Seven Bhumikas or stages of development of wisdom from the Varaha Upanishad are
- Subechcha, (spiritual longing after the bliss given out in the Vedas),
- Vicharana (enquiry therein),
- Thanumanasi, (the melting of the mind in enquiry),
- Satwapaththi, (the passage of the mind in Truth)
- Asamsakti, (being without Sankalpa),
- PathaYtha Bhavana (knowledge of Truth), and
- Turya.
Seven stages of the development of wisdom are described in the Varaha Upanishad. While the Sanskrit terms may not be familiar to you, the general outline of the process is easily seen, and this is quite useful to understand in a general way. It shows the way in which there is an unfolding process of stages in enlightenment. Note that the first aspect of realization of the Self is in stage four, after which that stage is stabilized and expanded. In practical terms, this means the sadhaka (seeker) first seeks and attains a glimpse of Self-Realization, and only later becomes firmly implanted in that Realization. For many people this can bring comfort, as the path of Self-Realization can otherwise seem almost impossible. Knowing that the direct experience is a step along the way can make it seen as much more accessible. Also note that the seven stages are correlated to the stages of Om Mantra
The seven Ajnana Bhumis or Deluded States are
- Bindu-Jagrat,
- Jagrat,
- Maha-Jagrat,
- Jagrat- Swapna,
- Swapna,
- Swapna-Jagrat and
- Sushupti.
LAGHU YOGA VASISTHA
LAGHU YOGA VASISTHA
The seven Ajnana States: Now listen to a detailed
explanation of the 7 states of Ajnana, I gave out
before. They are called Bindu-Jagrat, Jagrat, Maha-
Jagrat, Jagrat-Swapna, Swapna, Swapna-Jagrat and
Sushupti. These 7 different states do interpenetrate
one another and receive different appellations.
As the one Jnana, which is nameless and stainless, is
the substratum and the generating Bindu (or the
seed) of all those which pass under the names and
actions of Manas, Jiva and others evolving and
flourishing, hence the first state is called Bindu-
Jagrat.
This is the first or primary state. After the
incipient manifestation of Jiva, the feeble
conception of the differences of „I and He‟ and
„Mine and Thine‟ which arise then, they not having
existed in it before, is the second or upper Jagrat
state. Then the third state is induced, when, after
repeated births, the conceptions of the
heterogeneity of man and the universe do concrete
in the individual. Jagrat-Swapna is that state in
which the mind holds undisputed sovereignty over
the things of the world in the Jagrat state through
previous effects, and overpowered by such objects,
whether seen or unseen before, revels in delight in
them.
This Swapna state is enjoyed in the Jagrat or
waking state and is of various kinds, through the
experience of various delusions, such as the
misconceptions of water in a mirage, silver in
mother-o -pearl, two moons and others. Then in
the fifth state of pure Swapna, a review is made of
the innumerable events which one passes through
in a moment as if in a dream or reverie, and the
individual remembers them in his normal Jagrat
state.
The sixth state is Swapna- Jagrat in which
one in the waking state, in trying to recollect things
long past has that Swapna consciousness, which
makes the past things to be clearly in recollection
now, not as in Swapna but as in the Jagrat state. A
Jiva after crossing these six states, reaches the
Sushupti state in which its intelligence, finds all
these Avasthas (states) to be but inert and beset
with sore pains. All the worlds will seem to be (or
are) generated out of and perish in the mist of
Maya in these Avasthas or states. These 7 states of
Ajnana have countless ramifications, each being
divided a hundred-fold. Thus are the seven
Ajnana-Bhumikas (or states).
The seven Jnana states: Now to the seven Jnana-
Bhumikas.
