SAPTA BHOOMIKA

FIRST AND SECOND STAGES

Rama to Maharshi Vasishtha:
सप्तानाां योगभूमीनामभ्यासः क्रियते कथम्।
कीदृशाक्रन च क्रचह्नाक्रन भूक्रमकाां प्रक्रत योक्रगनः ॥१॥
What are the means by which the seven jnaana (spiritual knowledge) stages can be practised? What
are the characteristics of the Jnaana Yoga when they reach the different stages?
Vasishtha replies:
प्रवृत्तश्च क्रनवृत्तश्च भवक्रत क्रिक्रवधः पुमान्।
स्वगाा पवगोन्मुखयोः शृणु लक्षणमेतयोः॥२॥
There are two types of people– those who are after material enjoyments, Pravrtta; and those who are
after the spiritual goal, Nivrtta. Hear (from me) the characteristics of those two types of aspirants
(those desiring sense-enjoyments and those desiring Moksha).
क्रकयत्तन्नाम क्रनवाा णां वरां सां सृक्रतरे व मे।
इक्रत क्रनक्रणाय कताा यः स प्रवृत्त उदाहृतः ॥३॥
What is this Nirvana after all? Samsara is better for me; a person who acts with this conviction is
termed a Pravrtta by the sages.
चलाणावयुगच्छिद्रकूमाग्रीवाप्रवेशवत्।
अनेकजन्मनामन्ते क्रववेकी जायते पुमान् ॥४॥
Like a tortoise thrusting out his neck through a hole in a rock in the ocean, a Pravrtta, after several
rebirths, develops discrimination.
असारा बत सांसारव्यवस्थालां ममैतया।
क्रकां कमाक्रभः पयुाक्रितैक्रदानां तैरेव नीयते ॥५॥
There is no substance in
the activities of this mundane world, samsara. Enough of this for me. Of what avail are these routine
actions which occupy one’s time day in and day out?
क्रियाक्रतशयक्रनमुाक्तां क्रकां स्याक्रिश्रमणां परम्।
इक्रत क्रनश्चयवान्योन्तः स क्रनवृत्त इक्रत स्मृतः ॥६॥
“When shall I have supreme peace relieved of these multifarious activities?” . When a person comes
to this inner conviction, he is said to be a Nivrtta.
कथां क्रवरागवान् भूत्वा सांसाराच्छधां तराम्यहम् ।
एवां क्रवचारणपरो यदा भवक्रत सन्मक्रतः॥७॥
“How am I to develop an unattached attitude and cross this ocean of Samsara?”
By this ceaseless enquiry the Nivrtta becomes pure in heart.
क्रवरागमुपयात्यन्तवाा सनास्वनुवासरम्।
क्रियासूदाररूपासु िमते मोदतेऽन्वहम्॥८॥
Day by day he will have more and more Vairagya, dispassion within, towards the Vasanas
(ingrained tendencies). Every day he
starts doing more and more good and noble deeds and derives joy from them.
ग्राम्यासु जडचेष्टासु सततां क्रवक्रचक्रकत्सक्रत।
नोदाहरक्रत ममाा क्रण पुण्यकमाा क्रण सेवते ॥९॥
He will be loathe to participate in obscene and sensuous activities. He will not criticize and speak ill of
others. He will engage himself in virtuous and meritorious deeds.
अनन्योिे गकारीक्रण मृदुकमाा क्रण सेवते ।
पापाक्रिभेक्रत सततां न च भोगमपेक्षते ॥१०॥
He will engage himself in such gentle actions as will not cause mental agitation or physical hurt to
others. He will always be fearful of doing sinful deeds. He will no longer long for sensuous
enjoyments.
स्नेहप्रणयगभाा क्रण पेशलान्युक्रचताक्रन च।
दे शकालोपपन्नाक्रन वचनान्यक्रभभािते।
तदासौ प्रथमामेकाां प्राप्तो भवक्रत भूक्रमकाम् ॥११॥
His speech will be full of love and compassion, will have a soft and healing touch, and will be
appropriate for the time and place in which it is spoken.. Such a person, when he conducts himself
thus, is said to have reached the first stage of the Jnaana path.
