SECTION – V : States of the Soul

AVATTEI (அவத்தை)

The manner in which the soul is connected with the thirty-six Tattuvam, and how it is nourished and made intelligent in its organism, is now explained.

The Avattei are as follows, viz :

• five Kilal-Avattei (கீழால் அவத்தை) Descending States
• five Melal-Avattei (மேலால் அவத்தை), Ascending States
• five Sutta-Avattei (சுத்த அவத்தை), Pure States
• and three Karana-Avattei (காரண அவத்தை), Causative (or radical in reference to the preceding class of Avattei) States.

The whole number of Avattei is eighteen.

The names of the five Descending (and Ascending) States are :

1. Sakkiram (சாக்கிரம்)
2. soppanam (சொப்பனம்)
3. Sulutti (சுழுத்தி)
4. turiyam (துரியம்)
5. turiyathitham (துரியாதீதம்).

To the Ascending States belong thirty-six Tattuvam; to the Descending belong thirty-five.

I. Descending States of the Soul

1. Sakkiram – This is an avatharam, organism, which connects the five Perceptive Organs, the five Rudimental Elements, the five Organs of Action, and the four Intellectual Organic Faculties, of the Attuma Tattuvam; purushan or ulla (உள்ளம்), life one of the Vittiya-Tattuvam; the Ten Vital Airs, and the Five Vital Airs, from the class of Subordinate Tattuvam. This complex avatharam is in the forehead, between the eyebrows. It brings the soul in connection only with the thirty-five Tattuvam here named.

2. Soppanam – This is the soul’s avatharam in the neck, and connects twenty-five of the Tattuvam belonging to the previous state, viz: the five Rudimental Elemtns, the four Intellectual Organic Faculties; purushan, life; the Ten Vital Airs; and the Five Vital Airs.

3. Sulutti – This is an avatharam of the soul in the region of the heart, and connects only three Tattuvam, viz; sittam, the will; piranan the first of the Ten Vital Airs: and purushan, life.

4. Turiyam – This is the avatharam of the soul in the region of the navel, and connects only two of the above named Tattuvam, viz; piranan, and purushan.

5. Turiyathitham.

Note : This is the soul’s avatharam in the human lingam, where it is connected with only one Tattuvam, purushan. It is the unconscious state of the soul just before death. The soul is represented as lying down in purusha, the point of contact of the two parts of the lingam, and just ready to take its exit through sulimunei-nadi, which runs directly to the head.

The constitution of the Descending Sates involves the philosphy or death, and explains the successive states of the soul, from that of perfect consciousness, down to its unconscious state at death. This last state is sometimes denominated athitha-kevalam (அதீத கேவலம்), a state of lonelines, in which none of the Tattuvam can reach, or affect, the soul. It is the state of the soul when life has ceased, or before its conception for a new birth.

The author next describes four states of the soul, beginning with this lowest, or unconscious state, and rising to a state of consciousness and activity. There are four states after leaving kevalam. These he groups under the term

Kevala-Avattei (கேவல அவத்தை), Unconscious States.

The manner in which the soul is brought from its dormant state in athitha-kevalam, to a conscious and communicative state, is as follows.

The splendid Vintu-Satti, in order that she might produce the four Vakku, as the means through which the soul should be made to experience the proper results of its Kanmam, former deeds, first developed a natham, a form of the Male Energy of Deity. This is the first of the four Vakku, and is called sukkumei.

Note : This is the state of incipient consciousness, when the soul begins to be vivified.

The second Vakku, peisanti, is produced in the region of the navel, for the purpose of enabling the soul to discriminate the fifty-one letters of the Sanskrit alphabet, which letters exist unperceived, in sittam, the will, just as the forms of the five radical colors exist imperceptibly in the peahen’s egg.

Note : These elementary letters are here supposed to be real existences, the rudimental forms of thought, which will be fully developed in the next stage, mentioned below. The same philosophy is here involved, as in the case of the five elementary colors, called forms, which are developed by the hatching of a peahen’s egg.

The third Vakku, mattimai is developed in the region of the heart, and there establishes systematically all the forms of the fifty-one letters, which are united with piranan (the first of the Ten Vital Airs). It is then, with these forms, born in the back of the neck, as the foundation of sound and sense to the ear, which has been hitherto without its proper functions.

