Spiritual Topic: Knowledge That Results in Release > 7 Steps of Wisdom

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There are total of 7 categories of wisdom. It does not matter to which religion we belong to. The first 3 categories are for students on the spiritual path; 4th for Gyanvan; and last 3 are for Jewan Mukt. In first 3 categories, various techniques are implemented in order to purify and make Anthakaran one-pointed; in 4th category, one gets Gyan (Prabhu Prapati) in which world is atma roop and in this category there is no janam; in 5th one wakes up themselves from Nirvikalap Samad; in 6th one wakes up from Nirvikalap Samad when someone wakes them up; in 7th one does not wake up. All kriyas stop and as body is because of food and in this category one leaves the body after some time without food etc. e.g Lamp goes off when there is no oil left in it.

  1. Good-Desire (Subhecha): It is the first category of Sadhana: We do not want to be bad; we want to be good. Something is very wrong with me right from the beginning. I do not know my past, I do not know my future, and even today, just at this moment, I cannot understand what circumstances I am passing through.” This is the beginning of wisdom, and is called subecha in the language of the Yoga Vasishtha – wanting to know what is good. Though the nature of the good is not actually known, there is at least a desire to know it. In this scategorye one has to keep away from bad things (Kam, Krodh, Lob, Moh, Ahankar), keep senses under control, and adopt the good virtues so that it helps to purify and make the Anthakaran one-pointed.

  2. Inquiry (Vicharana/Vichar): It is the next effort to find out what is good. It is not enough if we merely want the good; we must know where the good lies, and strive for it. This is self-analysis, vicharana. Satsanga, study, attending discourses of mahatmas, worship, japa sadhana, are all helpful in this category.

  3. Thinned Mind (Tanumansi): It is thread like condition of the mind where it is transparent and reflects the true nature of everything. In this category one gets to know that the bondages are created by himself because of the attachments. The mind which was once opaque due to the desire for enjoyment of the objects of the world, due to which the light of the Self within could not be reflected, becomes thinned in this scategorye. Just as sunlight cannot pass through a brick and can pass only through a glass, in the earlier scategoryes, due to the thickened form of the mental process, the very idea of there being something called the Atman within cannot be possible, but after assiduous practice in this manner, the mind becomes thin.

  4. Attainment of Sattva (Sattwapatti): In this category the Mind gets pure sattvic transparent condition, free from any kind of distraction or lethargy, i.e., rajas and tamas. By continuing the practice of first 3 scategoryes for a long, long time throughout one’s life, the sattva, or the purity in one’s person, flashes forth, and the sun of knowledge begins to dazzle through this mirror-like thin mind that has been attenuated through the absence of desires. In this scategorye there are no more births. i.e it is also called attaintment (Prabhu Prapati).

  5. True Non-Attachment (Asamsakti): Here total detachment takes place. Because of the bliss that we enjoy by the experience of this light of Self emanating from within one’s own self through the mind that is so transparent, we do not feel a desire for anything that is outside; we feel that we are sufficient in ourselves. Our very being is a joy to us, and we do not want anything from any other thing. Detachment takes place spontaneously in this scategorye. It is not the non-attachment that has been inflicted by deliberate austerity, but a spontaneous event that is taking place on account of the knowledge abiding in the sadhaka.

  6. Analysis of Objects (Padarthabhavana): In this category we do not recognise that the world is really material. It is no more an object. All the things in the world appear as a congealed form of universal power. It is as if the motion of universal force gets concentrated into these knots appearing as space and time, to which we give an appellation of objects, persons, things, etc. There are no persons, no things, no objects ultimately. They are concentrated pressure points of universal force. We will never see anything material afterwards. It is all one inundating force permeating all things, looking like objects, persons and things.

  7. Final Category (Turiya): It is the final category and it is salvation. This is the reason for our human birth: i.e to get to this scategorye. When such a state of universal recognition of a pervading force is attained, the only thing that remains for a person – who is really not a person but is a centre of force – is to identify one’s own localised point of existence with this universal force so that what exists is not a perceived sadhaka of universal power, because this sadhaka has gone into the very bosom of the sea of power. Instead, it is cosmic prana, cosmic mind, cosmic intellect, cosmic consciousness, whatever we may call it. This state of immersion of one’s own individuality into the pervading presence of universal force is true liberation.