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A person having realized this experience attains Moksha.   

A person having realized this experience attains Moksha.   

=== शुभेच्छा॥ Subheccha ===

=== शुभेच्छा॥ Shubheccha ===

It is the dawn of the desire to be liberated.<ref name=":2" /> It is further explained as follows<blockquote>स्थितः किं मूढ एवास्मि प्रेक्ष्येऽहं शास्त्रसज्जनैः । वैराग्यपूर्वमिच्छेति शुभेच्छेत्युच्यते बुधैः ।। ८ (Yoga. Vasi. 3.118.8)<ref name=":1" /></blockquote>First of all is the good wish (of knowledge and liberation) springing from dispassion from worldly matters consisting in the thought, “Why do I sit idle? I must know the shastras, and understand the philosophy in the company of good men.”<ref name=":3">Mitra. Vihari Lala, trans, ''Yoga Vasishta Maharamayana by Valmiki.'' Arizona: Shivabalayogi Seva Foundation. 1891. 478</ref>  

It is the dawn of the desire to be liberated.<ref name=":2" /> It is further explained as follows<blockquote>स्थितः किं मूढ एवास्मि प्रेक्ष्येऽहं शास्त्रसज्जनैः । वैराग्यपूर्वमिच्छेति शुभेच्छेत्युच्यते बुधैः ।। ८ (Yoga. Vasi. 3.118.8)<ref name=":1" /></blockquote>First of all is the good wish (of knowledge and liberation) springing from dispassion from worldly matters consisting in the thought, “Why do I sit idle? I must know the shastras, and understand the philosophy in the company of good men.”<ref name=":3">Mitra. Vihari Lala, trans, ''Yoga Vasishta Maharamayana by Valmiki.'' Arizona: Shivabalayogi Seva Foundation. 1891. 478</ref>  

In this way, the wise people have called the desire for moksha as 'good wish'. The intention is to give up all (sinful) inauspicious desires i.e. theft, adultery, lying, deceit, deceit, rape, violence, indecent food, bad habits and pramad (useless effort) etc., and karmas prohibited through mind, speech and body. One should relinquish desire towards impermanent and temporary things of pleasure such as wife, progeny and wealth (ishana-traya) and refrain from performing yajnas, charity, penance and worship for such purposes or for getting rid of problems in life or illness. If by destiny one obtains these things of pleasure, hankering after them to secure more of such things have to be given up. One should not solicit or accept material things or services for satisfying self and unsolicited things  or services should never be accepted. Basically, the selfish thoughts to fulfill desires through other people should be restrained. Constant engagement in bhakti, puja and thinking about philosophy of the Mahavakyas, reminding oneself that "I am not this body, I am Brahman" along with performing generally prescribed varnashrama duties leads one towards moksha. Listening to and following the advise of elders, Gurus along with participation in spiritual discourses and studying the texts are all the characteristics of the jnanabhumika of Shubeccha. It is also called "Shravana" because in this state, the aspirant seeks to hear and understand the textual injunctions and discourses.<ref name=":4">Goeka. Jayadayal, ''Jnanayog ka tattva''. Gorakhpur: Gita Press. 240-256</ref>

In this way, the wise people have called the desire for moksha as 'good wish'. The intention is to give up all (sinful) inauspicious desires i.e. theft, adultery, lying, deceit, deceit, rape, violence, indecent food, bad habits and pramad (useless effort) etc., and karmas prohibited through mind, speech and body. One should relinquish desire towards impermanent and temporary things of pleasure such as wife, progeny and wealth (ishana-traya) and refrain from performing yajnas, charity, penance and worship for such purposes or for getting rid of problems in life or illness. If by destiny one obtains these things of pleasure, hankering after them to secure more of such things have to be given up. One should not solicit or accept material things or services for satisfying self and unsolicited things  or services should never be accepted. Basically, the selfish thoughts to fulfill personal desires by depending on other people should be restrained. Constant engagement in bhakti, puja is one way; thinking about philosophy of the Mahavakyas, reminding oneself that "I am not this body, I am Brahman" along with performing generally prescribed varnashrama duties are some leading steps towards moksha. Listening to and following the advise of elders, Gurus along with participation in spiritual discourses and studying the texts are all the characteristics of the jnanabhumika of Shubeccha. It is also called "Shravana" because in this state, the aspirant focuses on hearing and understanding various concepts and seeks company of wise people, the textual injunctions and discourses.<ref name=":4">Goeka. Jayadayal, ''Jnanayog ka tattva''. Gorakhpur: Gita Press. 240-256</ref>