Note : Here we have the foundation of language and the communication of ideas, laid in the structure of the human body.

The fourth Vakku, Veikari, is developed in the forehead, in order that the organs of speech may understand how to speak the proper ideas, when sukkumei, and the other Vakku, which come in connection with piranan, joined with the Vital Air uthanan, are heard in their communications by the ear.

Note : The meaning of this is, that this Vakku gives the power to perceive, and utter intelligibly, the ideas and forms of speech of which the doundations are laid in the preceding Vakku, and which are communicated to the ear. Hence, this is the seat, or avatharam, of the soul, in all states of perfect consciousness and action.

The Production of the Four Vakku

Sukkumei is produced by the Tattuvam Sivam as the efficient cause, and his Satti, as the instrumental cause.

Peisanti is produced by the Tattuvam Sathakkiyam and his Satti.

Mattimei is evolved by the Tattuvam Isuran and his Satti.

Veikari is developed by Sutta-Vittei (Rudra)and his Satti.

Note : Thus, by means of the four Vakku, the soul is brought under the influence of its proper organism, and is made ready to be vivified, and to act according to the requirements of its fate, or kanma-malam. What next follows describes the manner in which the soul is fully reinstated in the possession of the powers of life.

II. Ascending States of the Soul

The way in which the imperfectly conscious soul, in these four vakku, is brought to a state of consciousness and activity, is as follows.

Sivam develops the Tattuvam (or Vinttu): Satti evolves kalam, niyathi, and kalei. Kalei having removed, by little and little, anava-malam, just as fire removes the particles of wood burnt, the soul, in the form of kalei, associates with itself piranan, in turiyam and then becomes an inhabitant of sulutti.

Then Gnana Satti (ஞானாசத்தி) evolves Sutta-Vittei. Sutta Vittei develops, for the soul, arivu (அறிவு), understanding. Ichcha-Satti (இச்சாசத்தி) brings forth the Tattuvam Isuram. Isuram produces the Tattuvam rakam. Then rakam develops, for the soul, ichchei, desire (or the passions).

Note : Gnana-Satti, the goddess of the wisdom, is the ultimate source of understanding or wisdom to the soul. Ichcha-Satti the goddess of desire, is the ultimate source of desire or passion. Kiriya-Satti, mentioned below, is the ultimate source of action to souls.

The soul is thus invested with the proper forms of desire, understanding, and action, which constitute the avatharam that exists in the heart (or the middle region). In this state the soul is denominated purusha-tattuvam (புருஷ தத்துவம்), and also panchakanchukan (பஞ்ச கஞ்சுகன்) the lord (or possessor) of the first five (of the Vittiya-Tattuvam).

In the same way, Kiriya-Satti (கிரியாசத்தி) evolves, in the avatharam of purusha-tattuvam, Sathakkiyam. Sathakkiyam develops pirakiruthi (ullam, a form of pirakiruthi). This pirakiruthi connects with the soul as kunam. Then the soul, in the form of the Great Kunam, stands in union with the Tattuvam, as a preparation for the experience of good and evil.

Conscious state of the soul in Soppanam

The instrumentality by which the soul becomes intelligent in the avatharam of soppanam, consists of the following five Tattuvam, viz; manam, putti, akangkaram, sittam and ullam. These respectively evolve the symbols a, u, m Vintu, Natham. These symbols develop the five mundane gods, viz: Brahma, Vishnu, Ruttiran, Mayesuran, Sathasivan. The soul possessing these Tattuvam, becomes sukkuma teki (சுக்குமதேகி), an intelligent and active individual, in soppanam, in the same way as it experiences good and evil in sakkiram. With these qualifications, it becomes an inhabitant of sakkiram.

Note : The symbols, a, u, etc. constitute the panchakkaram (பஞ்சாக்கரம்), the five lettered mantiram, in its second stage of development.

Intelligent and Active State of the Soul in Sakkiram

The method is as follows. When the soul, standing in the place of akasam, ether and possessing sottiram, the organ of hearing, apprehends sattam, sound vakku, mouth, will give utterance to the same.

When the soul, standing in the Element vayu, air, and being in possession of tokku, the organ of feeling, distinguishes parisam, touch, the feet will move.

When the soul, in the Element teyu, fire, and in possession of Sadchu, the organ of sight, discriminates rupam, form, the hands will perform their functions of giving and receiving.

