Ramalinga Swamy held the goal of man as the Great Blissful Life to be attained by realizing Suddha Siva Turyateeta.
இதன் முக்கிய லட்சியம் சுத்த சன்மார்க்க அனுபவ
ஸ்தானமாகிய சுத்த சிவதுரியாதீத நிலைபெறில் விளங்கும் (உபதேசப்பகுதி)
"The chief aim of Samarasa Suddha Sanamrga is known if one realises the Suddha Siva Turyateeta... Samarasa Signifies that this path makes the goal of all spiritual disciplines as its beginning and links up with the goal of this highest and integral discipline.
எல்லா அந்தந்களினது அந்தமும் தனக்கு பூர்வமாக்கித் தான் உத்தரத்தினின்று
மருவியது சமரசம் (உபதேசம்)
This experience of Samarasa or harmony is reached (at first initially) in the state of Guru Turiya (i.e., the level or state of transition into supermind, into its Vastness).. Margam means the way or Path.. Suddha signifies that it transcends (Go Beyond) all the states of experiences of religious and spiritual disciplines. Sat marga (Sanmarga) means the way of the Sat or the Truth of existence.."
A few of its realizations are explained to a certain extent as follows:
To realise integrally in experience the triple bodies of perfection, namely Suddha deha or pure physical body, Pranava Deha or the Subtle Body of Sound OM, and Gnana Deha, knowledge body or Causal body, free from the limitations of time, place and circumstances and to posess in full freedom the supreme power of ruling mastery over the universal and individual principles of being and becoming ஆண்ட பிண்ட தத்துவங்களை சுதந்தரத்தில் நடத்தும் தனிப்பெரும் வல்லமை and as examples of that power, the power of reviving the dead into bodily life, transmutation of the baser substances into silver and gold and realizing the identity of Substance of all things etc.
Further elaborating on the goal of his Sanmarga, the Swami says, "Realization of sarva siddhi the all perfection or integral perfection is the inseperable goal of Samarasa Suddha Sanmarga, the path of purity, harmony, the right and truth, even as grace is inseperably one with the divine spirit.. (உபதேசப்பகுதி)
Again the Swami holds the goal of the Great Blissful Life before mankind in his prose works "Jeeva Karunyam" thus: "The great Life of Bliss is to become the Self of all-existence and to possess the integral and perfect Bliss of the Divine, who is sat and cit and has become all the bodies, instruments, worlds, states of experiences and enjoyments through the presence and power of Grace-Shakti, His Conscious Force and thus experience for ever the state of bliss without any impediment by time, place and circumstances.. The glory of these who have realised the integral and perfect Bliss of the Divine is as follows:
- They shall have transformed the impure gross physical substances of their effectual body (asuddha bhuta karyadi) such as skin, nerves, bones, muscles, blood, semen etc., and their corresponding casual cells of impure nature (asuddha prakriti karana anu) to attain a golden effectual body of immeasurable purity and refinement (Suddha bhuta karya deha).
- They will have also a pure causal physical body (Suddha bhuta karana deha) which will appear as a golden form of body to the sight only but will be unseizable to the touch like ether, and an ether like body of Knowledge (Gnana Deha) which will be unseen.. (Jeevakarunayam - Prose)
From the above passages we can construe that the Swami indicated the Great Blissful Life i.e., realization of the summit Supermind (Samarasa Sathya Gnana Sabha) as opening into the Ananda Loka, as the goal of human life along with the attainment , in life here on the earth, of an all-round perfection, and transformation of the triple body into deathlessness by the power of the Grace-light, Love and Bliss of the Divine and thus becoming one with all the bodies. The knowledge of deathlessness according to the Swami, as we have already seen, includes the Knowledge and self-creative power of creating all substances of whatever kind (i.e., including bodily substances), particularly the five sublimated or divinised elements of unobstructing physical matter, non flowing water or liquid, soundless fire, non-burning air or gas and deathless etheral substance (இடியாத புவி, போகா புனல், ஒலியாத கனல், வேகாக் கால் மற்றும் சாகாத் தலை). So a constant and progressive renewal, change and growth of these divine substances of the body are implied in such a transformation.
The Swami makes it clear that the experience of even the high poise of the world of Truth-knowledge resulting in "Suddha Gnana Siddhi" is not enough. He points out that one should be further established in "Samarasa Suddha Gnana Siddhi" i.e., the harmonised powers of Truth-knowledge and the resulting fulfilment, characteristic of the summit poise of supermind. (Vide Book of Prose)
This implies that all the poises of the World of Truth-knowledge should be possessed together and simultaneously in an harmonised experience. This has been already hinted at by the Swami when he declared, "I possess both the Cit Sabha and the Por Sabha", "O Lord I enjoy in me simultaneously together (ஒருங்கே) the powers and movements of Thy divine play of Knowledge - Will of Citambalam and Ponnambalam giving me deathlessness of body and bliss according to your predetermination". Thus the integral possession and realization of the supermind with its triple poise is the key for the transformation and perfection of the whole being and of the body into its deathless and blissful state. This should be possible by firmly establishing oneself in the Ananda Loka or at the summit of the supermind as opening in to the Ananda Loka.
- From the Book of Arutperum Jothi and Deathless Body by T. R. Thulasiram