SIVA-PIRAKASAM

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SIVA-PIRAKASAM.


LIGHT OF SIVAN.

A
METAPHYSICAL AND THEOLOGICAL TREATISE.

TRANSLATED FROM THE TAMIL
WITH NOTES.


BY
REV. HENRY R. HOISINGTON,
MISSIONARY OF THE AMERICAN BOARD IN CEYLON.






NEW HAVEN
PRINTED BY B. L. HAMLEN.
Printer to Yale College
1854.
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INTRODUCTORY NOTE.
THE Siva-Pirakasam, Light of Sivan, is comparatively a modern work, being only about
two hundred years old. The author, who is usually styled Umapathi Asariyan (
[G), was one of a class of Vaishnava Brahmans resident at Chillambaram, a maritime
town of South of Madras, widely celebrated for its ancient temple. These Brahmans were
distinguished teachers in the Vaishnava School of theology. The author became dissatisfied
with the teachings of the Vethic School, especially in reference to its modes of philosophizing,
as giving no satisfactory solution of many problems respecting God, the soul, and the universe.
He embraced the Saiva philosophy as taught in the Akamam. Having thoroughly studied the
doctrines taught in the Siva-Gnana-Potham, and the Siva-Gnana-Sitti, which is an authoritative
commentary on the former, he wrote three treatises on the same subjects. The principal one of
the three is the Siva-Pirakasam. The author proposes to give, in this work, the higher doctrines
of the Saiva system, in a form better adapted to the use of the Hindu scholar or disciple, than
that of the two works above mentioned, one of which, he says, is too concise, and the other,
too voluminous. This work is, perhaps, oftener quoted than either of those; yet it would not,
probably, be considered as quite so conclusive authority, on a disputed point, as either of the
other two, and, especially, the Siva-Gnana-Potham, which is the basis of all.
The Siva-Pirakasam is written in a less difficult style than the more ancient works; and
the subjects are presented in a more lucid and common-sense manner than is usual in similar
works in Tamil. It is one of the best commentaries extant on the Akamam doctrines respecting
God, the soul, and the human organism. Those who would know what philosophical Hinduism
is, in its fundamental principles, will do well to study this author, especially in connection with
the two previous treatises on these subjects, in this volume.
This treatise is composed of one hundred and one stanzas, which constitute the only
divisions made by our author, and are marked in the translation by Roman numerals. It has
been thought desirable to give, in the translation, the entire work, and as nearly in the authors
manner as may be. The manner of an author often reveals much of himself and of his times.
We have, here, a fair specimen of the style and manner of Tamil theological writers for several
centuries past.
Explanatory notes are frequently subjoined to the stanzas, but only so far as they seemed
necessary in order to elucidate terms, and to render the full meaning of the author manifest.
Several stanzas at the commencement of the treatise, are occupied with prefatory
matters which are more in accordance with the taste and custom of oriental writers, than
connected with the subject which follows. They consist of an adoration of one of the gods,
invocations, the authors apology, designed to disarm criticism, etc. These are retained as
worthy of notice, both because they furnish a fair specimen of what is common with writers in
the East, and because they contain allusions to facts and notions which ought to be known.







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SIVA PIRAKASAM.
I.
The Benefits obtained by worshipping Pillaiyar.
ILLUMINATED are the intellects of those servants who constantly meditate on the feet
of the elephant-faced Kanapathi, from whose body, luminous with gnanam, flow, in abundance,
the three secretions [volition, discrimination, and action], and whose great fury destroys the
pasam-jungles [the various entanglements of the organisms] of the worthy devotees who
worship him in love, presenting the eight kinds of sacred flowers with fragrance attracting the
beetle. Such persons will have no mind to remain under the control of their sinful kanmam.
NOTE. The general meaning of this figurative or symbolic representation of the
gracious influences of this god, will be readily understood. The devotee, like every other man,
is entangled in his own sinful organism, as in a jungle. The god whom he worships, is the acting
or operative deity among the divine incarnations presenting in his proboscis the combination
of the two divine efficient Energies, the male and the female. Under his guidance, which is
compared to that of a mighty elephant in the jungle, the disciple is led on from stage to stage,
and is promoted to look forward to full and final deliverance from all his entanglements.
The eight kinds of flowers, which are to be offered in love, our author explains in a
mystic sense, to mean not killing, or the avoiding of the taking of life; the subduing, or
suppression, of the senses; patience; mercy or kindness; gnanam, wisdom; penance; truth;
meditation. These things are to be observed by the devotee while performing religious rites.

II.
Invocation of Sivan.
I place on my head and in my heart, bow down to and worship, the lotus-like feet of
him [Sivan] who is self-luminous; and who graciously stands in the form of gnanam; who
dances in the presence of Kiriya-Satti, the mother and preserver of the world, and in the regions
of spirit [or ethereal space], while the gods praise him; and who wears in his long, tangled hair
the gods praise him; and who wears in his long, tangled hair the garland of fragrant kondei
(G),* the crescent, the Ganges, and the serpents of luminous gems. These things he
does in order to put an end to the succession of births, which are so difficult to be removed.
NOTE. The true idea of the representation of Sivans dancing, is that he cooperates
with his Satti in performing his appropriate works. He is here chiefly referred to as the
Transformer, that one of the five operative gods whose business it is to continue the succession
of things in the material universe, or to destroy and reproduce. But when he is addressed as the
self-luminous, and as embodied in gnanam, reference is had to the highest of the five
operative gods, Sathasivan, the Illuminator, or Grace-giver. Sivans tangled hair, and the
ornaments with which it is adorned, all have respect to the god in his mythological character;
yet, to the initiated, they are significant symbols, pointing to his prerogatives as the highest of
the Triad.




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III.
Invocation of Satti.
I put on my head the gracious flowery feet of the mother of the world, who is the divine
Arul, who gives to souls the glorious form of happiness. When God willed to produce the world,
she existed in the form of Para-Satti, the highest organized form of the Female Energy. While
the understanding of souls remains obscured in their native darkness, their kanmam still
uncancelled, and Siva-gnanam not yet made to shine upon them, then she exists in the form of
Tirothana-Satti (), the Obscuring Energy. Ichcha-Satti is the form in which
she determines to operate on souls, so as to lead them onward to their deliverance from their
corporeal bondage. Gnana-Satti is her form of wisdom, in which she takes cognizance of the
kanmam, merit and demerit, of souls, and imparts grace [or influence], accordingly. Kiriya-
Satti is her form of action, in which she produces for souls the external bodies, the gross organs,
the localities, and the enjoyments and sufferings which are in accordance with their kanmam,
and which she causes them to experience. Thus, she takes the forms of five Sattis. Again, she
appears, as the Satti of Sathasivan, the Illuminator, under the title of Manonmani
(Gl); as the Satti of Mayesuran, the Obscurer, under the name of Mayesurei
(); and as the Satti of Ruttiran, the Transformer, under the title of Umei (). It
is in these forms that she possesses the means [or three material causes] called vintu (l),
mokini (|), and makan (G), which are essential to the existence of those bodies,
organs, localities, and enjoyments and sufferings, which [belong to souls, and] are either pure,
mixed, or impure. She is one, though she assumes different forms. She is ever unentangled in
organism, because she cannot be touched by pasam. She is the seed, or the [instrumental] cause,
of the effects of the five divine operations; and she is a participator in the pleasures of Sivans
dance in the region of the resplendent gnanam, which is carried on for the purpose of removing
the sorrows of the world.
The invocation of Satti succeeds that of Sivan, because the latter, without the
instrumentality of the former, cannot conduct his five operations for the purpose of giving souls
putti, understanding, and mutti, liberation.
NOTE. It should be borne in mind, that the five operations, so often mentioned, are
original production; preservation; reproduction; obscuration; illumination. For these works,
Deity has appropriate forms, which constitute the five operative gods, viz: Brahma, Vishnu,
Sivan, Mayesuran, and Sathasivan; for whom the divine Satti, as we have seen, takes her
corresponding forms.

IV.
Invocation of Pillaiyar.
In order that my treatise may be useful in elucidating the three eternal entities [Deity,
Soul, Matter], and for the attainment of sayuchchiyam (u), union with God, and that
it may be free from poetical blemishes, in High Tamil, and that I may escape any causality that
would prevent my completing the work; I meditate on the two beautiful lotus-like feet of the
elephant-faced Kanapathi [Pillaiyar], who was produced by the union of Sivan and Parpathi
([) [his Satti]. His eyes, like those of the carp,* [* A fish, Cyprinus fimbriatus.] extend to the
two shining earrings, are beautified with red and dark streaks, and disdain to be likened to
javelins. His secretions [volition, discrimination, and action] flow down in torrents. His lotus-
like feet blossom with the flowers of gnanam, and are adorned with the bees of Munis [i.e.
Munis, or devotees, swarm around his feet, like bees around the honey-yielding flower].
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V.
Invocation of Kantan.
I meditate on the two flower-like feet of Kantan (G) [Skanda], the son of Gnanam
[Arul-Satti], begotten of Sivan; who rides on the blue peacock, as the general of the wealth-
abounding gods; who gave instruction in gnanam to Agastyar skilled in the various sciences,
in the Vetham, and in the Vethangkam; who hurled his shining javelin, and by it pierced the
heart of the giant Suran (@G), removed my native depravity, and cleaved the mount
Kiravugncham (Q@u); and who embraced the beautiful breasts of the sylvan maid [Valli
(u|), his Satti] besmeared with fragrant ointments.
The Vetham are four, viz: Irukku (@@) [Rik], Esur ([) [Yajus], Samam
(u), and Atharvanam ([u) [Atharva]. The Vethangkam, which are subordinate
and supplementary to the Vetham, are six, viz: Sikshei (), the science of pronunciation
and articulation; Katpam (_u), a ritual for religious service; Viyakaranam (lu),
grammar; Santasu (), prosody; Niruttam (@u), a glossary explanatory of the
obscure words and phrases which occur in the Vetham; and Sothidam (u) [Sans.
Jyotisha], astronomy and astrology.
NOTE. - Kantan, the second, or later developed, son of Sivan, is in the Hindu
mythology, the god of war, and the commander of the celestial armies. He is the special
defender of the Brahmanical order. But, in the philosophical system, he, wisdom-born, is the
god of wisdom, the form in which Sivan gives wisdom, and final liberation, to souls. Kantan
and his Satti are but developments of Sivan and his Satti, adapted to the specific work of
spiritual illumination, He and Pillaiyar, his elder brother, belong alike to the Saiva system, in
which Sivan is considered as the Supreme God. In this system, Pillaiyar is the generator, and
god of providence; and Kantan, the spiritual regenerator, and god of wisdom.
Kantan is sometimes represented with many eyes, Argus-like, indicative of his all-
seeing power, as the son of Gnanam. But he is usually figured as a man with six heads, or faces,
and six hands; which form is symbolical of his character as the possessor of the six divine
attributes. As such, he is called Arumukan (@G), the Six-faced, and Arukunan
(@G), the Possessor of the six attributes or perfections.

VI.
The Divine Gurus who have Authority.
The following Gurus have a right to exercise authority [in religious matters] over us,
viz: Nantikesuran, the lord chamberlain [or guardian minister] of mount Kayilasam
(lu), wherein shines the glory of the God of gods [Sivan]; Sanatkumaran, one of the
disciples of the former; the immediate disciples of Sanatkumaran, who obtained a revelation
of the true gnanam, and descended to the earth; the great Muni Paragnchothi (@),
who was a disciple of the last mentioned Gnani; Meykandan, a disciple of Paragnchothi, who
obtained an insight into the true gnanam, who lived at Tiruvennei-Nallur; Arunanti
(@), of immortal fame, and the disciple of Meykandan; and the divine Sampantar
(u[), possessed of glorious spiritual riches and never-fading benevolence.* [* This last
Guru was our authors teacher.]

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VII.
The Authors Adoration of his Guru.
I place on my head the glorious lotus-like feet of my spiritual father, Marei-gnana-
Sampantar (u[), who came into the world to enlighten it, to cause the
many-headed Sama-Vetham to thrive, to cause to prosper the descendants of Parasara-Mamuni
(@|), [ A class of Brahmans.] and to secure the proper attainment of gnanam [in
the world]. He is the crowning gem of the Saiva School, who has graciously taken me as his
servant. He is the lord [or head] of Maruthur (@[), and is the glory of Tirupennakadam
(@Mu) [the source of the river Pennan], which is encircled by groves, and the
tops [mountain-tops] of which, capped with cool, beautiful clouds, send out their arm-like flag-
staffs, so as to intercept the moon in her course.

VIII.
The Subject of this Treatise.
I shall speak of Seiva-sittantam (u) [the Saiva system of doctrines],
which begins where the Vetham end. The subject of my treatise is darkness to the heterodox;
but to the orthodox it is light. It is measured [established] by the celebrated logical rules. The
things [included in my subject, God and soul] are not one in the sense in which gold and golden
jewels are one, as the Mayavathi () assert, because their natures are different. Nor
are they contraries, in the sense of light and darkness (and therefore the Niyayavathi
() and the Veiseshikar ([) cannot be right), for the Vetham and
Akamam both teach the doctrine of sayuchchiyam, the ultimate union of God and soul. Neither
are they one, and yet opposed to each other, as a word and its meaning, as is asserted by
Patkariyan (_[G) and Sivattuvithi (l); for Sivan and the soul are as
different from each other as the sound of a word and the substance represented by it. We,
therefore, cannot admit the doctrine of modcham (Lu), absorption into Deity. But it [the
true doctrine respecting God and soul] has the beauty of attuvitham [i.e. unity in duality, or
oneness of union, with perfect individuality of being], which is like the understanding resulting
from the union of soul and body, and like the vision had through the union of the sun [-light]
and the eyes. This state [attuvitham] is obtained by means of sarithei, kirikei and yokam, as
prescribed in the Vetham and Akamam.
NOTE. - The peculiarities of the several Schools mentioned in this stanza will be more
fully explained below.
There are four great stages of religious life, prescribed by the Sastiram. They are stages
of study and of ritual observances, the duties of the stages being varied as the disciple advances.
These four stages result in a fifth stage, or, more properly, condition, in which the soul has
nothing to do but to gaze on the splendor of the divine presence, awaiting its transit into the
immediate presence of Deity, with which it will ever be in the most intimate and delightful
union. The four stages are denominated sarithei, kirikei, yokam, and gnanam. The final waiting
stage is called maka-gnanam (u).
Each of these four active stages has a four-fold division, the parts of which correspond,
in some respects, with the principal stages, and are named accordingly; thus: sarithei of
sarithei, kirikei of sarithei, yokam of sarithei, gnanam of sarithei; sarithei of kirikei, kirikei of
kirikei, and so on, through the whole. There are specific rigid rules prescribed, to guide the
disciple through these successive steps rules which extend to every particular in life, from
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the time and mode of rising in the morning, cleaning the teeth, etc., up to the most sacred duties.
A due observance of these rules through the successive steps in any one of the great stages,
will bring the soul to one of the heavens. Gnanam of sarithei results in the heaven called
salokam, the state of being with God; gnanam of kirikei, in sarupam, the state of being in the
form of God; gnanam of yokam, in samipam, the state of nearness to God; and gnanam of
gnanam, in sayuchchiyam, the state of union with God.
Sarithei signifies history, and is nearly synonymous with Puranam. Hence, this first
stage may be denominated the Puranic, or historic: some one of the eighteen great Puranam is
the principal book to be regarded in this stage. This course includes the common temple-
service, and nearly all the common idol-worship of the country. It is the popular idolatry of
India.
Kirikei means action. This is the philosophic stage, in which the disciple begins to look
into the principles and modes of the divine operations. The Lingam is the symbol of Gods
mode of operating, being the emblem, or, as is claimed, the embodiment, of the two divine
Energies, the male and female. Hence, this stage is sometimes denominated the Lingam-course.
That symbol is the chief external object of worship in this stage. The services of the dancing
women belong appropriately to this stage, and to kirikei in all the four stages.
Yokam signifies meditation. This stage is characterized by a peculiar course of dreamy
meditation, and ascetic observances. Some of the Yokis, meditators, in each of the four stages,
and particularly those of the yokam-stage, are the ascetics who distinguish themselves by
various self-tortures.
Gnanam means wisdom. The name at once indicates the nature of the stage. The disciple
has now become a Gnani (|), Wise-Man, having passed from the shadows of the Puranic
stage, through the philosophic symbols of the Lingam-course, and through the darkness,
doubts, and tortures of yokam, into the region of pure light. He sees things as they are, and
obtains a transforming view of God. He is thus ultimately prepared for intimate union with
God.

IX.
Respecting the Three Classes of Souls, and the Seven Special Sacraments.

There are three classes of souls, viz: Vigngnanakalar, including all souls under the
influence of only one malam, anavam; Piralayakalar, all those which are yet entangled in two
malam, anavam and kanmam; Sakalar, all those entangled in the three malam, anavam,
kanmam and mayei. Souls possess these malam from eternity.
God effects the destruction of pasam [i.e. the influence, or entanglement, of the malam],
and causes gnanam to shine, in the case of those among the Vigngnanakalar which are well
prepared for it, by rising and shining in their hearts as the sun of gnanam. In the case of those
among the Piralayakalar which are prepared, He will make the two malam to recede, and
gnanam to shine forth, by revealing Himself in His divine form [Gnana-Rupam], in a vision.
In the case of those among the Sakalar which are prepared for it, God will appear as one of
themselves [i.e. as a human Guru], and will do [will lead them out of their entanglements] just
as men take wild animals, by means of animals of their kind trained for the purpose; and this
He will do by means of the seven Tidchei ( L), Sacraments.
These seven Sacraments are: Sadchu-tidchei (L L), Ocular Instruction;
Parisa-tidchei ([ L), Manipulative Instruction; Vasaka-tidchei ( L), Oral
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Instruction; Sastira-tidchei (O L), Scriptural Instruction; Manatha-tidchei
( L), Mental Instruction; Yoka-tidchei ( L), Instruction by example in
Yokam; Avuttiri-tidchei (Q[L), Formal Instruction. The last named is of two
kinds: kiriya-vuttiri, instruction by the use of symbols; and gnana-vuttiri, the illumination of
gnanam, which removes the soul beyond these symbols.
The Vigngnanakalar, the first of the three classes of souls mentioned, are distinguished
into Pakkuvar (@[), those prepared [for illumination], and Apakkuvar (@[), the
unprepared. There is a subdivision of the Pakkuvar, viz: those which have obtained para-mutti
(@), which are such as were [in their last appearance on earth] completely prepared for
liberation from malam, and, consequently, obtained divine grace, and sayuchchiyam, union
with God; and those which have obtained apara-mutti (@), which are such as were
but partially prepared for the removal of malam, and are still under its influence, though they
have received divine grace.
In this latter class, are further distinguished three varieties.
1. Anusathasivar (@[). These, having obtained divine grace, live in
the possession of the Tattuvam of Sathasivan, the Illuminator, and exercise the divine
prerogative of dispensing grace [divine instruction] to the world. [Such are Gnanis, Gurus,
etc.].
2. Attavittesurar (@[). These are souls which have attained, through
the grace of God, to the Tattuvam of Isuran [Mayesuran], the Obscurer, and act as lords over
the operations of asutta-mayei.
3. The seventy millions of Maka-Mantirar. These exist in sutta-vittei, and are
rendered operative by the Attavittesurar. They are of two kinds. The first kind consist of thirty-
five millions, which exist as secondary agents [or powers], when Sivan, in the form of a Guru,
bestows grace on the Sakalar. This class obtain modcham, heaven, at the time of the Great
Deluge. The other thirty-five millions exist as secondary causes, when Sivan, without the
intervention of a Guru, grants grace to the Vigngnanakalar and Piralayakalar. These, on
account of their zeal in the exercise of their authority, obtain modcham after their creation [i.e.
in or after the birth in which they first appear].
The Apakkuvar of the Vigngnanakalar are destitute of any definite shape, like souls in
kevalam. Their proper form is that of anava-malam. They continue to exist entangled in their
malam, until they are prepared for its removal.
How does a soul attain to the state of the Vigngnanakalar? When one has not acquired
the true gnanam [by the regular course], and when, consequently, his kanmam remain in force,
thought the influence of the kalei, which are developments from mayei, is broken, then, the
soul may attain to the state of the Vigngnanakalar, by means of that gnanam which prompts to
say: I am Piramam (lu), Brahm; also, by the yokam observances; by sanniyasam
(G|u) [the fourth stage in Brahmanical life, the ascetic abandonment of all worldly
affections and possession]; and by pokam (u), the experience of all merited enjoyments
and sufferings. The term Vigngnanakalar signifies souls freed from the entanglements of the
kalei, organs developed from mayei, by means of visishta-gnanam (lQu), which
prompts the soul to say: I am Piramam.
NOTE. Visishta means proud, haughty. The author seems to use it to designate that
state of mind which results from a partial initiation into the mysteries of gnanam. The souls
here spoken of virtually stand where the Vaishnava Gnanis do, who make no distinction
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between the essence of God and that of the soul, in their higher theology, and hence can
consistently say: I am Brahm. The author obviously aims a blow at his old companions, the
Vaishnava Brahmans, in thus associating them with the partially enlightened Seivar ([).
The organisms of the Anusathasivar, the Attavittesurar, and the seventy millions of
Mantirar, are developments from Vintu [the highest, or first, organized form of the Female
Energy of Deity].
Those souls are called Piralayakalar, which shared in the great destruction at the time
of the Great Deluge. These also are divided into two classes, viz: Pakkuvar, the prepared [for
liberation]; and Apakkuvar, those not fully prepared. The Pakkuvar will obtain grace at their
creation [i.e. will be born in the state that will lead them into true gnanam]. The souls [of the
latter class] which secure their union with God [sayuchchiyam] by becoming prepared for the
removal of their malam, are said to attain para-mutti. But those which remain under the
influence of their malam, because only partially prepared for liberation, though they secure the
favor [or grace] of God, are said to attain apara-mutti. The number of such souls which have
attained apara-mutti, is one hundred and eighteen. These are actuated by the Attivittesurar, and
carry on their operations beneath pirakiruthi (l@). They are located in pirakiruthi, and
with the kalei in the head. The appellation Piralayakalar designates souls which were freed
from the entanglements of the kalei, etc., at the time of the Great Deluge, piralayam
(lu). Though Ruttirar (@[) [Rudras], which belong to that class of the
Piralayakalar which have attained apara-mutti, have bodies composed of the kalei, etc., yet
they are not so much influenced by their bodies as are the Sakalar.
The word Sakalar designates souls in the entanglements of the kalei. They are such as
are liable to revolve [in transmigrating from body to body] through eight millions, four hundred
thousand yoni (|), matrices, in two hundred and twenty-four puvanam (Qu), worlds
[or localities]. They, existing in connection with their malam, take, from time to time, such
bodies as their kanmam demand, either stula-sariram, gross bodies of flesh, or sukkuma-
sariram, subtle bodies.
Thus much respecting the different classes of souls.
What follows respects the Tidchei, Sacraments [which are for the illumination of
disciples].
1. Sadchu-tidchei, Ocular Instruction. In the administration of this tidchei, the
Guru, like the fish which transforms her spawn into beings like herself, by looking at it, fixes
his thoughts on the truth [to be imparted], and, opening his spiritual eyes, and fixing them on
the disciple, consumes, as with fire, the kanmam which are accumulated in the disciples attuva
(). Thus, he liberates him from the influence of his three malam, as the moon is freed
from the grasp of Raku [the eclipsing dragon, or imaginary planet].
2. Parisa-tidchei, Manipulative Instruction. In this process, the Guru takes, in his
right hand, the pagnchakkaram-rosary, which is the embodiment of the pagncha-
piramasadangkam (@Ll0u), the five-fold formula of prayer, which is composed
of six parts, and places it on the head of the disciple, for the purpose of removing the
unfavorable influences of his accumulated malam. Considering him, now, as illuminated within
and without, the Guru touches, with his right hand, the parts of his body which correspond with
the five kalei, and thus removes the evil accumulated in these kalei. This is Parisa-tidchei,
Manipulative Instruction.
NOTE. The pagnchakkaram-rosary is composed of the nuts of the Eleocarpus
lanceolatus. These nuts are angular, and naturally divided into five faces. The rosary varies as
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to the number of nuts on the string, as to the manner of knotting the string, and arranging the
nuts, and as to the way in which it is used. By thus varying the form and use of this symbol, is
made out, for each face of the nuts, a sepam (u), prayer, in six parts. In this way, the Guru
brings to bear, upon the disciple, the whole illuminating power of these divine developments,
the five mystic letters.
For an explanation of the pagnchakkaram, see note to Article VI. in Vol. II. of this
J ournal, pp. 152-154.
3. Vasaka-tidchei, Oral Instruction. This is instruction, with spiritual light,
respecting the three eternal entities, which are the substance [or objects shadowed forth] of the
pagnchakkaram.
4. Manatha-tidchei, Mental Instruction. [This is a process of intense thought and
feeling, wherein] the Guru thinks and feels for the disciple, as if for himself [i.e. the Guru
meditates for the disciple, infuses his own intense desire for illumination into him, and thus
brings in upon his soul the light of gnanam.]
5. Sastira-tidchei, Instruction by the Sastiram. This is the process of removing the
disciples doubts, by causing him to hear, meditate upon, and understand, the Sastiram.
6. Yoka-tidcehi, Instruction by example in Yokam. This is the process of removing
the natural thoughts and feelings of the disciple, by means of ashdangka-yokam
(Q0u), the eight positions and modes of meditation, and by giving the disciple
success in nishdei (Q), austere meditation [which consists in the suppression of the
Perceptive Organs, and continual meditation on God].
These six Tidchei are administered to the Pakkuvar, those prepared [for
liberation]. The succeeding Tidchei is administered to the Apakkuvar, the unprepared.
7. Avuttiri-tidchei, formal instruction. This is instruction [to the Apakkuvar] by
means of symbolical diagrams and figures, usually drawn in the sand, or on the ground.

