or real form of the element. These essential qualities are expressed in different ways
and varying degrees through different forms of oxygen such as the solid, liquid or
gaseous oxygen or through compounds in which oxygen enters in combination with
different elements. This is the Sthula or gross state of the element.
We see thus how, on the basis of our ordinary knowledge, we can conceive of
certain hidden aspects or states of such a common substance like oxygen. A similar
though not so easily comprehensible series of five states or aspects is present in the
case of the five Bhutas through which we cognize the external world. It is true that the
Bhutas are not elements but principles but since these principles find expression
through the medium of matter and energies of various kinds their different states or
aspects may be considered to be somewhat analogous to those of the elements.
It should not be imagined, however, that a mere intellectual comprehension of
these five states of the Panca-Bhutas, however clear and precise it may be, will enable
anybody to acquire mastery over them. An intellectual comprehension obtained
through intellectual processes, as pointed out before, is utterly different from the direct
knowledge gained in Samadhi by performing Samyama. The latter kind of knowledge
is obtained by becoming one in consciousness with the thing or principle and, there-
fore, carries with it powers which are inherent in that thing or principle. In Samadhi
we come into touch with the reality of the object meditated upon, while in intellectual
comprehension we merely contact the blurred and distorted image produced by the
object in our mind. The difference between the two is the difference between a sub-
stance and its shadow.
- Thence, the attainment of Animan etc., perfection of the body and the
non-obstruction of its functions (of the body) by the powers (of the elements).