Disputants hold to infinite divisions of
these Jnana states. In my opinion I prefer to classify
them thus under a septenary head. The cognition
of the real nature of these Jnana states is Atma-
Jnana. The goal of all these is the imperishable
Nirvana. The seven stages are Subechcha, (spiritual
longing after the bliss given out in the Vedas),
Vicharana (enquiry therein), Tanumanasi, (the
melting of the mind in enquiry), Satvapatti, (the
passage of the mind in Truth) Asamsakti, (being
without Sankalpa), Padartha Bhavana (knowledge
of Truth), and Turya. Persons who have known
these states will never welter in the mind of
delusions. As Moksha arises therefrom, there will
be an end of all pains. Of what avail to us is the
wretched Moha? That desire which ever arises in
one to enjoy directly the Jnana- essence through the
path of indifference to objects after a study of
Atma-Jnana Sastras and association with the
knowers of Brahman is Subechcha.
The second or Vicharana is the mastery of the good qualities of
the wise and of Atmic contemplation with the rise
of spiritual desires in one. When after these two
states are fully developed in him, he abandons the
natural desires and his mind is concentred on one
object at its will, then it (the mind) is rendered lean
like Tanu (fine thread) and the third stage is
reached. All desires being eliminated from the
mind through the above three processes, Tatwa
Jnana is developed and this is the fourth state of
Truth. Beyond these is the fifth state when he
disconnects himself from all Sankalpas by merging
into the blissful enjoyment of true Jnana without
association with objects. When these five states are
fully developed in an individual, he is drowned in
the Elysian bliss of Atma-Jnana and then he loses
all affinities for objects. After the ripening of these
five states and the development of quiescence
through merging into one s own Self of Atma-
Jnana, all perception of objects, external and
internal, is lost and the person, if at all he has any
perception of objects, has it only through sheer
external compulsion. This is the state called
Padartha-Bhavana.
Then the Turya, the seventh
state is reached, when, having rendered objective
the hitherto latent Atma-Jnana, he firmly stays in
his own Self, having completely divested himself
of all conceptions of heterogeneity which arise
through his experiences on earth. This is the
spiritual path of the stainless Jivanmuktas. Above
this Turya state of Jivanmuktas, is the Turyatita51
state of Videha Muktas. This state is one that can
be attained only by those Mahatmas (great souls)
who have known their own Self through Atma-
Jnana.
Jivanmuktas, who have reached this imperishable
Turya state, will never be affected by the pairs.
They will automatically perform karmas at the
instance of their disciples or others, simply to
maintain their body; and like a person in brown
study or just awake from sleep, they will not be the
actors of their present karmas, though performing
them and will enjoy Nirvanic bliss. These Jnana
Bhumikas can be cognized only by those who have
fully developed Jnana. There is no doubt that if a
person masters these seven states, he becomes an
emancipated person whether he animates beasts
full of Ajnana, whether he conforms to the worldly
observances or not, or whether he is associated
with body or dies.
Tatwa-Jnana is the release from the trammels of
one s own mind. Such a release alone leads to the
attainment of Moksha. If the illusions of the world
are considered as unreal as a mirage in a desert,
then the Ajnana in the man will bid adieu to him. If
this Avidya or ignorance be considered unreal,
then it will be annihilated. Those transcendentally
holy personages, who have cognized all the true
Jnana states through Samadhi which leads to the
realisation of their own Atman, do truly deserve
the worship and meditation of all. Those who have
subjugated their long standing foes of the sensual
organs and have reached thereby the supreme state
in which they are reverenced by all and do regard,
as insignificant, the position of even Devendra and
emperors are the knowers of these seven states. But
those who have not so attained these septenary
states are simply drowned in the ocean of births.
The proper means to subjugate the mind is Jnana
or the development of spiritual wisdom. And it is
done only through the path of (the realisation of)
these Jnana Bhumikas. Without the aid of these
transcendent Jnana Bhumikas, the noble Brahmic
State can never be attained. That Self-shining
principle is non-dual which has not the
heterogeneity of conceptions such as you, I, or one
self or another, etc., which is difference-less,
stainless or causeless; which is the surprise-less
bliss, the quiescent Jnana and the one, without
destruction, name, highness or lowness, being, or
non-being, beginning or end, affinities, positive or
negative (attributes), and diversity; it is above the
reach of Manas and speech, the bliss of bliss and
the Plenum of all bereft of all desires. This is that
Brahman to which you can reach, through the
septenary Bhumikas.
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