Paduka integrates
"justice and Mercy" follows .....
It is the Lord's Paduka that brings the liberating God and the liberated souls together. It is at once the "foot guard" and the "head guard" of souls. In the words of the present author. [Paduka 61] It is the togetherness of God in His saving grace and souls in their serving love. Paduka's is the function of integrating the serving personality of souls in the saving personality of God. Its own personality being a serving one in relation to God, and a saving one in relation to souls. [Paduka : 28, 61, 109] That is how it saves both. It saves God as God and souls as souls. It is a true guard and a guard of truth in that it guards against atheism, pantheism and acosmism. In the effectuation of that togetherness Paduka reveals itself as the very extension of God's "foot" -- the foot extended in mercy. It is in that extension that God's 'foot ' becomes accessible to the serving soul. God so extends it only to those who serve Him and His servants. That service is the reason of the extension. Hence the equation of the Divine Poet -- Valmiki, that Paduka is verily the foot (Pada) of the Lord -- the foot extended in mercy. In those eternally hallowed words did the Poet extend the mercy of God into infinity and in that extension made the Paduka excel the very "foot" whose extension it is; for it is the extension of that mercy of that very "foot". The Imponderable, the ultimate, the inaccessible, --God --, In His access to man excels Himself in His own mercy and in that excellence reveals his own mercy (foot) as the very content of the soul's serving love (Paduka). Such is the nature and glory of God's mercy. Any restraint on God's mercy is a restraint on Divinity. Sinners condemned to judgement are redeemed in mercy. That is the glory of God's mercy . The purpose of the extension is the redemption of man by God and the service of man to God. As service pleases God it pleases God to make him His servant. It is in His pleasure that man is called to the service of God. Unless and until God is pleased and calls man to His service man cannot become the servant of God. Until then man remains the servant of Mammon and of Mammon's servants. Just as God is pleased not only with man's service to Himself but with his service to His own servants, so also is Mammon pleased with the service of man not only to himself but also to his own servants. Hence the appalling prodigiousness of man-worship ! Man is essentially a servant and not a master. Every man hankers after and angles for service. While he is revelling in servility he is stimulating regality ! Man is and remains for ever a servant. Service is the destiny of man. The question is only a choice of masters. He cannot serve both God and Mammon. He must choose between the two . The choice is his and he is responsible for his choice. That responsibility is implicit in his sentience. Serving sentience is the essence of human soul and that service is to God and to His servants. { Nyayasiddhanjana II : Sathakopa Thiruvoimozhi 3, 7. 9, & 10, 8, 8 , 2, & 1:} In his choice of Mammon's service man sins against his very essence and stands by that choice condemned by judgement. That judgement must be suffered until it is upset by the tribunal of God's Mercy. If justice is the tribunal which gives each man his due, Mercy is the tribunal which forgives it. Mercy is the 'sacrifice' of God and it is in that sacrifice that He becomes not merely accessible to man but equates Himself with him. Redemption of man is the greatest "sacrifice" of God and that sacrifice is His mercy. To 'fly' to the succour of the penitent sinner because of the sins he repents, to redeem him for that repentance and to own him for ever as His own to such an extent as to let Himself be owned by him in all His grace is the very crown of all sacrifice which the all-merciful God alone is capable of. [ Dayasataka 60, 63, 65, 70] That sacrifice, that mercy, is the very "attribute" of Divinity.
"justice and Mercy" follows .....
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