Author: Meykandar

KUNANGKAL (குணங்கள்)

I. Functions of the Attuma-Tattuvam.

1. Of the Elements :

• piruthuvi, earth, envelopes and strengthens the parts
• appu, water, cools and expands
• teyu, fire, warms and gives unity (to the whole organism)
• vayu, air, gives sound and rotundity (to the parts)
• akasam, ether, gives space.

Note : According to this philosophy, ether is universally diffused. It not only forms space, but is the essential medium through which bodies, separated from one another, may mutually operate.

2. Of the Perceptive Organs :

• sottiram, ears, perceive sound
• tokku, skin, understands touch
• sadchu, eyes, perceive form
• singnguvei, tongue, discriminates flavour
• akkiranam, nose, has the knowledge of odor.

Note : These, as before stated, are not the external organs, which are composed of skin, muscle, etc., ; but those finer portions of the organs of sense, to which these functions more properly belong. They may exist independent of the external body. Hence they are sometimes called the Organs of Intelligence, Puttiyintiriyam.

3. Of the Organs of Action:

• vakku, mouth, enunciates
• patham, feet, produce loco-motion
• pani, hands, give and receive
• payuru, excretory organs, separate and emit the excretions
• upattam, genital organs, give pleasure.

4. Of the Intellectual Organic Faculties:

• manam, the understanding, apprehends
• putti, the judgement, decides, judges, purposes
• akangkaram, the individuality holds as one’s own, individualizes, prompts to action
• sittam, the will, thinks clearly, wills.

Note : These are mere organs, through which the soul is enabled to exercise the functions named, and without which it has no such powers. They are properly intellectual senses.

II. Functions of the Vittiya Tattuvam.

1. Kalam, time, is distinguished into

chel-kalam (செல் காலம்) past time

nikal-kalam (நிகழ் காலம்) present time

ethir-kalam (எதிர் காலம்), future time

Note : The use of terms here, as elsewhere, is some what peculiar to the system. Each of the times named above, has a further three-fold distinction, having reference to the existence of the soul.

(i) chel-kalam, past time, refers, first, when considered in reference to the general universe, to the primordial state of the soul. But when considered in reference to the soul after its first development, it refers to its existence ‘in the loins of its father,’ before any given birth.

Secondly, when reference is had to the order of development, chel-kalam refers to the time, or stage, in which the soul passes from the Siva-Tattuvam to the progress through births, chel-kalam refers to the point of time when the soul passes from the father to the mother.

Thirdly, when in the order of the general development, chel-kalam is the time of the soul’s passage from the Vittiya-Tattuvam to the Attuma-Tattuvam. In the subordinate case, it is the time of the soul’s birth into the world.

(ii) Nikal-kalam, present time, is the period of the soul’s continuance in either of the three stages, i.e., either in chel-kalam, in nikal-kalam or in ethir-kalam.

(iii) Ethir-kalam, future time, is the time of the soul’s continuance in either of the three states included in chel-kalam as defined in No.(1).

Hence, writers often speak of nine kalam. Again, as all the nine are essentially involved in each of the three grand distinctions, they also make mention of twenty-seven kalam.

2. Niyathi, fate, makes kanmam sure, and secures to the soul all the fruits of one’s own doings, and of his anava-malam, primordial depravity.

3. Kalei, continency, gradually lessens and removes anava-malam.

Note : This is the power by which the senses are subdued, and eternal self is brought into subjection.

4. Vittei, thought, wakes up understanding, and leads to wisdom.

5. Rakam, desire or concupiscence lessens the good obtained, and produces desire, for what is not had (or for what is unlawful).

6. Purushan, life, establishes, or supports, the whole system in its operations.

7. Mayei, delusion, concentrates in itself the Three Kunam, viz : sattuvikam, rasatham and ramatham.

Note : This is substantially the mula – pirakiruthi, mentioned under the head of Development of the Tattuvam (Sec. III). It lays the foundation for the operation of the Three Kunam, according as they are developed, in the various classes of organised beings. As an organ in the human microcosm, it is the form, or instrumentality, through which satti performs one part of her office-work in the miniature world, or universe – that part in which she leads the soul on in a course of human action and experience.

