பக்கம்:ஆய்வுக் கோவை.pdf/448

According to Vaihihuvar God is pure Knowledge. In one of the songs God is called as, “malarmicai eekinaan’. (Standing on flower). The Jain Deity Arugan is represented as standing on a Lotus flower. Perhaps the main idea here is the Omnipresence of Deity. In this poem he interprets, without decay in the world of relinguishment above all worlds He shall flourish. According to Parimeelazhakar this term means, “He who passes suddenly over the Lotus flower of the heart of those who think on Him with affection. The shape of the heart is said to be like a Lotus flower. God is free from desires and aversion. “He desires not, for there is no want to be supplied. He has no aversion, fos nothing can enter these sphere of His being that troubles. God is the ocean of Virtues, Beautiful and Gracious one, and so is called "Atavaazhi Anhthanan. According to Buddhists, “Attavaazhi" means, ‘the wheel of Buddha’. He is also called as, ‘ENkunathaan” since He is having cight qualities. They have been in someway mentioned of referred to by the poet in the first eight couplets of the first Chapter. They are :- (i) Eternity, (ii) Omnipresence, (iii) Wisdom, (iv) Happiness, (v) Power. (vi) Purity, (vii) Immetcriality and (viii) Love. Soul is different from body and it is eternal, encrusted by impurity. It sinks in the depths of ignorance which prevents it from knowing its true status as spiritual being. Taking on the body earned by its Karma the soul enters the world. The different organs of the body are useful to the soul in different ways. It promotes the salvation of the soul Valhlhuvar presents soul's difference from body in some Kutalhs. According to him all are born equal. All are one in circumstances of 44.1