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

8 SIVAGNANA BOTHAM.
with its material body. It is in Him we live, move, and have
our very being.
(c.) The question arises whether God in producing these
changes does change in any way. When one man reaps good
and another reaps evil, does God like the one and dislike the
other ?
This is answered in the negative, in the illustration. He is
Nirvikari. He has neither likes nor dislikes. (வேண்டுதல்
வேண்டாமையிலான்—Kural).
One other illustration given in the 2nd Sutra and elaborated
by the commentator of Ozhivilodukham is as follows: "The
sun shines without any desire or intention or volition on its
part, yet in its presence, the lotus plant receives its development
and while one flower is still a bud, another has fully blown out
and a third is withering; So, in the Divine Presence, Maya
undergoes changes and so the author says "சந்நிதிக்கே அஞ்சு
தொழிலாம்." (His Presence possesses five functions).
One other peculiarity in the nomenclature of God employ-
ed by the various schools and affecting the various ideals formed,
deserves to be noted here. The Vaishnava would hardly des-
cribe God in any other form than masculine. All specific names
of Vishnu are masculine and they cannot be declined in any
other gender and even when so declined they will not denote
Vishnu, e. g. Vishnu, Vaishnavi, and Vaishnavam and Narayana,
Narayani, and Narayanam. And of course, the image which
the use of the word calls up is a male form. A follower of
Sankaracharya would prefer to use a neuter form of expression
and calls his God, Brahm, Param and so on, though with his
peculiar adaptability, he would also use such words as Narayana,
Iswara, Isa, &c. The Saiva however uses all the three forms.
'He, She and It' in describing God, and all the specific names