X.
The Subject of Sacraments continued.
There are two kinds of Avuttiri-tidchei, which are named above.
1. Kiriya-vuttiri ([Q[), ceremony of acts [or forms]. This embraces the
sacraments of the initiation and confirmation of the disciple, called samaya () and visesha
(l) tidchei, in which mantiram, pusei and yokam predominate.
2. Gnana-vuttiri (Q[) spiritual ceremony. This removes the soul from
under the influence of the six Attuva, which are the eleven mantiram, the eighty-one patham
(u), words, the fifty-one vannam (Gu), letters, the two hundred and twenty-four
puvanam (Qu), regions, the thirty-six Tattuvam, and the five kalei, and then unites it to
the inconceivably excellent feet of God.
The mantiram are those which begin at isanam (u), and end with attiram
(u). The patham are eighty-one, beginning with viyoma-viyapine
(lll), and ending with Om. The fifty-one vannam begin with a and end with
ksh. The puvanam are two hundred and twenty-four, beginning with kalakkini (|)
of the Ruttirar, and ending with anathithei ( ). The thirty-six Tattuvam begin with
SIVA-PIRAKASAM

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piruthuvi, the Element earth, and end with the Siva-Tattuvam. The kalei are five, beginning
with nivirti, and ending with santiyathitham.
It is to be understood by this verse, that sarithei, the first stage of religious life, is
included in samaya-tidchei; that kirikei and yokam are included in visesha-tidcehi; and that the
stage of gnanam is embraced in nirvanam ([u) [=gnanavuttiri]. The last sacrament
consists of instruction respecting the attuva, and the removal of the soul from under their
influence, and, also, of the union of the soul with the feet of God [bringing it into union with
God].
NOTE. The Attuva, as here presented, are to be understood as belonging to the
miniature universe, man. Thus they form parts of that organism to which attaches all the fruit,
or the good and evil influences, of the malam which affect the soul, and make it necessary that
it should be born again and again, in order that this fruit may be eaten. These fancied properties
are supposed to have a real organic foundation in the human constitution; while many of them
have other developed forms for the use of man, as the mantiram, patham, puvanam, and
vannam, which last are the fifty-one letters of the Sanskrit alphabet.
The mantiram are considered mostly as incarnations of Deity. They are regarded, by
the masses, as all powerful, and often as fearful, existences.
The patham are a sort of incantation-formulas, like mantiram, used in the service of
various divinities, on different occasions.
The puvanam seem to be localities, of souls in different stages of progress.
The thirty-six Tattuvam have been sufficiently explained in a previous article in this
J ournal. They constitute the essential parts of the human body.
The five kalei are combinations of portions of the other five attuva, each kalei forming
an organism, or system of organs, and having its specific effect on the soul according to the
law of kanmam.* [* For a full enumeration of the Attuva, see note appended to this article.]

XI.
Respecting the Heavens, and the two Gnanam.
All observances included in kirikei, are aids to the acquisition of gnanam. To those who
have faithfully gone through the stages of sarithei, kirikei and yokam, belong, respectively, the
heavens called salokam, samipam, and sarupam. The excellent gnanam is two-fold. One
gnanam is that which removes the malam which stick so closely; the other is Arul, abiding
gnanam, which never leaves the soul. The Sastiram assert, as the learned know, that the
Akamam alone make known this Arul.

XII.
The Sources from which our Author draws his Materials.
Meykanda-Nayanar, one of the Gurus before mentioned [VI.], wrote in Tamil the Siva-
Gnana-Potham. His disciple, Arunanti-Nayanar, wrote a larger treatise, a commentary on that
work, called Siva-Gnana-Sitti. I, adoring the beautiful feet of those Gurus, studied their works
with delight. Considering the former to be to concise, and the latter too voluminous, and
believing that they and the Akamam both teach the same things, and are true, I shall attempt to
blend them, and present the whole in this my treatise of one hundred stanzas, the result of
ardent zeal and study, which I style Siva-Pirakasam.

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XII.
The Authors Apology.
Though a work be ancient, if it does not fully elucidate the three eternal entities, it is
not a good work a work worthy of acceptation. On the other hand, a work of today is not bad
[is not to be rejected], if it clearly explains those eternal entities, just as a ruby is not rejected
because wrapped in a filthy rag. The truly learned will receive the truths herein set forth,
without regard to the newness of the work, or its defects in language. The scholar of moderate
attainments will receive it, if it presents the excellences of ancient works, without considering,
as the truly learned will do, its own intrinsic merits. The unlearned, who never examine into
the real merits of a work, will praise it, when with its friends; and, when with its enemies, will
ridicule it.

XIV.
The Nature of Deity.
The leading object of many kalei-gnanam (@u), scientific treatises, the
twenty-eight divine Akamam, the four Vetham, and of various other Sastiram, is to explain the
three eternal entities, Pathi, Pasu and Pasam.
Pathi is Param (u) [Brahm], Deity. The same is also called Tat-Sivam (_u).
This Deity, the enlightened teach, is neither purely spiritual, nor embodied; is not possessed of
any material organs; has neither qualities nor names; is ever free from malam; is one, and
eternal; is the source [or power] of understanding to innumerable souls; is fixed in position;
illimitable in its nature [or immense]; exists in the form of gnanam; is the form of happiness;
is difficult of access to unstable worshippers, but is easily approached by those who worship
in the orderly course; and shines as the least of the little, and the greatest of the great.

XV.
Creation, or the Development of Things.
When Para-Satti (), coexisting with Tat-Sivam, produced the three organized
[or operative] Satti, called Ichcha-Satti, Gnana-Satti and Kiriya-Satti, the Satti of desire,
wisdom and action, then the Lord, who is free from malam, cooperated with each of these Satti.
He, assuming the divine form of Grace, which is difficult to be apprehended, produced, from
Vintu [the first development of the Female Energy], sukkumam and the rest of the four Vakku,
and the fifty-one letters; and, by means of the pure letters, he produced the patham, the
mantiram, the twenty-eight Akamam, the four Vetham, and all the other Sastiram. Then,
cooperating with the glorious Kudilei, he produced, for the Vignanakalar, bodily frames, active
powers, localities, and merited pleasure and pain. Then, by cooperation with Asutta-Mayei, he
brought forth, for the Piralayakalar and the Sakalar, bodies which combine the influence of
evil actions [or the kanmam]; also, their active powers, and their pleasures and pains. The
several forms assumed by God in the process of development, are denominated sakalam
(u), material [=mayarupam (@u), material forms]; and those assumed in the
resolution of things, are denominated nitkalam (Lu), immaterial, spiritual.



SIVA-PIRAKASAM

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XVI.
Though God assumes Different Forms in the Work of Creation, He is not
a Creature.
The supposition that, because God takes different forms in the process of the
development of things, He must be reckoned among the heavenly [or superior] productions,
cannot be admitted, for the following reasons. He possesses such a form [or nature] as
transcends all that which may be specified by the expression here it is; He has neither
beginning, middle nor end] [as is the case with beings that are born, mature, and die]; as the
existence of the world depends on Him, and is not the natural result of kanmam, as the
Kanmavathi assert, and as He does not take bodily forms in the sense in which souls do,
therefore, He exists in the form of superabounding gnanam; His real nature of oneness [with
souls] is beyond the soul into union with Himself, and instructs it from the Vetham, the Akamam
and other Sastiram; He is the incomparable God, to whom none of all the passions [desires,
dislikes, etc.] can adhere; and He is the life of souls, which cannot escape the control [of all the
passions].
The expression all the passions (l@L0u) refers, particularly, to a class
of seven: mokam (u), that which overlooks [or conceals] the impurity of women;
matham (u), that which prompts one to praise, as beautiful, the ugly woman whom he
enjoys; rakam (u), that which prompts a man to desire and seek a woman, though she
has despised and rejected him; vishatham (lu), that which makes one grieve and weep,
when he fails to secure the woman whom he loves; soshayam (u), that which makes
one pine away, having no appetite for food, when he fails to obtain the woman of his choice;
veisittiyam (u), that which makes a man anxious for his family, in view of death,
and to say: How can I leave my relatives? And who will take care of my family when I die?
arisham ([u), that which makes a man happy when he sees his friends, and witnesses
their happiness.
Some add to these the five capital vices, viz: lust, drunkenness, lying, theft, murder.
NOTE. It is assumed, that the operative god, in all his varied forms, is absolutely void
of these passions, and of their opposites. This, to the Hindu, is an argument, that God cannot
be reckoned among the created, even in their heavenly stage of development.

XVII.
Further Considerations, to show that there is a God who Produces Things.
The whole world comes into existence under the three designations of he, she, it; and,
passing on to its limit of continuance, is resolved [into Mayei]. Again, it is redeveloped from
Mayei [and thus passes through successive courses]. Now, since forms [or bodies] are
continually changing, some coming, some going, some maturing, and since Mayei is mere inert,
unintelligent matter, and because souls do not know how to obtain bodies, and yet do exist in
bodies through which they act from these considerations it is evident, that God [Sivan] exists
unchanging, and free from malam, and is the producer of all things.
The doctrine of the Lokaythar ([), is not true, viz: that the world is not
governed by God, but proceeds in its course by the power of nature. For, on such a supposition,
nature should be uniform in all its parts and operations. But, on the contrary, we find existent
a higher nature of men and women, and a lower nature of animals and plants. These are
SIVA-PIRAKASAM

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developed, pass through their respective courses, and then cease to exist. Therefore, that dogma
is not true.
The position of Pattasariyan (L[G) [the founder of a school or sect allied
to the J ains and Buddhists] is not correct, viz: that the yoni, matrices, in which different forms
are moulded, are uniform and unchangeable. For, as the worm is transformed into a wasp, and
the caterpillar into a beetle, so souls, under the control of their kanmam, take forms varying in
accordance with their previous kanmam, as they transmigrate from birth to birth.
NOTE. The notion involved in the similes here used, is universal. It is a mistaken
apprehension of the fact of a certain wasp encasing a worm, or grub, with its eggs, for the
support of the young wasp when first hatched; and, also, that of a species of beetle depositing
its eggs within a caterpillar, for the same object, and then enveloping the whole in a case. These
facts had been noticed, and were very naturally misunderstood by unscientific observers. This
supposed transforming power of those animals, is assumed by many authors, not only as
illustrative of the doctrine in question, but as proof of it.
The doctrine of Nirichchura-Sangkiyan ([0G) [the founder of an infidel
or atheistic branch of the Sangkiya School] is false, viz: that Mayei, in the presence [or at the
approach] of the soul [purushan, Q@G], is spontaneously developed into bodies, organs,
localities, and pleasure and pain. Mayei is mere inert matte, and cannot, therefore, of itself
assume forms.
The object of this stanza is, to assert the existence of God, in opposition to those who
deny it.

XVIII.
Supremacy claimed for Sivan.
The Vaishnava will say: How is it that you assert that the destroying god is the creator
of the world? Has not each of the three operating gods his distinct prerogative?
Brahma of the sweet-scented lotus, did create the whole world; and the excellent Vishnu
preserved the world created by him. But our god destroyed them all [world and gods]; so that,
as before the creation, there was nothing left, himself excepted. Brahma and Vishnu are in his
power; therefore, he manages all these matters, as his own work. And he redevelops all things
in the way in which they were resolved. Therefore, it is he who thus operates [who worketh all
in all]. Is he then changeful, and subject to different passions? No. Though he thus operates, he
does not participate in any of the changes. What, then, is his mode of operation? As are the
lotus-flowers in the presence of the sun which shines in the heavens, where one flower will be
in full bloom, one in the bud, just ready to blossom, and one withered, according as they were
prepared to be affected by its rays, so it is with the developed universe before Sivan. As the
changes in the lotus do not originate in the purpose [or volitions] of the sun, so the things of
the world, which are produced and controlled by Sivan, do not originate in his thought [or
design]. He experiences no change in thought [and, therefore, cannot put forth successive
volitions].
The manner in which Sivan manages these operations in the world, the object of them,
and the way [or order] in which they actually transpire, will be explained below.
NOTE. Our author, like all the sectarian writers among the Hindus, applies the name
of his peculiar god, Sivan, to the Supreme Deity whom he before called Param and Tat-Sivam.
It is also, evident, that he considers the distinctive prerogatives of the several persons
of the Triad, as limited to the original creation of things. The transformations, or successive
SIVA-PIRAKASAM

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productions, since the creation, are claimed to be the work of Sivan, the highest of the three.
The office-work of Brahma, the Generator, is, according to the Saiva School, carried on by
Pillaiyar, who ever bears in his proboscis the symbol of the two productive divine Energies.
He is, in this connection, the acting Brahma, or Generator. He is called the eldest son of Sivan;
which, according to the esoteric interpretation of symbols, etc., points us to the philosophic
idea that generation must precede preservation, and salvation or deliverance. The place of
Vishnu, the Preserver, seems to be practically filled in the Saiva mythological system, by
Kantan, another son of Sivan. He is otherwise denominated Suppiramaniyan
(LllG), and Kartikesan ([G). For an account of Kantan, see Note to
stanza V. above.

XIX.
The Way in which Sivan, who exists without change, performs the Operations in
the World, the Object which he has in view in them, and the Order in which they
transpire.
The Kiridappiramavathi ([Ll) and other Sittantists (u)
[who are allied to the Vethantists], assert that all these things which come and go by the grace
of God, are His beautiful plays. But the Saiva-Sittantists [who claim to be orthodox] hold that
these works have for their objet the deliverance of souls from the sea of transmigration, and
the bestowment of grace which shall be a firm support to them. The divine operation called
destruction, gives rest to souls. Their re-development, called generation, is what is required to
enable them to meet and cancel their malam. Their preservation [continuance in life] is for the
purpose of enabling them to receive and to eat the fruit of their kanmam, in order that they may
put an end to them. The work of obscuration of souls is for the purpose of keeping them on in
their deserved course of life [according to their kanmam], and to give them a relish for the
objects of sense, the fruit of which they must eat. The dispensation of grace [illumination] is
grace unspeakable. Yet, the other operations mentioned are not to be considered as other than
grace. They cannot be called plays.
NOTE. It is the universal doctrine of the Hindus that souls must pass through two
courses of action, good and bad, called iruvinei (@l), the two acts; and experience
the corresponding enjoyments and sufferings, in order to escape from the sea of
transmigration, and rise into a state of bliss. Each of the first four divine operations, being
steps preparatory to final liberation, which is emphatically the work of grace, is regarded as a
gracious operation on the part of God. This final deliverance involves liberation from the
entanglements of the souls organism, and entire freedom from the influence of the malam.

XX.
Respecting the Nature of Souls which are involved in these Operations, and
which are saved by God.
Souls are not one in essence, as the Mayavathi and Sivattuvithi maintain, but are
manifold. They are not limited in duration, as the Buddhists believe, but are imperishable,
eternal. They are not originally pure, or free from darkness, etc., as the Eikkiyavathi
() teach, but are shrouded in anava-malam. They, by the great grace of God, are
possessed of bodies which are subject to the laws of kanmam. These bodies are also the abodes
of [the five-fold] God, and by them souls repeat their courses of individual births and deaths,
SIVA-PIRAKASAM

16

and continue to store up merit and demerit, while experiencing and fulfilling the demands of
former kanmam. When anava-malam has become [by this process of the soul] ready for
removal, then God, by His great grace, unites with the soul within, and, by the gnanam which
he imparts, causes the influence of anava-malam to cease. Thus the soul comes into union with
the divine feet. So they teach who are exalted in wisdom.
The prior, eternal, state of the soul, in union with malam, and in connection with Deity
ever pure, is like that of copper in its natural coat of rust. There is no assignable cause for it. It
is the souls natural state.
How souls have existed, together, from eternity, and the principle on which they are
made to experience births and deaths, is explained below.

XXI.
Respecting Anava-malam, the Eternal Obscurer of Souls.
That which is material and multifarious, is not eternal; therefore, anava-malam is one
substance. It may seem that, if one substance obscured all souls, then, by the illumination of
one soul, so as to secure its liberation from the entanglements of pasam, all must be set free.
But this cannot be. Therefore, it [anava-malam] must possess the power of applying its
obscuring energy indefinitely, in every part of its unlimited expansion. While darkness hides
all substances, it reveals itself. But this, though it hides all souls, is itself an invisible screen,
so that its darkness may be called light; for it shows neither them nor itself. It is like the rust
which adheres to copper. It is natural for copper to be thus covered. But the rasa-kulikei
(@|), mercurial pill [prepared by the Sittar], has the power to remove this rust. So
this [anavam] may be made to leave [the soul] by the power of Sivan. It is the principal malam
which never perishes.
It covers all the passions, the understanding, and the action of the soul. Because Tirotha-
Satti, the Obscuring Satti, stands and causes this anava-malam to pass on [in the line of human
existence] to a state of preparedness for removal, she has herself been called malam. But, she
being palpable, this same Tirotha-Satti will, by her abounding grace, greatly facilitate the
approach of the soul to the divine feet of the god [Sivan] who bears in his tangled hair the
serpents, the great goddess Ganges and the moon.
A further explanation of anava-malam follows.
Is anava-malam adventitious to souls (akantukam, u), or is it natural and
coeternal (sakasam, u)? If adventitious, it could not hide [or obscure] the Gnana-Satti of
the soul [its divinely illuminated understanding]; just as that understanding which is under the
influence of rasathakunam, which is adventitious, cannot trouble the liberated soul. Therefore,
it cannot be said, that anava-malam is adventitious; by which I mean something extraneous,
which comes and unites with the soul. Hence, this malam is sakasam, natural, and coetaneous
with the soul. But it will be objected, that, if this malam be natural to the soul, it must be a
kunam, attribute [or quality] of the soul, just as heat is of fire, and coolness of water; and that,
it being an essential attribute, if the attribute perish, then the kuni (@l), subject of it, must
likewise perish; and, therefore, that this malam cannot be natural to the soul. I reply that this
view of sakasam, as expressing what an attribute is, is not correct. It rather expresses the
relation of the rusty coating to the pure copper which it conceals, and of the husk, in paddy, to
the rice which it envelops. The rust and the husk are sakasam, coetaneous envelops, yet they
are not in any sense the attributes [or qualities] of their respective subjects. Their removal [or
destruction] does not imply the destruction of the copper and the rice. J ust so, when anava-
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17

malam, the natural adherent of the soul, is removed, this does not imply the destruction of the
soul. Therefore, there is no fault in the statement that anava-malam is sakasam.
Is this anava-malam an effect [or production] of Mayei? Or is it Mayei itself? Or is it
the apavam (u), non-existence [or want] of gnanam? Or is it the pirak-apavam
(lu) of gnanam, end [or annihilation] of a preexisting understanding? Or is it
anniyath-agngnanam (G|@u), ignorance foreign to the soul [that which has
no connection with, or dependence on, the soul]? Or is it a kunam, attribute, of the soul?
To these questions, I answer, in order, as follows.
It cannot be an effect of Mayei. For an effect of Mayei must be akantukam, adventitious.
But anava-malam is sakasam, natural. Therefore, it is not anything produced from Mayei.
It is not Mayei itself, because Mayei, by its own effects [developments in the human
organism], causes this malam to remove, and the understanding of the soul to shine forth. Still,
though Mayei, by its developed, organized agency, causes the illumination of the soul, may it
not, in its causative [objective] state, cause obscuration? This cannot be; for it is like fire, which
is itself luminous, and, also, gives light by means of its effects, as in the lamp. It never hides
anything. But what influence does Mayei exert in its causative [objective] state? It presents, in
the objects of sense, inducements to voluptuous [or carnal] desires. Beside this, it has no
obscuring power like anava-malam. Therefore, anava-malam, which is like darkness, and
Mayei, which is like the lamp, are very different from one another.
But it is asked, whether this malam is not the apavam, non-existence, of gnanam? As
the non-existence of gnanam is no substance whatever, it cannot perform the work of
obscuring; just as the non-existence of a water-pot cannot bring water.
Again, it cannot be the pirak-apavam of gnanam, end of a preexisting understanding.
For, the pirak-apavam of understanding means the end [or conclusion] of understanding which
had existed from prior eternity. But that which has an end, must have a tottam (_u),
beginning development; and what has a beginning will perish. Hence, pirak-apavam will
perish [with the understanding], and become a nonentity. Therefore, the pirak-apavam of
gnanam is not anava-malam.
Again, this malam is not anniyath-agngnanam, ignorance entirely foreign to the soul.
For such ignorance could not exist without a cause; as in silver purified no fault will be seen,
except by a defect in the eye.
Finally, anava-malam is not an attribute of the soul. For gnattiruttuvam
(@u), intelligence, which is spirit, may be an attribute of the soul; but malam,
which is material, cannot be; just as heat, and not cold, is the attribute of fire.
The following terms, among others, are used as synonyms of anava-malam: pasuttuvam
(u), the natural [or original] state of the soul; pasunikaram (u), the error
[or erring state] of the soul; piruttupu (l@Q), servitude (?); murchchei-malam
(@[u), the senseless malam; agnchanam (u), darkness; avittei
(l), ignorance; avirutti (l@), the envelope; uruttireni (@l), the
ultimate limit; pava-mulam (@u), the source [or root] of sin; kshayam (u), loss;
pasam (u), the snare fetter; asutti (), impurity; agngnanam (@u),
ignorance; petham (u), difference; viyakatham (lu), the impediment;
kalangkam (0u), the blemish; sadam (u), body matter; avanam (u), the
sign mark; mokam (u), lust; kevalam (u), solitude; avaranam (u ),
SIVA-PIRAKASAM

18

the screen; tamasu (), darkness; padalam (u); the envelope; asitti (),
faultiness; nirotham (u), the impediment; achchathanam (u), the sheath;
senam (u), the dike; pisam ( u), the seed-origin; mula-malam (@u), original
filth [or evil].

XXII.
Development of the Organism of the Soul Sutta-mayei, or the Five Siva-
Tattuvam.
The Natha-Tattuvam, organism of Natham [the Male Energy] is developed from
kudilei, by the cooperation of the incomprehensible Para-Sivans Para-Satti. From this
Natham is developed Vintu-Satti. From this Vintu is developed the splendid god Sathasivan,
with the Sathasiva-Tattuvam. From this god Sathasivan is developed the god Isuran
[Mayesuran] with his proper organism, the Isura-Tattuvam. Isuran produces the organism
Sutta-Vittei, which holds, as its lord, the god Ruttiran. Thus, these five personal beings are
established [in the human organism]. From this Vintu, when it was developed, were brought
forth the four Vakku, as sukuumei, etc., which are declared by the learned in the Vetham, to
have had a prior existence [relatively to some things here mentioned].
This kudilei is as follows. It is the idam (u), place [region, or medium] where God
enjoys [His Satti], and exercises His creative functions, it is pure [i.e. devoid of the
characteristics of anava-malam]; it is sadam, material; it is an acceptable companion of God
[=the material cause of thing produced]; since it is the chief [material] cause, it is one
substance; it is diffused [in its developments by the two classes [0f Tattuvam], the pure and
impure [adapted to souls in different stages].
From this kudilei are developed, by the cooperation of Satti, the five Siva-Tattuvam;
and the five kalei.
The mode of operation, in these developments, is as follows. By the cooperation of
Gnana-Satti, Sivam, the first of the Siva-Tattuvam, is produced; by the cooperation of Kiriya-
Satti, the Satti-Tattuvam [=Satti] is brought forth; in the production of the Sathasiva-Tattuvam
both Gnana- and Kiriya-Satti equally cooperate; when the influence of Gnana-Satti is the less,
and that of Kiriya-Satti, the stronger, in their instrumental agency, then the Isura-Tattuvam is
produced; and in the production of Sutta-Vittei [=the Ruttira-Tattuvam], the instrumental;
agency of Kiriya-Satti is the weaker, and that of Gnana-Satti, the stronger.
By the cooperation of Gnana-Satti, Natham is developed from kudilei; and by the
cooperation of Kiriya-Satti, Vintu [the separately organized Female Energy] is developed from
Natham.
These four, Sivam, Satti, Natham, Vintu, are sometimes denominated Nidkala-Meni
(L|), the Disunited Forms of Deity [i.e. the two Energies separately organized].
They are also called Ilayattanam (u), the Dancing Place [i.e. the forms, or states,
in which the two Energies cooperate].
From this Vintu, the four Vakku, as sukkumei, etc., the fifty-one letters, the seventy-
millions of Maka-Mantiram, the twenty-eight divine Akamam, and the four Vetham, are
produced.
The separately developed Energies, Para-Natham and Para-Vintu, are included [in the
summary statement given in the first paragraph above] in the Siva-Tattuvam and the Satti-
Tattuvam.
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The Sathasiva-Tattuvam is a form of Sivan in which the Energies are combined, and,
also, separately developed, and in which he has pleasure [in cooperation].
In this [the Sathasiva-Tattuvam] are included Apara-Natham and Apara-Vintu [a later
embodiment of the Energies], and the Anusatha-Sivangkal (@0u), a class of
the Vigngnanakalar, which have the form of the fifty-one letters, and in which the Energies are
combined in their naturally developed organs.
Isuran and the rest of the four [viz: Ruttiran, Vishnu, and Brahma] are the fully
developed forms of Sivan, which unite the Energies, and are the seats of his operative powers.
In the Isura-Tattuvam are included the eight forms of Isuran [viz: earth, water, fire,
time, space, sun, moon, and life].
In Sutta-Vittei [Ruttirans organism] are included the seventy millions of Maka-
Mantiram; the seven mantiram, as viyoma-viyapine (lll), etc.; the twenty-
eight divine Akamam; and the four Vetham.
When the Male Energy of Deity is embodied in either of the three divine forms, viz:
the nidkalam (Lu), spiritual, unwedded form; the sakala-nidkalam (Lu),
both corporeal and spiritual form; or the eka-sakalam (u), purely corporeal form
then, the Female Energy will be embodied in its three corresponding forms. The particulars are
as follows. When the god exists in his spiritual, unwedded forms, as Sivam and Natham, then
the goddess exists in her spiritual, unwedded forms, as Satti and Vintu. When the god has both
the corporeal and spiritual form, as in Sathasivan, then the goddess exists in her corporeal and
spiritual form as Manonmani (Gl). When the god appears in his purely corporeal
forms, as in Mayesuran, Ruttiran, Vishnu, and Brahma, then the goddess appears in her purely
corporeal forms, as in Makesi (), Umei (), Tiru (@), and Vani (l)
[forms of Satti more commonly denominated Makeswari, Parpathi, Lakshmi and Saraswathi].
The explanation of the five kalei is as follows.
1. Nivirti (l[), deliverance. This is so named, because in this [organism]
souls are delivered from the dominion of their sangkatpam (0_u), will [or passion].
2. Pirathittei (lL), establishment confirmation. This is so called,
because souls, in this organism, are established in their freedom from sangkatpam.
3. Vittiya-kalei (l), the organism of wisdom [or knowledge]. This
is so denominated, because souls which have attained to this organism, will, on the ground of
their being confirmed in their deliverance from sangkatpam, be illuminated by gnanam.
4. Santi-kalei (), the state of tranquility. This is so named, because
souls established in it, are, by the illumination of the gnanam before obtained, freed from the
control of passion, so that their vikatpa-gnanam (l_u), doubtful, unsettled minds,
become santam (u), peaceful, tranquil.
5. Athitha-kalei ( ), the transcendental [or ineffable] state. This is so
called, because here souls have not even the thought that they have passed from vikatpam to
santam, and now exist in paramakasa-sorupam ( @u), high, ethereal forms.
NOTE. This state of the soul seems to be that of sampurana-tisei (see page 25, in this
volume), where ones natural powers are all stayed, and where the soul bathes in the sea of
light and love.
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20

The five kalei, and the puvanam, localities, constitute the sarupam, essential form [of
the soul].
The four Vakku, the letters, the mantiram, the patham, and the twenty-eight Akamam,
constitute the souls satta-sorupam (@u), vocal organism. This form is two-fold,
viz: makamaya-sattam (u), and mattam (u).
This explanation of the subject may be found in the Akamam.
Such are the particulars of Sutta-mayei.

