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

32 SIVAGNANA BOTHAM.
And it is therefore possible to fill one unit of space with one
unit of matter and one of Gnanam or God. He is then neither
one with matter nor apart nor different from it. It is in this
way He is Omnipresent. It is His great Chaitanyam that fills
His body (Souls, and Mala or Matter). It is in us He dwells and it
is in this sense and sense alone "that ye are the temple of God."
"அறவையேன் மனமே, கோயிலாக்கொண்டு ஆண்டு
அளவிலா ஆனந்தமருளி."
(Manicka Vachaka). In the same way as our Sakti—intelligence
fills our body, so God's Sakti (Maha Chaitanyam) pervades our
souls and lightens our darkness (உள்ளத்தொளிக்கின்ற ஒளி)
and He is then truly "Our Father in Heaven" 'whom we
are cognisant within us, in our heart and Spiritual consciousness.'
If otherwise we are God, how could God be itself cognisant of
itself in its heart and spiritual consciousness. In fact consciouss-
ness is a thing which cannot be predicated of the Absolute. Of
course, we can hardly conceive how mind fills matter and from
want of the adequate idea, an inadequate word is used; Omni-
presence is not at all the best word to be used to bring out the
idea and it is this improper use of the word which has caused all
the mistake and confusion; as many an other word has done.
The illustration states a paradox. If He is all-pervading
He cannot be one, and if He is two, He cannot be all-pervading.
All that is meant is, He cannot be regarded as a finite being, a
thing capable of extension, &c., He is all in all. He is all and
not all. Our intelligence and action is nothing when compared
with His Supreme Gnanam. We are entirely subordinate to Him.
Before His Supreme Presence, every matter is nothing. It is
like His property. It is in this sense our Thayumanavar ex-
claims :—
"எல்லா முன்னுடைமையே
எல்லா முன்னடிமையே
எல்லா முன்னுடைய செயலே."