By Periyava

Translation from Tamil by V. Krishnaraj



இயற்கை காட்டும் ஈஸ்வர தத்துவம் : தெய்வத்தின் குரல் (முதல் பகுதி)

Īśvara Tattva pointing to Nature: Deivathin Kural Par one

In creation, a multitude of Sakthis pervade the disparate objects. In Nature, we see Sakthi more in one than the other. That is the nature of creation.

Physically, we have Sakthi and so lift certain amount of weight. Bull, camel, and elephant progressively can carry more weight than the preceding one.

Let us look at the intellectual Sakthi or power. Plants, worm, ant, sheep, cow, and man have progressively increasing intellectual power.

By analysis of these facts, we appreciate there must be a fundamental Entity that exhibits perfection and fullness of physical and intellectual strength.

We call that Svamy.

We build a house with physical and intellectual power. A bird builds a nest with its physical and intellectual power. Is it not true there is an Entity that manages this universe? That is Svamy.

As the Sakthi increases from one to the next, we reach the Ultimate Īśvara Tattva.

We also see in Nature pairs of opposites in Sakthi. When there is a severe winter season with snow, there is an oppressively hot summer season. Night and day are another pair among others: Sweet and sour; love and hate. Thinking in those lines, there must be something opposite to the human mind. What is the nature of the human mind? It is roiling in the noose and mire of desire, dissatisfaction... There must be an Entity free of all these entanglements, immersed in peace, tranquillity, satisfaction and wellbeing. That is Svamy.

Nature dictate change. Some changes are apparent to our eyes. Even the apparently changeless mountains and oceans do continually change. In Nature, there is no permanence. There must be a Changeless Entity. That is Svamy.

Ambal points to us and makes us realize that in Nature, there is a stepwise change (transformation) from one to another, everything is subject to change and there must be Paramātma Tattva that transcends these two.

Let that Entity be there. Why should we worship it? How are we doing? We remain with no end to our needs. paramātmā lives with no wants. We have so many wants and yet we have only a mote of Sakthi. The wantless paramātmā has all powers. We are in the pits and He is the loftiest. Not only He is supreme in his Sakthi and Wisdom but also exceeds the mother. Therefore, if we meditate on him, he lifts us from the pit and makes us whole. We are deficient; He is perfection. He removes our deficiency and makes us perfect.

Deficiency implies we have needs. If wants are gone for good, we can become perfect. The God who removes our wants gives us the wantless fullness. He raises us from the pit by filling it from his highest place and makes us equal to him.