Jnana Bhumikas (ज्ञानभूमिकाः)

Jnana bhumikas (Samskrit: ज्ञानभूमिकाः) are the seven stages of unfoldment of spiritual knowledge. Described in Yoga Vasishta, a seminal work in the field of Vedanta, these seven stages are attained by the Sadhakas or seekers of the highest knowledge to know the Self or Brahman. Jnana (ज्ञानम्) in general means knowledge and refers specifically to higher knowledge in Indian texts. Jnana marga is the direct means to release or moksha, as per Advaita siddhanta.

Jnana or knowledge is the basis of rational and intelligent activity. Every system of thought believes that knowledge is either the nature or quality of the self acting through the mind, reaching out to the objects and making them known to the self.

परिचयः ॥ Introduction

Jnana-, bhakti-, and karma-yoga, the three main forms of “applied psychology” in the Indian tradition involve the systematic modification of the three basic capacities of the jiva, namely thinking, emotion, and action. In the Advaita system, vidya is gained through a specific kind of meditation, mainly involving the wise discrimination (nitya-anitya-vastu viveka) between what is changing and what is permanent, and hence its approach is called the path of knowledge (jnana marga). The Visishtadvaita theory of knowledge is different in that jnana, the attributive intelligence of the self, as contrasted with the antahkarana of the Advaita philosophy, can reveal both itself and the object outside it.

In contemporary psychology, the term cognition is a generic term for any process whereby an organism becomes aware of, or obtains knowledge of, an object or event. This includes the processes of sensation, perception, recognition, conceptualization, judging, reasoning, and so on. As in the case of many such terms, there is no exact equivalent for cognition in Sanskrit. Monier-Williams’s English–Sanskrit Dictionary gives jñāna, vijñāna, and prajñāna as the Sanskrit counterparts of cognition. While these terms connote shades of the complex views of knowledge, they do not emphasize the process aspect of the contemporary usage of the term cognition.

Sapta Jnana Bhumikas

Self realization, is a progressive path which requires active effort on the part of the aspirant to attain or experience the Brahman. In this path, an aspirant goes through seven stages of acquiring knowledge as per Yogavasishta. Maharshi Vasishta describes the seven stages of awareness, of knowledge to keep one from plunging into the mire of ignorance.

ज्ञानभूमिः शुभेच्छाख्या प्रथमा समुदाहृता । विचारणा द्वितीया तु तृतीया तनुमानसा ।। ५ सत्त्वापत्तिश्चतुर्थी स्यात्ततोऽसंसक्तिनामिका । पदार्थाभावनी षष्ठी सप्तमी तुर्यगा स्मृता ।। ६ (Yoga. Vasi. 3.118.5-6)

Seven grounds of awareness (stages of knowledge) for spiritual progress are (in developing) a right desire or good will, discrimination, purification of the mind, abiding in the self, rising above attachment, realization of objectlessness, and experiencing the highest state. They are further explained as follows.

1. शुभेच्छा॥ Shubheccha - dawn of the desire (to be liberated)
2. विचारणा॥ Vicharana - investigation into the nature of Reality
3. तनुमानसा ॥ Tanumanasa - the purification of the mind
4. सत्त्वापत्तिः॥ Satvapatti - the realization of the self within (refuge in self)
5. असंसक्तिः ॥ Asamshakti - rising above the attachment to objects (apathy towards the world)
6. पदार्थाभावना ॥ Padarthabhavana - realization of the unreality or non-existence of the objects in Absolute (power of abstraction)
7. तुर्यगा॥ Turyaga - Attainment of the experience of the Absolute

A person having realized this experience attains Moksha.

1. शुभेच्छा॥ Shubheccha

It is the dawn of the desire to be liberated. It is further explained as follows

स्थितः किं मूढ एवास्मि प्रेक्ष्येऽहं शास्त्रसज्जनैः । वैराग्यपूर्वमिच्छेति शुभेच्छेत्युच्यते बुधैः ।। ८ (Yoga. Vasi. 3.118.8)

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.”

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.

2. विचारणा॥ Vicharana

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.

शास्त्रसज्जनसंपर्कवैराग्याभ्यासपूर्वकम् । सदाचारप्रवृत्तिर्या प्रोच्यते सा विचारणा ।। ९ (Yoga. Vasi. 3.118.9)

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. 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. Sat is something which is never destroyed and Asat is that which undergoes destruction.