मनसा कमाणा वाचा सज्जनानुपसेवते।
यतः कुतक्रश्चदानीय ज्ञानशास्त्राण्यवेक्षते ॥१२॥
In his thoughts, words and deeds he will have the association of good and noble people. He will also
read precious spiritual books, somehow getting them from somewhere.
एवां क्रवचारवान्यः स्यात्सांसारोत्तरणां प्रक्रत।
स भूक्रमकावाक्रनत्युक्तः शेिस्त्वाया इक्रत स्मृतः ॥१३॥
Such a person, who takes to the path of vichara (reflection and contemplation), for crossing the ocean
of Samsara, is called a Bhoomikaavaan, one who has stepped into the first stage leading to Mukti
which is known as subhechcha (शुभेिा), which can be roughly translated as noble thoughts or
auspicious aspirations. Thereafter he is called an Aarya.
क्रवचारनाम्नीक्रमतरामागतो योगभूक्रमकाम्।
श्रुक्रतस्मृक्रतसदाचारधाराणाध्यानकमाणः।
मुख्यया व्याख्यया ख्याताञ्श्श्रयक्रत श्रेष्ठपच्छितान् ॥१४॥
Having reached the second stage in the path of Jnaana, called Vichara (discrimination), he will
approach self-realised souls who have also mastered the Sastras to get the real and essential
interpretation of the Shruti (Vedas), smruti , sadachara ( right conduct), dharana (concentration),
dhyaana (meditation) etc.
पदाथाप्रक्रवभागज्ञः कायाा कायाक्रवक्रनणायम्।
जानात्यक्रधगतश्रव्यो गृहां गृहपक्रतयाथा ॥१५॥
Discriminating between the Real and the Unreal, he will know what actions are to be done and what
not, like the master of a house acquainting himself perfectly with the knowledge of his domestic
affairs.
मदाक्रभमानमात्सयादम्भमोहाक्रतशाक्रयताम्।
बक्रहरप्यक्रथातामीित्त्यजत्यक्रहररव त्वचम् ॥१६॥
Like a serpent discarding its worn out skin, he will easily cast away arrogance, vanity, quarrelsome
disposition, religious hypocrisy, sensuality with its different expressions, and dependence on external
things for his happiness.
इत्थां भूतमक्रतः शास्त्रे गुरुसज्जनसेवया।
स रहस्यमशेिेण यथावदक्रधगिक्रत ॥१७॥
Thus obtaining a new awakening by service to the spiritual guru and association with saintly souls, he
will acquire a perfect and complete grasp of the true significance of all Sastras.
असांसङ्गाक्रभधामन्याां तृतीयाां योगभूक्रमकाम्।
ततः पतत्यसौ कान्तः पुष्पशय्याक्रमवामलाम् ॥१८॥
He will glide into the third stage called Asamsanga, unattached state, even as a newly wed husband
falls on the soft bridal bed.
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THIRD STAGE

यथाविास्त्रवाक्याथे मक्रतमाधाय क्रनश्चलाम्।

तापसाश्रमक्रवश्रान्तैरध्यात्मकथनिमैः॥१९||
सांसारक्रनन्दकैस्तििै राग्यकथनिमैः।
क्रशलाशय्यासनासीनो जरयत्यायुराततम् ॥२०॥
The spiritual aspirant will fix his mind on the ultimate purport of the Sastras and go
to Asramas (hermitages) of realised sages and have discussions with them on Vedanta and the
techniques of self-realisation. The sages in the Ashram will help him get rid of the negative aspects
of Samsara and develop Vairagya, dispassion. Thus he will be just passing his time without fear, care
and concern, irrespective of whether he is on a rock or in a nice bed.
वनावक्रनक्रवहारे ण क्रचत्तोपशमशोक्रभना।
असङ्गसुखसौख्येन कालां नयक्रत नीक्रतमान् ॥२१॥
The sadhaka, aspirant on the spiritual path, with supreme peace and tranquility reigning in his mind,
will be peacefully spending his time with the unique joy of Asamsanga whether he be in a city or a
forest.
