The Ninth Section

9. The Experiential States


Among the five fold kevalavattai, the stages of cakalavattai are as follows.


9.0 There are five distinct states in kevala: cakkiram (wakefulness), coppanam (dream consciousness), cuzutti (dreamless sleep), turiyam and turiyatitam.


9.1 Cakkiram in Kevala: When the psyche in union with the thirty six tatvas and sixty tatvikas is in a state of cognising and feeling pleasures and pains, if the karma that conditions these experiences is absent, then the five cutta tatvas that constitute the poka kantam, the five basic elements of earth and so forth and hence all these seventeen tatvas may become dissociated from the psyche. The psyche that stands with the thirty psychic utensils (the five cognitive utensils of curottiram and so forth, the five executive utensils of speech and so forth, the five sense particulars of sound and so forth, the five tatvikas of vacanam and so forth, and four inner utensils of cittam and so forth) collectively (hence constituting an aggregate of thirty five tatvas) in the state of wakefulness (cakkiram) may be overcome by anavam and become unconscious, incapable of perceiving anything as a result of the dissociation of the tatvas above (that facilitate, and become objects of cognition and the ground). This is (arivilla cakkiram) wakefulness without consciousness.


9.2 In kevalacoppana state of being (the closest to dream state) the five cognitive utensils that perceive objective particulars and the five executive utensils (that make actions possible) are dissociated. The psyche along with the five sense particulars of sound and so forth, the ten 'winds' of prana and so forth, the five 'inner' utensils of manam and so forth and hence as a complex of twenty five tatvas standing in the neck (as the seat), recalling the past experiences while still awake, experiencing inputs from subtle body such as climbing onto an elephant, wearing a garland and so forth is the existential state of kevala coppanam.


9.3 Among the twenty four tatvas above, if twenty two of them is further dissociated leaving a complex of cittam, prana and the psyche only, with the heart as the seat, sleeping undisturbed is the kevala cuzutti experiential state.


9.4 With cittam further dissociated, inhaling and exhaling, the psyche together with life breath alone, standing in the navel as the seat, sleeping without any form of awareness at all is kevala turiyam.


9.5 Dissociating now even the life breath, the psyche alone enveloped completely by anavam, resting on the primordial ground (mulataram) and being without any form of awareness at all is kevala turiyatitam. This lowest experiential state is known as Nittya kevala avattai (The Lowest State of Unconscious); or kizalavattai.



9.0 As explained in sec.2.3 &2.1 1, the term avattai is used in two distinct senses which we render as existential states and cognitional states (or states of consciousness) In each existential state the five different cognitional states are possible. The existential states are divided into kevalavattai, mattiyavattai and cuttavatbi. Kevalavattai are the existential states that are characterized by loss of consciousness or becoming unconscious as in deathlike experiences.

The mattiyavattai pertains to the normal states of vigilance, attention, habituation and so forth.
The cuttavattal are existential states that afford super consciousness or transcendental awareness




9.6 The mattiyavattai of cakala state is: anchored in the forehead, the psyche while enjoying everything, fainting out and hence being without breathing or any consciousness because of such things as being hit by a stone or hearing an extremely sad news such as the death of a child and so forth. It is also known as cakkiratitam.

9.7 The ordinary letting off deep sighs while still breathing is turiyam in cakkiram.

9.8 In conjunction with cittam and life breath, the psyche being aware of states of depression is cuzutti in cakkiram.

9.9 In conjunction with the five cognitive utensils, the five executive utensils, the ten forms of winds, the four 'inner' utensils and hence with twenty four tatvas, with the psyche as a further element and hence as a complex of twenty five elements, suffering sadness and so forth, thinking that it is because of such an act that there is now suffering and so forth is coppanam in cakkiram (Dream in Wakeful State).


9.10 The active 'enjoyment' of everything with constant commerce with all the tatvas and tatvikas is cakkiram in cakkiram (Wakefulness in Wakeful State).


9.11 The psyche becomes as purusha capable of cakalavattai, with a caitanya capable of desire, knowledge and action as a result of kalai, with objective knowledge as a result vittai, and with desires as a result of arakam. As a purusha it is affected by the gunas or pratana, the utensils of buddhi and so forth and their activities. As it conjoins with niyati, the psyche as purusha develops desires for the forms of enjoyments that unfold developmentally thus becoming a psyche bonded to the tatvas, with limited/constrained consciousness, conjoined to gross and subtle bodies, in advaitic union with the products of mayai, identifying oneself with the physical body and so forth. While the psyche as a purusha lives in ignorance with such an identification, because of the meritorious actions done in conjunction with Veda orientated camayas, it is attracted to Vedic Saivism that is their essence. Obtaining the specific diksas it attains calokam and so forth. On developing dislikes even for such states, it is born in the land of the morally right, does the kiriyai and so forth, attaining transcendence by becoming amoral (iruvinai oppu), the powers of mantras nivirtti and so forth descends on it. As a result of it, the psyche searches for a Guru and on that occasion the absolutely transcendent Siva himself, out of his Infinite Love manifests himself as an acarya, a genuine GURU, removes even the vestiges of the deep limiting constraints through elevating Glance (tirunokku) and so forth after a proper examination of the mantras, the five attuvas, the kalai nivirtti and so forth. As a result of this, the ego becomes cat-cit-ananta-Civa in itself.