III. Functions of the Siva-Tattuvam

1. Sivam, or Natham, is the form of Siva – Gnanam, the Wisdom of Sivan, and is that which leads the soul to Sivan.
2. Satti, or Vintu, is the form of action, the organised medium through which the soul is led into the state of grace. (It forms the medium of divine illumination).
3. Sathakkiyam is the form in which the two Energies of Deity are combined, and in which wisdom and action are perfectly balanced. (This is the source of grace to all souls).
4. Isuram (Ichchuram, called also Mayesuram), is the development in which gnanam is lessened, and Kirikei (கிரிகை), action, predominates. (It is the source of darkness to souls).
   • This form is in man, the obscuring God. He governs men in all their actions while, they are filling out the requirements of their vithi (விதி), fate. He is practically the god of providence, but governs by the laws of stern necessity.
5. Sutta-Vittei, otherwise called Ruttiran, is the divine form in which kirikei, action, is less fully developed, and in which gnanam predominates. (He is the source of destruction of all organic existences).

Note : Ruttiran is called the Destroyer, because he carries on the process of reproduction in all animals and plants, or is the one who sends souls into successive bodies. This involves the destruction of the old body; hence his appellation of Destroyer. But Transformer, or Reproducer, or Regenerator, would be a more correct appellation.

This god is essentially the Mummurthi (மும்மூர்த்தி), the common Triad, of the Hindus : the three, Brahma, Vishnu, and Sivan, being an expansion of himself, by successive developments. The work of reproduction necessarily involves the function of Brahma the Generator, and vishnu, the Preserver. These developments are, however, considered as actually made, and as existing, in every man.

Hence we have the five operative gods, which are usually named according to the natural order of their operations, beginning with the lowest and last developed :

Brahma, the Generator

Vishnu, the Preserver

Sivan or Ruttiran, the Reproducer

Mayesuran, the Obscurer

and Sathasivan, the Illuminator

Their respective regions, or seats, in the human Microcosm are :

the genitalia

the navel

the heart or stomach

the neck and chest

and the forehead between the eye-brows

Totram Odukkam (தோற்றம் ஒடுக்கம்)

Totram , Development of the Tattuvam

By the grace of Parama-Sivan’s Para-Satti (பரம சிவனுடைய பராசத்தி),

Natham (நாதம்), the Male Energy of Deity, is developed from Kudilei (குடிலை) (the primeval mayei, Elemental Matter;

from Natham is developed Vintu (விந்து), the Female Energy of Deity;

from Vintu is developed Sathakkiyam (சாதாக்கியம்), the highest form of organized Deity (that combines the two Energies);

from Sathakkiyam is developed Mayesuram (மயேசுரம்), the obscuring God;

and from Mayesuram is developed Sutta-Vittei (சுத்த வித்தை) otherwise called Rudra or Ruttiran (உருத்திரன்), the Destroying God, or the Reproducer.

For the use of these five divine developments (in their co-operation with the human soul), are evolved, from the before-mentioned Vintu, the following Tattuvam,: viz the four Vakku;

the fifty-one letters of the Sanskrit

the eighty-one Patham (பதம்), Formulas for religious worship

the seventy millions of Makamantiram (மகாமந்திரம்), Great mystic Formulas

and all the Sastiram (சாஸ்திரம்), Sacred Treatises.

Also, for the Vigngnanakalar (விஞ்ஞானகலர்), souls under the influence of two malam, are produced

• tanu (தநு), external forms
• karanam (கரணம்), external organs
• puvanam (புவனம்), localities in the body
• and pokam (போகம்), means of enjoyment and suffering

From the same source, also, are developed the three states of beatification, viz :

• salokam (சாலோகம்), position in the same world or locality with God;
• samipam (சாமீபம்), position near God;
• sarupam (சாரூபம்), position in the form of God.

These are the respective positions of the soul when it has completed the several stages of religious life, called sarithei (சரிதை), the Puranic or historic stage; kirikei (கிரிகை), the mystic or scientific stage; yokam (யோகம்), the meditative or ascetic stage. Finally, from the same are evolved the five kalei (கலை) portions of the Tattuvam combined.

Note : These five kalei are each a distinct avatharam (அவதாரம்), or organism, of the soul, composed of parts of the ninety-six Tattuvam, combined into a system by a distinct development. They are called nivirti (நிவிர்த்தி); pirathittei (பிரதிட்டை); vittei (வித்தை); santi (சாந்தி); santiyathithei (சாந்தியாதீதை). They will be explained below.

The term malam, meaning impurity, evil, will be of frequent occurrence. There are three malam, viz : matter in its obscuring or entangling power; anavam (ஆணவம்), source of sin; and kanmam (கன்மம்), cause of action, mayei (மாயை), delusion. These will be more fully explained in another place.