अभ्यासात्साधुशास्त्राणाां करणात्पुण्यकमाणाम्।
जन्तोयाथावदे वेयां वस्तुदृक्रष्ट प्रसीदक्रत ॥२२॥
By the study of jnaana sastras and by doing good deeds, this ‘animal’ called man, will have a
wonderful vision of the Reality, Atman, in an easy and natural way.
तृतीयाां भूक्रमकाां प्राप्य बुद्धोऽनुभवक्रत स्वयम्
क्रिप्रकारमसांसङ्गां तस्य भेदक्रममां शृणु ॥२३॥
Having stepped into the third bhumika, the aspirant becomes awakened and experiences flashes of the
Self. Asamsanga is of two types. Hear from me the difference between the two types of Asamsanga.
क्रिक्रवधोऽयमसांसङ्गः सामान्यः श्रेष्ठ एव च।
नाहां भोक्ता न कताा च न बाध्यो न च बाधकः ॥२४॥
प्राक्कमाक्रनक्रमातां सवामीश्वराधीनमेव वा।
सुखां वा यक्रद दु ःखां कैवात्र मम कतृाता ॥२५॥
भोगाभोगा महारोगाः सांपदः परमापदः।
क्रवयोगायैव सांयोगा आधयो व्याधयो क्रधयः ॥२६॥
कालः कवलनोद् युक्तः सवाभावाच्छन्वनाशयन्।
क्रतष्ठतीक्रत क्रवचारो यः सामान्योऽसावसङ्गमः ॥२७॥
Asamsanga (detachment) is of two types. One is ordinary and the other extra-ordinary, far superior.
The ordinary type of detachment consists in the cultivation of ideas such as ‘I am not the enjoyer, I am
not the doer; I am not conditioned, nor do I condition others’. My joys and sufferings are because of
my past Karma. Everything is done by Sarveshwara.
Whether I am having sukha (joy, happiness) or dukkha (sorrow, misery), how can their agency be
attributed to me?
All excessive enjoyments are but fatal diseases. In reality they are not enjoyments, All wealth is but a
source of infinite danger. All unions are for separations. Everything ultimately brings about mental
agony, physical pain and anxieties.
Kaala, the factor called “time” is projecting things like a magician.
Whatever is there in the world as an entity will be destroyed by it,
absorbed back by it. Those who thus reflect and develop detachment towards samsara are of the
ordinary type.
अनेन िमयोगेन सांयोगेन महात्मनाम्।
क्रवयोगेनासतामन्तः प्रयोगेनात्मसांक्रवदाम् ॥२८॥
पौरुिेण प्रयत्नेन सांतताभ्यासयोगतः।
करामलकविस्तुन्यागते स्फुटताां दृढम् ॥२९॥
नाहां कतेश्वरः कताा कमा वा प्राक्तनां मम।
कृत्वा दू रतरे नूनक्रमक्रत शब्दाथाभावनाम् ॥३०॥
सांसाराम्बुक्रनधेः पारे सारे परमकारणे।
यन्मौनमासनां शान्तां तिरेष्ठासङ्ग उच्यते ॥३१॥
By gradual and systematic practice of this asamsanga and by association with Mahaatmaas (great and
noble souls), all the bad traits within the mind will vanish And, by practising the sadhana of the
Mahaatmaas one gets into the closing part of the third bhoomika. By constant practice of Asamsanga,
using one’s own will power and effort, the Realisation of Self will be had as clearly and vividly as
an aamalaka(gooseberry), kept in the palm.
“I am not the doer, God is doing everything. All happens because of my past Karma.” Thoughts about
the meaning of these phrases will then definitely be thrown away. This is then called the supreme
Asamsanga when one gets established, with utter quiet and peace, in the ultimate cause of the
universe which is beyond the ocean of samsaara.
यन्नान्तना बक्रहनाा धो नोर्ध्वं नाशासु नाम्बरे ।
न पदाथे नापदाथे न जडे न च चेतने ॥३२॥
It is neither within nor without, neither below nor above, neither in the eight directions nor in the sky;
it is neither in the material objects nor again in Soonya (emptiness), neither is it in the inert things nor
in the conscious mind.