XXIII.
Development of the Human Organism continued Asutta-mayei.
This Mayei has a four-fold development, viz: tanu, the frame-work of the body;
karanam, the external, gross organs; puvanam, the localities; and pokam, the organism of
enjoyment and suffering. It is a diversified reality, in which there is a real distinction between
one thing and another; it is that which obscures the understanding of souls in their
entanglements, as long as they are subject to kanmam adhering to them; it is material; it is inert;
it is diffused everywhere in the thirty-one Tattuvam [from kalei to the last one developed,
piruthuvi, earth] which are developed from it; as it is the source from which all things are
developed, and, in this way, is united [with souls], it is the place to which all souls must come,
that these things [entangling organisms] may be dissolved at the time of destruction which is
approaching; it is malam, an obscuring power, through which souls do not see things as they
are, but are led to call a lie truth; it is firmly established [enabled to present all these
phenomena] by the grace of God.
This Asutta-mayei is called Mayei because it deludes souls by its own mayam (u),
illusive representation [itself developed, forming both the Perceptive Organs, and the objects
of sense].
As the seed contains in itself the germ of the plant, so this Mayei contains in itself all
the Tattuvam from kalei to piruthuvi [i.e. their archetypes].
This Mayei, by its objective forms [as the objects of sense, etc.], fascinates the soul,
and tempts it to various passions; but, by means of its organized [or subjective] forms [which
are the organs by which the soul is rendered conscious, intelligent, and active], it makes the
soul to shine. This Mayei is of no profit to souls in its objective forms, but in its subjective
forms it is profitable; just as yarn is of no profit [as a covering], but, when developed in the
form of cloth, is useful.
The creations [bodies proceeding] from this Mayei, are of two kinds, viz: stulam and
sukkumam. Sukkumam is the combination of the thirty-one Tattuvam, from kalei to piruthuvi.
Stulam is composed of tanu, the external frame; karanam, the external, gross organs; puvanam,
the localities in the body; and pokam, the organs through which the soul enjoys and suffers.

XXIV.
The Relation of Asutta-mayei to the World.
The Sivattuvithi will ask: What is the use of this Mayei? If this Mayei had no existence,
there would be no foundation [no material cause] to the world. Do you ask: Is not God the
material cause of the world? Matter cannot proceed from spirit; therefore, the world was not
developed from Sivan. If Mayei has a real existence [independent of God], why should not
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Mayei itself produce the developed forms? As Mayei is mere matter, it cannot of itself assume
organized forms. God cannot produce anything except by means of this Mayei is then God
powerless without Mayei? As this Mayei, like Himself, is eternal, God produces all things by
means of it, and it is not necessary that He should make one new thing without it [as the material
basis]. God is the Efficient Cause which produces all things out of Mayei. The learned will not
say that Mayei imparts this power to God.
Here we are taught that Mayei exists, but that it cannot operate without God.
XXV.
The Influence of Kanma-malam on the Formation of the World.
The Lokaythan, worldly, Epicurean philosopher, will say: If God alone has created the
world, why is it, that He has not made things of one form, instead of producing birds, beasts,
and men? The learned will answer, that it [the world] was formed in accordance with the varied
nature [or demands] of the kanmam previously acted out by souls. But the Nirichchuvara-
Sangkiyan ([0G), atheistic philosopher, will say: If there previously existed
a kanmam which showed how things were to be formed, then, what need is there of a God? As
kanmam is merely a material accumulated evil [something to be got rid of], it could not produce
bodies. Therefore, God formed these bodies, that souls might be variously embodied, and made
to eat the fruit of their kanmam. But if there be a soul which, in one body, experiences the fruit
of its previously acquired kanmam, could not that soul form its own body in accordance with
its merits and demerits? There is no law [no principle] by which a tiradchi (L), mere
collection of material developments from Mayei, can be brought into such a union with the
soul, which is itself destitute of understanding to direct, as God [in these matters].
NOTE. Tiradchi is the collected power of the gross organism produced from Mayei
that which animates the four developments, tanu, bodily frame, karanam, external organs,
puvanam, localities, and pokam, organism of experience. It is a result of organization, or
development; and, therefore, it could not previously exist, and be employed by the soul in the
production of body. Hence, the author argues that God alone is capable of seizing these latent
powers of Mayei and the soul, and of bringing them forth as seen in man, and in the world.
This stanza teaches the existence of kanmam. But, since kanmam is material, and the
soul a being of small understanding, the world could not have been produced by them.
Therefore, there is a God who develops Mayei in accordance with the law of kanmam.

XXVI.
The Mutual Relations of the three Malam, Anavam, Mayei and Kanmam.
Is it in order that suffering may abound, that God has given bodies to souls, to enable
them to experience [to suffer and enjoy] their unknown kanmam? It is. Then, is it kanma-
malam, or maya-malam, which have been mentioned as distinct, that first attaches to the soul?
If this implies that malam now comes suddenly on one who was before free from malam, it is
not so. For anava-malam is ever coexistent with soul. Then, did mayei and kanmam come into
existence afterwards? No, the learned Seivar will say that the three are without beginning, and
coexist, just as the kernel [the farinaceous part], the bran and the husk of paddy coexist.




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XXVII.
The Development of the Vittiya-Tattuvam.
In order to the existence and expansion of desire, these five Tattuvam, viz: kalei, kalam,
niyathi, vittei and rakam, are produced from atho-mayei () [development from
kudilei], by the Grace [Satti] of the infinite God. The order of these developments is as follows.
Kalam is first developed, then niyathi, and then kalei; from this kalei, vittei is developed; and
from vittei, rakam is brought forth. When the soul is united with these five Tattuvam, and
operates in them as designed, it receives the name of purushan, or purusha-tattuvam. So this
is to be understood. Pirakiruthi (l@) is developed from the above mentioned kalei by
the Grace [Satti] of the god Ruttiran; and by the same agency, from this pirakiruthi, the Kunam
are developed. From avviyattam (Olu), which is also called mula-pirakiruthi, sittam
is developed; and then putti. From putti, akangkaram is produced. This akangkaram is three-
fold viz: teisatha-akangkaram, veikari-akangkaram and puthathi-akangkaram. From the first
mentioned, teisatha-akangkaram, is developed manam, which possesses the good sattuvitha-
kunam, and, also, putti, and the Perceptive Organs.

XXVIII.
Development of the Reminder of the Thirty-six Tattuvam.
From veikarai-akangkaram are developed the five Organs of Action, as the mouth, etc.,
which possess the rasatha-kunam. From puthathi-akangkaram are brought forth the five
Rudimental Elements, as sattam, etc., which possess the tamatha-kunam. From these
Rudimental Elements are developed the five Elements, viz: ether, air, fire, water, and earth,
one from each, in order; as akasam, ether, from sattam, and so on. The five previously
developed gods, Sathasivan, Mayesuran, Ruttiran, Vishnu and Brahma, are the lords of these
Elements, according to the order here mentioned. The exalted in understanding assert that the
order of the resolution of these developments is the same as that in which they are brought
forth.
Such is the account of the development and resolution of Asutta-mayei.

XXIX.
Description of Kanma-malam.
Kanma-malam is a cause of the bodies which come forth in connection with souls; it
possesses [causes souls to experience] various kinds of pleasure and pain; and is the cause of
births and deaths. Some say that this kanma-malam comes into existence, and perishes, of itself;
but it is eternal. It is manifold in its connections, extending to all souls individually; it is adapted
to exist [or to become manifest] by means of the thoughts, words and deeds which are put forth
[by souls]. It possesses [affects] the putti, understanding, of the soul. It is the source of a two-
fold acquisition [to souls], viz: punniyam (QMlu), merit, and pavam (u) demerit.
When developed, it always comes in connection with Mayei.
This is the way in which kanma-malam is described.




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XXX.
The various Bearings of Kanma-malam on the Condition of Souls.
Kanmam operates in three ways, viz: under its influence one of good caste may be born
in a lower caste; life is shortened; and the amount of pleasure and pain, which one must
experience, is enlarged. These three influences, in their various bearings, attach to every soul.
This [kanmam] does not come upon the soul arbitrarily, but in accordance with the law of fate.
Nor does it cause the soul to experience precisely the same things, from stage to stage; but it
varies its influence in accordance with what has gone before. It affects the soul in the shape of
the three kinds of evils, viz: those which are inflicted by God; those which arise from the
Elements; and those which are naturally incident to body and mind [embodied soul]. In this
manner, actions and their consequences are connected together by means of spirit and matter.
If we examine into the condition of souls in this world, which experience good and evil, we
shall see that kanmam exists for the purpose of producing further births in accordance with the
manner in which the soul goes through its experience [eats the fruit] of its previous actions.
The three kinds of evils mentioned above, are here specified.
1. Those which are inflicted by God [or which are results of the divine operations]
are chiefly the six following, viz: sufferings in gestation; the pains of child-birth; infirmities of
old age, when gray hairs and wrinkles appear; troubles which result from the innumerable
purposes which are put forth and executed in ignorance; anguish experienced when Yaman
(G), the god of hell, carries off the soul; pains of hell. This class of sufferings is
denominated athi-tevikam ( u), that which originates with God.
2. The sufferings which result from the Elements, which are exclusively external,
are principally the following seven, viz: those which result from cold; those which come from
great rain; those which are experienced from the severe heat of the sun; those which come from
strong winds; those from thunder and lightning; those which arise from oppression among men;
the evils of murder. This class is denominated athi-pavuthikam (Qu), of material
[or earthly] origin.
3. The sufferings incident to embodied soul [to men in their natural state] are two-
fold. (1.) Those which belong to the body. These are such as are caused by rheumatic humors;
bilious humors; phlegmatic humors; putrid leprosy; dropsy; fever; affection of the joints and
muscles; such as arise from enemies; from wild beasts; from mosquitoes, flies, etc.; from
connubial union and separation; from giants; from Gurus and gods; from penance; from mental
labor; and from improper conduct resulting from the abundance of riches. (2.) Those which
belong to the soul. These are: mental grief; distress at the loss of friends and riches; envy and
vexation on witnessing the learning and wealth of another; inordinate desire for sensual objects;
anger. These two classes are denominated athi-atmikam (_u), that which
originates from souls.

XXXI.
Operation of Kanmam further explained.
Thy saying: I will now eat and remove the kanmam which I previously acquired,
operates, like an existing kanmam, to produce future births. For it is the pleasure or displeasure,
involved in that position, which prompts the saying. All such pleasure or displeasure now
experienced, is like, is it not, the experience of punniyam and pavam? For they [the Wise] will
say that the exhibition of self in thy saying: I did it, or: Others did it, is a kanmam which will
cause future birth. The actions which one performs in the world, are of two kinds, viz: actions
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performed without wisdom, and actions performed with true wisdom. Hence, ones kanmam
will be both good and bad. By means of these two [operations of mind], there will arise two
kanmam, fruits of ones conduct, called merit and demerit [which must be hereafter eaten].

XXXII.
How Kanmam may be removed.
One kanmam cannot destroy another: the proper fruit of kanmam must unavoidably be
eaten; much of kanmam may be removed by means of the Akamam and Vetham. These points
are here explained.
Ones merit and demerit result from his thoughts, words and deeds, and are according
to their character. Ones acquired kanmam cannot be removed by either the merit or demerit of
another act [i.e. one deed cannot be made to balance another of an opposite quality]. As you
may know by inquiry, one cannot avoid eating [the fruit he has already gathered]. But the
Akamam and Vetham teach that, by means of certain deeds, other acts [i.e. the accumulation of
kanmam] may be prevented. If one acts in accordance with these teachings, his acquired
kanmam will cease [or run out]. This is a shield [which keeps off future actions] obtained by
purchase. Thus one may obtain profit by purchase, as well as by action. But can one remove
all kanmam in this way [by purchase]? If he walks constantly, and perfectly, according to the
rules of the Vetham and Akamam, many kanmam will be avoided. As the kanmam which does
not thus leave one, must be eaten, the kanmam which is acquired in this [process] will become
a bond [or fetter] to entangle the soul hereafter.
A further account of this kanmam [kanma-malam] is here subjoined. It is eternal
[coetaneous with the soul], like the seed and the germinating plant. Moreover, it is three-fold,
viz: that which is fitted to be eaten [experienced] in the visible birth [i.e. this world]; that which
is fit to be eaten in the unseen birth; and that which should be eaten at some appointed time.
That which is suited to this birth, comes in the shape of withering sickness, which the doctors
may cure; legal punishments; distress inflicted by enemies through the instrumentality of
mantiram; and other sorrows and joys which are experienced in this world. That kanmam which
is adapted to be eaten in the unseen birth [or worlds], is that which must be experienced either
in Indras heaven, or in hell. That kanmam which must be experienced at an appointed time, is
as follows. The fruit of the Horse-sacrifice, and that of the murder of a Brahman, may come up
to be eaten by one at the same time; but since they cannot both be eaten at the same time, God
will appoint one to be eaten at some future time, and will cause the other to be experienced at
once. Such deferred merit or demerit adhere to the mayei [of the soul], will be ripened [prepared
for use], and eaten at the time of another creation [or birth].
The reason why both merit and demerit must be involved in ones kanmam, is the fact
that both truth and falsehood combine in the cause [or motive].
A more expanded view of this subject may be obtained from the Akamam.

XXXIII.
Respecting the Number of Malam.
The learned mention five malam. One is anava-malam, which exists from eternity, in
connection with souls, so as to cause great obscurity; another is Tirothana-Satti, who stands
associated with anava-malam, and prepares it for removal; another is mayei, which appears as
tanu, the framework of the body, karanam, the external organs, puvanam, the localities, and
pokam, the powers of enjoyment and suffering; the fourth is kanma-malam which is manifest
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[or expands into] merit and demerit; and, finally, the tiradchi (L) [lit. collection,
assemblage, etc.] of Maka-Mayei, which is connected with tanu, karanam, puvanam and
pokam, for the purpose of making them operate. These five malam exist as one. They will not
cease of themselves. The Arul which will remove them, is obtained with difficulty, as those of
exalted understanding will declare.

XXXIV.
The State of the Soul in its Material Abode, or Organism.
Souls which are born from their various manifold matrices, are made subject to the
three Avattei. These the learned know under the names of Kevala-Avattei, Sakala-Avattei and
Sutta-Avattei.
The divine Akamam teach that, when in Kevala-Avattei, the soul has no use of the
Vittiya-Tattuvam, and has neither name nor form has nothing except anava-malam. In this
state, it cannot understand those things which are suited to its understanding; for here the Sutta-
Tattuvam which are fitted to give instruction, have no connection with it. Therefore, the soul,
when thus united with anava-malam, is not distinguishable from it, just as a large eye,
enveloped in darkness, is as the darkness itself. It has, in itself, no way of escaping from this
anava-malam, in which it is, from eternity, thus absorbed. This state is called Kevala-Avattei.

XXXV.
An Objection urged, denying the Existence of Anava-malam.
The Eikkiyavathi ( ) and the Pasupathi ( ) [Saiva sects] maintain that there is no such
thing as anava-malam existing in the Kevala-Avattei, as you assert. The two, mayei and
kanmam, are realities. God Himself gives to souls [the four constituents of their material
organism, viz:] tanu, bodily frames, karanam, gross organs, puvanam, localities, and pokam,
organs of enjoyment and suffering, in accordance with the merit and demerit which those souls
acquired in former births. In this I see mayei. By their [souls] repeatedly going and coming,
and acquiring merit and demerit, through the instrumentality of [the four developments from
Mayei] tanu, karanam, puvanam and pokam, I discover kanmam. In order that all the kanmam
may be removed, God will, by His Arul, put an end to all, as they are duly balanced. After that,
the malam will not touch the soul. Then the soul, as before, will become the possessor of great
light. Such is the objection.

XXXVI.
The Difficulty Explained.
If mayei and kanmam both come into union with one [a soul] that was before pure [free
from all entanglements], it is impossible to tell which will be first [in uniting with the soul].
For, whenever a body from Mayei forms a union [with the soul], it is always in accordance
with [existing] kanmam. Therefore, it cannot be said, that mayei was before kanmam. In order
to produce kanmam, it [the soul] must take a body; therefore, it cannot be said, that kanmam
was first in order. This matter involves the same difficulty which there is in deciding the
question [of priority] between the palm-tree and its seed, which cannot be settled. How is it,
then, that those who were pure [unentangled in malam] become associated with the [two]
malam which you speak of? It is in the customary, natural way. Then, why speak of liberation,
saying that these [malam] may quit [the soul]? Do you say, when the Vittiya-Tattuvam are
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combined with the soul, so as to give it understanding, that they, without revealing the souls
understanding, that they, without revealing the souls understanding, do clearly make bodies,
etc., manifest? That when these Vittiya-Tattuvam have left it [the soul] in athitham, it will have
no understanding? And that that state is one of pure ignorance? Now, that state of ignorance
the exalted in understanding declare to be anava-malam.
The proof of the existence of this malam is given in the next stanza.

XXXVII.
The Existence of Anava-malam Proved.
Because thou [the soul] art ignorant of the gnanam [=Arul] which exists complete, as
not other than thyself, and which, until anava-malam is matured [cancelled], makes children,
friends, etc., who are not real, like thyself, appear as realities; and because, when that Arul
[=gnanam] unites with thee [shines in its true light], then thou understands thine old nature in
which God Himself exists as all [the sole source of understanding, action, etc.] therefore,
until that Arul shines forth, anava-malam holds such a position that the soul cannot know
anything of its own existence. Mayei and kanmam will change as to their connection [with the
soul], leaving and returning. But as this anava-malam is coexistent with the soul, it will not,
like mayei and kanmam, leave and again seize upon it. Therefore, none could know that anava-
malam exists, without that Arul which the mind cannot grasp; and, hence, thou [the objector]
couldest not know its truth.

XXXVIII.
The Removal of Anava-malam.
In order to the removal of the anava-malam mentioned above, God has, from eternity,
graciously joined with souls kalei and other Tattuvam, and Mayei, which is prior to them [i.e.
the elemental Tattuvam, which are afterwards developed, are from eternity in connection with
souls]. The way in which the wisdom [or understanding] of the soul shines forth, by means of
the pure, the mixed, and the impure Tattuvam, which are of a nature different [from that of
soul], is like the lamps shining by means of the oil, the wick, the vessel which contains these,
and the stick which supports the whole. To prevent souls associating with [being illumined by]
the Arul with which they are in connection, anava-malam shrouds them in darkness. If one
examines and understands anava-malam and mayei, which thus contend with each other, he
will see that they are like darkness and light. That [anava-malam] which thus gives place [to
the light of the Tattuvam], holds this relation to them from eternity [it can be removed in no
other way].
NOTE. The author having thus presented the doctrine of the souls connection with
anava-malam and mayei, from eternity, and the necessity of its being brought forth into action
in its developed organism, in order to its emancipation from the bondage of anava-malam, he
next proceeds to describe this organism, stating the order in which the Tattuvam are developed,
their mutual relations, their functions, etc. These specifications extend through several stanzas.
Those who are interested to understand this department of Hinduism, will do well to compare
these statements with what has been presented on this subject in Articles I and II of this volume.
Again, the way in which the four Vakku, as sukkumam [sukkumei] etc., are developed
and operate, is as follows. Sukkuma-vakku is developed from Vintu-Satti, which shines in
mulatharam [=turiyathitham]. This [vakku] passes into turiyam [the second of the Ascending
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States of the soul], and there, by the nature of the soul, becomes a Natham, and, also, a lamp,
and the indescribable arivu, undeveloped understanding [to the soul].
In the last four stanzas, the existence of anava-malam is proved the objections being
stated and answered.

XXXIX.
Development of the Vakku completed.
Peisanti-vakku is developed from sukkuma-vakku, in turiyam, and passes into sulutti,
the next Avattei above. Here it contains in itself the archetypes from whence are developed the
various letters [of the Sanskrit alphabet]. It contains these letters [in their archetypes or germs]
which cannot be apprehended by putti, and which are without any vocal distinction; and,
concealing the way in which the forms of the several letters are developed, it becomes, in
sittam, arivu, understanding [to the soul], just as the peacock [with the five radical colors] is
formed in the egg, of which the fluid mass possessed the germ, and principle of vivification.
Mattimei [mattima-vakku], uniting with piranavayu [in sulutti, the region of the heart], by the
aid of putti develops, in their order, the forms of the letters and their respective powers, and
then, passing upwards, without the ears perceiving it [i.e. not yet possessing the function of
hearing], stands in the neck [soppanam] and gives the perception of sound within [to the soul].
With veikari-vakku are joined uthanan-vayu, and, also, pirana-vayu; then, when a sound is
heard by the organ of the ear, this veikari will speak [cause one to speak] the sound which was
perceived [it secures to one the power of speech].
These Vakku, in the Sutta-attuva (), Pure Attuva, live as sukkuma-tekam;
in the Misira-attuva (), Mixed Attuva, they live as stula-tekam; and in the Asutta-
Attuva (), Impure Attuva, they live as very gross stula-tekam.
NOTE. For an explanation of the Attuva, see stanza X. above, and note appended to
this article. The three conditions of the Attuva, here specified, each of which is a system, or
connected set, of Tattuvam, seem to depend on the stage of development, and on the relative
influence, of the three classes of Primary Tattuvam, the Siva-, the Vittiya-, and the Attuma-
Tattuvam.

XI.
The Way in which the Soul is rendered Intelligent.
In this way [as follows], the learned say, will gnanam, which is fitted to shine by the
agency of Sutta-Vittei and the rest of the five [Siva-Tattuvam], and which is spoken out by
means of the four Vakku, unite, through the grace of God, permanently [with the soul], instead
of the arivu by which souls [naturally] understand. The kalei which is developed from Asutta-
mayei, removes a little anava-malam, and points out the way in which the souls Kiriya-Satti
comes into an operative connection with it. When putti seizes the sensations [objects of the
Perceptive Organs] which are had by the aid of manam, and hands them over to vittei, then
vittei, standing between attuma-gnanam and putti, comes [with them to the soul], instead of
the souls apprehending them itself. But do not these [powers] themselves perform these
functions? The Satti of the pure one [Sivan] comes and stands in union with them, and effects
these results.
A further explanation of kalei and vittei is here subjoined. Inasmuch as kalei is an
invisible power of the soul, it stands as the basis for its experience of pleasure and pain. As the
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earthen vessel, when heated in the fire, becomes prepared for union with wax, so the soul, when
in union with kalei, becomes fitted to experience pleasure and pain [according to its kanmam].
When kalei has removed a little anava-malam, and caused the souls Kiriya-Satti to
shine [operate], then Gnana-Satti is also made manifest; yet because this Gnana-Satti cannot
apprehend the objects of sense without the instrumentality of one of the Organs, this Vittiya-
Tattuvam [=vittei] is developed from kalei, in order that the Gnana-Satti may be able to
perceive objects of sense. When the soul, in union with the Perceptive Organs, perceives
sattam, and the other Rudimental Elements, then, putti is the instrument. When the soul
apprehends the objects perceived by [or united in] putti, then, vittei is the instrument.
Herein is explained how, by the aid of the four Vakku, the five Siva-Tattuvam give
understanding to the soul, and, also, the functional effects of kalei and vittei.

XLI.
Respecting three of the Vittiya-Tattuvam, viz: Rakam, Niyathi and
Kalam.
Rakam, difficult to be described, will stand [or exist] in what souls have acquired,
instead of the kanmam which they produce, and will create [in them] a desire for what they
have not yet obtained. Niyathi will determine, and make sure to souls, their respective kanmam,
which they have each performed with love or desire; just as kings, who rule firmly, enforce
their own laws, and cause each person to receive exactly in accordance with the character of
his own doings. Kalam, which is usually spoken of as three-fold, chel-kalam, past time, varu-
kalam, future time, and nikal-kalam, present time, will attach [to souls] the limit [results] of
past time, the fruit of present time, and whatever is new in future time. Gods Satti cooperates
in these things.
Here follows a further explanation of rakam, niyathi and kalam.
In order that there may arise to souls, whose Kiriya-Satti is illuminated by kalei, and
whose Gnana-Satti is illuminated by vittei, a desire [relish] for the pleasures of sense, rakam
is developed from kalei. Is the Tattuvam rakam needed, or will the objects of sense themselves
create this desire? The objects of sense will not themselves create this desire; because, though
old men recognize these objects distinctly, yet they have no relish for them [i.e. for those
objects or pleasures which the sensualist delights in]. Then, will not that dislike [to malam]
which is food to putti, create this desire? That [dislike] is the grief [affection] of putti, therefore,
it will not lead the soul to sensual and other pleasures. It is like the offensive smell in the dish
from which asafetida has been removed, and which cannot be put to any use. That being the
case, will not that grief [of putti] produce desire [relish for carnal pleasure]? It does not possess
it [that quality or power]. For, in that case, those [affections], operating separately, at one time,
would produce endless desires. These a person could not at once understand. Therefore, the
raka-tattuvam is necessary to excite desire.
Explanation of the niyathi-tattuvam.
If niyathi had no existence, then one would be liable to experience the kanmam of
another; just as, in the time of anarchy, the strong will carry off the crop which another has
produced. But is niyathi necessary? Will not kanmam itself determine [or order this matter]?
Kanmam gives pleasure and pain; beside this, it determines nothing. Will not the Satti of Sivan
[Siva-Satti] determine [the experience of souls]? She produces no effects [in man], except
through the instrumentality of some Tattuvam. If she could direct these matters, there would
be no need of other Tattuvam. Therefore, niyathi is necessary to control. That which
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establishes, and causes one to experience, arthritis and other diseases, which remove desire [or
relish] from one, is niyathi.
Explanation of kalam.
Kalam, time, causes the existence of youth, childhood and age; and births and deaths
do not exist except in kalam; and the fruits [or products] of the six seasons, have no existence
except in kalam. Therefore, the Sarvakan ([G), sceptic, and Puttan (QG)
Buddhist, who deny the existence of kalam, are here confuted.
Because this kalam, according as it directs the things of the world, exists in the three-
fold state of past, future, and present; therefore, the Neiyayikan (lG) [=Niyaya-
Sastiri] and the Veiseshikan (G), who assert that kalam is eternal, are here
confuted. For that which is eternal must be one; and that which is material and many [composed
of parts], like earthen vessels, is perishable.
Because this kalam controls events in union with Siva-Satti, the Kalesuravathi
() [who hold that kalam is God] are confuted; for what is material cannot itself
operate.
The Akamam teach that, when the Tattuvam are developed, kalei is developed after
kalam and niyathi; yet, in this work, when the development of the Tattuvam is mentioned, kalei
is mentioned first. The reason of this is, that no effect can be produced unless kalei first partially
removes anava-malam, and causes Kiriya-Satti of the soul to shine.
Such are the functions of the three Tattuvam, kalam, niyathi and rakam.