Thus far we have the direct results of the co-operation of Parama-Sivam, the Supreme God, with Para-Satti, the Supreme Satti, or consort of God. The organisms hitherto specified are from sutta-mayei, or pure Elemental Matter, which was eternally united with pristine Deity, but which had no connection with soul, or with malam, the evil which affects the soul in its several states of existence.

Next are presented the works, or productions, of the developed or fully organised deities above named, in co-operation with their proper Satti. The organisms next produced are from asutta-mayei, an impure form of Elemental Matter, which was eternally associated with Soul, and in which the two malam, anavam and kanmam, or original impurity, and the consequent experience, such as good and evil acts, pleasure and pain, inhered.

By the Grace (Satti) of the Infinite God (Sathakkiyam) are developed from asutta-mayei the first three of the Vittiya-Tattuvam, viz :

1. kalam, time
2. niyathi, fate
3. and kalei, continency.
   • And from kalei two others are evolved, viz:
     1. vittei, thought
     2. and rakam, desire

Note : Thus far we have the work of Sathakkiyam, or Sathasivam, and his Satti. Next are enumerated the productions of Ruttiran, the Sutta-Vittei above named, and his Satti. Pirakiruthi, named below, is the same as the Sanskrit prakrithi. In Tamil, the word has various meanings as foundation, source, cause, nature. In the succeeding productions, it is styled mulapirakiruthi, or the fundamental cause, as the ultimate source to which as the succeeding organisms may be traced.

By means of Grace (Satti) of Ruttiran, mula-pirakiruthi (மூலப்பிரகிருதி) is evolved from the last mentioned kalei. From mula pirakiruthi, the Mukkunam, Three Moral Properties, are developed. The position of the Mukkunam as undeveloped pirakiruthi, is called avviyatham (அவ்வியத்தம்) (Sanskrit, avyakta).

From this avviyattam are evolved

1. sittam, the will
2. and putti, the judgment. From putti is evolved akangkaram, the individuality

This akangkaram is the Tattuvam which individualize, and leads one to say : “I, myself”, etc. It has a three-fold form, viz; teisatha-akangkaram, veikari-akangkaram and puthathi akangkaram.

From teisatha-akangkaram are evolved manam, the understanding, and the Gnanentiriyam, five Perceptive Organs; in which the sattuvika-kunam operates.

From veikari-akangkaram are evolved the five Organs of Action; in which the rasatha-kunam operates.

From puthathi-akangkaram are evolved the five Rudimental Elements, viz: sattam, parisam, rupam, rasam, and kantam; in which the tamatha-kunam operates.

From sattam is evolved akasam, ether; from parisam emanates vayu, air; from rupam emanates teyu, fire; from rasam emanates appu, water; from kantam emanates piruthuvi, earth.

Odukkam, Resolution of the Tattuvam

At the time of the dissolution of the universe, all these things will be resolved, by successive steps, into their original forms.

Thus end the evolution and resolution of the universe.

Note : According to the doctrine of the Saiva School, at the close of every karpam (கற்பம்), great period, there will be a complete dissolution, and rendering back to their primordial state, of all developed existences, excepting souls. Even deity will then ‘sleep’ as He did before the creation. But souls, once developed, and delivered from the thraldom of their malam, will ever remain intimately united with Deity, clothed in the “resplendent gnanam”.

1. Puranilei-Karuvikal (புறநிலைக் கருவிகள்), the External (or visible) Instruments, developed from the Elements.

From piruthuvi, earth, spring, these five, viz : hair; bone; skine; nerves and tendons; muscle.

From appu, water, the following five arise, viz : watery secretions, such as tears, phlegm, ear-wax, serum, etc., red-blood; semen; brains, marrow, fat, etc., excrescences, such as warts, moles, white flesh, etc.

From teyu, fire are developed the following five Tattuvam, viz ; appetite, sleep, fear, sexual pleasure; gaping; stretching, etc.

From vayu, air, emanate the following five Tattuvam, viz : running, sitting walking, lying, standing.

Note : These form what are supposed to be the connecting organisms, lying between the soul and other Tattuvam, and which are essential to the existence of the animal phenomena named.

From akasam, ether, are produced the following five Tattuvam, viz : those which prompt to lust; to good and evil acts towards others; to giving and withholding; to desire in general; to admiration, surprise etc.

In all, there are twenty-five.

