The Seven Stages of Jnana
There are seven stages of Jnana or the seven Jnana Bhumikas.
The first stage. First, Jnana should be developed through a deep study of Atma Jnana
Sastras and association with the wise and the performance of virtuous actions
without any expectation of fruits. This Subheccha or good desire forms the
first Bhumika or stage of Jnana. This will irrigate the mind with the waters of
discrimination and protect it. There will be non-attraction or indifference to
sensual objects in this stage. The first stage is the substratum of the other
stages. From it the next two stages, viz., Vicharana and Tanumanasi will be
reached.
The second stage (Vicharana). Constant Atma
Vichara (Atmic enquiry) forms the second stage.
The third stage is Tanumanasi. This is attained through the cultivation of special
indifference to objects. The mind becomes thin like a thread. Hence the name
Tanumanasi. Tanu means thread-thread-like state of mind. The third stage is
also known by the name Asanga Bhavana. In the third stage, the aspirant is free
from all attractions. If any one dies in the third stage, he will remain in
heaven for a long time and will reincarnate on earth again as a Jnani. The
above three stages can be included under the Jagrat state.
The fourth stage is Sattvapatti. This stage will destroy all Vasanas to the root. This
can be included under the Svapna state. The world appears like a dream. Those
who have reached the fourth stage will look upon all things of the universe
with an equal eye.
The fifth stage is Asamsakti. There is perfect non-attachment to the objects of the
world. There is no Upadhi or waking or sleeping in this stage. This is the
Jivanmukti stage in which there is the experience of Ananda Svarupa (the
Eternal Bliss of Brahman) replete with spotless Jnana. This will come under
Sushupti.
The sixth stage is Padartha Bhavana. There is knowledge of Truth.
The seventh stage is Turiya or
the state of superconsciousness. This is Moksha. This is also known by the name
Turiyatita. There are no Sankalpas. All the Gunas disappear. This is above the
reach of mind and speech.
The seventh stage. Disembodied salvation (Videhamukti) is attained in the seventh stage.
Remaining in the certitude of Atman, without desires, and with an equal vision over all, having completely eradicated all complications of differentiations of 'I' or 'he,' existence or non-existence, is Turiya.
That which is of the nature of bliss with intelligence is called Turiya. The sage in this stage is completely divested of all Vasanas. He is free from all ideas of difference and non-difference, 'I' and 'not-I,' being and non-being.
The exalted stage of the seventh is the isolation or Moksha which is partless, equal in all, immaculate, beneficent, quiescent and the pure Turiya. The seventh stage, free from all objects and replete with bliss, is stated by some to be Turiyatita seat of Moksha, which is Chit itself. The seventh stage is above the reach of the mind, self-shining and of the nature of Sat. In the seventh stage, the disembodied salvation is attained. It is homogeneous. It is indescribable; it is beyond the power of speech.
Remaining in the certitude of Atman, without desires, and with an equal vision over all, having completely eradicated all complications of differentiations of 'I' or 'he,' existence or non-existence, is Turiya.
That which is of the nature of bliss with intelligence is called Turiya. The sage in this stage is completely divested of all Vasanas. He is free from all ideas of difference and non-difference, 'I' and 'not-I,' being and non-being.
The exalted stage of the seventh is the isolation or Moksha which is partless, equal in all, immaculate, beneficent, quiescent and the pure Turiya. The seventh stage, free from all objects and replete with bliss, is stated by some to be Turiyatita seat of Moksha, which is Chit itself. The seventh stage is above the reach of the mind, self-shining and of the nature of Sat. In the seventh stage, the disembodied salvation is attained. It is homogeneous. It is indescribable; it is beyond the power of speech.
Aspects of Jnana Sadhana
A Sadhaka should reflect and meditate. Sravana is
hearing of Srutis, Manana is thinking and reflecting, Nididhyasana is constant
and profound meditation. Then comes Atma-Sakshatkara or direct realisation.
This is also known as Brahmanubhava or
Aparokshanubhuti. Then all doubts and delusions melt away. The knot of
ignorance (Hridaya Granthi) is cut asunder. All Karmas (Sanchita and Prarabdha)
are destroyed. The Jnani attains Sat-Chit-Ananda state. He is freed from the
wheel of Samsara, from births and deaths with its concomitant evils.
The student in the path of Jnana Yoga repeats Om or Soham or Sivoham or Aham Brahma Asmi or Om Tat Sat and associates the ideas of Purity, Perfection, Infinity, Eternity, Immortality, Sat-Chit-Ananda along with the repetition of the above formula.
The student in the path of Jnana Yoga repeats Om or Soham or Sivoham or Aham Brahma Asmi or Om Tat Sat and associates the ideas of Purity, Perfection, Infinity, Eternity, Immortality, Sat-Chit-Ananda along with the repetition of the above formula.