The Sixth Section

6.0 The Seven Vittiya Tatvas


6.1 The maya tatva is that which misleads the psyches.


6.2 The kalai is an evolute of mayai; arises from mayai after niyati, removes the localized anava and thereby allows for the manifestation of Activity-Power (kriya sakti). The premises for the reality of this tatva are: it is this that facilitates the birth the categories of understanding; there could be nothing else that could do this.


6.3 Vittai arises from Kalai, establishes of the cognitional activities of the psyches, and the power for being the causal agency for acquiring the different forms of enjoyment.


6.4 Arakam arises from vittai, establishes the Desire-Power (icca sakti) and generates wants and wishes for the various objects of perception revealed by Buddhi.


6.5 Kaalam arises from mayai and is differentiated into ilavam, tuti and so forth; serves to measure duration of enjoyments, generates novelties, limits and strength; and divides into the tenses of past, present, future and so forth.


6.6 Niyati arises from mayai after kaalam. It negates the avoidance of one 'digesting' the effects of one's own actions good or bad; regulates the acquisition of bodies and utensils so that what is due to a particular psyche does not go to another; ensures like the promulgation of a King that each 'digests' his own karma unfailingly.


6.7 Puruta tatva is the personal self enveloped by the five tatvas such as kalai and so forth; it attains the capacity for consciousness, desire and activity and is inclined towards enjoyment acquiring the name purutan (a person).


6.8 Now the Prakirti tatva resides in kalai and is generated by Srikanta Pramesvara; the causal ground of twenty four anma tatvas such as the gunas and so forth; conjoined well with the gunas inseparably. It also causes avidya that constitutes misperceptions or wrong knowledge. It is also known as mulaprakirti.


6.9 Now guna tatva is the differentiated gunas being in a state of equipoise. Therefore, materially there is no difference between prakirti and guna tatva. This guna tatva are three in kind and each can be further divided into three. Therefore, we have altogether nine types of gunas.

6.1 The Vittiya Tatvas are elements arrived at through a constituent analysis of the being of human understanding as such in the world. These are the constituents of human understanding, the elements that in fact make undestanding a reality in the world. The maya tatva is that which underlies the origin of prejudices, misunderstandings, misperceptions, cognitional distortions, illusory perceptions, superstitions, magical beliefs and so forth.

The kalai is derived from the Tamil root kal, meaning to learn. It refers to the pedagogical processes in nature whereby ignorance pertaining to the objective particulars is removed. It is said to arise from mayai i.e the cutta and acutta mayai because the processes as such are impossible without the physical objects and cognitive competencies of various sorts.


Niyati is the principle orderliness, regularity, the law-like nature of the processes. This principle also underlies the feeling of justice in the world particularly in relation to the moral issues. All pedagogical and ethical processes presuppose the working of Niyati, somekind of law without which the arts and sciences are impossible.


Vitttai is derived from Sk. Vidya or Veda which is a variant of Tamil sid- meaning knowledge , consciousness and so forth. Aragam is causal basis of human intentionalities and hence forms of desire. It can be equated with the libido of psychoanalysis.

Kaalam is time consciousness that is present as a factor in human understanding constituting the historicity of the human beings. It is a competency that is contemporaneous with the finitude of the human understanding Purusha or Puruda is a tatva borrowed from the Samkhya system. Here it means the ego, the personal self whose understanding is fabricated by the above tatvas. Purusha is the psyche that generates self- consciousness.