The human, physical or
gross body is composed of certain compounds, of which the chief are water, gelatine,
fat, phosphate of lime, albumen and febrine. (These substances are composed of
simpler non-metallic and metallic elements, of which the chief are oxygen,
hydrogen, carbon, nitrogen, calcium and phosphorus.) And, this gross body that
thrives on food has four subtle aspects, — Pranamayam, Manomayam, Vignanamayam
and Anandamayam. Those who seek Gnana have to go through the four stages of
Vignanar, Yegnanar, Agnanar and Meignanar, when they take on the corresponding
forms needed for experiencing Anava, Maya, Karma and Siva.
[Scientific experiments have re-established the ancient
hypothesis of a single Primordial Substance to which the various forms of
matter may be reduced, with the resultant of the possible transmutation of one
element into another; since each is but
one of the plural manifestations of the same underlying unity. Research has
also shown that this original substance cannot be scientific “matter” —that is,
that which has mass, weight and inertia. Matter has been dematerialised and reduced to something which differs profoundly
from “matter” as known by the senses. This ultimate substance is stated to be
Ether in a state of motion. The scientific hypothesis would appear to be as
follows: The ultimate and simplest physical factor from which the universe has
arisen is motion of and in a substance called “Ether” which is not scientific
matter. The motions of this substance give rise from the realistic point of
view to the notion of “matter”. Matter is thus at base one, notwithstanding the
diversity of its forms. Its ultimate element is on the final analysis of one
kind, and the differences in the various kinds of matter depend on the various
movements of the ultimate particle and its succeeding combinations. Given such
unity of base, it is possible that one form of matter may pass into another.]
The soul has five states: Jagrat, Svapna, Sushupti, Turiya
and Turiyatita, — waking, dreaming, dreamless sleep, ‘the fourth’ and ‘beyond
the fourth’. In the state of Jagrat, the soul’s consciousness is in the gross
body; in other words, it is conscious of external objects and is the gross
enjoyer of these objects through the senses. In Svapna, it is conscious of
inner objects and the enjoyer of what is subtle, that is, impressions left on
the mind by objects sensed in the waking state. The third state, Sushupti, is
neither waking nor dreaming. In this state, the varied experiences of the two former states are merged into a
simple experience; consciousness is neither objective nor subjective, but a
simple undifferenced consciousness without an object. In the fourth state,
Turiya, the soul acquires pure experience through Samadhi. Finally, in
Turiyatita the soul attains the highest equality, that is, it is merged with
the Supreme Siva.
While experiencing the
above states, the soul undergoes Kizhalavastha, Melalavastha and
Madhyalavastha. (Melalavastha is also called Suddha Jagrat.) The next stage is
Paravastha, and after that, Nirmalavastha. The soul in Nirmalavastha acquires
Gnana and crosses the six Andhas,—Vedanta, Siddhanta, Bodhanta, Yoganta and
Kalanta. It perceives the oneness of Pathi and Pasa, having freed itself from
the three weaknesses, Kamam, Vehuli and Mayakkam. It experiences the position
denoted by “you-become-that”, and grasps the greatness of Sivaparam, in terms
of Seevaparam and Sakaparam.
MUKTHI:
The three stages of
Mukthi are: SivaMukti, Para-Mukthi and
Sorupa-Mukthi. The experienced soul does not separately feel the positions
signified by “thom-thathu-asi” (you-that-become) and identifies itself solely
with “that”. There is still another stage when even the position “that”
disappears. In this last stage, the soul can see the mind as matter and the
matter as mind. Such a soul needs no substance or quality. Like the ocean whose
waves roll not, the soul is in the state of blissful quiescence.