II. Tesa-Vayukal (தெச வாயுகள்), the Ten Vital Airs (or animal spirits), Viz:

1. Piranan (பிராணன்) that whihc causes respiration, and keeps up all the vital actions.
2. Apanan (அபானன்) that which separates the excrementitious and urinary matter, and prompts to void them.
3. Uthanan (உதானன்) that which causes hiccoughs, strangling, etc.
4. Viyanan (வியானன்) that which absorbs and distributes the chyle.
5. Samanan (சமானன்) that which secures due proportions in the several parts of the body.
6. Nakan (நாகன்) that which produces coughing, sneezing etc.
7. Kurman (கூர்மன்) that which produces bending stretching gaping, etc.
8. Kirutharan (கிருதரன்) that which opens and shuts the eyes, or winking.
9. Tevatattan (தேவதத்தன்) that which causes laughing, smiling, etc.
10. Tananycheyan (தனஞ்செயன்) that which causes swelling in the body before and after death, and which at last splits the head, (skull) and escapes.

Note : These ten are all developed from the Element air. Authors differ somewhat respecting their powers or functions. The specifications above given are the more common, and are taken from other authorities in Tamil. Our author gives merely the terms, leaving it for the Guru to communicate their meaning. These Airs are obviously a device to supply the place of the involuntary nerves.

III. Vasanathikal (வசனாதிகள்), the five Vital Airs (or animal spirits).

These are;

1. Vasanam (வசனம்), Speech
2. kemanam (கெமனம்), loco-motion
3. tanam (தானம்), giving
4. vikarpam (விகற்பம்), excretion
5. anantam (ஆனந்தம்), sexual pleasure

Note : These are a class of Airs which operate exclusively on the five organs of Action. They seem to be, in their functions, what we should style voluntary nervous powers. They perform the offices of what Locke calls “nervous or animal spirits,” conveying to the “seat of sensation” “some motion” which has been produced by “singly imperceptible bodies” that proceed from objects of sense; and, also, convey the commands of the soul to the Organs of Action.

IV. Tesa-Nadi (தெச நாடி), the Ten Tubes (or tubular organs).

These are :

1. idei (இடை)
2. pingkalei (பிங்கலை)
3. sulimunei (சுழிமுனை)
4. kantari (காந்தாரி)
5. atti (அத்தி)
6. singnguvei (சிங்ஙுவை)
7. alampurudei (அலம்புருடை)
8. purudan (புருடன்)
9. sangkini (சங்கினி)
10. vayiravan (வயிரவன்)

Note : The Nadi are the channels for the Airs. They ramify into seventy-two thousand branches, and pervade every part of the human microcosm. I give, from other Tamil authors, a brief accoun of the principal Nadi, and of some of their leading branches.

Idei-nadi rises in the left side of the lower pelvis, from whence it passes off in two branches, one running upwards, and the other down the left leg to the great toe.

Pingkalei-nadi rises in the right side of the lower pelvis where it divides into two parts, one running upwards, and the other down the right leg to the great toe.

Sulimunei-nadi rises ab anop and proceeds ad genitalia, where it several times encircles, the mystic Om (ஓம்), the symbol of the productive powers of Deity; thence its main part, called nilam (நீளம்), runs directly to the head. This is the Maka-Meru (மகாமேரு), or the Golden Mountain, in the human microcosm.

The upward branches of idei and pingkalei run diagonally, and meet in genitalibus, where they encircle sulimunei forming an arch over Om. This is Brahma’s seat or throne.

These two Nadi proceed thence diagonally to the sides of the pelvis, and return and meet in the region of the navel, where they again, encircle sulimunei, forming an arch or canopy. This is Vishnu’s seat.

Proceeding thence diagonally upward, as before, these Nadi meet in the region of the heart, or, rather, as the locality is described, in the stomach, where they encircle sulimunei, forming another atharam (ஆதாரம்), seat. This is the throne of Ruttiran or Sivan.

Then proceeding as before, they meet and encircle sulimunei in the back of the neck. This forms the seat of Mayesuran (மயேசுரன்).

Again, passing on as before, they meet in the forehead between the eyebrows. “In this region of light”, they form the throne of the Illuminator, Sathasivan (சதாசிவன்).

From thence they proceed to, and terminate in, the nostrils.

• Kandari-nadi rises in the region of the heart, from sulimunei, and terminates in the eyes.
• Atti-nadi rises from sulimunei, in the region of the heart, and ramifying in several directions, terminates in the bones.
• Singnguvei-nadi branches off from sulimunei, in the region of the heart, and terminates in the tongue.
• Alampurudei-nadi springs from sulimunei, in the rigion of the heart, and terminates in the ears.
• Puruda-nadi springs, in the region of the heart, from sulimunei, and branching out, terminates in the arms, and in the muscles which raise and move the arms.
• Sangkini-nadi rises from sulimunei, in the region of the hear, and making various circuits, terminates in genitalibus et ano.
• Vayirava-nadi rises, and after making different circuits, terminates, like the preceding Nadi.