XLII.
Respecting Purushan, Pirakiruthi, and the Mukkunam.
When the soul is bound in the five [Vittiya-Tattuvam], as kalei, etc., and comes to
experience sound and the other objects of the Perceptive Organs, the learned in the Akamam
denominate it purusha-tattuvam [=purushan]. When one, in the excellent nirvana-tidchei [=
gnana-vuttiri, see stanza X.], has explored [understood and renounced] vittiya-kalei [=vittei,
one of the five kalei; see stanza X. and note appended to this article], and when he has examined
the five Vittiya-Tattuvam, as kalei, etc., then purusha-tattuvam, also, is examined, as the
desired Akamam declare. The Mukkunam, Three Kunam, are developed from pirakiruthi, which
produces [or constitutes] the avviyattam, in which the distinction of the [Three] Kunam does
not exist, and from which is developed the class of powers which give instruction to souls [the
Antakaranam, Intellectual Organic Faculties]. In this way they [the learned] distinguish the
Mukkunam, viz: sattuvika-kunam, rasatha-kunam, and tamatha-kunam. With each of these,
two other Kunam are united.
NOTE. The soul bears the name of purushan only while in this particular Tattuvam,
where it is subject to the first five Vittiya-Tattuvam. When it has escaped from this
entanglement passed through the six Attuva (see stanza X.), it will have thrown off the dress
of purushan, and received that of Siva-Rupam, and will thus become a Sivam.
Further explanation of pirakiruthi.
The Sangkiyar assert that the Tattuvam Kunam, which is the cause of putti, is
avviyattam. That is not correct; for [in that case], since there are several Kunam, there would
be but one effect [from several causes]. Pirakiruthi, which is the sole cause of these [Kunam],
is avviyattam. The Sangkiyar maintain that pirakiruthi is eternal. But that is not correct; for, as
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it is multifariously varied among all classes of souls, it is not eternal [is perishable] like an
earthen vessel. Hence, its cause [or source] is Mayei.
Herein are mentioned the function of purusha-tattuvam, the nature of pirakiruthi, and
the way in which the Mukkunam are developed.

XLIII.
Respecting the two subordinate Kunamdeveloped from each of the Three
Kunam.
One of the [Three] Kunam, which are incalculably rich in developments, is sattuvikam.
This combines in itself pirakasam (lu) [=gnanam], light and lakuthei (@),
meekness [or gentleness] in thought, word and deed. Another is rasatham. This includes
viyapiruthi (ll@), great propensity to worldly occupation, which completely pervades
the thoughts, words and deeds; and adarchchi ([), cruelty [or a severity of manner and
temper manifested] in thought, word and deed. The other is tamatham. This involves in itself
kauravam (Qu), great arrogance, that egotistic pride which leads one to say: There are
none so great as I; and anniyam (G|u), strangeness, a propensity to do what is not
proper. Thus, the six Kunam here specified, unite with the Mukkunam in their proper order, so
as to complete the [three] classes. These nine Kunam, which sow the seeds of pleasure and
pain, are in connection with every soul.
Sattuvikam, one of the Mukkunam, is an unfailing light, and, cooperating [with the
soul], is ever active in causing it to experience pleasure and pain [the fruit of its kanmam].
Rasatham carries with it the propensity to worldly occupation, which is the sphere in which the
soul receives those pleasures that are usually praised [desired]. Tamatham receives and holds
all the various objects of sense that crowd upon one [gives a relish for them, and brings the
soul under their influence]. Putti has that connections [with the soul] which makes sure [gives
a distinct idea of] the innumerable objects of sense, and has the way of presenting them [to the
soul] in many relations; and, by the grace of God, it develops the fifty pavakam (u)
[=tottam (_u)], developments.
Again, we here give a further explanation of the Kunam, and of putti.
It is stated in the Akamam, that the variations of the Three Kunam are manifold. The
products [effects] which are natural to sattuvikam, are the following, viz: courage; firm
command; uprightness; lightness; joy; meekness; cleanness; concord; restraint; well-doing;
diligence; mildness; grace; mercy; and many more. The operations natural to rasatham are the
following, viz: cruelty; robbery; effort at greatness; haughtiness; disquietude; creativeness;
destitution of grace; changefulness; arrogance; and many more. The natural operations of
tamatham, are the following, viz: narrow-mindedness; great wickedness; calumny; arrogance;
drowsiness; laziness; dislike; stupidity; and many more.
The Mukkunam are mixed one with another [i.e. each contains the three], making
sattuvikam of sattuvikam; rasatham of sattuvikam; tamatham of sattuvikam, and so on.
Sattuvikam of sattuvikam dreads famine, and has great eagerness for wealth. Rasatham of
sattuvikam strives for mutti, liberation, while it prompts to renounce family, and embrace the
Ganges [i.e. leads to ascetic life]. Tamatham of sattuvikam includes desire and effort in the
heavenly way, without renouncing family and embracing the Ganges. Rasatham of rasatham
is a propensity to be at work without cessation, united with a desire for action [kanmam].
Sattuvikam of rasatham gives alms, with grace [or kindness] to everybody. Tamatham of
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rasatham contemns these things, and leads to wicked conduct. Tamatham of tamatham
includes mental delusion, contempt, sin, lust, fear and sadness. Rasatham of tamatham does
what ought not to be done, eats what ought not to be eaten, is merry, and easily displeased.
Sattuvikam of tamatham leads to the worship of the lesser gods, who operate as mentioned in
the Akamam and Vetham.
It is thus, that Kunam is said to be without number, because it possesses the nature of
being infinitely expanded.
A further explanation of putti.
Avviyattam is that state [of pirakiruthi] in which the Three Kunam lie undeveloped, like
the seed [or germ] of the plant in the bud. Another state of the Kuna-tattuvam is that in which
they exist developed as three, but equal and without jarring, just as the mangkuram (0@u)
is developed from the germ in the bud. The diversified Kunam exist in different proportions in
putti and other Tattuvam. In putti, rasatham and tamatham are subordinated, and sattuvikam is
predominant. The effects of putti are ten, viz: tanmam (Gu), charity; gnanam, wisdom;
veirakkiyam (u), disregard to worldly things; eisuvariyam ([u),
prosperity, atanmam (Gu), want of charity, injustice; agngnanam (@u), want
of wisdom; aveirakkiyam (u), passion for the world; aneisuvariyam
([u), poverty. From this tanmam are developed ten pavakam. From gnanam
arise one hundred and eighty pavakam. From veirakkiyam, sixty-four pavakam arise. From
eisuvariyam arise one hundred and seventy-six pavakam, which are called panchatti
(@). From atanmam are developed ten pavakam. From agngnanam spring sixty-four
pavakam. From aveirakkiyam spring one hundred pavakam. From aneisuvariyam are produced
eight pavakam. The pavakam of putti amount to one hundred and fourteen. Thus, according to
what is said in the Akamam, the pavakam of putti include six hundred and fourteen varieties.
How, then, is it, that in this work the number of the pavakam of putti, is stated [as above] to be
fifty? This is in accordance with an explanation given in some of the Akamam, in which fifty
particulars, included in the expression pagnchasat-pavakam, are mentioned as the products
of putti. [These include several of the Tattuvam, various spiritual or supernatural developments,
and other things, natural and fanciful]. Moreover, the six hundred and fourteen varieties of
pavakam are included in the succinct expression, pagnchasat-pavakam.
Thus are enumerated the products [effects] of the Kunam, and also the products of putti.

XLIV.
Respecting Akangkaram, Manam and Sittam.
Akangkaram possesses the principle which leads one to feel that there is no other one
in the world equal to himself, and is the seed of never failing pride; it also directs the course of
pirana-vayu, which exists in the body that was formed for [in accordance with] kanmam.
Manam is that which is necessary, whenever [the soul] tastes the objects of sense by means of
the Perceptive Organs, to complete the effect [of such objects], which they themselves could
not do. This it accomplishes by assuming the form of desire, which goes before and unites with
those objects [secures attention to them]; and thus it always gives a clear, distinct impression.
Sittam is only thought. It is not correct to distinguish this sittam as different from manam which
comes and causes doubt [i.e. gives sensation complete, but does not give full perception of an
object].
Further explanation of akangkaram and manam.
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The function of akangkaram is three-fold, viz: sivanam (u), that which receives
[gives appetite for] food, drink, etc.; sangkirapam 0u), that which decides in everything
[choice, volition]; keruvam (u), that which says: Nobody like me. It is the business of
both putti and akangkaram to make sure [to determine]. Is akangkaram, then, necessary?
does not putti embrace it? They are distinct. Putti is that which discriminates [gives distinct
ideas of] objects presented in sensations. Akangkaram, by means of putti, certifies [the soul]
respecting things without; and the objects perceived within [or ideas obtained], it unites with
the soul [appropriates to the soul], and makes one feel sure that he ate, and he did, etc.
Manam has two functions. One is, to stand within and produce sangkatpam
(0_u), attention, and vikatpam (l_u), discrimination; the other is, to stand without,
and give the power of sensation to the Perceptive Organs. The operation of sangkatpam is as
follows. Though one of the Perceptive Organs, an object of sense, and the soul, be united on
one point, yet if manam inclines to another object, the Perceptive Organ will have no action
[receive no impression]. Manam secures functional power [or action] to these Organs.
In some of the Akamam, four Antakaranam are mentioned. In some of the Akamam,
manam and sittam are declared not to be distinct.
Herein, akangkaram, manam and sittam, are explained.

XLV.
Respecting the Perceptive Organs, and the Organs of Action.
The Rudimental Elements, sattam, paisam, rupam, rasam and kantam, come to the five
Perceptive Organs [in sensations], as objects fitted to be joined with them [archetypal forms of
external objects, necessary to sensation]. The Five Vital Airs, vasanam, kemanam, tanam,
vikatpam, and anantam, are the means by which, respectively, the Organs of Action perform
their functions.
Further explanation of the Perceptive Organs.
Are these Perceptive Organs necessary? Since the five [Organs], as the ear, etc., receive
their appropriate objects, and since these objects [in the sense in which they are apprehended
as Rudimental Elements] are the Kunam, essential properties, of the five gross Elements;
therefore, the Elements themselves constitute the eye and other Organs, and apprehend the
objects of sense which are their essential properties. There is, therefore, no necessity for the
Perceptive Organs. So say the Sarvakan and Niyaya-Veiseshikan. Now, if the Elements are the
Perceptive Organs, they [the Organs] should perceive only their own respective Kunam. But it
is not so. These Organs discriminate [perceive] other Elements than their own, and their
Kunam, and the kanmam which are going and coming, and the various kinds of good, and the
essential and eternal relation of the Kunam, attribute [or essential property], and Kuni (@l),
subject. Therefore, the Perceptive Organs are not effects of the Elements [elemental
phenomena].
Further explanation of the Organs of Action.
Because there is the performance of actions, such as speaking, etc., there must be
Organs of Action. Where there is no Organ of Action, there is no operation. But, if action is
the ethu, reason [proof] of the existence of Organs of Action, then, the twitching of the eye-
brow, etc., as it is an action, must have for itself an Organ of Action. Thus, thou must admit
many Organs of Action. So says the Sarvakan. As the sense of touch pervades the whole body,
so all these Organs pervade the whole body. Hence, the twitching of the eye-brows, and all
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such actions, thou mayest know, are the effects [or proper work] of the pani, or other Organs.
Since these [Organs] are conjoined with action, they are called [Organs of] kanmam, action
[Kanmentiriyam].

XLVI.
Respecting the five Elements.
The before mentioned five Elements, as akasam, etc., constitute the bases of the five
Perceptive Organs, as sottiram, etc., and shine in bodies with which souls have been united
according to their respective kanmam, as the way [or means] by which souls apprehend the five
vishayam (lu), sensible images [the Rudimental Elements] which are essentially united
in these bases [the Elements]. In reference to the way in which these Elements live and operate,
in external things; akasam furnishes the basis [or locality] in which all the Elements unite, and
is continuous, without interstices; vayu possesses heat, and burns and brings all things into the
same form; appu is cool, and softens; piruthuvi is hard, and supports everything.
Further explanation of the Elements.
The Veiseshikan and others say that sound is the property of akasam only; that it does
not belong to the other four Elements; and that there is no sound except that which exists by
the proper action of akasam. Now, since a diversity of sound is distinctly heard; as, the echo in
akasam, ether; rustling, etc., in vayu, air; crackling, etc., in teyu, fire; dashing, etc., in appu,
water; rattling, etc., in piruthuvi, earth; and since, in the Akamam, sound is ascribed to the five
Elements, therefore, his [the Veiseshikans] statement is not true.
Touch is the property of four Elements [akasam being excepted]. To piruthuvi and vayu
belong touch, heat and cold; to teyu, touch and heat; to appu, touch and cold. Form [visibility]
is the property of teyu, appu and piruthuvi. The form of teyu us red and shining; the form of
appu is whiteness; and the form of piruthuvi is that of whiteness, and many other forms, the
most important of which is that of gold. Appu and piruthuvi possess the property of taste. Appu
has one taste, sweetness, saltiness, harshness or acerbity, and pungency]. Piruthuvi also
possesses good and bad smell. These things may be found in many of the Akamam.
In the last two stanzas, twenty-five of the Tattuvam are explained, viz: the Elements,
the Perceptive Organs, the Five Vital Airs, the Organs of Action, and the Rudimental Elements.

XLVII.
Condition of the Soul in its Organism.
This organism [of the soul] may be considered as composed of thirty-six Tattuvam. Of
these, the five Siva-Tattuvam are called Sutta-Tattuvam, Pure Tattuvam; the seven Vittiya-
Tattuvam are called Suttasutta-Tattuvam, both Pure and Impure Tattuvam; and the twenty-four
Attuma-Tattuvam are called Asutta-Tattuvam, Impure Tattuvam. The soul stands in the midst
of these Tattuvam, which hold it firmly, fascinate and bewilder it. When this entanglement of
the body, with which the soul is united in great sorrow, comes to be dissolved, then, the soul
will leave its stula-tekam, and pass away with its sukkuma-tekam, just as the snake leaves its
entire skin with which it has been clothed. An analogical proof that the soul leaves and
disregards the body with which it has been familiar, is had in the manner in which oviparous
animals leave their eggs [egg-shells]. An illustrative proof that the soul has no knowledge, in
its sukkuma-tekam, of what it has done in its stula-tekam, is had in the fact that one forgets, in
sleep, what he has done when awake.
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The intrinsic qualities of the Vittiya-Tattuvam, which have been mentioned in
connection with the stula-tekam, will be united also with the sukkuma-tekam. The divine
Akamam teach that souls, having been united with bodies which are formed in accordance with
their kanmam, and having gone through their required experience [in heaven, hell, or
elsewhere, according to their kanmam], will, by the grace of God, return again to the earth.
Here we have a summary account of the Tattuvam, of the souls connection with them,
and of its leaving and taking bodies.

XLVIII.
Of the Four Orders of Beings, and the Number of their Matrices.
There are four orders of developed beings, viz: the egg-born; the sweat-born; the seed-
born; the womb-born. Of these, there are, of immovable things, one million, nine hundred
thousand varieties; of creeping things, one million five hundred thousand; of gods, one million
one hundred thousand; of things from water, one million; of flying things, one million; of four-
footed things, one million; of human beings, nine hundred thousand. These are the several
classes usually mentioned. These require, all together, eight million four hundred thousand
matrices. These are all the matrices.
The last ten stanzas treat of matters belonging to the Sakala-Avattei.

XLIX.
Of the Soul in the Sakala-Avattei.
That state of the soul in which it passes through the above mentioned matrices, by
deaths and births, and in which, by Gods direction, it receives and experiences its punniyam
and pavam, merit and demerit, is Sakala-Avattei. The soul must eat, at one time, the two results
[of its kanmam], punniyam and pavam, which connect with former births that never let go this
Sakala-Avattei. The fruit resulting from eating [experience of good and evil] in former births,
is called sagnchitham; pirarattam is that fruit [of kanmam] which is now ready to be eaten and
ended; akamiyam is that fruit which arises while one is eating [while he is passing through the
experience of pirarattam]. These three kanmam will leave one, by the aid of Sivan who makes
them to cease. Accordingly, when they [these three] are equally balanced, then, Arul herself,
who is called Tirotha-Satti, a name distinctive of her character in which she possesses anger
that she had not from eternity, and, as long as there exists kanmam to be cancelled, obscures
souls so that they cannot see Sivan, and leaves them in narakam (u), hell, or suvatkam
(_u), the paradise of Indra [then Arul] will graciously unite herself with souls, in order
to give them salvation [final deliverance from kanmam]. The good Satti-nipatham
(u) will then shine.
This stanza explains the operation of Sakala-Avattei, the three kinds of kanmam, the
balancing of the kanmam for their removal, and the great grace of Arul.






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L.
Deliverance of the Soul from the Bondage of its Organism, including a
View of the Satti-nipatham and Sutta-Avattei.
The Satti-nipatham, which is worthy to be sought, is of four kinds [or degrees,
according to the stage which the disciple has attained to]. The way in which it possesses these
[different characters] is by the Sutta-Avattei, which is that [condition of the human organism]
in which God, the possessor of gnana-nadam ( ), the wisdom-dance, who stands as the arivu,
understanding, of those who are fitted to enter the unspeakable gnana-patham, stage of
gnanam, will appear in a divine form, and establish the soul in Arul, so that the Kevala-Avattei,
in which is great delusion, and the Sakala-Avattei, in which is great delusion, and the Sakala-
Avattei, in which there is great uncertainty and error, may not adhere to it the state in which
He will remove the malam. The Sastiram require that these things be made known to those
who have passed through the three stages, sarithei, kirikei and yokam, which give spotless
fame.
The four Satti-nipatham are as follows.
When souls secure, by means of the charity, and other good deeds, performed through
a succession of births, an adjustment of their kanmam, and, by the removal of malam, are
prepared for deliverance, then, the Satti-nipatham of Sivan exists [i.e. Sivans Satti will change
her form, and reveal herself, in accordance with the state and wants of the soul as it advances
in the divine life]. This [Satti-nipatham] is four-fold. These distinctions, which depend on the
regular and successive stages of preparation by the removal of the malam, are marked by the
following terms, viz: mantam (u), slow; mantataram (u), more slow; tiviram
( lu), rapid; tivirataram ( lu), more rapid.
NOTE. Taram, as here used, is a termination borrowed from the Sanskrit, making the
comparative degree. It is by the aid of Satti in her varied forms, called Satti-nipatham, that the
soul makes this advancement in preparation for final deliverance, complete redemption.
The fruit of this Satti-nipatham, is as follows. In the three stages, sarithei, kirikei and
yokam, it gradually purifies the words, thoughts and conduct, and fits the soul for [the course
in] gnanam. He who possesses manta-Satti-nipatham is distinguished for his piety and
devotion in the sacred temples, and with his priest. Then Sivan, abiding in the skillful priest,
will administer to him samaya-tidchei, the initiatory sacrament, and conform his words, mind
and conduct to the appropriate work of sarithei.
At the completion of this stage of sarithei, mantatara-Satti-nipatham arises. This is as
follows. Here comes up, in connection with sarithei, which possesses the piety above
mentioned, a gnanam which says that Siva-pusei (@), worship of Sivan, must be
performed [prompts the disciple to the performance of Siva-pusei]. Then Sivan, abiding in the
teaching priest, will administer visesha-tidchei, the confirmatory sacrament, and will make
known to the disciple that method of worshipping Sivan [=Siva-pusei] which involves
pagncha-sutti (@), the five purifications, and thus shape his words, mind and acts to
the spiritual and external performance of pusei. This is mantataram [mantataram-Satti-
nipatham].
NOTE. The pagncha-sutti are five purifying ceremonies which form a part of every
pusei. These are: 1. Teka-sutti (), purification of the body. This is effected by
bathing, and the use of certain mantiram. 2. Attuma-sutti (), purification of the
soul, or mind, preparatory to other service. This ceremony consists, chiefly, in the suppression
of the breath, and in the mental repetition of mantiram. 3. Tiraviya-sutti (l), the
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cleansing of utensils, and of flowers and other offerings. This is done by sprinkling water, by
repeating mantiram, etc. 4. Lingka-sutti (0), the purifying ceremony to Siva-
lingam, in the temple. This consists in removing the old flowers, etc., with which the sacred
emblem has been adorned, bathing and anointing it, and in applying fresh flowers and other
offerings, with the appropriate mantiram. 5. Mantira-sutti (), purifying by the use
of the pagnchakkaram, in certain forms. In this case, the first three letters, a, u, m, in the form
of Om, are prefixed to all the several formulas used; and all the letters, na, ma, si, va, ya, the
last developed form of these mysterious symbols, are changed in their relative positions, and
affixed to the formulas: thus, Sivaya nama, meaning I worship Sivan.
This kirikei course being completed, tiviram-Satti-nipatham arises. This is as follows.
He [Sivan in the Guru] will make known [to the disciple] the real meaning of the ashdangka-
yokam (Q0u), the eight observances of the Yoki, will make him renounce, as
very bad, the six sensual passions, namely, kanmam, lust [hatred, avarice, sensuality, madness
or anger, and envy], will fix his attention in meditation, and will cause him to be absorbed in
samathi, abstract meditation. This is tiviram [tivira-Satti-nipatham].
NOTE. - The ashdangka-yokam are eight essential parts of the form of worship which
the regular Yoki must practice. These eight parts are as follows.
1. Yamam (u), refraining from all carnal appetites, from lust, covetousness,
theft, murder, and lying; and subduing the senses.
2. Niyamam (u), voluntary observances, as those of penance, purity, and
study and meditation on the Tattuvam; the worship of the gods; and the cultivation of a cheerful
mind.
3. Athanam (u), position in meditation. This involves various uses of the
hands and feet, for closing the orifices of the body, and for other purposes which are indicated
by the esoteric doctrines of Hindu anthropology.
4. Piranayamam (lu), ceremonial breathing. In this, three
particulars are regarded, viz; resakam (u), act of exhaling breath by one nostril;
purakam (@u), the act of inhaling by the other nostril; kumpakam (@uu), the act of
suppressing the breath, either when exhaled or inhaled.
5. Pirattiyakaram (lu), becoming insensible to pain, and being
absorbed in meditation.
6. Taranei (), the act of fixing the mind on one of the five divine seats
in the human body, looking for a vision of God.
7. Tiyanam (u), meditation. This consists in abstracting the mind from all
sensible objects, and fixing it on Sivan, as in one of the five positions in the body.
8. Samathi (), the vision of ones self. In this state, the soul is free from the
influence of the senses, from all bodily appetites and passions, though it still exists in the body,
and is the life of the Perceptive Organs. This vision of ones self is obtained by divine
illumination, secured by means of the ashdangka-yokam, and the illumination of tivira-Satti-
nipatham.
On the completion of sarithei, kirikei and yokam, the rites of which have been thus
performed in successive births, tiviratara-Satti-nipatham, which is adapted to the superior
stage of gnanam, arises. The influence of this form of Satti, will be as follows. Now, the disciple
will be pious towards the Siva-Gnanis; will possess a gnanam which will make him feel that
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he must know the three eternal entities [Pathi, Pasu, Pasam] which are revealed in the divine
Akamam; will have veirakkiyam, a religious zeal, which will lead him to say that the world, as
the body, etc., formed from Mayei, must be thrown off; will have a desire for mutti, liberation;
will have no fear of births; will have a contempt for this world, and that of the gods, Indras
realm; will have great [spiritual] thirst, which will prompt him to say: When shall I obtain Siva-
gnanam? When shall I escape from this thralldom [of the Tattuvam]? Who will reveal to me
Siva-Rupam? In seeking the things of the Giver of gnanam, he will be distressed, like the
hungry man who wanders at mid-day in the hot season, seeking for water.
This tiviratara-Satti-nipatham has also a four-fold development, according to the
degree in which the soul is prepared for it, by the removal of its malam. This four-fold
distinction depends on four particulars in the progress of souls, in this stage, which have come
into the possession of a Guru who can give them modcham (Lu), liberation, by the
administration of the gnana-tidcehi, final, spiritual sacrament [that in which the Guru gives
instruction on the six Attuva, removes the soul from under their influence, and brings it into
union with the divine feet]. The four degrees of progress are in the following particulars, viz;
in the Gurus removal of the disciples vexation [the bondage of his organism]; in the character
of the disciples piety towards his Guru; in the manner in which he receives gnanam, when
imparted by his Guru; and in the nature of the veirakkiyam, zealous hostility to his body, and
all things else in the world, which he acquires while the Guru instructs him in gnanam. These
will be specifically presented, in order.
NOTE. - The author now uses the four appellative terms before employed, to designate
these subordinate divisions of this highest form of Satti-nipatham, viz: mantam, mantataram,
tiviram and tivirataram.
Mantam is as follows. The difficulty with which the Guru removes the disciples
vexation, arising from the body, etc., is like that of molding a stone. The way in which piety
towards the Guru, arises in the disciple, is like the gradual softening of a figure made of sealing-
wax, exposed to the heat of the sun. The process by which the gnanam that is graciously given,
is made to shine upon him, is like that of kindling fire in a plantain-stalk [which is exceedingly
difficult, as the plantain-tree holds a very great quantity of water, or sap]. When the disciple
has acquired, by means of this gnanam, veirakkiyam, contempt for the world, though he lives
with his family, in the state of wedlock, the way in which he will become detached from family
and friends, will be like the process by which muddy water is cleared from the filth with which
it is mingled, when the clearing-nut is rubbed upon the vessel which contains it. His dislike to
the world, will be like the aversion which one feels towards rice which has been vomited. This
is mantam.
NOTE. The clearing-nut tettangkottei (_0L) is the seed of the
Strychnus potatorum, according to the Linnaean arrangement. It is extensively used, in
Southern India, for clearing the turbid water taken from the common tanks. A small part of a
seed, grated off upon the inside of a brown earthen pot filled with such water, will gradually
deposit at the bottom of the pot the foreign matter, and leave the water clear.
To him who possesses this state of mind, mantataram will arise by connection with his
Guru. The difficulty with which the Guru removes the pride and selfishness of the disciples
organism, is like that of molding a pillar of iron. His piety towards his Guru will now be like
the melting of bees-wax in the heat of the sun. The shining of the gnanam which is here
graciously given, will be like the kindling of fire in common green wood. When veirakkiyam
is acquired, by means of this gnanam, though the disciple be in the married state, his living
without attachment to his children and friends, is like the lotus which, though it rest on the
water, is never in the water. The manner in which the world appears to him, is like the travelers
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learning that the mirage is a mere delusion, who, on coming up to what he thought to be water,
perceives that it is not water, and, further, that the place, also, where he before stood, now
presents the same delusive appearance of water. As what the disciple had before experienced
becomes only as an imaginary thing and a lie [vain and unsatisfactory], so, now, even present
things of the world appear as a lie. This is mantataram.
Again tiviram is as follows. This tivira-Satti-nipatham arises to him who has reached
this stage, through his unbroken connection with his Guru. Here, the facility with which the
Guru removes the pride and selfishness of his organism [raises him above the world], is like
that of molding wax. Now, the piety of the disciple towards his Guru, flows readily, like the
melting of ghee before the fire. The way in which the gnanam, which the Guru graciously gives
him here, shines forth, is like the kindling of fire with charcoal. When he has acquired, through
this gnanam, veirakkiyam, then, the way in which he will leave his family and friends, will be
like that of one of a large company of travelers who have halted on a public road, who, being
absorbed in his own business, leaves them without saying anything to them. The way in which
the enjoyment of the world had in a dream, becomes false, when one awakes. The way in which
he [the soul] now exists in the body, distinct from it, is like that of the ripe tamarind in its
capsule [detached and loose]. This is tiviram.
Again, by those who have attained to this last stage, tiviratara-Satti-nipatham will be
had, through the disciples continued connection with his Guru. Now, the ease with which the
Guru removes the pride and selfishness of his organism, is like that of molding butter. By
means of the piety towards the Guru which the disciple now feels, whenever he thinks of him,
or sees him, and at all times, the natural operation of three classes of Tattuvam [viz; the
Perceptive Organs, the Organs of Action, and the Antakaranam], will die away, just as rain on
the mountain instantly and uniformly runs down. The way in which the gnanam graciously
given by the Guru, kindles in him, is like that in which the fine cotton of the lamp-wick takes
fire and blazes. The way in which this gnanam removes the disciples pasu-pasam (-
u), bondage of the soul, is like that of the flame of burning camphor, which consumes the
whole, without leaving even ashes. When he has acquired veirakkiyam, by means of this
gnanam, then, the way in which he fears [the influence of] his family and friends, and leaves
them, is like that in which one, who has lain down to rest without knowing that there was a
snake in his bed, will, on awaking, and seeing the snake, hasten away with consternation; and,
also, like that in which a person whose house is all of fire, leaves his goods, and hastens to
escape by some way which he sees. The way in which he now sees Sivan, within and without
him, without perceiving the nature of the world at all, is like that in which one, wholly entangled
in his organism, does not see anything of Sivan, though he fills everyplace, but looks upon the
unreal world as a substantial reality; and like that in which the light of the sun appears not to
one born blind, but is as thick darkness to him [i.e. the world is to the disciple, in this stage, as
a non-entity-he has no regard for it].
The way in which such persons renounce the trials [control] of their gross bodies,
formed from the Elements, and become embodied in Arul [=gnanam], is like that in which
they called the stula-tekam, in which they were born, and which were formed from the
Elements, themselves. The way in which they come into union with Arul, and exist without
any action of their own, but act as they are actuated by Arul, is like that of one possessed with
the devil, exhibiting only the acts of the devil.
The state of mind with which such persons bear the trials of the flesh, as they press
upon them [the pressure of their organism], in their piraratta-kanmam, is like that of those who
carry out the dead for pay. They tie up the worm-eaten corpse, and, while they are carrying it,
SIVA-PIRAKASAM