=== विचारणा॥ Vicharana ===

=== विचारणा॥ Vicharana ===

Vicharana is the investigative thought about the nature of reality and discernment of satyam and mithya. <blockquote>शास्त्रसज्जनसंपर्कवैराग्याभ्यासपूर्वकम् । सदाचारप्रवृत्तिर्या प्रोच्यते सा विचारणा ।। ९ (Yoga. Vasi. 3.118.9)<ref name=":1" /></blockquote>Discretion, arises from association with wise and good men, study of the scriptures, habitual aversion to worldliness, and consists in an inclination towards good conduct and doing all sorts of good acts is said to be the state of jnanabhumika called Vicharana.<ref name=":3" />

Vicharana is the investigative thought about the nature of reality and discernment of satyam and mithya. From the previous bhumika, a seeker starts reflecting on the Truth based on teachings and discourses. <blockquote>शास्त्रसज्जनसंपर्कवैराग्याभ्यासपूर्वकम् । सदाचारप्रवृत्तिर्या प्रोच्यते सा विचारणा ।। ९ (Yoga. Vasi. 3.118.9)<ref name=":1" /></blockquote>Discretion, arises from association with wise and good men, study of the scriptures, habitual aversion to worldliness, and consists in an inclination towards good conduct and doing all sorts of good acts is said to be the state of jnanabhumika called Vicharana.<ref name=":3" />

Performing service and listening to the discourses of sadhus and good people, by study of texts and practicing the principles of sadachara, cultivating noble divine gunas (daivisampatti) bring about a certain ability to discern between the worldly and beyond. Such a mental ground is said to be vicharana. The ability to differentiate between sat and asat or nitya-anitya (permanent and impermanent) constitutes विवेक (viveka). Constant awareness towards recognizing what is Atman and Anatman in each and every being or thing in all states gradually leads a person to viveka.<ref name=":4" /> Sat is something which is never destroyed and Asat is that which undergoes destruction. <blockquote>नासतो विद्यते भावो नाभावो विद्यते सतः । उभयोरपि दृष्टोऽन्तस्त्वनयोस्तत्त्वदर्शिभिः ॥ २-१६॥ (Bhag. Gita. 2.16)<ref>https://shlokam.org/bhagavad-gita/2-16/</ref></blockquote>Meaning: Asat (unreal) can never persist and sat (real) can never change. The truth about both of these has been studied by the seers (tattvadarshi).  

Performing service and listening to the discourses of sadhus and good people, by study of texts and practicing the principles of sadachara, cultivating noble divine gunas (daivisampatti) bring about a certain ability to discern between the worldly and beyond. Such a mental ground is said to be vicharana. The ability to differentiate between sat and asat or nitya-anitya (permanent and impermanent) constitutes विवेक (viveka). Constant awareness towards recognizing what is Atman and Anatman in each and every being or thing in all states gradually leads a person to viveka.<ref name=":4" /> Sat is something which is never destroyed and Asat is that which undergoes destruction. <blockquote>नासतो विद्यते भावो नाभावो विद्यते सतः । उभयोरपि दृष्टोऽन्तस्त्वनयोस्तत्त्वदर्शिभिः ॥ २-१६॥ (Bhag. Gita. 2.16)<ref>https://shlokam.org/bhagavad-gita/2-16/</ref></blockquote>Meaning: Asat (unreal) can never persist and sat (real) can never change. The truth about both of these has been studied by the seers (tattvadarshi).  

According to this Advaita principle, visible inert matter (the world) is said to be Asat, because it undergoes the birth (originates) and death (gets destroyed) cycles and Paramatma is the said to be real and unchanging Sat. Jivatma as a part of Paramatma is also Sat, one reality, but appears different due to Maya. Understanding and experiencing this philosophy is said called Viveka.<ref name=":4" />

According to this Advaita principle, visible inert matter (the world) is said to be Asat, because it undergoes the birth (originates) and death (gets destroyed) cycles and Paramatma is the said to be real and unchanging Sat. Jivatma as a part of Paramatma is also Sat, one reality, but appears different due to Maya. Understanding and experiencing this philosophy is said called Viveka.<ref name=":4" />

With this viveka (discerning knowledge) when one is able to separate the nitya vastu from anitya vastu, there develops a dispassion towards the things of worldly and beyond as well as towards karma - this dispassion is termed vairagya. It helps one to endure the dualities of the world with equanimity knowing they are all impermanent. It brings about a state of calmness or shanti, detaching the mind-body-sense complex from the external variegations. Since in this state, there is extensive thinking and internal churning on what was heard in the first bhumika (namely shastras and spiritual discourses), this jnana bhumika is also called Manana.<ref name=":4" />

