The Cosmogony of Suddha Sanmargam: Development By Intelligent Design (2)

“Siphonophorae” in Ernst Haeckel’s “Kunstformen der Natur”

The cosmogony of Suddha Sanmargam excludes both randomness and ex nihilo creation (instantaneous creation out of nothing) in its explanation of the complex forms and structures of the universe, including, of course, those of terrestrial life.

Rather, it offers an explanation in terms of a vast process of fine-tuning and development by intelligent design from an initial state of primordial, undifferentiated, and impure matter.

In fact, one of the key concepts in some of the central verses on the compassionate cosmic action of Arutperumjothi in Ramalingam’s magnum opus Arutperumjothi Agaval is “தெருட்டல்” (teruṭtal: fine-tuning, development).

The Agaval also affirms that Arutperumjothi brings about, in its turn and by means of the power of its grace or compassion, the fine-tuning and development of millions of Godheads or supernatural “leaders” (Tamil: தலைவர்கள்) entrusted with the functions of fine-tuning and development of the cosmos:

தெருட்டுந் தலைவர்கள் சேர்பல கோடியை

Godheads of fine-tuning and development (of the cosmos) by the millions


அருட்டிறந் தெருட்டு மருட்பெருஞ் ஜோதி.

themselves fine-tuned and developed by the grace of Arutperumjothi!

(Arutperumjothi Agaval, 861, Trans. Thill Raghu)

What this clearly implies is that complex forms and structures in the cosmos are the results of processes of development by intelligent design, a function of processes of development designed and governed by supernatural intelligent agents who are themselves, of course, governed and guided by Arutperumjothi.

The concept of fine-tuning and development by intelligent design clearly excludes both randomness and ex nihilo creation in accounting for the existence and nature of the cosmos, including terrestrial life.

Since randomness is excluded, the cosmogony of Suddha Sanmargam is inconsistent with the Darwinian explanation of the diversity of life and “Darwinian cosmology” or the attempt to extend the Darwinian model of evolution to the entire cosmos.

In a process of development designed, initiated, and governed by intelligent agents, randomness cannot possibly play a central role in accounting for the forms and structures generated by this process of development. Both the concepts of development and  intelligent design also imply teleology or purpose-driven development which is excluded by the Darwinian model.

Development is a fact of nature. So, no scientific theory, including Darwinism, can deny it.

The central issue, however, is whether the processes which have led to the emergence of diverse  complex forms and structures in the cosmos, including the diversity of organic forms, are developmental processes, or, instead,  evolutionary processes in the Darwinian sense, i.e., processes in which randomness rules and teleology and intelligent design have no place whatsoever.

Suddha Sanmargam holds that these processes which have led to the emergence of diverse complex forms and structures in the cosmos, including the diversity of  organic forms, are actually developmental processes governed by intelligent design.

It would follow, for instance,  that the genetic mutations which play a central role in the Darwinian account of the diversity of life are not random mutations, but a function of intelligent or intentional design.

The case for the cosmogony of Suddha Sanmargam rests on two types of evidence: a) evidence showing that developmental processes have brought the diverse complex forms and structures of the cosmos, including those of terrestrial life, into existence, and b) evidence showing that these developmental processes are a function of intelligent design.

I will build this case in subsequent posts in this series.

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