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with the worms falling upon them, they loathe it all the way to the place of deposit. J ust so,
these disciples loathe their bodies, and long for the time when they will fall from them.
NOTE. I have heard this sentiment uttered in language very much like that of Paul,
Rom. 7:24, Alas, alas! How shall I escape this body of death?
When united with the Antakaranam in their operations, they feel like an elephant in the
paw of a lion; when in cooperation with the Perceptive Organs and the Organs of Action, they
cry out like a frog in a snakes mouth; when they feel the influence of the Rudimental Elements,
the media of sensation, it is like the eye when touched with lunar caustic; and like the boil
probed with a sharp, heated instrument. They, having been thus greatly distressed, now recover
their minds, and think of the grace of their heavenly Guru; their whole bony skeleton is
dissolved [its fluids are all dried up], and becomes as the fabric [cloth which has been covered
with wax, so that it might be painted] from which the wax has been removed, and as the woo-
apple which the elephant has sucked [a mere dry shell]. All their members are gradually dried
up by the fire of gnanam; and then, when the powers of the Tattuvam are annihilated, a flood
of heavenly joy, as if the flood of Brahma had sprung from a small fountain, will burst forth
beyond their power to retain it, like a river overflowing its banks, and will drip from the hairs
[pores] of the body, as water from the wet, fresh kusei (@) grass;* [* Poa cynosuroides] and
their whole body will be like the hedge-hog, their hair standing out continually with holy joy;
and while tears of joy gush from their eyes, like floods from the water courses, they can only
stammer. Thus, while all their members stand in the form of love, they bathe in the floods of
heavenly joy. As a swing without a rope [by which it is moved]; as the top that has ceased to
whirl; as the tongue of a bell that has fallen to the ground; as Brahmas flood, when all [the
agitations of] its waves have ceased; and as the atmosphere, when every breath of wind is
stayed so, do Sivan and the soul exist together, in perfect union, no longer as two.

LI.
The true idea of Mutti, Liberation, as distinguished from that entertained
by several Schools.
The Lokaythan, Epicurean philosopher, maintains that the enjoyment of women is
mutti. The Puttar, Buddhists, say that mutti consists in the destruction of the five kantam
(u), viz; uruvam (@u), form [body]; vethanei (), sensibility; kurippu
(@LQ), discriminative quality; pavanei (), experience; vigngnanam
(l@u), understanding. The Sangkiyar say that the destruction of the Three Kunam is
mutti. The Samanan (G), J ain, asserts that the destruction of the wide-spread kanmam
is mutti. The Pettavathi () maintain that mutti consists in the removal of the malam.
The Kanma-Yokis (Gu) teach that the continuance [indestructibility] of the body,
is mutti. The Mayavathi and others maintain that mutti consists in the intellectual apprehension
of all things. The Patkariyan (_[G) holds that mutti consists in the annihilation of the
soul. The Sittar ([) say the mutti consists in the attainment of the eight sitti.* [* See not on
page 87, of this volume] The Niyayavathi and Veiseshikar maintain that mutti consists in lying as
a stone. These ten [ideas of] mutti all involve error. The true and glorious mutti is that mutti in
which the soul obtains Arul, so as to escape from all the three malam. This is the proper idea
of mutti.
A further view of the above-mentioned mutti [the distinctive doctrines of those
Schools].
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The Lokaythan, who lives upon the world, teaches as follows, according to the Sastiram
given by the lord Virukatpathi (l@_) [Sans. Vrihaspati]. There is but one logical
principle, viz: Perception. There are only four Tattuvam, viz: piruthuvi, appu, teyu, and vayu,
the four Elements [akasam being omitted]. When one dies, he is not born again. The things
most desirable for a man, are wealth and sexual pleasure. The notions of God, of merit and
demerit, of heaven and hell, are all false. The body which is composed of the four Elements, is
the soul; for, it is only the body that passes through the six stages: viz: conception, birth,
growth, maturity, decay and death; it is the body which exists in possession of the four stages
of Brahmanical life, as that of the piramasari (l[), bachelor-student, etc. Therefore, the
body is the soul. If any soul, other than the body, existed, we ought to see it, as we do earthen
pots, cloth, etc. The experience of pleasure and pain in this world, constitutes heaven and hell.
There is no other birth. The enjoyment of women is heaven (modcham) [here =mutti].
The Puttar, Buddhists, teach as follows, according to the Sittantam (u), the
Sastiram of the Puttar. There are two logical principles, viz: four Elements, akasam being
rejected; five Perceptive Organs; five Rudimental Elements; five Organs of Action; and four
Intellectual Organic Faculties. Of all these, putti is the chief. The five kantam are as follows.
Rupa-kantam [=uruvam] is the collection [combination] of eight particulars, viz: the four
Elements and four Rudimental Elements, sattam being excepted. This is the body of the soul.
Vigngnana-kantam is the gnanam, understanding, which results from the union of the
Perceptive Organs and the Rudimental Elements. Vethana-kantam is the knowing [the
consciousness] of pleasure and pain. Kurippu-kantam is that Kunam, distinctive quality, which
is included in the five categories, all of which are involved in every operation of vigngnana-
kantam. The five categories are: per ([), name; kunam (@u), distinctive quality; tolil
(0), function; sathi (), class; porul (@u), substance. Take a cow for an
example. Here, ko is the name; ko also marks the class; the color, etc., are distinctive qualities;
walking, etc., are the functions; the horns, neck, etc., constitute the substance. Sankara-kantam
(0u) [=pavanei], is the pain [what one must do, enjoy, suffer, etc.] of love and
hatred, of merit and demerit. There is no soul other than these five kantam. There is no God.
The particulars of these classes of kantam are given in the pure Sastiram, as follows. Rupam is
eight-fold; vethanei is three-fold; vigngnanam is six-fold; kurippu is six-fold; pavanei [here
called seykei, action] is twenty-fold. Thus, the five kantam embrace forty-three particulars. A
full explanation of these things may be found in the Parapaksham (u) [a treatise about
as long as the Siva-Pirakasam, devoted to the statement and refutation of the doctrines of the
several heterodox Schools]. When these things all cooperate; and succeed each other in regular
order, they cause pentam, the entanglements of birth, etc. When the five kantam are destroyed,
that is mutti, liberation [annihilation].
NOTE. The eight particulars in rupa-kantam are the four Elements and the four
Rudimental Elements, as indicated in the statement. The three is vethanei are: kusala-vethanei
(@), pleasurable sensation; akusala-vethanei (@), disagreeable
sensation; kusalakusala-vethanai (@@), mixed pleasurable and painful,
sensation. The six vigngnana-kantam are the arivu, understandings, which result from the five
Perceptive Organs and manam. The six kurippu-kantam consist of the kunam, distinctive
quality, in each category involved in pavanei, are the ten good actions and the ten evil actions
which come from thought, word and deed; that is, such as one is led to put forth in these
respects, in accordance with his kanmam, which binds as the law of fate. The good acts are:
repeating mantiram; praising, adoring; worshipping by making various offerings; being
considerate; speaking the truth; being respectful, etc. The evil acts are: reviling; reproaching
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with bitter and low words; lying; speaking harshly; being angry; killing; stealing; plundering,
etc.
The Tamil writers speak of four classes of Buddhists. The view above given embraces
the peculiarities of one class, which is usually distinguished by the name of its founder,
Savuttirantikan (QG). Our author subjoins the distinctive peculiarities of the
other three classes giving the particulars in which they differ from the Savuttirantikar, or the
views which they respectively hold, in addition to what are specified above.
Another class of Puttar [the followers of Pokasaranan (G)] hold that
modcham is the dripping of gnanam, understanding, which one perpetually experiences, like a
continual stream of water.
NOTE. These are idealists. They hold that there are no real existences excepting ideas.
In sensation, or perception, there is nothing present but an idea; this idea becomes
remembrance. What seems to exist, therefore, is nothing but a series of ideas and
remembrances. Hence, their modcham, chief good, is that which flows from ideas the
dripping of gnanam.
Another class of Puttar [the School of Attumikan (G)] hold that modcham
consists in a regular course of pure gnanam, intellectual exercise [which is the result of an
organism made up of parts], with which neither pleasure nor pain has any connection.
Another class of Puttar [the Scholl of Veipadikan (G)] hold that modcham
is the annihilation of the gnanam, understanding, which is a mere result of the five kantam,
[which takes place when the kantam are dissolved], just as the light of the lamp ceases when
the wick and the ghee are consumed.
NOTE. It seems to be held by each School, as Veipadikan teaches, that, whenever
any Buddhist attains to the peculiar, distinctive doctrines of his School, he will secure
modcham.
These classes all hold to the general doctrines ascribed to the Savuttirantikar; and
therefore they are to be considered as constituting four classes of Buddhist.
The Sangkiyar hold that mutti consist in the subjection [or destruction] of the Three
Kunam. The author of their Sastiram was Kapilan (lG). According to the teachings of
this Sastiram, pirakiruthi is eternal; is unproduced; is material; is the [material] cause of all
visible existences; is the vadivu (Q), form state [of primeval matter] in which the
Mukkunam do not exist developed alike; and is without form. The developments from this are
the twenty-three Tattuvam from putti to piruthuvi. [Putti is here considered as the last of the
Antakaranam; and sittam is omitted, being included in manam]. There are twenty-four
[Tattuvam] in all [the twenty-three, and pirakiruthi]. The soul is different from these, is eternal,
unproduced, formless, manifold; is not a being which understands anything, but mere arivu,
knowledge. Such is the soul. Including the soul, there are twenty-five Tattuvam. There are three
logical principles, viz: Perception, Inference and Revelation. There is no impurity in the natural
state of kanmam. The knowledge [experience] of pleasure and pain, which belongs to a
succession of births, etc., is the property of [depends upon] the Avattei, condition, which exists
from eternity, and into which putti enters. This is pettam, entanglement of organism [source of
pleasure and pain]. The pleasure and pain, which arise from that developed organism that is
free from ignorance, possesses putti, and understands the nature of pirakiruthi and of purushan,
the soul, belong to pirakiruthi, and not to the soul. Modhcam is the resolution of the Three
Kunam. So teaches the Sangkiyan.

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The sentiment of the Samanar. Jainas, is that mutti is the destruction of the spreading
vinei (l) [=kanmam]. They have four logical rules, viz: Perception, Inference, Revelation
and Similitude. Arukan (@G), the author of the Aruka [Samana-] Sastiram, has existed
from eternity. The soul is entangled and clogged with impurities which have existed from
eternity, such as lust, etc.; is of the size of the body; grows as the body grows; wastes away as
it wastes; and possesses the following six attributes, viz: to exist either without, or with, a body;
either in eternity or in time; either as kunam, property, or the kuni, subject; to be, not to be; to
exist as one, or as many; to be embodied either in stulam or in sukkumam. Pettam (u)
is that in which souls, as atoms [minute beings] pass into eight million four hundred thousand
yoni, matrices, are born, perform the six occupations [viz: husbandry, mechanic arts, writing,
trade and commerce, the arts and sciences, and architecture], and in which they experience
pleasure and pain. There are twenty-four Tattuvam, viz; the twenty-three Attuma-Tattuvam
[sittam not being included], and kunam. Modcham consist in destroying the entangling and
clogging impurities, leading to action, suffering, etc. [which adhere to the soul from eternity],
by practicing the Sastiram given by Arukan, by means of the difficult penances prescribed in
that Sastiram, such a lying on hot stones, etc., and by observing the rules not to kill, etc., and
thus becoming niruttoshan (@G), one freed from organic impurity, like Arukan
himself. Atanmatti-kayam (Gu), the gross body, is temporary, and subject to
pellam, Tanmatti-kayam (Gu), subtle body, is eternal, and involves modcham
[i.e. is fitted for modcham]. Further particulars may be had in Parapaksham.
u @u
One distinctive doctrine of several Schools is, that the removal of the malam constitutes
modhcam [=mutti]. Those who hold this doctrine are polemical [or heterodox] Seivar.
NOTE. These polemical sects are all included in the term Pettavathi, occurring at the
commencement of this stanza. The Pettavathi, as their name implies, hold that all souls are
entangled in pasam, or malam. The most prominent of these polemics are the Isura-samyavathi,
who are first named. They claim an equality with Sivan in their final state, mutti. Hence their
name.
The Isura-samyavathi (u) [a sect of Seivar] hold the following notions.
Mutti consists in the destruction of malam. There are three eternal entities, Pathi, Pasu and
Pasam. Souls are manifold, eternal, unproduced, and from eternity [enshrouded in malam].
There are five malam, thirty-six Tattuvam, and six logical rules. When kanmam is eaten
[cancelled], and the malam are matured [ready for removal], then one will obtain the four kinds
of Satti-nipatham, [ See stanza L.] will receive the initiatory and confirmatory sacraments,
will worship Sivan in the prescribed way, will escape from the three malam by means of the
nirvana-tidchei, [ See stanza X.] which purifies the attuva; and, at the dissolution of the body,
will, like God, possess a form filling all space, will be endued with omniscience and
omnipotence, will be able to perform the five divine operations, and will exist as a being distinct
from Sivan. Such are the mutt-aatumakkal (@u), liberated souls.
Other divisions of those who hold that mutti results from the destruction of the malam.
They are the six following.
The School of Eikkiyavathi () hold the doctrines above stated. The points
on which they differ are the following. With souls which are pure from eternity, Sivan will
[when they are brought forth] unite mayei and kanmam; and, when their kanmam is balanced
[its fruit all eaten], he will cause Satti-nipatham to arise, and, appearing in the person of a Guru,
will graciously remove the two malam, mayei and kanmam. Then, as milk mingles with milk,
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and water with water, so the soul will mingle with Sivan. This is the modcham of the
Eikkiyavathi.
Pasupathi (), the author of Sangkirantavatham (0u), hold, in
the main, to the doctrines mentioned above. There are two divisions of Sankirantavatham.
According to one, souls are not enshrouded in malam from eternity. They possess gnanam,
understanding, by means of the combination of the Tattuvam [by means of their bodily organs],
which are both causes and effects. They are entangled in mayei and kanmam by God, and made
to eat [experience] the pains of [successive] births. If veirakkiyam, contempt of the world, be
born in them, then, when the two malam, mayei and kanmam, have gone [been renounced] by
means of the tidchei, God [Sivan] will cause his gnanam to pass over to them, as the sun passes
from one sign to another, and will himself cease to act [in them]. This is the modcham [of this
division] of the system. This [conduct of Sivan] is like that of a man who commits the care of
his family to his son, and becomes a Sanniyasi, Brahman ascetic. He who holds these doctrines,
is, also, called a Piravakesuravathi (l).
NOTE. The term Sangkirantavatham is composed of sangkirantam, the passage of
the sun from one sign of the zodiac to another, and vatham, disputation, discourse. The
application of the term to this polemical sect of Seivar, is explained by the notion here
advanced, that Sivan causes his gnanam, as the sun of wisdom, to pass over to his disciples. In
the application of the term Piravakesuravathi, the same idea is involved, but the figure is
changed. Here, the communication of gnanam, by Isuran, Sivan, to liberated souls, is compared
to the flowing of water. The word is compounded of piravaka, from piravakam, a stream, an
overflowing, Isuran, God, Sivan, and vathi, a polemic. Sivan pours his gnanam upon the soul,
as a flood of waters.
The other division of Sangkirantavatham, is as follows. Isuran, God is subject to no
change. Souls are, from eternity, pure; like an unlighted lamp, the soul shows nothing; but like
a magnet which attracts iron, it causes the body, in its presence, to act. When the body is active,
the Perceptive Organs grasp each its own Rudimental Element [the medium of sensation], just
as the parts of a moving machine perform each of its own office. The Antakaranam will
apprehend each sensation [and thus complete the act of perception]. Were the Antakaranam
removed, the Perceptive Organs would enjoy no fruit [would perceive nothing.] When pirana-
vayu is resolved [destroyed], the body will cease to act. When the malam in which the soul has
been previously enshrouded, are removed by tidchei, then, as the face is transferred to the
mirror, so the gnanam of Sivan will be transferred to the soul. Then the soul, as wood thrown
into the fire becomes salt, will become Sivan; pasu-karanam, the natural powers of the soul,
will change [pass away] and Siva-karanam will operate in it; and, becoming possessed of
universal understanding, it will lose all consciousness of I and mine. This is the modcham
of [this division of] the Sangkirantavathi.
The Makavirathi (l), Great Hermits, have the following creed. Souls are,
from eternity, united with three malam. In their embodied state, even, they are destitute of
Kiriya-Satti, and are united with Gnana-Satti only. Sivan possesses both Gnana-Satti and
Kiriya-Satti. By removing the three malam, at the proper time, by tidchei, and by cherishing
great desire, and acting according as the excellent Sastiram requires, they will, at the
dissolution of their bodies, remain in possession of only Gnana-Satti. This is the modhcam of
the Makavirathi.
The Kapalikan (G) holds, like the Makavirathi, that modcham and pettam
are correlatives [balance each other]. It is asserted by the Ruttirar, and others of this School,
that the three Sastiram, viz: Pasupatham (u), Makaviratham (lu), and
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Kapalikam (u) [the works, or doctrines, of the last three sects of Seivar named
above], are limited to the Attuma-Tattuvam and the Vittiya-Tattuvam.
Again, the Avikaravathi (l) maintain the following views. As a lamp, in
a vessel with holes, shines through those holes, so the attuma-gnanam, understanding of the
soul, shines through the Perceptive Organs. Without the agency of God, the soul itself sends
forth the Perceptive Organs to the objects of sense, and takes cognizance of them. This state of
the soul is pettam. Mutti is as follows. Before anava-malam is ready to be removed, the soul
obtains, by the grace of God, the lamp of wisdom that the darkness of anava-malam may
disperse. J ust as one takes a lamp in his hand in order to get something in a dark room, and just
as the thirsty and weary traveler desires, and goes and obtains, water and shade, though they
are without emotion; so the soul, distressed by the sorrows of successive births, will itself go
and obtain Sivan who has no emotion, and will be at Sivans feet free from sorrow. This is the
modcham of the Avikaravathi.
These seven, the Siva-samyavathi, the Eikkiyavathi, the Pasupathi, the
Sangkirantavathi, the Makavirathi, the Kapalikan and the Avikaravathi, all hold that mutti is
the removal of the malam.
The Kanmayoki (Gu) maintain the following doctrines. When one has
finished the hard services of yokam, has purified the Nadi, and, by means of piranayamam,
which consists in the exhaling, inhaling, and suppressing, of the breath, according to rule, has
established motionless, in sulimunei-nadi, the Ten Vital Airs which are resolved, very subtle,
into idei, and pingkalei, then this body will become a very hard body, and will never perish.
This, the Kanmayoki assert, is modcham this is their mutti, liberation!
There are four classes of Vethantists, viz: the Patkariyan (_[G) [the School
of Patkariyan], the Mayavathi (), the Sattappiramavathi (Ll), and
the Kiridappiramavathi ([Ll). The last three of these maintain that vivekam
(lu), discrimination [the power of distinguishing reality from illusion], is mutti; the
other holds that modcham is obtained by vivekam.
The Mayavathi hold that the universe is developed, and is resolved into Mayei, just as
silver appears in the pearl-oyster shell [all is illusion]. This Mayei is not, like Piramam,
sattiyam (u), truth [a reality]; nor is it, like a hares horn, akattiyam (u),
necessity [or a term used by necessity]. Piramam only is sattiyam; but everything visible is
asattiyam (u), untruth [illusion]. To understand [distinguish] this peculiar form
[essential nature] of Piramam, by means of Vethanta-gnanam, and that the soul itself is
Piramam, is modcham.
The Sattappiramavathi teach that Para-Piramam is the cause [material, as well as
efficient] of all things. When this is understood, everything will be satta-sorupam
(@u), of the nature of sound. The world, which is asuttam (u), impurity,
to the soul, is a vikaram (lu), mere altered state, of that Piramam. Everything which
exists, both perishable and imperishable, is mere sattam, sound. To distinguish, clearly, that
this Pirama-sorupam, Piramams essential form [or nature], is modhcam.
The Kiridappiramavathi hold the following notions. I am Piramam. I have never
existed as one, alone; but have stood, without regard to time, in various ways with the many
changeful beings that have sprung from me. All the various existing things are temporary. I am
that existence which is eternal. To know this, is modcham.
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These three systems are mentioned by Vethaviyasan (lG) [the compiler of
the Vetham].
The logical rules of the Vethantists are six, viz: Perception, Inference, Revelation,
Similitude, Implication and Negation.
The Pouranikar (l[), Puranists, who follow the Puranam
(Qu), have the following creed. They hold to eight logical rules, viz: the six just named,
and Sampavam (uu) [=Unmei], Essential Property, and Eithikam, Tradition. The
Puranam teach the rites and ceremonies of the Vetham; they set forth in order the doctrines of
the following systems, viz: the Sangkiya-Pathagnchalam (0@u), system of
Pathagnchali (@); the Pagncharattiram (@u) [the Sastiram of a class of
Vaishnavas]; the Pasupatham (u); the Seivam (u) [a division of Saivas]. They
also give account of the creation and destruction of the universe, and genealogical histories of
gods, men, etc. Modcham consists in knowing that the ancient historical work is the
Makaparatham (u), Mahabharata; that the Puranam are the Eighteen; that the
Twenty-five Tattuvam are Purada-Tattuvam; that the Twenty-six Tattuvam are Ruttira-
Tattuvam; that the Twenty-seven Tattuvam are Siva-Tattuvam; and in discriminating [in clearly
understanding] the things which they involve. Hence they say that vivekam, discrimination, is
mutti.
The Patkariyan and Pagncharattiri [Vaishnava sects] both maintain that the destruction
[resolution] of the developed soul, is mutti.
The tenets of the Patkariyan are as follows. The whole collection of spiritual and
corporeal beings, such as the celestials, human beings, beasts, birds, trees, etc., constitute the
diversified form of Piramam. This Piramam is the form of wisdom and happiness, is new [ever
changing in new developments], is eternal, and all-comprehensive. This [Piramam] is Isuran,
God. Not to know that this diversified form of Piramam is the world, is sananam, birth [the
cause of the succession of births]. This Piramam only is sattiyam, truth. The world of spiritual
and embodied beings will, at the time of destruction, be resolved into Piramam. Modcham
consists in the souls understanding, by means of Vethanta-gnanam, Piramam as thus describe,
and in existing in this Piramam.
The Pagncharattiri hold to the Twenty-five Tattuvam. One of these, vayu-tevar
([), is called Para-Tattuvam (u). From this arise the following four, for
the purpose of creating the world, viz: Kiruttinan (@LG), Arjuna; Aniruttan
(@G), the Invincible; Makattuvasan (G); Roukineyan
(G). By these four persons, the whole universe of spiritual and embodied
beings is created. Their modcham is like that of the Patkariyan. They both hold that the
destruction of the soul [as individualized] is mutti.
The Vamavathi (), Payiravathi (l), and others, hold that sitti is
mutti. They act on the principle that to worship Satti according to the sitti-tattuvam
(u), rule of sitti, and to accomplish the eight sitti, is the chief thing. The eight
sitti are the following, viz: anima, makima, karima, lakuma, piratti, pirakamiyam, isattuvam,
vasittuvam. Anima is that power by which, when one wills his body to be small, it will become
less than the fraction of an atom. Makima is that by which, when one wishes it, his bodily form
will become as large as Maka-Meru. Karima is that by which one becomes so heavy and fixed,
that he can neither be shaken nor lifted, though Indras elephant, and others, come and attempt
to move him. Lakuma is that by which the body may become so light, that it will pass, as quick
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46

as thought, without being touched by mud or water, and without experiencing any obstacle, to
any place which one may think of in the fourteen worlds. Piratti is that by which, when one
thinks that he should have the pleasures of Brahma, and other gods, he has them. Pirakamiyam
is that which one may have intercourse with many hundred thousand women separately in a
single kanam (u) [=four minutes]. Isattuvam is that by which one, at will, controls Brahma
and the other gods. Vasittuvam is that magical power by which its possessor can bring all other
souls under his control, and can make this world as teva-lokam, the world of the gods, and teva-
lokam as this world. These eight sitti constitute modcham. They are the mutti of the Vamavathi
and Payiravathi.

