Sapta Bhoomika also
called Jnana Bhoomika represents the seven stages on the path of
Self-Realisation. These seven stages are
as given to young Sri Rama by Sage Vasishta and are found in Nirvana prakarana
of Yoga Vasishtam. Yoga
Vasishtam is is a voluminous work of 32,000 verses spread over six sections
written by Maharishi Valmiki, the Aadi Kavi, who wrote Ramayana and deals
essentially with Jnana, spiritual knowledge. The word ‘Yoga’ in Yoga Vasishtham is
used in the generic sense of spiritual practices. ‘Vaasishtham’ means originating from
sage Vasishtha who imparted this knowledge to Sri Rama who had developed aversion
to all worldly duties and things after pondering over their futility and evanescence. This vast work was abridged into a smaller work
of 6000 verses named Laghu Yoga Vasishta, by Abinandana Pandita some
centuries ago. Sage Vasishta narrates the seven stages as reply to Sri Rama’s question about the seven stages of
spiritual Jnanam and the characteristics of Jnana yoga at
different stages.
The seven stages are as
follows:
1) Subheccha (longing
for the Truth)
2) Vicharana (right
inquiry)
3) Tanumanasi (attenuation
or thinning out, of mental activities)
4) Sattvapatti (attainment
of sattva, "reality")
5) Asamsakti (unaffected
by anything)
6) Padartha Bhavana (seeing Brahman everywhere)
7) Turiya or Turiyatita (perpetual Samadhi)
Let us see each one of them
in a little more detail.
Subheccha - The Subheccha or good desire forms the
first Bhoomika or stage of Jnanam.
The first stage is the substratum of the other stages. The sadhaka feels
a deep yearning to be free from Samsara; rightly distinguishes
between permanent and impermanent; cultivates dislike for worldly pleasures;
acquires mastery over his physical and mental faculties through Sadhana
Chathushtaya Sampaththi, a preliminary stage in Jnana yoga.
Vicharana – Athma Jnana is acquired through a deep
study of Athma Jnana Sastras under the guidance of a qualified guru and
association with the wise. The sadhaka
will have non-attraction or indifference to sensual objects and will wilfully
perform virtuous actions without any expectation of fruits. This will irrigate
the mind with the waters of discrimination and protect it. The sadhaka ponders
over what he or she has read, heard, and has realized in his or her life. Constant Atma
Vichara forms the second stage and this corresponds to the stage of sravanam
and mananam in Jnana Yoga.
Tanumanasi - Tanu means thread. The mind becomes thin
like a thread through sadhanas in this stage as the mind abandons the
many, and remains fixed on the One. Hence the name Tanumanasi. This is attained
through the cultivation of special indifference to objects. This 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. This stage corresponds to Nitidyasanam in
Jnana Yoga wherein one immerses himself in Athma Dhyanam for the
removal of viparitha bhavanas.
Sattvapatti – This is the state of Jnana nishta or Jivanmukti. In this stage all Vasanas will be destroyed
to the root. Those who have reached the fourth stage will look upon all things
of the universe with an equal eye. Those
who are established in the fourth Bhoomika will have perfect Advaita
(non-dual) vision. The perception of Dvaita (duality) will not be
there. They then see the world as in the dream. The Jnani, at this
stage, is called Brahmavid ("knower of Brahman").
Sanchita and Agami karma are
now destroyed; only a small amount of Prarabdha karma remains.
With Ashtanga yoga abhyasa and mano-nasa/mano-vritti-nirodha, the
Jnani can attain the higher stages of Aadma dhyanam wherein differences
arise only in the degree of absorption in transcendental state and not in Athma
Jnanam or Purnatvam. Varaha
Upanishad (Section 4) while describing seven bhoomikas states there are
four kinds of Jivanmukthas, meaning the Jnanis in the last four
stages are all Jivanmukthas only.
Asamsakti - When the mind remains in the
transcendental state alone, the Jnani is said to have reached the fifth
stage. With the total dissolution of the mind, the world delusion will not
arise in him. All notions of duality and
multiplicity would completely vanish. Attaining the fifth stage, he will be free
from all the toils and tribulations arising on account of the feeling of
duality. He will be always blissful and awakened within. As regards
the reactions of the mind, such as sukha and dukha,
he will be completely oblivious to them as in deep slumber. Always dwelling by introversion, in the pure
consciousness, he will yet be active, like any other man but with perfect non-attachment to the objects of the
world.
He will be always peaceful and appear as though asleep (due to the mind’s
non-reaction and poise). The Jnani,
now called Brahmavidvara, performs his or her necessary duties,
without a sense of involvement. Either
awake, or in samadhi, the jnani would ever be in the transcendental State.
Though he goes into samadhi with ease at any time, he can be woken up
from that state without difficulty. In this and next two higher stages, Jnani
enjoys deeper and higher levels of experiential spiritual joy in his meditation
invoking his Swarupa Aananda.
Padartha Bhavana - External things do not appear to exist
to the Jnani, now called Brahmavidvariya; in essence there
is a non-cognition of 'objects' as the separation between subject and a
distinct object is dissolved; and tasks get performed without any sense of
agency (doership). At this stage a Jnani
has to be woken up from samadhi, but even after being woken up he
continues in half-samadhi state only.
Turiya – This is the state of
superconsciousness. The Jnani is
known as Brahmavidvariá¹£á¹ha and does not perform activities,
either by his will or the promptings of others. The state of Turiya 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 Jnani
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. Jnani at this stage is
always in deep meditation and cannot be woken up by others. Swami Sivananda
states “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 (videha
mukthi) is attained. It is homogeneous. It is indescribable; it is beyond the
power of speech”. Mundakopanishad
(3-1-4) describes Brahmavidvarishta as athmakrida, athmarathi
and kriyavaan (disports in the Self, delights in the Self, and is
engrossed in (spiritual) effort.).
(Based on Swami Paramarthananda's Guru Purnima Talk 2020)
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