SECTION – VI : Ten Stages of the Soul

TESA – KARIYAM (தெச காரியம்)

Note : The phrase tesa – kariyam means, literally, the ten things. Here, it refers to the ten principal states or positions of the soul in its organism, the human microcosm. These states involve all the relations of the soul to the Tattuvam here brought to view so far as they bear on its moral and religious character, and on its present condition and prospects. These are topics which belong exclusively to the initiated, or such as have taken a regular course in Hindu theology, and who have advanced to the last stage of religious life, called gnana – patham, the way of wisdom.

The Tesa-Kariyam are as follows, viz;

1. Tattuva-Rupam (தத்துவ ரூபம்), the Form (or body) of the Tattuvam
2. Tattuva Terisanam (தத்துவ தெரிசனம்), the vision of the Tattuvam
3. Tattuva-Sutti (தத்துவ சுத்தி), the Purity (or Cleansing) of the Tattuvam
4. Attuma-Rupam (ஆத்தும ரூபம்), the soul’s Proper Form
5. Attuma-Terisanam (ஆத்தும தெரிசனம்), the Vision of the Soul
6. Attuma Sutti (ஆத்தும சுத்தி), the Purity of the Soul
7. Siva Rupam (சிவரூபம்), Sivan’s Proper Form (or Sivan, as incarnate Deity)
8. Siva-Terisanam (சிவ தெரிசனம்), the vision of Sivan
9. Siva-Yokam (சிவ யோகம்), the Union with Sivan
10. Siva-Pokam (சிவபோகம்), the Enjoyment of Sivan.

Note : These states are first very briefly defined; and then, with the exception of the first three, are repeated, and more fully explained.

I. Tattuva – Rupam is the visible form in which the soul perceives the Mukkunam (or is brought fully under their in fluence), and made to understand their existence.

Note : This is the condition of the embodied soul in its first stage of spiritual enlightenment. The Three Kunam are the ultimate source of all quality or character in man, and may be indefinitely developed and expanded. But the more generic and prominent development is three-fold, making nine kunam. According to another author the three are as follows. Sattuvika-kunam, goodness, produces illulmination, and mildness in thought, word and deed. Operating in these directions, it becomes an ‘unfailing and perfect light to the soul arousing it, and making it ready to eat the fruit of its own doing.’ Rasatha-kunam, passion, produces for the soul the propensity to excessive occupation in thought, word and deed, and asperity in the same. By these means it prepares the soul to receive pleasure and pain, according to its kanmam, or the law of its fate. Tamatha-kunam brings forth arrogance, that egotistic kunam which says: “There is none like me,” etc., and wilfulness, or depraved will. By these means, it welcomes all sensual objects, and brings them to the soul.

II. Tattuva-Terisanam is the state in which the soul discovers the nature of its existence with the Tattuvam, and the method in which they operate (or how it lives in them).

III. Tattuva-Sutti is the state in which the soul comes to understand that the Tattuvam are distinct from itself, and in which they withdraw their influence (or cease to influence the soul).

IV. Attuma Rupam is the state in which the soul comes to understand that the form called gnanam is the real form (or a firm reality).

Note : The soul has been already illuminated by Sivagnanam, the light, or wisdom, of Sivan, though it knows it not. It now discovers that there is a real existence in which ‘It lives, and moves, and has its being,” and through the agency of which it has made all its previous discoveries and advances, though it does not yet understand its true relation to this gnanam.

V. Attuma – Terisanam is the state in which the soul comes fully to understand Tattuva – Terisanam, and when it rites superior to the influence of the Tattuvam; but it now considers, that it is by its own understanding that it has thus advanced.

VI. Attuma – Sutti is the state in which the soul understands its own proper powers of mind, and is prepared to say that it is Sivan that bestows favors in both pentam (பெந்தம்), its organic entanglements, and mutti (முத்தி), its liberated state.

Note : The doctrine here taught is, that the soul, in this stage has learned that whatever it may have ascribed to itself, or to its own understanding and powers, at any time, should be accredited to Sivan, as the result of his direct agency; and that this agency is in strict accordance with the laws of kanmam, fate.

VII. Siva-Rupam is the state in which the soul comes to know that Sivan exists in the form of gnanam, which is beyond the reach of the thirty-six Tattuvam, and the mode of existence and operation of which is incomprehensible and ineffable.

