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

&c.) predominates, it is in Banda, it is the embodied human soul.
When its subjectivity predominates, it is itself, it is in God, and
it is God (Moksha). In its first condition we don't see the soul
but its object side, physical body and organs, mind, (manas)
chittam, &c., and sensations and the worlds. In its second con-
dition we don't see the soul either but God with which it had
identified itself. The important point to be noted is that though
in the one or the other condition of the soul, one thing (God)
or other (Maya) is not present, yet its existence or reality cannot
be denied. In as much as we cannot see God now, we cannot deny
His existence and call him Mitya (illusion) and when the world
therefore disappears in the other case, nor can the world be called
Mitya. Cf.
THAYUMANAVAR.
“ ஆணவத்தோடத்து விதமானபடி மெஞ்ஞானத்
தாணுவினோடத்த விதமாகு நாளெந்நாளோ.”
'O for the day, when I will become one with the Being of
True knowledge as I am now one with Anava.'
The subject receives further elaboration as we proceed.
(b) The illustration herein contained is the same as in the
first verse of the sacred Kural, though its significance is not often
understood. The point of comparison is not the position of the letter
'A' in place. Its place is to be sought in its origin and its power
of determining other sounds as herein indicated. The most
primary sound that the human organ can utter is 'a' and the
other vowels (that can be sounded of themselves) are formed by
modifications of 'a'; consonants on the other hand do not have
the same origin as 'a' but they cannot be pronounced except
with the help of 'a' and its modifications. So, though God and
Man are distinct eternal entities, one (man) cannot exist except
in God, but man does not originate from God as consonants do
not originate from vowels. The same applies with regard to
soul and its body (உயிர், மெய்) and it is this philosophic thought