Shakti: Grace of God

Hence, non-modifiable, self existent Shivam, full of bliss, when associated with the selves and helping them with its Grace is known as Shakti which is of the nature of an unlimited character of desire (iccha), pure and whole knowledge (jnana) and an unlimited freedom to act (kriya). The same Shivam considered in relation to the cosmic functions is called Pati . He is essentially transcendent, but also performs the cosmic functions. He is related intimately (tadatmiya) with Shakti . The essence of God is not only Being, but also Will. So numerically speaking, God is both one and not one.^[1] This is one of the important doctrines on the nature of Godhead introduced by Meikandar. It is because of the fact that dynamic element of will is in the being of God; God could be conceived as performing cosmic functions. While Meikandar and subsequently Arul Nandi Shivam explain the concept of Shaktiat some length, Umapati Shivam brings in Shakti in the context of explaining how God who is transcendent, assumes personality out of His own freedom and performs the offices of creations, maintenance etc. Umapati Shivam explains the concept of Shakti in the seventy fifth verse of the Unmai chapter of Shivaprakasham , dealing with the free state of the individual self after the impurities are removed from the individual self. He says that the light of pure knowledge in God is known as His power i.e., Shakti . Without God that power does not stand alone. Just as the sunlight dispels darkness and shows the sun to us, so the light of Divine Grace dissolves the base bonds of darkness and delightfully shows the Supreme Being to the freed selves.

Following Shivajnana Siddhiyar , speaking from the perspective of the world, it may be comprehended that there can be no life in the world or life of spirit for the individual selves without Divine will.^[2] There are eternal ‘processes’ in the Divine Reality traceable as differentiation of one Divine power. Divine will is central like the authority of the state. It is freely differentiated according to the different activities for which it is 94 required. Likewise in the reality of God, there is one Central Divine function out of Grace (Para-Shakti) in nature.^[3] This function is differentiated as affection (iccha), knowledge (jnana) and action (kriya) in response to specific requirements. God, in contact with these powers of Shakti , takes up the holy forms of Grace, and initiates the five-fold cosmic functions (creation, protection, destruction, concealment and Gracing) in a sequence.^[4]

Thus the process of Divine manifestation may be understood as that of a crystal of varying colours reflected in it but remaining unchanged. God also manifests Himself as variously as His Shakti forms but remains pure and one. His presence can be perceived when He manifests as “ArulShakti ”. So Shivajnana Siddhiyar says clearly that Godhead is beyond all distinctions of personality; but it freely assumes personality through nothing other than His own power or Shakti which is full of Grace and knowledge.

But it is also to point out that Shivajnana Siddhiyar does not advocate the doctrine of incarnation. Hence the question comes as to how Shivam manifests as Guru to the matured individual selves. Shivajnana Siddhiyar states that God is omniscient and omnipotent. Hence He can take any form He pleases. His own “Cit-Shakti ” constitutes His form which is love; His attributes and knowledge are love; His five functions are love; His organs like arm and feet etc., and His ornaments like the crescent moon are also love; these things are assumed by the ever-pure God, not for His own benefits but for the benefit of mankind.^[5]

Footnotes and references:

[1]:

Avaiye thane yai, iruvinaiyin
Pokku varavu puriya anaiyin
Nikka mindri nirkkum andre .—Shivajnana-Bodam 2.

[2]:

Silamo vulagam polath
Therippu aridhu; adhanal nirkum
Kolamum arivar illai ;
Ayinum, kurak kel ni
Gnalam ezhinaiyum dhanthu
Niruthippin nasam pannum
Kalamepolak kolnee ,
Nilaiseyal kadavul kanne .—Sivajnana-Siddhiyar-Parapakkam 50.

[3]:

Nidu parashakti nigazh iccha jnana niraikiriyaidhara —Sivaprakasam 14.

[4]:

Pidupera niruvi avai odukkum .—ibid

[5]:

Azhippu, ilaippu atral, akkam ,
Avvavar kanmam ellam
Kazhithidal, nugarach cheidhal ,
Kappadhu, kanma oppil
Thezhitthidal malangal ellam ,
Maraippu arul seidhi thanum
Pazhippuozhi bandham vidu ,
Pardhdhidin arule ellam .—Sivajnana-Siddhiyar-Parapakkam 57.