आक्रश्रतां भासनां शान्तमभासनमभावनम्।
अनाद्यन्तमजां कान्तां तिरेष्ठासङ्ग उच्यते॥३३॥
That splendorous state is called the supreme unattached state, which is the ultimate refuge of all
things, by whose power all things are revealed, but which itself cannot be revealed by anything, which
cannot be thought of, which has neither an origin nor an end and which is supremely peaceful.
सांतोिामोदमधुरः सत्कायाा मलपल्लवः।
क्रचत्तनालाग्रसांलग्नो क्रवघ्नकण्टकसांकटः॥३४॥
That state is so sweet, blissful and satisfying, it is the off-shoot of all virtues and good acts. It is
hiding on the top of the flame called Chitta. Realising this state will bring an end to all troubles,
tribulations and obstacles to peace and bliss in life.
क्रववेकपद्मां रूढोन्तक्रवाचाराकाक्रवकाक्रसतः।
फलां फलत्यसांसङ्गाां तृतीयाां भूक्रमकाक्रममाम्॥३५॥
The third Bhoomika or state wil bear the fruit of supreme unattachment when the lotus bud of Viveka,
discrimination, blossoms forth with the sunrise of Vichara, reflection on life.
समवायाक्रिशुद्धानाां सांचयात्पुण्यकमाणाम्।
काकतालीययोगेन प्रथमोदे क्रत भूक्रमका ॥३६॥
The first Bhoomika dawns in the heart through the conact of pure souls, combined with the
accumulated effect of noble deeds , as happens in the case of a ripe palm fruit which falls down when
a crow casually rests on it.
भूक्रमः प्रोक्रदतमात्रान्तरमृताङ्कुररकेव सा।
क्रववेकेनाम्बुसेकेन रक्ष्या पाल्या प्रयत्नतः ॥३७॥
The small offshoot bearing traces of pure bliss, shooting up by coming in contact with souls, has to be
protected, nourished with effort, using the water of Viveka,
discrimination.
येनाां शेनोल्लसत्येिा क्रवचारे णोदयां नयेत्।
तमेवानुक्रदतां यत्नात्कृिीवल इवाङ्कुरम् ॥३८॥
By nurturing, with systematic Vichara, this joy, which is an infinitesimal fraction of the bliss of the
Self, has to be developed, just like the farmer taking care of the young offshoots every day.
एिा क्रह पररमृिृन्तरन्यासाां प्रसवैकभूः।
क्रितीयाां भूक्रमकाां यत्नात्तृतीयाां प्राप्नु यात्ततः ॥३९॥
If given a healthy growth, it (subhechchaa) proves to be the source for the birth of the other
Bhoomikas. By effort, then, Sadhaka will reach the second and the third Bhoomikas.
श्रेष्ठासांसङ्गता ह्येिातृतीया भूक्रमकात्र क्रह।
भवक्रत प्रोच्छिताशेिसांकल्पकलनः पुमान् ॥४०॥
The third Bhoomikaa will bring forth the supreme Asamsanga, wherein the sadhaka relinquishes the
mind itself absolutely, so full of thoughts, feelings and imaginations.
मूढस्यासत्कुलोत्थस्य प्रवृत्तस्याधमस्य च।
अप्राप्तयोगसङ्गस्य कथमुत्तरणां भवेत् ॥४१॥
एकामथ क्रितीयाां वा तृतीयाां वैतराां च वा।
आरुढस्य मृतस्याथ कीदृशी भगवन् गक्रतः ॥४२॥
At this point Rama raises some doubts for clarification by Vasishtha:
How can Mukti be attained by those who are unintelligent in nature, born in bad families, who do
binding worldly Karma, who are of low character and who have never come across saints and yogis?
Moreover, O Bhavavan!, if a person dies having reached the first, second or third Bhoomikas, what
will be his future fate? Vasishtha replies:
मूढस्यारूढदोिस्य तावत्सांसृक्रतरातता।
यावज्जन्मान्तरशतैनोक्रदता प्रथमात्र भूः ॥४३॥
The ignorant person, who has all the evils in him, will have to struggle through hundreds of births
until the time as he does not reach the first jnaana state (bhoomika)
अथ वा साधुसांगत्या काकतालीय योगतः।
सांसारस्य परामशाा िैराग्यां समुदेक्रत क्रह ॥४५॥
By contact with the wise and saintly persons, a critical study of life in the world will start in him and
as a result, Vairaagya will develop in him. This will occur as easily and naturally as the palm fruit
falling down due to the crow’s perching on it.
