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

26 SIVAGNANA BOTHAM.
your assumption than in any real difficulty ? Why should you
assume that evil is produced out of good. The thing is impossi-
ble ; you must take things as they are. You find Good and Evil
together. Man is impure and weak ; it is just possible there is a
Being who is pure and strong enough to lift him from the bottom-
less pit. And herein is the real reason "மலத்துளதாம்" as the Text
says. God is active or passive as it is necessary for man to be
set on the wheel of Evolution or to rest. Neither will it do
to assume that God created Man at a particular moment and that
he committed sin, and sin came into the world after the creation
of Man and the world. Man committed sin, because he had not
the understanding to see that his good lay in obeying God's
words and he had not the free knowledge or intelligence to fore-
see all the evil he was to bring upon the earth by his disobedient
act. That is to say, he, as created, was an imperfect being. Laws
are made as man is weak and erring. And we cannot impute to
God the defects of a bad mechanic, want of knowledge and skill.
Man's reason does not accept the other explanation (no explana-
tion at all—merely a confession of ignorance) that God's ways
are mysterious. Why say at all that God made such a bad job ?
We don't thereby pull Him down from the position of the Creator
and the Supreme Lord of the universe. In what sense He is the
Creator is clearly explained in this book and is consistent with
modern science. We cannot therefore say that man has an Adi—
beginning. We simply deny that and say he is anadi (அநாதி) with-
out beginning—eternal i. e., more simply that he exists. His
existence is taken as a fact and admitting of no other explanation.
So his imperfection, Anava Mala and other Malabandas in union
with him are also anadi—eternal. And the illustrations give
some very apt analogies showing such mutual relationship and
union. Paddy and Copper are the examples. A paddy grain
appears as one ; still, it is composed of the husk, bran, rice and the
sprout, and all these are united together at the same time. Just