SAIVA-SIDDHANTA

"
"
The
THE PERSONALITY OF GOD. 22/
The ignorant say, Love and God are different.
None know that Love and God are the same.
When they know that Love and God are the same,
They rest in God as Love."
And accordingly, also, St. Meykandan postulates his second j
Sutra, in which he decl^sJ-hat^Goo^^
from
the world and the souls, as He is one with His Ajiia-Sakti,
which is all Power, all Intelligence, and all Will and all Love.
And in the last argument, he shows that as God is Pure
Intelligence, this one-ness, or union with the world, or omni
presence is possible. If He was not intelligent, but material
or jadam, this could not be possible.
As such, Sivajiianabodam contains the shortest definition
of God as 5iva-Sut,_or Chit-Sat, or Sat-Chit. Sat denotes God
as a Pure Being, in which aspect He can never reach us ;
Chit
or Aruj or Love denotes His aspect in which He can reach us,
and we can know Him. Sat is the sun, which we can never
comprehend. Chit isjiejjght, one ray of which is enough to
remove our darkness and enlighten us ;
and but for that one
ray of light, we can never know the Sun.
All other conceptions of God follow from this essential defi
nition of God as * Sat-Chit and, if true, must conform to it. If
\/
/
not, they must be rejected as false.
From the fact that He is
wills and acts.
intelligent,
it follows also that God
form of this Sakti is Unlimited Intelligence.
If asked, whether supreme Will and Power are also
Intelligence,
found in this
^ We answer, yes. Wherever there is intelligence, there are Will
and Power,
As^such, Power and Will will also be manifested by
Sakti. *
this Chit