वैराग्येऽभ्युक्रदते जन्तोरवश्यां भूक्रमकोदयः।
ततो नश्यक्रत सांसारः इक्रत शास्त्राथासांग्रहः ॥४६॥
When this animal called man starts having Vairaagya, then definitely he has come to the first
Bhoomika. Then alone samsara, worldly life, perishes for him. This is the quintessence of the purport
of all the sastras.
योगभूक्रमकयात्क्रान्तजीक्रवतस्य शरीररणः।
भूक्रमकाां शानुसारे ण क्षीयते पूवादुष्कृतम् ॥४७॥
A person who dies when he is established in the first, second or hird bhoomika, will get the effect of
his evil deeds exhausted in proportion to the stage he is in.
ततः सुरक्रवमानेिु लोकपालपुरेिु च।
मेरुपवातकुञ्जेिु रमते रमणीसखः॥४८॥
Then he will get into the celestial aeroplane and go on to the cities of Devendra, the king of Devas and
also to the caves of the divine mountain Meru. He will have a happy life there with his consort.
ततः सुकृतसांभारे दु ष्कृते च पुरा कृते।
भोगक्षयात्पररक्षीणे जायन्ते योक्रगनो भुक्रव ॥४९॥
With the expiry of their enjoyment (when the sankalpa life gets exhausted) they will again be born in
the Earth in much better circumstances and become yogis with
most of their sins and merits exhausted through their experiences.
शुचीनाां श्रीमताां गेहे गुप्ते गुणवताां सताम्।
जक्रनत्वा योगमेवैते सेवन्ते योगभाक्रवताः ॥५०॥
They will be reborn in the families of persons who are wise, wealthy, good and pure and who will
cherish virtues as precious possession. They will then continue the pursuit of the path of jnaana, since
they had already been following this path (in their previous life)
तत्र प्राग्भावनाभ्यस्तां योगभूक्रमिमां बुधाः।
दृष्ट्वोपरर पतन्त्युच्चैरुत्तरां भूक्रमकािमम् ॥५१॥
Then, visualizing the Bhoomika he left off at the time of death, he will continue his Jnaana nishtha
again, rising to the subsequent higher stages.
भूक्रमकाक्रत्रतयां त्वेतद्राम जाग्रक्रदक्रत स्मृतम्।
जाग्रतीवात्र क्रवस्पष्टां भेदबुध्यनुवतानात् ॥५२॥
Rishis say that the first three bhoomikas belong to the jagrat or wakeful state, as the sense of
difference between oneself and the things of the world prevails in them then.
उदे क्रत योगयुक्तानामत्र केवलमायाता।
याां दृष्ट्वा मूढबुद्धीनामप्युदेक्रत मुमुक्षुता ॥५३॥
For those practising Jnaana nishtha, the maximum attainment in the first three stages will
be Aaryataa. Aaryataa is so great, sublime and noble a state that even idiots, seeing an Arya, would
aspire to attain Mukti through his inspiration. They would be greatly inspired by his personality.
कताव्यमाचरन्काममकताव्यमनाचरन्।
क्रतष्ठक्रत प्रकृताचारो यः स आया इक्रत स्मृतः ॥५४॥
They will do only things fit to be done and would leave things that ought not to be done. They will be
established always in a natural and normal state. Such men alone are called Aryas.
यथाचारां यथाक्रचत्तां यथाशास्त्रां यथाच्छस्थतम्।
व्यवहारमुपादत्ते यः स आया इक्रत स्मृतः ॥५५॥
The vyavahaara (worldly duties and actions ) of an Arya will be according to Aacharas (codes of
conduct), according to the sastras, according to the changing circumstances and also as inspired from
within.