The Veiseshikar and the Niyayavathi hold that mutti is pashanam (u), being
stationary [i.e. becoming as a stone, insensible].
According to the Veiseshikar, there are seven classes of principal things to be
considered, viz: tiraviyam (lu); kunam; kanmam; samaniyam (|u);
samavayam (u); visesham (lu); apavam (u).
Tiraviyam includes the following, viz: the five Elements, as earth, water, fire, air and
ether; kalam, time; tikku (@), the points of the compass; attumam, the soul; and manam,
mind. Of these, the last five are eternal. The first four Elements are both eternal and temporal.
They are eternal in their causal form, which is paramanu (@), the fraction of an atom
[an archetypal form]. As effects, developed forms (kariya-rupam), they are temporal. Kariyam
itself is three fold, viz: sariram, body; Intiriyam, Perceptive Organs; intiriya-vishayam, objects
of sense. Sariram is the kariya-rupam of piruthuvi earth. Our bodies, and others, produce
[possess] the sense of smell. [Piruthuvi is the medium of smell]. Vishayam, objects of sense,
are earthen pots, etc. The body [that part of the body] which is developed from appu, water,
produces the sense of smell in Varuna-lokam, the world of Varunan, the god of water [i.e. in
the world of waters]. Here, the vishayam are the ocean, etc. The sariram developed from teyu,
fire, produces the sense of sight in athitta-lokam, the world of the sun. Here, the vishayam are
these four, viz: poumam (u), tivviyam (Olu), avuttiriyam (Q[u), and
akasam. Poumam is the fire which exists in wood, etc. Tivviyam consists of the heavenly
bodies, etc. Avuttiriyam is the fire in the stomach [which causes hunger]. Akasam is the light
of the atmosphere, as lightning, etc. The sariram developed from vayu, air, produces the sense
of touch, in Vayu-lokam, the world of Vayu, the god of winds. Here, the vishayam is the motion
of trees, etc. Akasam, ether, is different from the other Elements, is the cause of sound, and is
eternal [has no developed form]. Kalam and tikku are different from akasam, and are eternal.
Souls differ from all these, are shapeless, eternal, and manifold. Manam differs from souls, is
the source of understanding, etc., and is eternal.
Kunam, quality, as whiteness, etc., differs from the tiraviyam, and includes twenty-four
particulars, viz: form; solidity or tangibility; flavor; odor; number; measure; separability; unity
or union; inequality; greatness; distance; intelligence; happiness; misery; desire; hatred;
anxiety; heaviness; softness; fluidity; habit; charity; illiberality or parsimony; sound [variety
of sound, musical, etc.]
Kanmam, action [or motion] is five-fold=, viz: lifting, or motion upwards; placing, or
motion downwards; reaching, or motion from one; clenching the hand and drawing in the arm,
or motion towards one; walking.
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Samaniyam [=, pothu, that which is common], differs from the above named,
and is two-fold, viz: pavam, something existing; and apavam, that which has no real existence.
This term is generic, referring to caste, no caste, etc.
Samavayam, relation, is two-fold, viz: sangkiyokam (0u), the temporary
relation [or connection] of things; and samavayam, the eternal relation [or connection] of
things.
Visesham, the essential property of things, differs from the above; and, as it exists in all
the tiraviyam, it must be infinite and perpetual.
Apavam, non-existence, is four-fold. 1. Pirak-apavam (lu), that which was
from eternity, or had a previous existence, but has come to an end. Of this, chel-kalam, past
time, is an example. 2. Pirattuvams-apavam (luu), that which is just
beginning, and which has not come to its end. Future time is an example of this. 3. Anniyonniya-
pavam (G|G|u), the non-existence of one thing, so stated as to declare [or
imply] the existence of another. Thus, there is no earthen pot, but there is cloth; there is no
cloth, but there is an earthen vessel. 4. Attiyanta-pavam (u), to be without
beginning or end. Isuvaran, God, who is without beginning or end, is an example of this.
There are some who hold to the first six of these existences, omitting apavam. By the
union of manam with attumam, one of the particulars above named, gnanam, understanding, is
produced. By means of this gnanam, kanmam, actions, both good and bad, are put forth. By
this kanmam [to meet its demands], bodies and organs are produced. By means of good and
bad actions, either suvarkkam ([u), paradise, or narakam (u), hell, is had. He who
directs all these things, is God. It is by sangkiyokam, temporary relation, that the soul possesses
gnanam, etc. Naturally, it does not possesses these powers. When one comes clearly to
understand the truth of these things, kanmam will cease to exist. By this means, the gnanam
that was produced by the union of manam, will depart, and they [souls] will be as pashanam,
a stone. The Veiseshikar say that this is modcham, and that the Vetham were given by Isuvaran,
God.
The Niyaya-Sastiram teaches as follows. There are sixteen principal things to be
considered, viz: piramanam, rules of evidence [or principles of reasoning]; pirameyam, that
for which proof is sought; samsayam (uu), doubt; pirayosanam (lu),
necessity [final cause]; tittantam, the illustrative example; sittantam (u), the
admitted conclusion; avayavam (u), the members of an argument [parts of a
syllogism]; tarkkam ([u), reasoning; nirnayam ([u), decision; vatham (u),
discussion plea; sotpam (_u), refutation; vithandei (lM), contending for
victory; ettuvapasam (u), plausible, but false, reasons; salam (u), ambiguity;
sathi (), that which may be refuted; nikkirakattanam (u), the losing of the
case [i.e. the state of one vanquished].
The particulars of pirameyam, what is to be proved, are twelve, viz: attumam; soul;
tekam, body; aksham (u), the senses; attam (u), objects of sense; putti, intellect;
manam, disposition; tosham (u), sin; piravirutti (ll@), action; pirettiyapavam
(lu), transmigration; vipakam (lu), pleasure; tukkum (u), pain;
modcham, liberation.
The Veiseshikar hold to two logical rules, Perception and Inference. Some of the
Niyayavathi add, to these two, Revelation; and some add, also, Similitude. The modcham of
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the Niyayavathi is the same as that of the Veiseshikar. They hold that he who directs all these
things, is Isuvaran.
The authors of these two Sastiram are, respectively, Kannathar (M[), and
Ashpathar (Q[).
All the above views of mutti are faulty. All these doctrines may be fully traced in the
Akamam.

LII.
Remark on the Plan of this Work by the Author, and the Topics yet to be
discussed.
In the foregoing fifty stanzas,* [* It will be seen, by reference to the numbers, that there is some
derangement in the text; and the contents of this fifty-second stanza may be by another hand than that of the
original author.] the subjects involved in Pathi, Pasu and Pasam, have been treated in a general
manner; hence, the learned apply to this part of the work, the epithet pothu (), common
[general]. In the fifty stanzas which follow, the before-mentioned Pathi, Pasu and Pasam will
be treated more specifically, and in accordance with the peculiar doctrines of the School to
which the author belongs; therefore, this part receives the appellation of unmei (M),
truth. the topics to be discussed are: the properties of the soul; the nature of the five Avattei
with which the soul has connection; the way in which Sivan stands within, brings the soul into
union with the Organs, and makes it understand its own proper nature; the truth [the real nature]
of the gnanam of Sivan; the three benefits of that Siva-gnanam, viz: Attuma-Terisanam,
Attuma-Sutti, and Attuma-Lapam; the five letters [pagnchakkaram] which are the seat of Arul,
and which form the name [Nama-sivayam] of the Pure One [Sivan]; the state of those who are
in union with that [Arul]. This I will do by the grace of God.

LIII.
The Soul in the Entanglements of its Organism.
The soul is firmly established in the body formed in accordance with its kanmam;
receives, through the Perceptive Organs, its first impression of those objects which approach
so that the soul may eat [or experience] them; perceives them by means of the Antakaranam;
knows them by means of vittei; and thus experiences pleasure and pain. When the divine Arul
thus brings the soul into union with the Organs, and causes it to experience the things which
come through the sense [various events of life], it has no knowledge of the divine Arul, who
thus regulates its experiences, nor of the Organs which are the instruments by which it
experiences these things, nor of the way in which these objects of experience come to it. The
soul is obscured by anavamalam, and, without knowing how it can be said that we are in the
Avattei, which are forms [or organisms] in which the Tattuvam are separated and arranged. The
divine Akamam state that the Athitha- [=Kevala] Avattei, in which all the Tattuvam have left
[the soul], but where anava-malam remains, is the essential pettam, entanglements, of the soul.
The meaning of this is, that the soul takes body in accordance with its kanmam,
experiences pleasure and pain, and passes through the five Avattei; and that the unmei, truth
[essential part], of this, is Kevalam.


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LIV.
Refutation of the Doctrine that the Bodily Organs constitute the Soul.
The Sarvakan ( ) [the follower of Sarvakam, who worships putti as God] asserts that
there is no soul other than body; that the body is the soul. Now, this body is the effect of a
cause, is possessed of various members, is composed of Elements, and, both in the Avattei, and
when dead, is senseless; therefore, body does not constitute the soul. Does the Sarvakan assert
that it is not so, but that the Perceptive Organs constitute the soul in the body? If they are the
soul, then all the five Organs should, at one and the same time, apprehend the five objects of
sense [each one being independent of any other agent]. But, since one of them cannot
understand that which another does, and since we can only apprehend the five objects which
address the Perceptive Organs, one by one, therefore, these organs are not the soul.
The Buddhists and others will say that the Antakaranam constitute the soul. But, since
the four Antakaranam, standing in union with the Perceptive Organs, receive the sensation of,
discriminate, fully understand, and think of, only one object at once; and since what one of
them knows, another does not know; but the soul, associating itself with the four, by their
instrumentality eats the fruit [receives what is gained through the senses] therefore, the
Antakaranam are not the soul.
The Kanmayoki will say that pirana-vayu is the soul. But it has no understanding in the
Avattei, therefore it cannot be the soul.
The soul, which exists in the body that is formed in accordance with the kanmam which
will not depart except it be eaten, is the being that understands by means of the gnanam of
Sivan. It is proved, that this is the soul.
Some sectaries teach that the soul itself understands; that the Tattuvam make known;
and that God gives arivu, understanding. These are next refuted.

LV.
Refutation of other False Views of the Soul.
The Sangkiyar and the Eikkiyavathi say: What need is there, that Sivan should instruct
[the soul]? The soul itself can understand all things. If this be so, then, there is no need of the
Perceptive Organs. The Niyayavathi and Veiseshikar maintain that the soul itself has no arivu,
understanding. If so, then, what possible use can a senseless soul make of the Perceptive
Organs? But do you say that manam and the other Antakaranam give understanding to the
soul? As the Antakaranam are themselves mere matter, they cannot give intelligence to the
soul. Is it said, that the omniscient Sivan does, by means of the Tattuvam, furnish the soul with
the power of understanding? The soul must then be material. But Sivan does not give arivu to
matter; but he causes, by the instrumentality of the Tattuvam, the previously existing arivu of
the soul to shine forth.
It is next shown, that whatever can be understood by the souls native understanding,
is asattu, untruth, and that the soul, by its own power, cannot know Sivan.

LVI.
The Human Understanding is Defective.
If there be a God, why can He not be apprehended by my understanding? Because it is
a truth, that all things which can be grasped by the souls understanding, are transitory [asattu].
If that which can be known by the souls understanding, is asattu, then, cannot Sivam, which is
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sattu, ever be understood by my mind? If the soul could never understand Sivam, then it could
receive no profit by Sivan, If, then, I am capable of understanding Sivan, how can it be said,
that whatever is apprehended by my arivu, is asattu? The souls understanding, which comes
with it from eternity, is impeded by the Perceptive Organs, and can only understand things one
by one; as such, it is an arivu that is connected with pasam, which is that sedam (u), foul
[or darkening] substance that adheres to the discriminating arivu, souls understanding. Sivam
cannot be known by the discriminating power.
The author next shows that, if one inquires whether that which distinguishes asattu as
such, is Siva-gnanam, or pasu-gnanam, or pasa-gnanam, neither of them can understand it.

LVII.
Asattu cannot be understood without the aid of Arul.
Do you ask which [of the three] gnanam it is, that declares asattu to be asattu? The soul
is a being of very small understanding, therefore it, of itself, cannot know anything. Sivan is
perfect and omniscient, therefore he does not discriminate things one by one [as a learner].
Again, the Tattuvam, which are without these [Siva-gnanam and pasu-gnanam], are sedam,
foul matter, therefore, pasa-gnanam [=the intelligence of the Tattuvam] cannot understand.
The soul which is of little understanding, united with its proper Tattuvam, cannot understand
[asattu]. Do you ask, whether the soul, uniting with Arul, can understand it? The soul cannot,
of itself, form a union with Arul, can understand it? The soul cannot, of itself, form a union
with Arul; therefore, it cannot, in that way, understand it. Though the soul cannot secure that
understanding by coming into union either with its Tattuvam or with Arul, will it not possess
this understanding by uniting with both Arul and pasam [the Tattuvam]? As light and darkness
cannot both exist in the same place, so that is also impossible.
Therefore, in the next section it is shown, in answer to the question: What, then, is the
arivu which can understand both sattu and asattu? That the soul, with Arul, as its eye, can see
both.

LVIII.
The Soul Illuminated by Arul.
Pasam, which is asattu, is mere sedam; therefore, it [pasa-gnanam] cannot distinguish
Sivam, which is sattu, as a particular thing, so as to say: This is it. Because Sivam, which is
sattu, is everywhere diffused, it is not necessary that it should so know asattu, the world, as to
pass from one thing to another, distinguishing this and that. The soul is that which, by the aid
of Arul shining upon it, can distinguish this as pasam, and that as Sivam. As the eye, which is
neither light nor darkness, when in darkness, is as the darkness, and, when in light, is as the
light; so the soul, when associated with malam, is as malam; and, when associated with Sivam,
is as Sivam. Therefore the soul, on the ground of its coming into union with Sivam, having
removed the malam with which it was previously associated, receives the appellation of sath-
asattu, both sattu and asattu.
The Nimittakarana-parinamavathi ([) teach that the soul
has no understanding, but that Sivans Arul gives it understanding. It is next fully proved, by
illustrative examples, that the soul does possess understanding.


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LIX.
Illustration of the Souls Understanding.
Do you say that the lamp gives light to the eye, and thus shows objects to it; and that
the eye had previously no light? How can you say that the eye has no light? When the light of
the eye is extinguished, the eye cannot see the things which the lamp shows it by its light. But
how is it, that there is light in the eye? It cannot see anything [when it is dark], excepting what
it sees by the aid of the light of the lamp; therefore, there can be no light in the eye. It is true,
that the light of the eye and the shining of the lamp unite to form vision. But the light of the
eye and the shining of the lamp, do not mean the same thing; therefore, there is light in the eye.
The distinction is as follows. It is the nature of the lamp to show things; but is the nature of the
eye to see them.
Next follows a refutation of the views of certain sectaries respecting the properties of
the soul.

LX.
Further Consideration of the Nature of the Soul.
Do the Kanmayoki say that the soul exists, and understands, only in one part of the
body? Then, the soul is a being confined to one place, has form, is material, is destitute of
understanding in any other place, and is perishable.
Do the Samanar, J ainas, say that the soul just fills the body which is developed from
Mayei, and thus understands? This view is subject to the objections above named. Besides,
according to this view, the soul must be without the three classes of Avattei [cannot vary in
size, to meet their several capacities]; must grow as the body grows, and shrink as the body
shrinks; must be subject to all the phenomena of swelling and shrinking; must be adapted to
understand [the indications of] the five Perceptive Organs, and the five Rudimental Elements,
at one time; and, as the members of the body are lessened, the soul also must become smaller.
Do the Mayavathi say that the soul fills every place, like akasam, ether, and thus
understands? Then, it must be without the power of going and coming [as in births, deaths and
otherwise], and must itself know the thoughts of all souls.
Do the Sangkiyar, the Eikkiyavathi and the Vikaravathi (l) say that it is not
a god which makes the soul understand, but that the soul itself understands? Then, it cannot be
subject to the Avattei, will feel no want of any one to enable it to understand, and needs not to
understand by means of the Tattuvam.
Do the Niyaya-Veiseshikar assert that manam and the other Antakaranam, which
possess the impurity of matter, communicate understanding to the soul? Then, the soul must
itself be the property of impure matter; and, further, the absurdity is involved, that impure
material organs communicate intelligence.
In view of these considerations, the pure Seiva-sittantists (u) do not
hold these doctrines of these impure sectaries. Therefore, when we examine the true ground on
which the soul possesses understanding, we shall find that it is that of proximity, or union [with
Sivan], like the crystal which retains the light [the mirror which reflects the object brought
near].
The account of the soul is ended.
Next follows a view of the properties of the Avattei.

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LXI.
State of the Soul in the Avattei, particularly the Descending Avattei.
The state of the soul, when it is associated with anavamalam, and without any of the
Tattuvam, is turiyathitham. When in turiyam, it possesses one of the Tattuvam, piranavayu. In
sulutti, the soul exists in connection with two Tattuvam, sittam and piranan. In soppanam, the
soul is associated with twenty-two additional Tattuvam, viz: the five Rudimental Elements, the
Five Viral Airs, manam, putti, akangkaram, and the remaining nine of the Ten Vital Airs. In
sakkiram, it comes into union with ten other Tattuvam, viz: the five Perceptive Organs, and the
five Organs of Action. These Avattei are thus to be understood.
NOTE. The author seems to leave life, which is sometimes called ullam, but more
generally purushan, to be understood, as necessarily implied, in each of the last four states.
This understood, the account of the Avattei here given, accords with that of the Tattuva-
Kattalei, pp. 19, 20, above.
Elucidation of the Avattei.
The five Avattei, taken in the reverse order, viz: sakkiram, soppanam, sulutti, turiyam,
turiyathitham, are called Kilal-Avattei, Descending States. The way in which the Tattuvam are
connected with these, severally, is as follows.
1. Sakkira-avattei. In this state, sixteen of the thirty-six Tattuvam which constitute
the conscious and intelligent state of the soul, are removed, viz: the five Elements, six of the
Vittiya-Tattuvam, purushan, life, being excepted, and the five Siva-Tattuvam. There will, then,
remain twenty Primary Tattuvam. To these are to be added fifteen of the Subordinate Tattuvam,
viz: the Five Vital Airs and the Ten Vital Airs. The whole number of Tattuvam in this Avattei
is thirty-five, viz: the five Perceptive Organs, the five Rudimental Elements, the five Organs
of Action, the Five Vital Airs, the Ten Vital Airs, the four Antakaranam, and purushan. The
soul, in union with these Tattuvam, is shrouded in anava-malam. Here the soul, in its seat
between the eye-brows, is so beclouded that, while it sees, it sees not; while it hears, it hears
not; while it eats, it eats not; while it lives, it lives not; and while it gets, it receives not. This
state, in which the soul and its Tattuvam stand torpid, may be compared to a chariot which has
been set in motion, but the motion of which, when the charioteer has forsaken it, and when the
horses hold back, will gradually lessen, and finally cease.
2. Soppana-avattei. This seat of the soul is in the neck. The soul, having left in
sakkiram the five Perceptive Organs and the five Organs of Action, descends to this Avattei
with twenty-five Tattuvam, viz: the five Rudimental Elements, the Five Vital Airs, the four
Antakaranam, the Ten Vital Airs, and purushan. Though the Perceptive Organs are wanting,
yet, what had been felt, or seen, in sakkiram, will in soppanam also be experienced [reflected,
echoed] in putti. This idea [or experience] remaining in putti, may be compared to the state of
iron which has been melted: though it be removed out of the fire in which it has been put, it
still possesses the nature of fire; also to the giddiness which remains in the head of the dancer,
after he has finished the whirling dance; and, also, to the case of a man who has seen an elephant
in a certain place, and who, on returning to that place afterwards, though there were no elephant
there then, would have the thought of an elephant arise in his mind.
3. Sulutti-avattei. This is the seat in the heart, to which the soul, having left in
soppanam the five Rudimental Elements, the Five Vital Airs, three of the Antakaranam, and
nine of the Ten Vital Airs, descends, in union with sittam, pirana-vayu and purushan. Here,
the soul is conscious of what it experienced in soppanam, but is unable to show it [express it].
The reason why it cannot tell its experience, is, that the three Intellectual Organic Faculties
were left in soppanam. This is like the iron which has been melted, and which, though now
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somewhat hardened, retains a red heat. The understanding of the soul, in this state, is like the
eye when the lightning flashes in a very dark night: it cannot distinguish anything clearly.
4. Turiya-avattei. The soul descends to this state, in the navel, in connection with
pirana-vayu and purushan, having left sittam in sulutti. Here, the soul exists without thought,
or any other action than that of pirana-vayu. It is like the iron that was heated, but has lost its
red heat, and is now only a little warm. In this state, the understanding is like the eye in the
deep darkness that exists after a flash of lightning.
5. Turiyathitha-avattei. The soul, having left pirana-vayu in turiyam, descends to
this state, in mulatharam, without purushan, without any understanding, without any kunam,
attribute, and without any mark or sign; and is completely enveloped in anava-malam. Here, it
is like the iron that has become cold. In this state, the understanding is like the eye of a blind
man opened in darkness.

LXII.
The Mattiya-Avattei, and the Melal-Avattei.
When the soul sees how it is, that the thirty-five Tattuvam which were connected with
the Descending Avattei, as above described, unite with all the five Avattei which are associated
in the forehead, the seat of intelligence [and which thus constitute the Mattiya-Avattei
()]; and when it has escaped from the ten Avattei [the Kilal-, and the Mattiya-
Avattei], and stands expecting to put a stop, by the grace of God, to the births [succession of
births] which come in order, in this world of lies, then it will form a union with the Ascending
Avattei, which exist five-fold in that same place. J ust as the soul understands, by means of the
Sutta-Tattuvam, the Kilal-Avattei, and the Avattei in the forehead, so it will understand the
Melal-Avattei, by means of Arul.
Explanation of the Mattiya-Avattei.
When the soul understands how it is, that all the Tattuvam which are resolved and
developed in the five Avattei that have been thus described in order, unite, and operate in
sakkira-avattei alone, and when it gets a vision of the Mattiya-Avattei, it will perceive that the
course is from athitham [=turiyathitham] upwards.
The way in which the soul, while it exists in sakkiram, is subject to athitham, is as
follows. When one has placed a thing in a certain place, and has forgotten where he put it, he
becomes suddenly absorbed in anxiety for the thing, stands motionless, even pirana-vayu
ceasing to move, and takes no notice of anything. Such is athitham in sakkiram.
Turiyam in sakkiram is the state in which pirana-vayu suddenly begins to act.
Sulutti in sakkiram is the state of self-possession; like the man who begins to recollect
where he placed the lost article, and proceeds to look for it.
Soppanam in sakkiram is the state where the soul is in the condition of the man who
has become assured of the place where he put the thing, and who rises up to get it.
Sakkiram in sakkiram is the state represented by that in which the man sees, with his
own eyes, the thing he had missed.
Such are the Mattiya-Avattei.
Explanation of the Melal-Avattei.
When the soul comes to know, by means of the Sutta-Tattuvam, the before mentioned
Kilal-Avattei and Mattiya-Avattei, then the five Melal-Avattei will unite with it. The process of
understanding by means of the Sutta-Tattuvam, is as follows. When the soul understands the
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thirty-five Tattuvam which belong to these Avattei, then gnanam predominates, and kirikei,
action, is lessened; when the soul classifies [refers to their respective Avattei] these [Tattuvam],
then gnanam is diminished, and kirikei is increased; when the soul equally understands and
classifies them, then gnanam and kirikei are equal; when the soul merely classifies them,
without having any knowledge of them, then kirikei only exists; and when the soul barely
knows them, but cannot refer them to their respective Avattei, then it is in possession of gnanam
only. It is the nature of Sutta-Vittei [=Ruttiran, the last of the Siva-Tattuvam] to have gnanam
predominate over kirikei; it is the nature of Isuran [=Mayesuran] to have kirikei predominate
over gnanam; it is the nature of Sathakkiyam to have gnanam and kirikei alike; kirikei merely
characterizes Satti; gnanam merely characterizes Sivam. Such is sakkiram, the highest of this
class. The other four Avattei may be understood in the same way.
Such are the Melal-Avattei.
Next follow an account of the Karana-Avattei (), Radical Avattei,
which are the causes [or sources] of the three classes presented above, Kevalam, Sakalam and
Suttam.

LXIII.
The three Radical Avattei.
The rule of the Kevala-Avattei (), which is called sarvasangkaram
([0u), universal destruction, where anava-malam, abounds, is as follows. Here is
the nature of athitham, from which the Tattuvam have departed, but from which agngnanam,
ignorance, never departs.
The rule of the Sakala-Avattei (), is as follows. In this, the soul wanders
through successive births, from the creation to the universal destruction, revolving through
various matrices, according to its kanmam, and being made to experience the joys of paradise,
or the pains of hell, in accordance with the punniyam and pavam, merit and demerit, which it
has acquired. Here, the soul is in union with kalei, and the rest of the Vittiya-Tattuvam, and
experiences the pleasure and pain which are had by means of the objects of sense.
The nature of the Sutta-Avattei (), which is para-mutti, final liberation,
is as follows. It is the state in which the soul, by means of tiviratara-Satti-nipatham, is no
longer affected by the ignorance of Kevalam, which must pass away, nor by the struggles of
Sakalam; but is, by the aid of the Arul of Sivan, brought into union with the divine feet, and
there exists in attuvitham, unity in duality.
There are others who give a different view of this matter, as follows.
Kevala-Avattei, which is full of mula- [=anava-] malam, is athitham, the anavam of
which never leaves the soul, but in which all the Tattuvam are removed by means of the tidchei,
sacraments.
Sakala-Avattei, which is united with the Vittiya-Tattuvam, is that state in which the
soul, when it has escaped from the enclosure of the bewildering Kevalam, looks up, and, in
Attuma-Terisanam, because it does not see God, nor its own hereditary right, stands admiring
and comparing itself.
Sutta-Avattei is that state which is called sakkiram-athitham; in which the soul escapes
from the embrace of Kevalam, and from the distractions of Sakalam; and, by its hereditary
right, which it now discovers, sees the Gnanam which is always the same, and which stands as
the life of the soul, and plunges into it so as to appear as Gnanam itself.
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In these three stanzas, all the Avattei which belong to the states of pettam and mutti,
have been explained.

LXIV.
How the Soul is made to Understand.
If one of the Perceptive Organs with which the soul is associated, one of the Elements,
the four Antakaranam, the seven Vittiya-Tattuvam which never leave the conscious soul, and
the five Siva-Tattuvam, cooperate, then the soul will have a full perception [apprehension] of
one object. Without these means, the soul, of itself, cannot understand anything; and without
the soul, these Tattuvam, by themselves, cannot operate.
But does the soul form this union with these Tattuvam? Or do the Tattuvam themselves
understand and unite with the soul? This is next to be considered.