Note : This divine form, Siva, Rupam, is what the soul should aspire to attain. It is a state of bliss which the human intellect can neither apprehend nor describe. The discovery now made is, tha such is Sivan’s proper form and that such may be the form, or embodiment, of the soul.

VIII. Siva-Terisanam is the state in which the soul learns that it is this gnanam which makes the thirty-six Tattuvam known to the soul, explains them, and releases the soul from their control, and also, that it gives the soul a view of itself.

IX. Siva-Yokam is the state in which the soul sinks into Gneyam (ஞேயம்) the god who is embodied in gnanam, and becomes the possessor (or subject) of the gnanam (or becomes itself a gneyam or sivam).

Note : The soul here becomes clothed in divine habiliments. Dressed in gnanam, it is prepared to be associated with God, to be forever in so close a union with Him, as to form unity in duality, an attuvitham (அத்துவிதம்), like that of soul and body.

X. Siva-Pokam is the state in which the soul understands that this gnanam will never leave it, and in which it exists as gnanam, or in the form of Siva-gnanam.

Sub-divisions and Further Explanations of the last seven of the Tesa-Kariyam.

I. Sub divisions of Attuma-Rupam

In this state, the soul exists as the possessor of the forms of ichchei, desire; gnanam, wisdom, and kirikei, action.

1. As the subject of ichchei, the soul desires and pursues the necessaries and comforts of life.

2. As the subject of gnanam, it takes a discriminating view of things.

3. As the subject of kirikei, the soul labors (or acts), and pursues and holds all things as its own property.

II. Sub divisions of Attuma Terisanam

In this state, the soul gets a view of itself in ichchei, in kirikei, and in gnanam.

1. When the soul has arrived at this stage, ichchei, passion, will live and operate through the Antakaranam.

2. When its kirikei is active, the soul being in this stage, it will operate through the Kanmentiriyam, Organs of Action.

3. Now the soul renounces these sensible objects, as not belonging to a spiritual being (a Wise Man), and recovers itself, and stands (or forsakes the vanities of sense, and cleaves to realities).

III. Explanation of Attuma Sutti

Attuma Sutti is the state in which, when the soul has seen itself, it discovers both the method in which it knows all things by the aid of Sivan, and also the way in which Sivan is manifest to the soul; and when it stands in Sivan’s Gnana-Satti as its own gnana-satti, being dissociated from both malam and Sivan.

IV. Sub divisions of Siva Rupam

Sivan as well as the soul, in the human microcosm has the three-fold form of ichchei, passion; gnanam, wisdom; and kirikei, action.

1. Ichchei is the form in which He desires to set souls free in mutti.

2. Gnanam is the form in which He apprehends, in one connected view, the kanmam of souls (or all their transactions from eternity).

3. Kirikei is the form in which, in order that there may be effected for souls a proper adjustment of their kanmam. He knows the whole aggregation of their kanmam from eternity, both such as are ready to be cancelled, and such as are not; brings them together, and causes the soul to eat (experience) what remains, and thus brings them to an end.

V. Explanation of Siva – Terisanam

In order to reveal Himself to souls, Sivan causes the kanmam to depart from them. For this purpose He stands in three forms, and bestows His favor (or illuminating grace). These three instrumental forms through which he shines on the soul, are (the three lingam, which are designated by) the terms he, she, it.

VI. Explanation of Siva – Yokam

When the soul is thus favoured by Sivan, He conceals the three forms in which He stands, and in which He develops all things; and, when He produces the Tattuvam and the soul, and causes the soul’s kanmam to live and operate, He hides himself from the view of the soul, within His own proper form. Into this most perfect Sivan it the beatified soul (sinks; and losing all distinction of the internal and the external, it sees Sivan as He is, and comes into such a union with Him, that theycease to be two or such as to form with God a unity in duality).

Note : The native commentators represent this union of the soul with God, as being effected by Siva-gnanam, which is in this case Siva Satti, or Arul Satti (அருள் சத்தி). She envelops the soul as with a beam of sacred light, the effullgence of Sivan; so that the soul becomes, as it were, identified with Her, and a sharer in all Her joys. And She being an essential part of Deity the soul is, by this means, brought into this most perfect union with God. The soul’s proper form is now Siva – gnanam, and hence the soul is a sivam.

VII. Explanation of Siva – Pokam