प्रथमायामङ्कुररतां भूमौ क्रवकक्रसतां ततः।
क्रितीयायाां तृतीयायाां फलत्यायात्वमुत्तमम् ॥५६॥
Aryatwa manifests in the first bhoomika, (शुभेिा), it grows and blossoms in the second bhoomika
Vichaarana (क्रवचारणा) and takes the sadhaka to the level of self-realisation in Asamsanga (असांसङ्ग)
in the third stage.
आयातायाां मृतो योगी शुद्धसांकल्पसांभृतान्।
भोगान्भुक्त्वा क्रचरां कालां योगवाञ्जायते पुनः ॥६७॥
If a jnaana yogi dies when he is an Arya in the first, second or third bhoomika, he will be going to and
enjoying long, in the realms which are generally attained by people who practise intently different
systems of religious disciplines and will reincarnate on earth again as a jnaana yogi.
=================================================================

FOURTH to SEVENTH STAGES

भूक्रमकाक्रत्रतयाभ्यासादज्ञाने क्षयमागते।
सम्यग्ज्ज्ञानोदये क्रचत्ते पूणाचन्द्रोदयोपमे ॥५८॥
By practising the first three bhoomikas subhechcha, Vicharana and Asamsanga ignorance will
completely dissipate. Then jnaana will dawn and settle itself firmly in the mind like the rising of the
full moon.
क्रनक्रवाभागमनाद्यन्ते योक्रगनो युक्तचेतसः।
समां सवं प्रपश्यच्छन्त चतुथीं भूक्रमकाां गता: ॥५९॥
By repeated samadhi, when they will start seeing the whole manifest phenomena as nothing but the
expression of Brahman, which is indivisible and without a beginning or end, they would be entering
the fourth Bhoomika.
अिै ते स्थैयामायाते िै ते प्रशममागते।
पश्यच्छन्त स्वप्नवल्लोकां चतुथीं भूक्रमकाक्रमताः ॥६०॥
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.
भूक्रमकाक्रत्रतयां जाग्रच्चतुथी स्वप्न उच्यते।
क्रचत्तां तु शरदभ्ाां शक्रवलायां प्रक्रवलीयते ॥६१॥
The first three bhoomikas can be classified as coming under jagrat, wakeful consciousness, while the
fourth is similar to the dream. In the later stage of the fourth bhoomika, the mind will perish like a
cloud in the sarat season, autumnal days.
सत्तावशेि एवास्ते पञ्चमीां भूक्रमकाां गतः।
जगक्रिकल्पो नोदे क्रत क्रचत्तस्यात्र क्रवलापनात् ॥६२॥
When the mind remains in the transcendental state alone, the sadhaka is said to have reached the fifth
stage. With the total dissolution of the mind, the world delusion will not arise in him.
पञ्चमीां भूक्रमकामेत्य सुिुप्तपदनाक्रमकाम्।
शान्ताशेिक्रवशेिाां शच्छस्तष्ठत्यिै तमात्रके ॥६३॥
Having reached the fifth stage, which can be called sushupti, deep sleep, unmovingly will he remain
established in the blissful state of Advaita experience. All notions of duality and multiplicity would
completely vanish. Either awake, or in Samadhi, the jnaani would ever be in the transcendental State.
This is the state of Sahaja Samadhi.
गक्रलतिै तक्रनभाा सो मुक्रदतोऽन्तः प्रबोधवान्।
सुिुप्तघन एवास्ते पञ्चमीां भूक्रमकाां गतः ॥६४॥
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 dukkha, he will be completely oblivious to them as in deep slumber.
अन्तमुाखतया क्रतष्ठन् बक्रहवृाक्रत्तपरोऽक्रप सन्।
पररशान्ततया क्रनत्यां क्रनद्रालुररव लक्ष्यते ॥६५॥
Always dwelling by introversion, in the pure consciousness, he will yet be active, like any other man.
He will be always peaceful and appear as though asleep (due to the mind’s non-reaction and poise).
कुवान्नभ्यासमेतस्याां भूक्रमकायाां क्रववासनः।
िष्ठीां तुयाा क्रभधामन्याां िमात्पतक्रत भूक्रमकाम् ॥६६॥
When he practises the fifth bhoomika, bereft of all vasanas, he will gradually fall into the sixth state
called Tureeya.