The connection of the Ten Vital Airs with these Nadi, is here very briefly given, from other authorities.

• Piranan, which is properly the vitalizing Air, and remains in action white life continues, runs naturally through sulimunei; but when the passage of this Nadi is closed, which is the case in certain states of the systerm, then this Air, running from the nostrils, passes around the skull or brain, and then proceeds downwards, sometimesby idei, and sometimes by pingkalei.
• When piranan proceeds by idei, or pingkalei, then apanan courses downwards by vayiravan, and discharges the urine and feces.
• Uthanan proceeds by atti to the neck, arrests or checks piranan, and causes hiccoughs, choking, and swelling or stoppage in the windpipe.
• Viyanan runs through kantari, causes the mouth to give utterance, and disperses the chyle into seventy thousand blood-vessels.
• Samanan flows through sangkini, mingles with the contents of the heart, and gives symmetry to the body.
• Nakan flows along alampurudei, and by means of the brain causes sneezing.
• Kurman flows along purudan, and seizing the arms and the lips causes stretching and gaping.
• Kirutharan runs along singnguvei, seizes the eyelids, and causes winking.
• Tevatattan flows along sangkini, courses through the face, lights up the countenance, and causes laughter, etc.
• Tanagncheyan courses or stands in the skin, and at death, when the other Airs cease, puffs up and breaks the skin.

V. The four vakku (வாக்கு).

These are :

1. sukkumei (சூக்குமை)
2. peisanti (பைசந்தி)
3. mattimei (மத்திமை)
4. veikari (வைகரி)

Note : These constitute the organic bases of intelligent ideas and language, as laid in the human microcosm. They will be explained below.

VI. Mukkunam (முக்குணம்), the three kunam, Moral properties.

These are :

1. Sattuvikam (சாத்துவிகம்)
2. rasatham (இராசதம்)
3. tamatham (தாமதம்)

Note : The term kunam (குணம்) means quality, temper, disposition, etc. But in this system it is a thing, a material existence, the source of moral qualities. According to another Tamil author, the Three Kunam are explained as follows.

Sattuvikam (lit. goodness) prompts to gnanam, divine wisdom; to the proper observance of rules and ceremonies to truth; and to love.

Rasatham (lit. passion, or foul disposition) produces pride and selfishness-possesses the propensities to pride and selfishness.

Tamatham (lit. darkness) prompts to stupidity, laziness, and sleep.

Their relations and functions in the human system will be more fully explained hereafter.

VII. The three Akangkaram (அகங்காரம்), viz;

1. teisatham (தைசதம்)
2. veikari (வைகரி)
3. puthathi (பூதாதி).

These complete the ninety-six Tattuvam.

Note : The term akangkaram means pride, or a sense of self-individualism. In the case before us, it is an organism; and, in its three-fold development and relations in the humans system, operates variously, as will be seen in other parts of this Treatise.

THESE are divided into three classes, denominated Attuma-Tattuvam; VittiyaTattuvam; Siva-Tattuvam.

I. Attuma-Tattuvam (அத்துமா-தத்துவம்), The Proper Tattuvam (or peculiar properties) of souls.

NOTE – The term attuma is the adjective form of the noun attumam (அத்துமம்), meaning soul, or, as a noun of multitude, souls.

These Tattuvam are also called Asutta-Tattuvam (அசுத்த-தத்துவம்), the Impure Tattuvam; and Pokkiya-Kandam (போக்கிய-காண்டம்), the Instruments of pleasure. They are twenty four in number, divided as follows.