LXV.
The Soul must be enlightened by Siva-gnanam.
The soul, which has no understanding of its own, cannot without someone to instruct
it, itself know and unite with those Tattuvam. Nor can those material organs, which have no
understanding of their own, themselves know and unite with the soul. The soul, which is thus
without any understanding of its own, exists in the essential form of the vannam, letters [of the
Sanskrit alphabet], which belong to the Tattuvam. If so, how is it that soul unites with the
Tattuvam, and enjoys the knowledge of things? The soul understands them all, associates with
them, and experiences things, by means of the gnanam of Sivan, who needs not to exercise any
understanding for himself.
Some sectaries teach that it is not necessary, that God should give understanding to the
soul; and that the gnanam of Sivan understands things for the soul. They are confuted in the
following stanza.

LXVI.
Refutation of certain False Doctrines respecting the Soul.
Do ye Vikaravathi (l) say that it is not necessary, that God should make
the soul to understand; but, as the Perceptive Organs take hold of the gnanam of the soul, and
understand their objects, so the soul takes hold of the gnanam of the incomparable Sivan, as its
instrument, and thus understands all things? Then, the soul which understands by grasping
[Siva-gnanam], becomes itself God.
Do the Sangkirantavathi (0) say that the great gnanam of Sivan passes
over into the soul, as the sun passes from one zodiacal sign to another, and, taking the place of
the soul, understands for it? This is like the saying that, when a man is hungry, his appetite is
satisfied by another mans eating.
There are some who say, instead of using the expression that the Perceptive Organs
take hold of the gnanam of the soul, etc., that the idea is that the soul understands the objects
of sense by means of the Perceptive Organs.


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LXVII.
The True Way in which the Soul Understands and Experiences things.
As men, when the sun has dispersed the great darkness, see, by its presence, all things
which they had thought of in the night, and pursue their respective labors; just so, when the
influence of malam has left every part, souls by the Arul which shines upon them rejoicing,
will understand and enjoy. As before stated, the fact that souls, while they are enjoying the
understanding they thus possess, are not aware that, except by Arul, they could not experience
anything, and suppose that it is by their own powers that they understand and enjoy, is like the
case of men at work, who consider not [do not stop to think] that it is by the light of the sun
that they are enabled to see, and to manage their business.
This doctrine will be further illustrated in the next stanza.

LXVIII.
Explanation of the Souls Understanding continued.
The Perceptive Organs and the Antakaranam understand by the agency of the soul.
Though they thus effect the understanding of things by the soul, yet they have not the
knowledge to say: Is it not by the soul that we understand? J ust so, while the soul is knowing
and enjoying all things by the gnanam of Sivan, it has no knowledge which enables it to say:
Is it not by the gnanam of Sivam that we understand? Therefore, because the soul itself cannot
know and experience the kanma-malam which it had in ancient times acquired and laid up, he
who knows these things, and who binds the soul to the eating of them, is Sivan himself.
Here ends the explanation of the way in which the soul is made to understand and
experience things.
In the following three stanzas it is shown, that, when the malam are ready for removal,
God will appear as a Guru, in the form of Gnanam, and deliver the soul.

LXIX.
The Illumination of the Soul by Sivan.
If one of those Tattuvam which are adapted to give understanding, be wanting, then,
nothing can be understood by the soul. Can the soul, then, understand all things by means of
those Tattuvam? The soul is unable even to unite with Gnanam, by means of the Tattuvam you
mention. What, then, is necessary to this union? God, who knows when the soul has become
pakkuvan, one prepared for mutti, deliverance, by having completed the courses of sarithei,
kirikei and yokam, pursued in former births, will arise and show Himself in the divine form of
Gnanam [=Arul], and will enable it [the soul] to apprehend the way to unite with the glorious
feet which are adorned with the divine silampu (uQ), resounding ornaments, which
possess [are the symbols of] the words of those who remove the Tattuvam as a thing of no
worth.
Next follows an explanation of the Gnanam which the Guru will make known, when
he removes the Tattuvam.




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LXX.
The Soul brought into Union with Siva-gnanam.
Like the great light of the sun, which combines the splendor of the ancient crystal
[mirror] which naturally reflects many colors, with the essential nature of the colors which
shine in many places; so the pure Gnanam of Sivan is diffused in the world which is the body
of various spirits, and causes attuma-gnanam, the understanding of the soul, and Tattuva-
gnanam, organic intelligence, to shine forth. But how is it that the Guru removes the attuma-
gnanam and the Tattuva-gnanam, and brings the soul into union with Siva-gnanam? As the
mirror at noon reflects none of the surrounding objects, but only the distinct image of the sun;
so the soul, freed from its connection with pasa-gnanam [=Tattuva-gnanam] which is material,
and without any influence of pasu-pasam, the souls organic entanglement, will exist as Pathi,
God, enveloped in Gnanam. The Saiva-Gnanis will say that God graciously unites this Gnanam
with the soul.
The circumstances in which the divine Arul exists in pettam, the state of the souls
entanglement, and the way in which it will exist when the Guru brings the soul to receive it,
are next explained.

LXXI.
Respecting Aruls Connection with Souls.
How is it that, at the time when souls are sunk in anava-malam, Arul [Tirothana-Satti]
exists as the essential nature of Mayei [as developed in the human organism, as tanu, karanam,
puvanam and pokam], Maka-Mayei [=tiradchi],* [* See stanza XXXIII.] and the punniyam and
pavam [=kanmam] which are not ready to be cancelled, and as associated with the soul in the
mayakkam ( ), ignorance and confusion, in which she causes it to experience the fruits of its
kanmam? Arul will exist as agngnanam, the effect of anava-malam; and, unseen by the soul,
will enshroud [the soul in this agngnanam], so that it will not apprehend the nature of these
Mayei, etc., which constitute its probationary body, nor the nature of that which actuates them,
nor the suffering of births, nor the nature of the soul which is subject to them, nor the modcham
which it will inherit. What, then, is the relation of Arul [to the soul], while the Guru
communicates grace to the soul that is filled with desire to know the nature of these Mayei,
Maka-Mayei and punniyam and pavam? She will stand as light, and will show the nature of the
malam [=anavam], Mayei, etc., and deliver it [the soul] from them; and, while these remain
unseen by the soul as long as its body exists, because of the influence of pirarattam, the fruit
of its kanmam now being eaten, she will nowhere be hid [will constantly shine upon the soul].
These three constitute the vaymei (), truth [the prerogatives] of Gnanam
[=Arul].
Next is explained the fruit of the Gnanam before mentioned.

LXXII.
The Illumination of the Soul.
The fruit of Gnanam is three-fold, viz: Attuma-Terisanam, a vision of the soul; Attuma-
Sutti, the purifying of the soul so that it ceases to ascribe its attainments to itself, and recognizes
Sivans agency; Attuma-Lapam, the profit which the purified soul receives.
Attuma-Terisanam consists in the souls discovery of Gnanam, when pasam, its organic
entanglement, has been removed.
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Attuma-Sutti consists in the souls union with this Gnanam, and in its renunciation of
its own ichchei, desire [will], its own gnanam, understanding, and its own kirikei, action.
Attuma-Lapam consists in the souls obtaining, by means of that Gnanam, Siva-Rupam,
which is pure, and in being merged in it [so as to form attuvitham].
The next four stanzas are devoted to the explanation of Attuma-Terisanam.

LXXIII.
Exposition of Attuma-Terisanam.
Though the soul is incapable of understanding anything by its own unaided gnanam,
yet by the Gnanam of Sivan it will experience every object of sense, in order, as if it were
receiving all its knowledge and experience by its own gnanam. The way in which one
understands by attuma-gnanam, is as follows. If one understands that gnanam, by means of the
Gnanam [=Siva-gnanam] which is life to him [to his understanding], he will, in the same
position, understand himself. But is he able to see himself? While he stands in that Gnanam,
he can see himself.
This teaches that Gnanam is to be understood by gnanam, and that the soul is to be
understood as in the place of Gnanam.
The next stanza shows how this Gnanam is revealed to the soul, and how the soul
becomes pure; and that Gneyam will appear to the soul, when it stands humble.

LXXIV.
Manifestation of God to the Soul.
When the soul attempts to understand the truth of the Tattuvam, so as to secure their
removal, and when it thrusts itself in among the Tattuvam, and is studying into their meaning,
then that which appears as a firm reality, is the refulgent Gnanam. When the soul thus leaves
its own way of understanding, and stands as that Gnanam itself, it will become ninmalan
(GG), one freed from malam. When it thus stands as the Gnanam which no longer
separates from the soul the agency of God in the process of understanding, then Gneyam, the
source of that Gnanam, will be revealed.
Respecting those who ask, whether there is any Gneyam except the Gnanam which thus
shows things to the soul, proofs are adduced, in the next stanza, to show that Gneyam is before
[the source of] Gnanam.

LXXV.
The Existence of Gneyam, the Source of Wisdom.
That Gneyam exists as the source of Gnanam, which is associated with it, but distinct
from it, is proved by these considerations, viz: that Gnanam is the Arul of Sivan, and that
Gnanam cannot exist without Gneyam, any more than sun-light can exist without the sun.
Sivam, which has not connection with the malam, is the Gneyam which is the source of
Gnanam. The Gnanam that shines in it is its Satti.
The next stanza establishes the proper form of this Satti, shows her inseparable union
with Sivam, and the benefits which are had by her.

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LXXVI.
Respecting Siva-Satti, and her Prerogatives.
Satti is herself unentangled in malam, and is the effulgence of Gnanam. Is she not, then,
an independent existence? Satti does not exist without Sivam, as an eternal entity. But may not
Sivam exist independent [of Satti]? If so, what is the use of Satti? As the light, which disperses
the darkness which everywhere exists, and reveals the sun which is its source; so Arul, the same
as Gnana-Satti, disperses the malam which exists from eternity, bewildering [the soul], shows
Sivan, who is the source from which she springs, and causes the soul to love him, and to unite
with the divine feet.
Here ends Attuma-Terisanam, which is also called Gnana-Terisanam.
The four following stanzas treat of the state of souls which have completed Attuma-
Terisanam, and exist unaffected by their malam. The first of the four stanzas confutes the Siva-
samavathi (), who hold that mutt-attumakkal (@u), liberated
souls, are, like Sivan himself, capable of performing the five divine operations.

LXXVII.
Respecting Liberated Souls.
It is not good to say that, just as the impious man, who is possessed of the devil, and is
controlled by him, acts as the devil himself, so the soul, because it is associated with the
Gnanam of Sivan who knows all things, must know all things, and thus be able to perform the
five divine operations, as God Himself.
What then is the state of the liberated souls? The author next shows that they are capable
of participating in the happiness of Sivan, but are not qualified to perform the five divine
operations.

LXXVIII.
God Operating in the Liberated Soul.
In the case of a man who is blind, dumb and crippled, when the devil takes possession
of him, and causes all those members to operate, has the man himself become able to see, to
speak, and to walk? J ust so, the Gnanam which is associated with the soul, will make it
understand the god that is in the man; and this Sivan will, by means of the divine forms which
he assumes, perform the five operations which are his customary works.
In the next stanza, the author explains the condition of the liberated souls yet in the
body, and the benefits which they will experience while in this state.

LXXIX.
Further View of the Liberated Soul.
When one becomes established in the way in which his Guru has taught him, according
to this Sastiram; when he sees [correctly understands], by the eye of Arul, the desire, the
understanding and the action which airs by means of the Vittiya-Tattuvam that are united [with
the soul] as the means of removing anava-malam; and when he sees his own nature, which he
learns by the aid of these Tattuvam, and, also, the nature of the malam which are eternally
united with him when he thus discovers and renounces all these, then, the desire,
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understanding and action, here mentioned, will cease to cleave to him; the nature of the souls
understanding will be changed, and he will stand firm in Arul, and the great Omnipresent
Gneyam will be revealed.
Do the Eikkiyavathi and the Sivattuvithi say that those who obtain gnanam will become
Sivan, and that there can be no manifestation different from this [i.e. Sivan cannot be seen as a
being distinct from the soul]? They are answered in the next stanza.

LXXX.
The Condition of Souls in union with God.
Every soul which becomes united with that Gnanam will become a sivam; and in that
condition will have the further advantage of knowing Sivan. The reason for this is as follows.
Formerly, they were united with kanmam and the other malam, and consequently were deluded,
and considered their bodies as themselves. On this account, they neither knew themselves, nor
Sivan who is their life. But after they have received the Gnanam which is hard to be obtained,
if they do not, by means of that Gnanam, see themselves and Sivan, so as to enter into Sivans
enjoyment, then they do not yet understand that Gnanam which unites them to the glorious feet
of Sivan, to whom all souls are as servants; and because they do not fully understand that
Gnanam which they must know, they are not yet united with the divine feet of Sivan.
It is next shown how the soul is completely enveloped in Gneyam.

LXXXI.
The Condition of the Soul when Freed from the Tattuvam.
When the soul ceases to be united with the many-faced Sakala-Avattei, which combines
the thirty-six expansive Tattuvam, and when the Tattuvam have thus lost their hold, then, the
ignorance of the Athitha-Avattei, which are also called Kevala-Avattei, and are full of anava-
malam which destroys all understanding, will not prevail over the soul. In order that such
sleepiness and carelessness may not again come over the soul; it is closely united with the
superior Gnana-Satti, by whom it is now illuminated, and in whom it has a firm footing. When
this work of Gnana-Satti is accomplished, and the operation of the souls own nature ceases, it
then attains to a union with Para-Satti; and then Sivans Proper Form, the form of the highest
happiness, which is above that of Para-Satti, will be revealed. Now, the soul becomes so
intimately united with Sivan, that they constitute attuvitham, a unity in duality; and thus it rests
in him, as does the air in space, and as the Pittar (l[) [the deified manes of the progenitors
of mankind, inhabiting the ethereal regions], and as salt dissolved in water. This state is called
sakkira-athitham.
Must the Tattuvam be removed by means of Gnanam? Will they not resolve
themselves? The answer is given in the next stanza.

LXXXII.
The Way in which the Tattuvam are Resolved.
The Tatuvam cannot resolve themselves, because they are gross matter. Do you say
that, when the soul understands the way to resolve them, then they will be resolved? While
thou [the soul] understands the process of resolution, and art pursuing it, so long must thy own
desire, understanding and action exist, and, consequently, during that time, the Tattuvam
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cannot be resolved. But dost thou say that thou thyself wilt be resolved, as all the Tattuvam are
resolved? Then, thine own understanding itself must perish. What, then, is the way to resolve
the Tattuvam, and to discover Sivan? Unless thou art resolved into that Gnanam which shine
upon thee, so that thy own nature ceases to live, and those Tattuvam quit thee as something
foreign to thyself, and thou stands only as that Gnanam, that Sivam will not be revealed.
The next stanza shows the way in which the instruction of the soul is effected, and that,
unless that instruction be had, Gneyam cannot be attained.

LXXXIII.
The Condition in which the Soul embraces Sivan.
When all those Organs which go out and unite with the objects of sense, give
understanding to the soul, then, that understanding which discriminates individually those
objects, will become the function of the soul itself. But when all those Tattuvam stand in
sakkiram, then the soul, without touching those Tattuvam which render it intelligent, will unite
with Arul, and its own understanding will die away like a lamp at noon. If this takes place, then
the soul will obtain Sivan in the character of Gneyam [the source of Gnanam]. When the soul
obtains that Sivan, then it can escape from births which have stupefied and darkened it.
The means of obtaining the above-mentioned Sivan are enumerated in the next stanza.

LXXXIV.
The Way in which the Soul becomes a Sivam.
There are four principal steps to be taken, in order to secure a union with Sivan. 1.
Hearing with desire [cordial reception of] the instruction in gnanam which is given by the Guru,
on the ground of the persons having completed, in former births, the first three stages of
religious life, called sarithei, kirikei and yokam. 2. Meditation on the meaning of what has been
received from the Guru. 3. Getting a clear understanding of what has thus been considered. 4.
Becoming established in nittei (L) [entire abstraction from all objects of sense, and being
absorbed in meditation on Sivan], by which the soul becomes united with Sivan, as Sivan was,
in eternity, united with the soul, and thus becomes a sivam. Those who are established in this
course, are in the way of obtaining mutti. These four steps, of hearing, meditation, clearly
understanding, and abstraction, are the four stages in gnana-patham, the last of the four
religious stages. They are as follows.
1. Sarithei in gnanam. When the revealed doctrines of the three eternal entities, are
heard by those who have arrived at this stage, as explained by the Guru, their ear and other
Organs will incline to the instruction, just as water tends to the valley below. Here, the
instruction is not only heard, but understood. Hence the stage includes both ninmala-sakkiram
and ninmala-soppanam. Those who die at the close of this stage, will enjoy salokam.
2. Kirikei in gnanam. The business of those who are in this stage of gnana-patham, is
to understand, and continually reflect upon, the proper forms, the natures, and the functions, of
the three eternal entities, which are graciously made known by the Guru. Because this
employment is wholly mental and spiritual, this stage is denominated ninmala-sulutti. Those
who die at the close of this stage, will enjoy samipam.
3. Yokam in gnanam. It is the privilege of those in this stage of gnana-patham, to obtain,
by the gracious look of the Guru, a clear understanding of these three particulars, viz: of the
truth of pasam which obscures the soul, of the proper form of the soul which is thus obscured
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and identified with pasam, and of God who stands as the life of the soul. Then, by the eye of
Arul, the soul will remove pasam, and become associated with that Arul. Because the soul is
freed from pasam, and is in union with Gnana-Satti [=Arul], this stage is called ninmala-
turiyam. Those who die at the close of this stage, will enjoy sarupam.
4. Gnanam in gnanam. Here the soul, now in the form of Gnanam, sees, by means of
this Gnanam, Gneyam, the source of Gnanam. Then Gnanam slipping off, the soul sinks into
[becomes united with] Gneyam, so that God and the soul cease to be two [form a unity in
duality]. Now, the soul is filled with joy; is no longer subject to the relations of direction in
space, of country, of time, of color, of form, or of name; is indescribable by words; and has the
power of intuitively apprehending all things, without the necessity of discriminating
individuals. Because this stage is gnanathitham, a state transcending gnanam, it is called
ninmala-athitham. He who has attained to such a state of nittei, entire abstraction from all
developed things and absorbing union with God, will enjoy sayuchchiyam, which is para-
modcham, final liberation [the highest heaven].
The next stanza shows that Sivan cannot be known either by pasa-gnanam or pasu-
gnanam, but only by Siva-gnanam; and, also, exhibits the proper form of nittei which is attained
to in this stage of gnanam.

LXXXV.
How Sivan may be Seen and Approached.
The soul cannot know Sivan either by pasa-gnanam, which is the result of the
Perceptive Organs, or, when these Organs are removed, by pasu-gnanam, which prompts one
to say: I am Piramam. When the soul, by the grace of God, has removed both pasa-gnanam
and pasu-gnanam, then it unites with the [Siva-] gnanam which is now imparted to it, and is
illuminated; and, by means of this [Gnanam] in which it stands, it renounces that limited
understanding which came with it from eternity, and exists only in Siva-gnanam, so that the
trials [experience] of the world can no longer exist. The soul is now, with great love, united
with Sivam, which is superior to that Gnanam. To exist in this state, is the before mentioned
gnana-nittei. This is the state of those who possess tiviratara-Satti-nipatham.
The author next explains the state of those who have come into the possession of tivira-
Satti-nipatham, but who cannot reach the last mentioned stage.

LXXXVI.
The Attainment of Gnana-nittei.
If it be difficult to attain to this nittei, in the way above mentioned, then, the soul must
first know the truth [real nature] of these Tattuvam by which it is enabled to understand things
successively, so as to say: This is it, etc.; and the truth of itself, which thus understands and
experiences things by means of the Tattuvam; and must have a footing in Siva-gnanam, and be
aware of the way in which it say that it cannot do anything without Sivan. Having first
understood these things, the soul must overcome, in the orderly way, by means of the mental
operations of hearing, reflection, etc., the darkness and uncertainty in which it has been held,
must be established in gnanam, and earnestly seek for Sivan as its chief good. Then it will
succeed, in order, to that nittei [gnana-nittei] which is mentioned above.
In answer to the inquiry of the disciple: Shall I meditate [on Sivan] as thou hast before
directed? The author next shows that it is not proper thus to meditate.

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LXXXVIII.
Respecting the Disciples Meditation on Sivan.
If thou wouldest meditate on that Sivan, thou wilt need the Antakaranam for such
meditation. But Sivan, who is beyond the reach of these Intellectual Organic Faculties, cannot
be apprehended by their agency; therefore, such meditation will be of no use to thee. Dost thou
say: I will meditate without those Organs? But for those Organs, malam would obscure the
soul; and then how couldest thou meditate? Dost thou say: I will meditate as if he were one
who cannot be apprehended by meditations? But how could thy understanding live in a state
which involves this pavapavam (u), both existence and non-existence [both
meditating and not meditating]? Therefore, he [Sivan] cannot be reached by thine own
understanding, which thus perceives and discriminates. Those who are united with the Arul of
Sivan, who holds us his servants, have no need of this pavapavam.

LXXXVIII.
On the Nature of the Union between the Soul and God.
The Mayavathi [a class of Vethantists] hold as follows. J ust as the atmosphere may
exist in two conditions, by means of a portion being enclosed in an earthen pot, and just as the
moon may appear as many, by being reflected in several pots of water; so Para-Piramam, the
Supreme Brahm, who fills all space, may appear. Thus it [a portion of Piramam] may possess
Sivam all through the corporeal entanglements, which are the effects of Mayei, and in this way
exist in pettam, the state of an embodied being. And as, when the earthen pot is broken, the air
in it and the atmosphere again become one, and as, when the water-pots are gone, the reflected
images disappear, and the moon exists again as one nature; so sivan (G), the life [soul],
becomes Piramam, when the bodily entanglements are removed by worshipping the great ones,
and receiving instruction in the Siravanam (u), one of the Upanidatham (u),
Upanishads. This state of absorptions is mutti.
Now, it is impossible for that which exists in absolute unity, to be entangled in the forms
of Mayei, to experience pleasure and pain, to worship the great ones, and to study and practice
the Upanidatham, for the purpose of removing such entanglements. Besides, thought one
obtain the pleasure of sayuchchiyam, and obtain modcham, yet [according to the Mayavathi]
even then he may experience a course of births. Therefore, the doctrine of the Mayavathi
[which is pantheism] is false.
The Sivattuvithi teach as follows, on this point. As many sparks and smoke are evolved
from fire, so Sivan, who is eternal, separates, and develops from himself, Mayei and Ma-Mayei,
which are, respectively, the Instrumental Cause and the material [and Obscuring] Satti, and,
also, souls. By means of Mayei, he creates the world; and exists and sports in all the eight
million and four hundred thousand matrices, which are various, both moveable and stationary.
This is pettam. Afterwards, when the fruit of kanmam is eaten, and Satti-nipatham is enjoyed,
the disciple obtains Sat-Kuru, and receives sampavi-tidchei (ul L), and, by that
Gurus instruction, he learns that the whole world is a development of Sivam, and discerns that,
so far as he receives [instruction, etc.], there is no difference between him who receives and
him who gives. And to understand that the soul is Sivan, and Sivan the soul, that there is a
difference, and yet no difference, between them this is modhcam.
This doctrine of the Sivattuvithi cannot be received, for the following reasons. Mayei,
which is asattu, not spirit, cannot be developed from Sivan, who is sattu, spirit; if souls are
developed from Sivan, who is sattu, spirit; if souls are developed from Sivan, they will perish
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as material forms, like earthen vessels; and if one can discover no difference between him who
receives and him who gives [instruction, etc.], then there will be no advantage in obtaining a
Guru, nor in the modcham secured by him.
The Eikkiyavathi hold the following view. In eternity, Sivan and the soul were two
distinct entities; but in mutti, the liberation of the soul from its corporeal entanglements, they
become one, just as water, milk in milk, and the liberation of the soul from its corporeal
entanglements, they become one, just as water mixed in water, milk in milk, and ghee in ghee.
Now Eikkiyavatham, the doctrine of the Eikkiyavathi, is not true; for, according to it,
one of the two eternal entities must perish when they become one, which is a contradiction.
The Pethavathi () hold that Sivan and the soul are, in modcham, distinct
beings. If so, there could be no such thing as sayuchchiyam, state of union with God, nor could
the soul obtain Sivan. Therefore, Pethavatham (u) is not true.
The Sangkirantavathi (0) hold that, as iron placed in fire becomes fire,
so the soul, on uniting with Sivan, becomes Sivan. Now, the soul does not become Sivan; for
then it must perform the five divine operations, just as does the supremacy [godhead] of Sivan,
who is its life. If the soul, also, performs the five divine operations, then, the supremacy of
Sivan, who is God, must vacillate [sometimes belonging to the soul, and sometimes to Sivan].
Besides, it is not correct to say that iron, submitted to fire, produces the effects of fire; for, if it
were not for the fire which is in the iron, and burns, the iron could not produce the effects which
fire does. Water, though it be submitted to fire, and be made hot, can neither reduce a thing to
ashes, nor shine, and disperse darkness. Therefore, Sangkirantavatham (0u) is
not correct.
The principle on which the soul unites with Sivan, so as to be one with him, and yet not
lose its individuality, and also enjoys his great pleasure, is as follows. In Kevalam, where all
the Tattuvam have quit the soul, the soul does not go and form a union with anava-malam; nor
does anava-malam come and unite with it; the soul itself does not perish; nor can it see that
malam, and point it out, as this, etc.; nor do the soul and it become one substance; nor do they
exist as separate beings; to it belongs the kunam, property, of darkening the soul; and it is the
nature of the soul to be thus obscured by it. Such is the nature of the union between the soul
and Sivan.
In answer to the question: Will pasam perish, or continue to exist, in sayuchchiyam? It
is shown, in the next stanza that the eternal nature of pasam cannot perish.