पर प्रयुक्तेन क्रचरां प्रयत्नेनावबोधनम्।
पदाथाा भावनी नाम िष्ठी सांजायते गक्रतः ॥६७॥
A jnaani in the sixth bhoomika can be brought down to the level of body-consciousness only if other
people make efforts. That state is one where the material world is seldom cognised, if at all, for short
periods, now and then, as ripples (thoughts) arise on the Pure Consciousness of samadhi. He may be
like a day dreamer, often with eyes open, but the eyes will not see. There will not be much of external
consciousness in him. Even if he is beaten, he will not be able to recognise it.
यत्रानासन्नसद्रूपो नाहां नाप्यनहां कृक्रतः।
केवलां क्षीणमनन आस्ते िै तैक्यक्रनगातः ॥६८॥ .
In that state, the jnaani cannot fix whether he is embodied or otherwise; he will be without the ‘I’
notion, yet acting, simply without thoughts, beyond the notions of duality and oneness.
क्रनग्राच्छथः शान्तसांदेहो जीवन्मुक्तो क्रवभावनः ।
अक्रनवाा णोऽक्रप क्रनवाा णक्रश्चत्रदीप इव च्छस्थतः ॥६९॥
In this state, unaffected by the knot of ahamkara and free from all doubts, he is indeed a
Jeevanmukta (for the jeevabhava has gone). Although he would not have attained Nirvana state –
Videha Mukti – he is all the same having Nirvana for he does not any more cognise his body. His
body will be like that of lamp in a picture, with just the appearance but with none of its other features.
अन्तःशून्यो बक्रहःशून्यः शू न्यकुांभ इवाम्बरे ।
अन्तः पूणो बक्रहः पूणो पू णाकुांभ इवाणावे॥७०॥
He is empty within and without, like a pot held in the air; he is also full within and full without, like a
pot immersed in the ocean.
क्रकांक्रचदै वेि सांपन्नस्त्वथैवैि न क्रकांचन।
िष्ट््ाां भूम्यामसौ च्छस्थत्वा सप्तमीां भूक्रममाप्नु यात् ॥७१॥
He possesses nothing, yet he possesses everything. Remaining in the sixth stage for a while, he slips
into the seventh Bhoomika.
क्रवदे हमुक्तता तूक्ता सप्तमी योगभूक्रमका।
अगम्या वचसाां शान्ता सा सीमा भवभूक्रमिु॥७२॥
Rishis say that the seventh janaana bhoomikaa is Videha Mukti. It is the last frontier of the realm of
Jnaana. It is pure peace and cannot be explained by the power of speech. Words cannot describe that
state of sublime quiescence. That is the ultimate stage – there is nothing more beyond that.
कैक्रश्चत्सा क्रशव इत्युक्ता कैक्रश्चत् ब्रह्मेत्युदाहृता।
कैक्रश्चक्रिष्णुररक्रत प्रोक्ता कैक्रश्चिून्यक्रमक्रतस्मृता ॥७३॥
अथा इत्युक्रदता कैक्रश्चत्कैक्रश्चत्काल इक्रत स्मृता।
कैक्रश्चत्प्रकृक्रतपुांभागक्रवभाग इक्रत भाक्रवता ॥७४॥
After experiencing that state, some call it Siva, some people say it is Para Brahma, some people say it
is Vishnu; and yet some say it is Soonya – Nothingness. Some people say it is Pure Energy, some say
it is unconditioned Time; and some say it is Prakruti and Purusha. The Ultimate Reality cannot be
explained by words, but still people call It by different names
अन्यैरप्यन्यथा नानाभेदैरात्मक्रवकच्छल्पतैः।
क्रनत्यमव्यपदे श्याक्रप कथांक्रचत् व्यपक्रदश्यते॥७५॥
After having this realisation, some start thinking about it in different manners, according to their
capacities. Although it cannot be explained by anybody at any time, still they would be trying to
explain it somehow.
सप्तैता भूक्रमका प्रोक्ता मया तव रघूिह।
आसामभ्यासयोगेन न दु ःखमनुभूयते ॥७६॥
O! Rama, I have explained to you the seven stages for your practice. If you do this abhyasa, you will
surely go beyond misery.