9.12 An acarya with the proper qualifications, will perform the camaya, viceta and nirvana diksas as prescribed in the canonical texts on a disciple with the proper qualifications. With an embrace of such a guru, there will be infinite bliss. This is the distinguishing feature of the genuine spiritual GURU(jnanaguru). For the disciple with very advanced state of caktinipata such a guru will also perform the campava diksa.


9.13 Now cambava diksa is different from jnana diksa, kiriya diksa and the various forms of nirvana diksa in being a procedure that explains the identity-in-being (tatanmiyam) between Civa and the jiwas.


9.14 On being instructed by a guru who has become Civa-like in nature (civacorupamana) as result of the campava diksa such as: on being coupled to the indriyas, you have not realised your true nature as that of mine; you are in fact (in nature) Myself, a disciple begins to reflect and ascertain that he is really not different from Civa (in being), and holding firmly in mind that he is non-different from Civa (in nature), he submerges himself in Civa, becomes transformed into a being like Civa. At this stage like the eyes being blinded after seeing the brilliant sun, he begins to experience the cuttavattai like the ninmala cakkiram and so forth with the transformation of the ego-utensils (pacukaranam) into civa-utensils (civa-karanam).




9.15 The psychic transformation resulting in absolutely PURE (ninmala) cakkiram types of experience occurs when a psyche unites with Civacakti with the heart as the seat. Like an object that becomes transformed into salt on falling into the salt pan, the indriyas that function with the faculties of manam, ahankaram, buddhi, cittam and ego(ullam,) on conjoining with the tatvas of Vindu and Natam that are in the form of life mantras akaram, ukaram and makaram, begin to perceive the object particulars like Civa himself. Such a state of existence is ninmala cakkiram (Unconditioned Pure Awareness).


9.16 With a-karam, the causal basis of unconditioned pure awareness, dissolving in u-karam; the manam that perceives the objective particulars resolving within ahankaram, the Activity-Energy withdrawing into Consciousness-Energy existing with contemplation of the Form of Civa, with ahankaram and so forth, and its source of dynamics Consciousness-Energy and so forth in the neck, the seat of dream states, is ninmala coppanam (Unconditioned Dream Experience).


9.17 With u-karam, the causal basis of Unconditioned Dream Experience dissolving in ma-karam, the selfness creating ahankaram in buddhi, the Consciousness-Energy in Desire-Energy, existing with three fold awareness of perceiver, perception and perceived (naturu, nanam, neyam); in conjunction with a-karam and so forth that regulates buddhi and so forth and its source of dynamics Desire-Energy and so forth but without the bodily and sense processes with seat of cuzutti as the location, is ninmala cuzutti (Unconditioned Cuzutti).


9.18 With ma-karam, the causal basis of Unconditioned cuzutti, withdrawn into Bindu, the discriminating, evaluating buddhi in cittam, existing with undifferentiated consciousness alone, with cittam and the Bindu and Natam that regulate it, their source of dynamics the powers of Ati and Parai, anchored in the forehead, the seat of turiyavattai but without the physical or sensual processes and the processes of 'inner' utensils is ninmala turiyam (Unconditioned turiyam).


9.19 With Bindu, the causal basis of ninmala turiyam withdrawn into kutilai, cittam in Prakirti, the aticakti in Para cakti; with subduing the Paracakti, also known as anati natam, the causal basis of ninmala turiyatita avattai, with the pacification of the heart that is the enjoyer of Civa-Bliss, existing without dissociating from the Integrated Wholeness that is cat-cit-ananta-Civa anchored in Brahma rantiram (located in the spinal cord) the seat of ninmala turiyatita avattai, is ninmala turiyatitam (Unconditioned turiyatitam). This is moksa that is above any form of ego-centered experience.


9.20 On obtaining ninmala turiyatitam, the ego is liberated from the five kalais of nivirtti and so forth, the five envelopes of annamayam and so forth, the five gross aksaras of na-karam and so forth, the five mantras cattyocatam are so forth, the five cosmic agents of Brahma and so forth, the five tatvas of cuttavittai and so forth, the five 'inner' utensils of manam, ullam and so forth, the five forms of language of vaikari and so forth, the five powers of kiriya cakti and so forth, the five chains of anavam and so forth and all other delimiting constituents. The anma becomes totally absolved all tatvas and hence pure on that account.


9.21 One who attains this existential state of ninmala turiyatitam whether for a time span that takes to milk a cow, for an arrow shot to reach the ground, or the twinkling of the eyes, will not be reborn in this earth. For one who reaches such a deep yogic state (nittai) there are no rules and regulations to observe or abstain, or the sense of morally right and wrong. The punniyam and pavam of such a person will be transferred to one who does good or evil to such a person. Thus enjoying the existential states of ninmala cakkiram and so forth, and becoming a civamukta he will attain the absolute moksa in the end.


9.22 Now in accordance with the logical principle "unless one refutes the contrary philosophies one does not establish one's own philosophy", we shall refute the contrary views of moksa and explain the intrinsic nature of mukti within the (conceptual) framework of Siddhanta.