1. The five Putham (புதம்), Elements, viz.,
   • piruthuvi (பிருதுவி), earth;
   • appu (அப்பு), water;
   • teyu (தேயு) fire;
   • vayu (வாயு ), air;
   • akasam (ஆகாசம்), ether.
2. The five Gnanentiriyam (ஞானேந்திரியம்), Perceptive Organs (or senses). These are
   • sottiram (சொற்றிறம்), ears;
   • tokku (தொக்கு), skin;
   • sadchu (சட்சு), eyes;
   • singnguvei (சிங்ஙுவை), tongue;
   • akkiranam (அக்கிராணம்), nose.
     • NOTE – Though these Tattuvam are thus denominated; yet they do not mean the visible ears, skin, etc. Skin, flesh, bones, etc., are distinguished from these organs, and are classed under Subordinate Tattuvam. The terms here mean those subtle, yet material, organisms, or invisible mechanisms, which possess the functions implied.
3. The five Tanmattirei (தன்மாத்திரை), Rudimental Elements, viz:
   • sattam (சத்தம்), sound;
   • parisam (பரிசம்) touch;
   • rupam (உரூபம்), form;
   • rasam (இரசம்), taste;
   • kantam (கந்தம்), smell.
     • NOTE – These Tattuvam are imperceptible, except to the gods, and to the illuminated sense of the Gnani, or Wise Man. Yet they are substantial, and from them the grosser Elements, named above, are developed. They are the subjects, or recipients, of the archetypes of sound, tangibility, form or color, flavor, and odor-one of which is supposed to be present in every act of sensation. These archetypes are something more than mere qualities. They are a sort of “corporeal effluvia,” or “exuvious images of bodies,” as Empedocles and Democritus would call them.
4. The Five Kanmentiriyam (கன்மேந்திரியம்), Organs of Action, viz:
   • vakku (வாக்கு), mouth;
   • patham (பாதம்) feet;
   • pani (பாணி), hands;
   • payuru (பாயுறு), excretory organs;
   • upattam (உபத்தம்), genital organs.
     • NOTE – These, like the perceptive Tattuvam, are the inner, or imperceptible, organic structures, in which the implied operative powers, or functions, respectively in here.
5. The four Antakaranam (அந்தக்கரணம்), Intellectual Organic Faculties, viz:
   • manam (மனம்), the understanding;
   • putti (புத்தி), the judgment;
   • akangkaram (அகங்காரம்), the individuality;
   • sittam (சித்தம்), the will.
     • NOTE – These are corporeal organs or faculties, and have no life, or power of acting, independent of the soul. Independent of them, the soul has no intellectual life or action. Hence, they are intellectual senses, holding a similar relation to reflection, which the five senses do to perception. These Tattuvam will be further explained below.

II. Vittiya-Tattuvam (வித்தியாதத்துவம்).

These are seven in number, viz:

1. kalam (காலம்), time;
2. niyathi (நியதி), fate;
3. kalei (கலை), continence (self-government);
4. vittei (வித்தை), thought;
5. rakam (இராகம்), desire;
6. purushan (புருஷன்), life;
7. mayei (மாயை), delusion.

These are otherwise denominated Asutta-Tattuvam (அசுத்த-தத்துவம்), the Impure Tattuvam; and Pokkiya-Kandam (போக்கிய-காண்டம்), the Instruments of Pleasure.

NOTE -These seven Tattuvam are essential to man in his state of probation; while the Attuma Tattuvam are essential to his animal and intellectual existence. The Vittiya are the higher order or Tattuvam, and act as prompters and directors to the soul in its animal organism. As they lead the soul through evil as well as good actions, and secure to it painful as well as pleasurable experience, they are sometimes called, like the first class of Tattuvam, which are the instruments in these courses of action and experience, Impure Tattuvam, and Instruments of Pleasure. They are designated Vittiya, from vittei, signifying knowledge, examination, etc., because they are essential to the proper thought, or consciousness, of the soul, in its disciplinary state.

III. Siva-Tattuvam (சிவா தத்துவம்), the Divine Tattuvam [or the developments of Deity].

These, five in number, are otherwise denominated Pirera-Kandam (பிரேர காண்டம்), the Operative [or effective] instruments and Sutta-Tattuvam (சுத்த  தத்துவம்), the Pure Tattuvam. These are

1. Sutta-Vittei (சுத்த வித்தை);
2. Ichchuram (ஈச்சுரன்);
3. Sathakkiyam (சாதாக்கியம்);
4. Satti (சத்தி); and
5. Sivam (சிவம்).

These complete the thirty-six Primary Tattuvam.

NOTE – The order in which these divine powers are developed, is the reverse of that in which they are here given. Sivam is the Male Energy of Deity developed in a material organism. Satti is the Female Energy of Deity thus developed and organized. Sathakkiyam is the highest form, or organism, in which the two Energies are developed. Ichchuram is the organism through which the obscuring agency of Deity is exerted. Sutta-Vittei is the power of destruction and reproduction; and when further developed, appears in the forms, of Ruttiran or Sivan, Vishnu, and Brahma. The relations and functions of these will be further explained below.