With this viveka (discerning knowledge) when he/she is able to separate the nitya vastu from anitya vastu, there develops a dispassion towards the things of worldly and beyond as well as towards karma - this dispassion is termed vairagya. It helps one to endure the dualities of the world with equanimity knowing they are all impermanent. It brings about a state of calmness or shanti, detaching the mind-body-sense complex from the external variegations. By understanding the impermanence of happiness gained by sense-objects, the seeker begins to turn inwards, towards the real [[Sukha and Ananda (सुखानन्दश्च)|Ananda]]. In this state, due to reflection on the past deeds, a seeker is disturbed by the surfacing of deep rooted impressions and tendencies. Since in this state, there is extensive thinking and internal churning on what was heard in the first bhumika (namely shastras and spiritual discourses), this jnana bhumika is also called Manana.<ref name=":4" />

=== तनुमानसा ॥ Tanumanasa ===

=== तनुमानसा ॥ Tanumanasa ===

It involves the control of the reins of the mind and sense-organs by the application of the principles of viveka and vicharana, from participating in worldly things.<blockquote>विचारणाशुभेच्छाभ्यामिन्द्रियार्थेष्वसक्तता । यात्र सा तनुता भावात्प्रोच्यते तनुमानसा ।। १० (Yoga. Vasi. 3.118.10)<ref name=":1" /></blockquote>Meaning: Developing disinterest of the mind from sensual enjoyments. These are produced by the two former qualities of good will and discretion. And because as the mind starts turning inwards, withdrawing itself from outside things to become subtle, it is called Tanumanasa.

It involves the control of the reins of the mind and sense-organs by the application of the principles of viveka and vicharana, and exercising restrain from participating in worldly things.<blockquote>विचारणाशुभेच्छाभ्यामिन्द्रियार्थेष्वसक्तता । यात्र सा तनुता भावात्प्रोच्यते तनुमानसा ।। १० (Yoga. Vasi. 3.118.10)<ref name=":1" /></blockquote>Meaning: Developing disinterest of the mind from sensual enjoyments. These are produced by the two former qualities of good will and discretion. And because as the mind starts turning inwards, withdrawing itself from outside things to become subtle, it is called Tanumanasa.

With the disappearance of worldly desires, interests and attachments, in the company of jnanis and their discourses, by constant practice of scriptural teachings, and application of the knowledge of viveka and by dispassionate (vairagya) nidhidhyasana - an aspirant sharpens his intellect and mind comfortably attains a high level of calmness, purification, subtleness and concentration. At this state the negative qualities inside the sadhaka disappear gradually getting filled up the daivi sampada - ahimsa, satya, astheya, brahmacharya, aparigraha etc and the gunas of shat-sampatti such as shama and dama etc.<ref name=":4" />

With the disappearance of worldly desires, interests and attachments, in the company of jnanis and their discourses, by constant practice of scriptural teachings, and application of the knowledge of viveka and by dispassionate (vairagya) nidhidhyasana - an aspirant sharpens his intellect and mind comfortably attains a high level of calmness, purification, subtleness and concentration. Sadhaka undergoes mental refinement as he internalizes the teachings (Mahavakyas) from the previous two states. At this refined state of mind, due to Nidhidhyasana, the negative qualities inside the sadhaka disappear gradually getting filled up the daivi sampada - ahimsa, satya, astheya, brahmacharya, aparigraha etc and the gunas of shat-sampatti such as shama and dama etc.<ref name=":4" /> He is not any longer distracted by the intruding thoughts and can hold on to the sayings like "I am Brahman," but has not yet had the direct experience of them. Self realization is still an object to be achieved and recognizes duality, but he makes significant advancement on spiritual path.<ref name=":5">Stages of Enlightment</ref>

 

 

 

 

This is the stage of non-union because the sense of 'I'-ness in body, mind, intellect and 'my'-ness in sense organs disappear altogether. Sadhaka exists in the state of Ananda with a clear perception that he/she is not the body, mind or intellect but  identical with pure consciousness. The enlightened one, attaining vairagya (dispassion) and uparati (ceasing from worldly pleasures) experiences a complete withdrawal in the relationship with the worldly things and the body, hence this state is called Asamsakti. Such a person does not have any purpose with the materialistic world ; he is not inclined to either perform karma or refrain from it as he has no personal responsibility or gains from such situation.<ref name=":4" />

== References ==

== References ==

[[Category:Vedanta]]

[[Category:Vedanta]]