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

28 SIVAGNANA BOTHAM.
கனிவுபெற வுள்ளுருக்கிப்
பருவமதறிந்து நின்னருளான குளிகைகொடு
பரிசித்து வேதிசெய்து
பத்துமாற்றுத் தங்கமாக்கியே பணிகொண்ட
பக்ஷத்தை யென் சொல்லுகேன்”
“அருளுடைய பரமென்றோ வன்றுதானே யானுளனென்றும்,
எனக்கே யாணவாதி பெருகுவினைக்கட்டென்றும்,
என்னாற் கட்டிப்பேசியதன்றே அருள் நூல் பேசிற்றன்றே.”
(Thayumanavar).
(b.) The 2nd illustration of the Sun and lotus shows that God
is unchangeable—Nirvikari and impartial and just. His justice and
mercy are not incompatible things. Out of His Supreme Love
He lifts the souls from the deep darkness of Anava and puts them
into the cycle of births, whereby they can obtain salvation sooner
or later, according to theirdeserts, without any further interference
on the part of God, showing us however the ways by which we
can reach the goal. A physician can cure a man's bad sight,
but if after that, he carelessly falls into a pit the physician can-
not be blamed; or again a man has his sight—he can see with his
eyes. But could he see without the light of the Sun? If we
see wrong or do not carefully note the pitfalls, &c., and come to
a mishap can we blame the Sun? We have our own intelligence
to guide us, though the Divine Light sorrounds us and enables us
to use our intelligence. Man therefore cannot shift on his moral
responsibility to God.
3. This argument removes the doubt whether death is a
final ending,—annihilation. The strongest point in the doctrine of
this school is the principle that "nothing can come out of nothing"
and that no effect can be produced without a cause, following the
principle of conservation that nothing which is, can cease to be so.
If the Prapancha (Body and mind) is an entity, it was established
in the first Sutra that it was produced out of some primordial
substance. It could not therefore cease to exist when it under-
goes ordinary deaths. Deaths must necessarily therefore lead to