraya compound, however, the preceding position of the qualifier […] because intermediate creation having Nārāyaṇa as its agent is established, Nārāyaṇa […] ‘supreme’—such is the distinction.
Nor is there a conflict with the statement, ‘Brahman is not Īśāna’. His incarnation […]: ‘[Brah]man consisting of the universe,
all-pervading, the lord of all beings, the inner self of all, the Supreme Lord; Pradhāna, the Person […]’
If it is argued that it cannot be so; [we reply:] No. For the common determinant of expressiveness, the ground for application, there […] because there is no […];
and because, unlike the word ‘Brahman’, the lexicon […]