The Fourth Section



4.0 Now an account of creation. The four kinds of language (vakku) of cukkumai, paicayanti, mattimai and vaikari are generated from cuttamayai; also from it arises the five Civatattvas of Civam, Cakti, Catakkiyam, Icuram and Cuttavittai.


From acuttamayai arises the seven tattvas of mayai, Time(kalam), Order (niyati), Cognitional Processes(kalai), Consciuosness (cittai), Desire (arakam) and selfness (purutan).


From prakirti mayai we have the twenty four elements of cittam (the mental organ of cognitive processes), putti (the mental organ of evaluative processes), akankaram (the 'self' generating consciousness), manam (the mental organ of perceptual processes); cottiram (the faculty of hearing), tokku (the faculty of sense of touch), catcu (the faculty of seeing), cinnguvai, (the faculty of tasting), akkiranam (the faculty of smelling), vakku, patam, pani, payu, upattam (i.e. the executive utensils of speech, the feet, the hands, the anus and the sexual organs); cattam, paricam, rupam, racam, kantam (i.e the sense particularsof sound, touch, sight, taste and smell); space, air, water, fire and earth.


The Four Forms of Language.


4.1 Now on how the languages arise from cuttamayai. When the power of Cattar stands with the intentional bent for producing something (kariya unmukam) and disequilibrating cuttamayai, a sound like that of the ocean during the eclipse of the moon, is generated. That sound which is the sound in-itself in the transphysical bodies (parasariram), has the capacity for illuminating all conceivable forms of meaning; is the causal ground for the generation of consciousness in all the three different kinds of psyches; and is named cukkumai. When it differentiates further without yet the power for implicating specific meanings like the liquid in the eggs of the peahen that contains within itself all the five different colours (that become manifest only later) and stays within in the mind, it is termed paicayanti.


4.2 When it differentiates further into the fifty one phonemes that arise in the lower part of Vintu and stays in Buddhi by the powers of ampikai, vamai, cettai, rauttiri; and the sixteen powers of cayai, vicayai, acitai, paracitai, nivritti, piratittai, vittai, canti, intikai, tipikai, rocikai, mocikai, viyomarupani, anantai, anatai, anacirutai; contains all the aggregates of the above phonemes; though inaudible but perceptible within, affected by the air that is expelled (utanavayu), exist in the vocal cords in a subdued form, it is termed mattimai.


4.3 With the activation of life breath, when it becomes audible to oneself and others, and communicates meaning, it is termed vaikari.


4.4 These four forms of language, differentiate into five types with the support of the five kalais of nivirtti and so forth, and are established in the three different kinds of psyches that are grounded on the five tattvas of Civa tattuvam and so forth. One transcends these forms of language along with anavam when one sees them as distinct from oneself through civajnanam; otherwise they cannot be transcended.


4.5 The person with supreme knowledge, the one who sees them as distinct from oneself, becomes eternal, does not have remembering and forgetting, does not have distorted cognitions, is autonomous and becomes absolutely pure in consciousness. If it is asked how, it can be said that just like disappearance of darkness and light from the stars with onset of sunrise, in the brilliance of Civa-consciousness, the limited consciousness conditioned by these forms of language will also disappear along with the delimiting anava malam.


The above is an account of attaining purity in the cuttamayai.