LXXXIX.
The Imperishable Nature of Pasam.
If Pasam will perish, then, the Akamam should not say that there are three eternal first
things. And if it will not be destroyed, then, thou must not think of getting gnanam. What then
will perish? There is a destruction of that thin [the development of pasam =malam] which
obscures the soul, so that its understanding cannot apprehend [things aright, or fully]. Except
this, there is no destruction of the eternal essential nature of pasam. The darkness which cannot
exist before the lamp, is not destroyed, nor can it exist before the light; just so, pasam cannot
exist with the soul that is united with Sivan; but of its eternal essential nature there is no
destruction.
The sivan-muttar, liberated souls yet un their bodies, which understand this truth, are
made to experience happiness as before, and to act by thought, word and deed; will they not,
therefore, be subject to births? There will be not births to them, as is shown in the next stanza.
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XC.
Removal of Malam Sagnchitham Destroyed.
Punniyam and pavam, which constitute sagnchitham, the kanmam collected to be eaten,
which is bound up and lies in the six Attuva, and which is the cause of endless births, will,
when brought under the powerful, refining process of gnana-tidchei, speedily perish by the
look of the Guru, just as seeds put into the fire [lose their germinating power]. Piraratta-
kanmam, the kanmam now to be eaten, which is attached to the present body, will be eaten and
finished when the body is gone.
If akamiyam, which has caused the soul [sivan-muttan] to exist in the present body, like
that with which it was before united, and to eat its pirattam, still adheres to the soul to any great
amount, it will disappear, when the soul is delivered, and comes to see, by means of Gnana-
Satti, just as darkness flees when the lamp shines.
The manner in which the Guru examines and renounces sagnchitham-kanmam, is as
follows. Piruthuvi, the Element earth [in the human microcosm], which is the proper form in
which Brahma reigns, occupies a span [twelve angkulam, finger-breadths, below the navel,
including the genitalia]; the Tattuvam appu, water [the form in which Vishnu reigns], occupies
the whole space from piruthuvi upwards as far as pirakiruthi-tattuvam, including the navel; the
Tattuvam teyu, fire [the form in which Ruttiran reigns], extends from piruthuvi to the neck,
which is Isurans [Mayesurans] dominion; the Tattuvam vayu, air [the form in which
Mayesuran reigns], extends from piruthuvi to the dominion of Sathasivan, in the forehead; the
Tattuvam akasam [the proper form in which Sathasivan reigns], extends from piruthuvi to
Satti-tattuvam, the region of tuvatha-santam (u), the twelfth Avattei [twelve
angkulam above the head].
The extent of the thirty-six Tattuvam is as follows. Piruthuvi extends one hundred kodi
( ), ten millions. Each of the Tattuvam form appu to pirakiruthi, is ten-fold more expanded
than piruthuvi. Each of the Tattuvam from purushan to Mayei inclusive, is one hundred-fold
more extensive than pirakiruthi. Each of the Tattuvam from Satti to Ma-Mayei, is one hundred
thousand-fold more extensive than the Tattuvam Sathasivan.
NOTE. This paragraph is a mystical representation of the relative extent of the
Tattuvam, in the miniature universe, man, in language, it would seem, taken from the general
universe, as given by the Puranists. The unit in the human microcosm, is usually an angukalm,
which is about three-fourths of an inch. These numbers are here given for the use of the Guru
and his disciples, when engaged in the tidchei, and in all those meditations which involve the
study of the Tattuvam, especially as they are arranged under the five Kalei.
The Guru meditates on nivirti, and the rest of the five Kalei, which embrace the
mantiram, the patham, the vannam and the Tattuvam, in which are diffused, one after another,
the above mentioned five Elements and Tattuvam;* [* See note at the end of this Article] thinking,
as one with Sivan, he holds in himself the Attuva, the kanmam which are accumulated in the
Attuva, and the soul; and, by means of the fire of gnanam, with which he is filled, he burns up
the punniyam and pavam of the soul, which are accumulated in the Attuva, examines and
refines the Attuva, establishes the soul in the form of Sutta-Mayei, removes by means of gnana-
tidchei, the power of anava-malam, which obscures the souls understanding, and considers the
soul, now at the feet of Sivan, as one delivered from malam, just as the moon is rescued from
Raku [the eclipsing dragon]. He fixes the disciples attention on such subjects as he himself
points out to him; instructs him, according to prescribed rules, in the disciples body,
possessions and life, and causes him to say: These, as long as the body lasts, are not mine, but
the Gurus, and, also, to pronounce the religious formulas. By this gnana-tidchei, sangnchitha-
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kanmam is remove, so that it is no longer a cause of births to the soul, just as seed exposed to
fire [which loses its germinating power].
The author next shows how, by means of the pagnchakkaram, piraratta-kanmam is
disposed of, so as no longer to distress the soul, and how akamiyam is prevented from
accumulating.

XCI.
The Removal of Pirattam and Akamiyam.
When the Guru has removed, by means of gnana-tidchei, the entanglements [the three
malam], and established the disciple in the truth, the disciples pirarattam will still trouble him;
just as an arrow, which misses the mark, will continue to move till it reaches the ground; and
as the potters wheel continues to whirl, even after he has ceased to act on it. While the body,
which is formed of the Elements, remains, pirarattam will remain, just as the scent of
assafoetida remains in the vessel from which the offensive drug has been removed. The disciple
will still be conscious of his own acts, and of what he perceives in others; and from his
consciousness of I, and mine, akamiyam will arise.
Why, then, does not Guru remove this remnant of pirarattam, since he has removed
sagnchitham, which is much greater? It remains for the purpose of teaching the disciple the
benefit of his existence in the body; and also to give him, by means of his sufferings in the
world, a higher estimate of the joys of modcham.
How, then, can akamiyam, which thus results from the influence of pirarattam, be
suppressed, so that it shall not remain as the root of future births? Those who, by the grace of
the Guru, understand the truth of the pagnchakkaram, which has neither beginning nor end,
and who pronounce it with full experience of its power, will not hereafter be affected by
piraratta-kanmam. This effect is produced, just as the venom of the snake is destroyed by
means of mantiram and medicine, and as poison swallowed is arrested in its influence by means
of the proper antidotes and mantiram, and as fire is rendered harmless in the hand of him who
has destroyed its power by his mantiram. Thus akamiyam will leave the state of gnanam, and
will not remain as an obscuring power, to cause future births.
The next stanza explains how the glorious pagnchakkaram is to be understood.

XCII.
Respecting the Soul in the Pagnchakkaram.
In the celebrated pagnchakkaram are embraced the soul, Tirothana-Satti, malam, Arul
and Sivam. The soul occupies the center. On account of anava-malam, which is eternal, and
Tirothai [Tirothana-Satti], exerting a predominant influence, the soul, having no desire for Arul
or Sivam, revolves through successive births. Those who have love [for Arul and Sivam] may
be instructed in the pagnchakkaram.
The next stanza shows how the pagnchakkaram is to be pronounced.




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XCIII.
The Use of the Pagnchakkaram.
In order that anava-malam and its associate Tirothai may leave the [soul], repeat
inaudibly [the pagnchakkaram] in order of sivaya-nama (). The Tirothai in them
[the five letters] will herself remove the malam, and cause Arul to appear. Thus, when thou art
dissociated from malam, and lovest Arul, that Arul herself will give Sivan to thee. When thy
kanmam have thus gone, and thou standest in the support of Arul, then thou wilt become one
with Sivan. This is the truth of the celebrated pagnchakkaram. Here ends the Arul of the five
letters.
In the next stanza, the author shows how it is, that those who understand this truth are
freed from the influence of the three malam, though they live in their bodies while pirarattam
is being eaten.

XCIV.
The State of Embodied Souls which have passed into Union with Sivan.
When the liberated soul comes to see these three things as they are, viz: the prerogative
of God, the inheritance of the soul, and the obscuring power of pasam, so that body, which is
corrupt, may not come upon him; when akamiyam-kanmam, which is the cause of births, has
left him; and when he has escaped, in Attuma-Terisanam, from his bed in Kevalam, where souls
lie obscured in anava-malam which, like thick darkness, can never be removed from them [in
Kevalam], although the body and kanmam have ceased to come over them even then, though
he may exist in full understanding of himself, yet he will not be without fault. Therefore, he
[the soul] will give himself to Arul, who will love him, and shine upon him. Then, when the
Siva-pokam, enjoyment which Sivan possesses, arises to him, he will no longer be subject to
darkness and confusion; but will become one with Sivan, firmly established in sayuchchiyam,
as a pure and great one.
Some assert that, because kanmam springs from thought, word and deed, they must be
destroyed, respectively, by piranayamam, suppression of pirana-vayu, mavunam, silence, and
athanam, sitting.
Others teach that kanmam is to be destroyed as follows: sagnchitham-kanmam, by
tidchei; piraratta-kanmam, by experience [eating the fruits of kanmam]; and akamiyam, by
ceasing to be conscious of ones doings.
In the next stanza, the answer is given to the following question: Will those who are
fully established in the truth, practice those virtuous deeds which they before did?

XCV.
The Practice of those who are already Liberated.
Those who are established in the truth, will not voluntarily fail to observe the following,
and other similar, duties. They will select meritorious places for the performance of samathi;
they will take the auspicious times for the ceremonies which they perform; they will give heed
to the direction in which the face is turned in ceremonies; they will exercise themselves in the
sixty-four postures which the Yoki should take in meditations, as, in athanam; they will give
heed to their dress, to wear a proper cloth; they will behave properly in lucrative engagements;
they will have due regard to the distinctions of the different castes, as that of Brahman, etc.;
they will cherish right dispositions, as sattuvikam, meekness, etc.; they will have a proper
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regard to name [fame], personal appearance, etc.; they will observe the fasts and austerities, as
the santirayanam (u), austerities extending through a month, etc.; they will
maintain good behavior; they will endure, as penance [will not be burnt by] the five fires [viz:
desire, lust, anger, lying, and appetite or hunger]; they will use the mantiram, repeating them
by thought, word and deed; they will perform the meditations by which they may see, and
meditate upon, the several lights [various appearances of God in man, appearing to the liberated
soul as light], in the six atharam ( ), regions in the human microcosm [where the soul may
stand and meditate on the various forms of the indwelling God].
NOTE. The six atharam are: mulatharam (@u), the anus, or posterior parts;
suvathittanam (Lu), the genitalia; manipurakam (l@u), the navel;
anathakam (u), the heart and stomach; visutti (l), the root of the tongue the
neck; agngnei (@), the forehead. The first two are sometimes combined, when
considered as the seat or dominion of Brahma, the Generator.
What is, then, the true state of such as understand the truth? J ust like that of a man
sleeping with something in his hand. Whatever is unreal [unabiding] will leave them by its own
nature.
The expression translated above: Those who are established in the truth, will not
voluntarily fail to observe, etc., is interpreted by some to mean that they give up all the things
mentioned above, and are fixed in the Truth [God]; by others, that they stand fixed in the
Truth, without giving up that connection; and by others, that they who stand fixed in the
Truth, will not be united with those things.
Moreover, those great souls that have obtained possession of Sivan, will not, in the
least, be subject to pasu-potham (u) [= pasu-gnanam], the souls original
understanding, whether they observe the fasts, prayers, pusei, meditations, etc., which are
prescribed by the Vetham and Akamam, or whether they neglect them, so as to be reproached
by the world. Their native understanding being melted into Sivam, which envelops and
pervades it, they will not be conscious of what they do or neglect to do. This has an illustration
in the case of a sleeping man, who is perfectly unconscious whether, or not, he speaks or acts
in any way; and, also, in the case of a drunken man, who cares not whether he is clothed or
naked.
Whether will such discover the truth within, or without, themselves? The answer is
given in the next stanza.

XCVI.
The Final State of the Liberated Soul yet in the Body.
Such persons are not like men of the world, who perform acts of adoration both mental
and bodily; nor like persons void of gnanam, who are enveloped in darkness, and greedily seize
on the objects of sense, as if they were realities; but, having obtained sayuchchiyam, gnanam
shines within and around them, which they enjoy without being conscious of the distinction
[between them and Sivan].
These three preceding stanzas treat of the state of such great souls as have experienced
the divine illumination of gnanam in gnanam [the highest, or last, step in the last stage of
religious life on earth].
The next stanza shows that souls in this state are sure of mutti, final liberation.

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XCVII.
Mutti certain to Souls which have attained to Gnanam in Gnanam.
While the four Elements, earth, water, fire and air, exist in union with ether, this ether
itself completely envelops them all; just so, while gnanam perfectly fills the whole man, he
who, possessing a body of gnanam, is thus prepared to see, by the eye of gnanam, any object
presented, will become a sivam. What, then, will be the result to one in such a state? If his
sorupam, proper form, be Sivam, he can have no doubt of obtaining mutti.
The last sentence is by some rendered thus: Because his body is gnanam, there can be
no doubt that he will be united to Sivan, and become a sivam.
This stanza teaches that, as for those who are in the possession of gnanam, though they
hesitate in mind when they look on the world, yet the world will not appear to them except as
Gnanam, by which they are united to Sivan.
Some say that the stanza teaches that both the highest and the middle class of liberated
souls, are in a salvable condition.
The next stanza shows that those who fall short of this state, on account of its
difficulties, have another resort.

XCVIII.
The Prospect of Souls which have only reached Yokam in Gnanam.
Piruthuvi and the other Tattuvam are al sedam, foul matter. Therefore, to understand
that these are different from the soul, and that they do not live [operate] except by Arul, is
Putha-Sutti (@); to be established firmly in Gnanam, which has freed the soul from the
control of the Tattuvam, is Attuma-Sutti; to see everything by the eye of Gnanam, is Tiraviya-
Sutti (l); to understand the truth of the pagnchakkaram, and to pronounce it
according to rule, is Mantira-Sutti (; to understand the truth [true nature] of God,
and to worship Him is Lingka-Sutti (0). The Vetham and Akamam assert that
these five Sutti are gnana-pusei (@) to Sivan.
The object of this stanza is to show those who are walking in the stage of yokam in
gnanam, but who are troubled with their thoughts and words, that this is the working of
Gnanam, by which, while they are in the world, they perform, by means of gnanam, Putha-
Sutti, Attuma-Sutti, Tiraviya-Sutti, Mantira-Sutti and Lingka-Sutti, stand in the proper form of
Gnanam, and are united with Sivan.
To those who find it difficult to pursue this course, another way in pointed out in the
next stanza.

XCIX.
The Hope of those who are in the stage Sarithei in Gnanam.
Those who worship Sivan, who cannot be seen by either the god Mayesuran, or the
king of Siva-lokam (u) whom the tevar ([), gods, worship; whose eyes shed
tears like pearls; and whose words fail them such will have a perpetual vision of the Truth,
having tasted the ambrosia from the sea of gnanam.
This refers to sarithei in gnanam, where the devotee, by means of gnanam, gets such a
vision of Sivan in his servants and temples, that he is withdrawn from worldly interests, and
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turned to the operations of Gnanam, even while his thoughts, words and deeds are being put
forth.
Here ends the consideration of the union of the soul with God.
In the next stanza, the author states that he was enabled, by Arul, to write this Sastiram,
and to explain these doctrines, without any error either in the beginning, middle, or end of the
treatise.

C.
The Authors Estimate of this Treatise.
I have here treated, by the help of the luminous Arul, of both pettam and mutti, which
are the end [the chief meaning] of the Vetham, the form of which is happiness, and the meaning
of which is most profitable. These subjects [of which I speak] transcend the knowledge of all
the Schools from the Lokaythar to the Sivattuvithi.
The next stanza speaks of the character of the Guru who teaches, and of the disciple
who hears this Sastiram.

CI.
The Proper Character of the Teacher and Student of this Treatise.
They who can cause Gnanam to shine, who, by means of the ethu, can elucidate the
meaning of this Gnana-Nul (@0), which is called Siva-Pirakasam, and who are
qualified to apprehend this meaning, and establish it, agreeably to the context, so as to remove
all perplexity, and in accordance with the four figures, viz: panpu-uvamei (MQ ),
comparison of the quality of one thing with that of another; payan-uvamei (),
comparison of the profits of one thing with those of another; vinei-uvamei (l),
comparison of the operations of one thing with those of another; uru-uvamei (@Q),
comparison of the form of one thing with that of another they can, without fault, either read
or hear this Sastiram.
THE END.

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NOTE.
On the Five Kalei and the Six Attuva.
The Pagncha-Kalei ( ), Five Kalei, have been explained, in general terms, above.
As explained, they are a complex organism, or, rather, a connected series of organisms,
developed from Kudilei, or Sutta-Mayei, Mayei that is free from anava-malam, and hold, in
their embrace, all the parts of the human microcosm as possessed by the soul in its successive
stages of religious life, or in its progress through pettam to mutti. The Kalei are given below,
with all the particulars belonging to each.
The Arattuva (), Six Attuva, are six sets of organs, or organic powers. These
are briefly explained in a note above. One of these six sets is made up of the Five Kalei, which
embrace the other five sets, together with other organs. These several parts of mans
complicated human form, will here be distributed and named, as they are arranged, under the
Five Kalei, by Tamil authors.
Contents of the Five Kalei.
1. Nivirtti embraces the following, viz:
Piruthuvi, earth, one of the five Elements.
Mayei, one of the five malam.
Suvathittanam, one of the five Mayei. This is the same term as the second of the six
atharam, and seems to be essentially the same thing.
Sakkiram, one of the five Avattei.
Two Mantiram, viz: sattiyosatham (u) and iruthaya, (@u).
These are two of the eleven mantiram, which constitute one of the Six Attuva.
The twenty-eight Patham. These are the first division of the eighty-one Patham, which
constitute one of the Six Attuva. The twenty-eight are the following, viz: makateva
(); satpavesura (_); yokathipa (); temugnchamugncha
(@@@@); pirathamapirathama (ll); tesatesa ();
sarvuvasasuvatha (@); sanittiya (); saruvaputha (@@);
sukappiratha (Ll); saruvasanittiyaka (@); virumam (lu);
vittunu (lL_@); uruttira (@); attutha (); tattutha (); puruvattitha
(@@); puruvattitha-sadanasadana (Q@); turuturu
(@@); pathangka (0); pingkapingka (l0l0); gnanagnana ();
sattasatta (); sukkumasukkuma (@@@@); sivasiva (); vathasaruva
(@); vittiyathipava (l); om namonama (u ).
The one hundred and eight Puranam. These constitute the first division of the two
hundred and twenty-four Puvanam, localities, which form one of the Six Attuva. They are as
follows, viz: kalakkini (|); kurmandan ([MG); adakesan (G);
pirumma (lu); veinavan (G); ravuttiram (Qu) these six are
above; - pirasathana (l); pirakaman (lG) these two are below; palisan
(GG); yasam (u); puttan (QG); vachchiratekan (G); piramattanan
(lG); viputhi (l@); eiviyan (lG); satta (); pinaki (l);
tiritesathipan ([G) these are at the east; akkini (|); uruttiran
(@G); uthasanan (G); pingkalan (l0G); kathakan (G); aran
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(G); suvalan (G); tekanan (G); peppuru (LQ); paramantakan
(G); ayantakan (G) these are at the south-east; iyan (G); mirutti
(@); aran (G); tata (); vitata (l); katta (); yokatta ();
avitata (l); tanampathi (u); atanampathi (u) these are at the
south; niruthi (@); maranan (G); antar ([); kurur (@@[); tirutti (@L);
payanakan (G); urttuvakesan ([G); virupadan (l@G);
tumpiran (ulG); ulokithan (G); tegnkittiran (0LG) these are at
the south-west; pelan (G); athipelan (G); pasakattan (G); maka-
pelan (G); susu (; vethan (G); seyan (G); pattiran (G);
tirkkathan ( [G) these are at the west; mekanathan (G); sunathan
(G); tesaman (G); parikitti ([); sikikiran (G); laku (@);
vasuvekan (G); sukkuman (@@G); tikkanan ( G) these are at the
north-west; pagnchathakan (@G); pagnchikkapatti (@); mekavakanan
(G); nithisan ( G); urupavan (@G); tanniyan (G|G);
savummiya-tekan (QuG); sadathan (G); ilakumi (@); taran
(G) these are in the north; vittiyataran (lG); saruva-gnanan
(@G); pukku (Q@); vethaparakan (G); suresan (G); saruvan
(@G); settan (LG); puthapalan (@G); pelippiriyan (Ll[G);
virushanan (lG); vishatan (lG) these are at the north-east; antaran
(G); kurothan (@G); marutasanan (@G); kiragnchan (@G);
uthumparan (uG); panintiran ( G); saruvachchiran (@G);
tengkittiravan (0LG); sampu (uQ); vipu (lQ) these occupy the intermediate
spaces or points; kenattiyakan (G); tiriyakkan ([G); attisan
( G); esuvaran (G); sangkavathakanan (0G); viyakan
(lG); napulippasu (QL); tiritosanan ([G); virapattiran
( G) these are below.
Thirty-five Tattuvam. These are the Primary Tattuvam. The Tattuvam, as presented in
the Tattuva-Kattalei, constitute one of the six Attuva.
Such is the constitution of nivirtti-kalei. All these particulars are considered as
essentially and really embraced in it.
2. Pirathittei embraces the following particulars, viz:
Appu, fire, one of the five Elements. Here, as in each of the five Kalei, the functions of
the Element (p.16) are chiefly to be considered.
Kanmam one of the five malam.
Manipurakam (l@u), one of the five mayei, correspond to the atharam of the
same name.
Soppanam, one of the five Avattei.
Two Manitram, viz: vama-tevam (u), and sirasu (), two of the Eleven
Mantiram.
The twenty-one Patham. These constitute the second division of the eighty-one Patham,
and are as follows, viz: aveiyum aveiyum (u u); arupina arupina (@l
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@l); pirathama pirathama (ll); tesa tesa (); sothi sothi
(); arupa (@); akkini (|); arum (u); alam (u); anatha
(); na na na na (); tu tu tu tu (); om pu (u@); om puva
(uQ); om suva (u); anithan (G); nithan (G); nithanotpava
(_); siva saruva (@); paramattumam (u); kesura ().
The fifty-six Puvanam. These constitute the second division of the two hundred and
twenty-four, and are as follows, viz: amaresan (G); pirapasan (lG); neimsan
(G); pudakaran (QG); tendindi (MM); paraputhi (@); lakulisan
(@ G); arichchantiran ([G); sirisayilan (lG); selesan
(G); amam (u); irathikesan (G); mattiyamesan (G);
makakalan (G); kekanakaran (G); peiyiravan (lG); kekei
(); kurukkettiran (@@G); nakalan (G); vimalan (lG);
attakasan (LG); makentiran (G); piman (G); vattirathapan
(G); uruttira kodi (@); iravimuttan (l@G); makapelan
(G); kokanan ([G); pattirakannan (MG); suvan (G);
nadan (G); tanu (); sakalandan (MG); tuvirandan (lMG);
makakodan (G); mandalesan (MG); kalagncharan (@G);
sangkukannan (0@MG); tulesan (G); talesan (G); peisasam
(u); iradanam (u); kantaruvam (@u); eintiram (u);
savummiyam (Quu); pirakesam (lu); piramam (lu); akirutham
(u); kirutham (u); peiyiravam (lu); piramam (lu); makam
(u); veinavam (u); mavuttiram (Qu); sothi (); sikandam
(Mu).
Twenty-three letters of the Sanskrit alphabet a part of the fifty-one letters, which
constitute one of the Six Attuva.
Twenty-three Tattuvam. These are as follows, viz: four of the Elements, piruthuvi not
being included; the five Perceptive Organs; the five Rudimental Elements; the five Organs of
Action; the four Intellectual Organic Faculties.
These are what are usually names as the contents of pirathitta-kalei. Other organs are
implied, and sometimes named.
3. Vittei embraces the following particulars, viz:
Teyu, fire, one of the five Elements.
Vintu (l), one of the five malam.
Visutti (l), one of the five Mayei corresponding to the atharam of the same
name.
Sulutti, one of the five Avattei.
Two manitram, viz: akoram (u) and sikayam (u). These, as before, are
two of the eleven.
The twenty Patham the third division of the eighty-one, viz: nittiya yokine
yakanakaraya (); om nama sivaya (u);
saruvappirepavesivaya (@Ll); isanamurttaya (@[);
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tatpurusha (_Q@); attiraya (); akora (); irutheiyaya (@);
vamateva (); kuyyaya (@); sattiyosatham murtteiya
(@[); om namo nama (u); kuyyatti kuyyaya
(@@); kottireyanithaya (|); saruvapokathikkirupaya
(@@); saruvavittiyathipaya (@l); sothirupaya
(@); paramesuparaparaya (); asethagnchethana
(@); viyominavi (ll).
The twenty-seven Puvanam the third division of the two hundred and twenty-four,
viz: vaman (G); piman ( G); ukkiran (G); pavan (G); isanam
(G); ekaperon (G); pirasandan (lMG); umapathi (); asan
(G); anantan (G); ekasivan (G); kurothan (@G); sandan
(MG); tuvithi (l); sangvattan (0G); sirathan (G); pagnchantakan
(@G); siritaran ( G); pagnchasiki (@); makattuvithi
(l); vamatevan (G); utpavan (_G); pavan (G);
ekapingkalan (l0G); ekekakashanan (G; isanam (G);
angkuttamattiran (0@LG).
Fourteen letters of the fifty-one.
The seven Vittiya-Tattuvam.
4. Santi involves the following particulars, viz;
Vayu, air, one of the five Elements.
Ma-Mayei, one of the five malam, probably the same as tiradchi.
Visutti, one of the five Mayei, corresponding to the fifth atharam, of the same name.
Turiyam, one of the five Avattei.
Two Mantiram, viz: tatpurudam (_Q@u), and kavasham (u).
The eleven Patham the fourth division of the eighty-one, viz: Viyoma (l);
viyomine (l); viyomarupaya (l@); saruvaviyapinesivaya
(@ll); anantaya (); anathaya (); anasiruthaya
(); tatturuvaya (@); satsuvathaya (_); yoka pida
sangngattithaya ( 0); nama sathasivaya ().
The eighteen Puvanam, constituting the fourth division of the two hundred and twenty-
four, viz: vamei (); settei (L); ravuttiri (Q[); kalikalavi (|l);
kani (l); pelavikani (ll); pelappiramatani (Ll|);
saruvaputhamatani (@@|); makonmani (Gl); anantesan
(G); sukkuman (@@G); sivottaman (G); anakanetiran
(G); ekaruttiran (@G); tirimurti ([@[); sirikandan
( MG); sikandi (M); sathasivan (G).
Three of the Sanskrit letters.
Three of the Siva-Tattuvam, viz: Sutta-Vittei (=Ruttiran); Isuram (u)
(=Makesuran); Sathakkiyam.
These, with the other implied developments, constitute the organism of santi-kalei.
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5. Santiyathithei comprehends the following particulars, viz:
Akasam, ether, one of the five Elements.
Anavam, one of the five malam
Akkinei, one of the five Mayei, corresponding to the sixth atharam.
Turiyathitham, one of the five Avattei.
Three of the eleven Mantiram, viz: isanam (u); nettiram (u); attiram
(u).
One Patham, viz: Om (u) the last of the eighty-one.
The last fifteen of the two hundred and twenty-four Puvanam, viz: nivirutti
(l); pirathittei (lL); santi (); santiyathitham ( u); intikei
(); tivikei ( l); irasikei (); mosikei (); urttuvakei
([); viyapini (ll|); viyomarupini (l@l|); anantei
(); ananthei (); anasiruthei ().
Sixteen of the Sanskrit letters.
Two of the Primary Tattuvam, viz: Satti and Sivam.
These organs, with others implied, constitute santiyathitha-kalei.
These Kalei are of great importance to the Yoki in his meditations. They determine the
order in which he should proceed, grouping, in regular succession, all the particulars which he
should dwell upon.