When the soul, in the element appu, water and in the possession of singnguvei, the organ of taste, perceives rasam, taste, payuru will perform their office of separating and voiding the excrements.

When in piruthuvi, earth and in the possession of akkiranam, the organ of smell, the soul perceives kantam, smell, upatham will yield delight.

In the avatharam in which these operations are carried on, Anna-Satti (அன்னசத்தி), the abstract Satti, brings forth the Tattuvam called Sivam. This Sivam evolves mayei (the last of the Vittiya-Tattuvam). This mayei, Standing in the form of kunam, and by means of the nine kunam, magnifies things (or causes the soul unduly to magnify the things of sense), and to call a lie the truth. By this means, the soul becomes subject to births and deaths.

Thus far (Melal-Avattei, also denominated) Sakala-Avattei (சகல அவத்தை).

III. Pure States of the Soul

Note : The successive States, or stages of progress, of the soul towards its ultimate deliverance from its entangle ments in the body, are called ninmala-avattei (நின்மல அவத்தை), the Avattei in which malam is destroyed. The course of the soul, here, is through the Ascending States.

The elucidation of the ninmala-avattei in the Sutta-Avattei, is as follows.

When one’s kanmam has met its award, and anava-malam is satisfied; when one has received the lamp of wisdom from one’s Guru; and when one has come to distinguish and understand Sivan, the soul, and pasam, then one’s avatharam, organism, in which one will receive grace, is as follows.

1. When the soul comes to a full vision of the Elements, his stula – sariram (ஸ்தூல சரீரம்), gross body, will cease to exist (or will cease to control or influence him). This state is called ninmala- sakkiram (நின்மல சாக்கிரம்).

2. When one gets a vision of the Intiriyam, five perceptive Organs, and five Organs of Action, the Elements will withdraw (or cease to affect the soul). This is ninmala – soppanam (நின்மல சொப்பனம்).

3. When one comes to understand the Antakaranam, Intellectual Organic Faculties, the Intiriyam will cease to exert their influence. This state is called ninmala-sulutti (நின்மல சுழுத்தி).

4. When the Vittiya-Tattuvam are revealed to the soul then the Antakaranam will withdraw their influence. This state is denominated ninmala-turiyam (நின்மல துரியம்).

5. When the Sutta-Tattuvam are clearly understood, then the Vittiya-Tattuvam will cease to operate on the soul. This state is called ninmala-turiyathitham (நின்மல துரியாதீதம்).

Further view of the Soul in these Ninmala Avattei

Ninmala-sakkiram is the state in which one’s Anta-karanam, which had let out the soul through the senses, become Sivakaranam (or divinely illuminated), so that, from having seen the world as eternal, one now humbly approaches and obtains grace (help) of one’s Guru.

Note : This is the transcendental development of one’s mind, which one grasps at once, or intuitively understands, all things and circumstances as they are.

Ninmala soppanam is the state in which the soul, by hearing and understanding his Guru, comes to see Sivan. He then becomes exalted, draws near, and is made a possessor of Sivan’s enjoyment. In this, it is neither too much elated, nor zealoius, nor overwhelmed.

Note : This is a stage in sanctification, when one’s spiritual, or illuminated vision begins to govern and regulate one’s affections.

Ninmalasulutti is an advanced stage in self-government in which the devotee is enabled to receive honor, or a distinguished name, without the propensity to say; “I have made this acquisition,” etc.

Note : Such an one is supposed to have got the victory over his natural pride and vanity, so completely do his spiritual visions engross him.

Ninmala-turiyam is the state in which the soul reaches the sampurana-tisei (சம்பூரண திசை)*, region of plenty, whence happiness flows in upon it.

( * The translator should have meant தசை (state, condition). Ed.)

Ninmala-turiyathitham is the state in which the soul transcends even the four above-named attainments, and leaves them.

Note : The soul is now in Siva-Rupam, and is a sivam, a god, rather than a mere soul, and is in full participation of the joys of Sivan.

Thus, one who has obtained the vision of ninmala-sakkiram, will have one’s natural propensities and powers of talking, etc., stupefied, and checked, like one bathing under water, and like one who has eaten to repletion.

Thus far the Karana-Avattei (Karana, radical, in reference to the ninmala-avattei), which are also called Suttam (Sutta-Avattei).

Here ends the view of the Avattei.