नासतो विद्यते भावो नाभावो विद्यते सतः । उभयोरपि दृष्टोऽन्तस्त्वनयोस्तत्त्वदर्शिभिः ॥ २-१६॥ (Bhag. Gita. 2.16)

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.

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 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.

3. 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, and exercising restrain from participating in worldly things.

विचारणाशुभेच्छाभ्यामिन्द्रियार्थेष्वसक्तता । यात्र सा तनुता भावात्प्रोच्यते तनुमानसा ।। १० (Yoga. Vasi. 3.118.10)

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. 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. 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.

4. सत्त्वापत्तिः॥ Satvapatti

Practices of the first three stages prepares the ground for the unfoldment of Satvapatti, the fourth stage. The subject-object duality of earlier stages disappear.

भूमिकात्रितयाभ्यासाच्चित्तेऽर्थे विरतेर्वशात् । सत्यात्मनि स्थितिः शुद्धे सत्त्वापत्तिरुदाहृता ।। ११ (Yoga. Vasi. 3.118.11)

The fourth is self-abiding and dependence on the Atman as the true refuge for purification. This is attainable by means of repeated practice or abhyasa of the three bhumikas described above. Practicing sravana-manana-nidhidhyasa, a sadhaka when he experiences Satcchidanandaghana Paramatma, is said to be in the Satvapatti bhumika. This experience of oneness with Paramatma brings about shanti or calmness in the seeker, as mentioned in Bhagavadgita.

योऽन्तःसुखोऽन्तरारामस्तथान्तर्ज्योतिरेव यः । स योगी ब्रह्मनिर्वाणं ब्रह्मभूतोऽधिगच्छति ॥ ५-२४॥ (Bhag. Gita. 5.24)

He who is happy within, who rejoices within, who is illuminated within, that yogi attains moksha, himself becoming Brahman. The sadhaka is established in the Self, losing the distinctions in Truputi - knower-known-knowledge. It is also the state of "laya or vilina" when the sadhaka releases the name and form to attain the highest Self.

During Savikalpa samadhi state attention is shifted to the Sakin state of Atman. Internally the seeker takes support of the words from teachings for deliberation. Based on the progress in the previous bhumikas and practice of savikalpa samadhi, a sadhaka can engage in Nirvikalpa samadhi state to purify the subconscious mind. The Upanishadic statements such as Brahmavid brahmaiva bhavati (Mund. Upan. 3.2.9) which means Knower of Brahman is Brahman only or Brahmavid apnoti param (Tait. Upan. 2.1.1) which means Knower of Brahman attains the highest state - best describe this state.

5. असंसक्तिः ॥ Asamshakti

Asamsakti, the fifth bhumika is worldly apathy, as shown by one’s detachment from all earthly concerns and society of men, by means of the first four grounds of internal delight.

दशाचतुष्टयाभ्यासादसंसङ्गफलेन च । रूढसत्त्वचमत्कारात्प्रोक्ताऽसंसक्तिनामिका ।। १२ (Yoga. Vasi. 3.118.12)

By continued practice, which has now become a habit, of the Nirvikalpa samadhi, the chitta/manas develops intense detachment and cessation of relationships of both the inner and outer worlds, and gets firmly established in the thought of Brahman - this is the Asamsakti state and all deep rooted impressions are progressively erased.

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 interest towards worldly gains. They fulfil desires to serve the world, work for the welfare of the society, based on their residual prarabdha karma.

There is no prescribed rule for the behaviour of the enlightened ones. Starting from Satvapatti stage up to the seventh state, all are engrossed in the Brahman.

पदार्थाभावना ॥ Padarthabhavana

The state of objectlessness or padartha-abhavana is the next jnana bhumika.

भूमिकापञ्चकाभ्यासात्स्वात्मारामतया दृढम् । आभ्यन्तराणां बाह्यानां पदार्थानामभावनात् ।। १३ परप्रयुक्तेन चिरं प्रयत्नेनार्थभावनात् । पदार्थाभावनानाम्नी षष्ठी संजायते गतिः ।। १४ (Yoga. Vasi. 3.118.13-14)

By practice of these five virtues and by the feeling of self-satisfaction and inner delight, man is freed from his thoughts and cares about all internal and external objects. The antahkarana keeps diminishing as there are no external objects to attract it outside. Manas, and chitta loose their vrttis (modifications) as there is no separate object identified by them. Every thing or object, physical and mental are nothing but appearance of Consciousness only to him.