Varaha Upanishad of Krishna-Yajurveda, Chapter IV

On another occasion Nidāgha asked Lord Ṛbhu to enlighten him as to the characteristics of jīvanmukti.^[1] To which Ṛbhu replied in the affirmative and said the following:

"In the seven bhūmikās or (stages of development of wisdom) there are four kinds of jīvanmuktas.^[1] Of these the first stage^[2] is śubhecchā (good desire); the second is vicāraṇā (inquiry); the third is tanumānasī (or pertaining to the thinned mind); the fourth is sattvāpatti (the attainment of sattva); the fifth is asaṃsakti (non-attachment); the sixth is the padārthabhāvanā (analysis of objects) and the seventh is the turya (fourth or final stage). The bhūmikā which is of the form of praṇava (Om) is formed of (or is divided into) akāra—A, ukāra—U, makāra—M, and ardhamātrā. Akāra and others are of four kinds on account of the difference of sthūla (gross), sūkṣma (subtle), bīja (seed or causal), and sākṣī (witness). Their avasthās are four: waking, dreaming, dreamless sleeping and turya (fourth). He who is in (or the entity that identifies itself with) the waking state in the gross amśa (essence or part) of akāra is named Viśva; in the subtle essence, he is termed Taijasa; in the bīja essence, he is termed Prājña; and in the sākṣī essence, he is termed Turya.

"He who is in the dreaming state (or the entity which identifies itself with the dreaming state) in the gross essence of ukāra is Viśva; in the subtle essence, he is termed Taijasa; in the bīja essence, is termed Prājña; and in the sākṣī essence, he is termed Turya.

"He who is in the suṣupti state in the gross essence of makāra is termed Viśva; in the subtle essence, Taijasa; in the bīja essence, he is termed Prājña; and in the sākṣī essence, he is termed Turya.

"He who is in turya state in the gross essence of ardhamātrā is termed Turya-viśva. In the subtle, he is termed Taijasa; in the bīja essence, he is termed Prājña; and in the sākṣī essence, he is termed Turya-turya.

"The turya essence of akāra is (or embraces) the first, second and third (bhūmikās or stages of the seven). The turya essence of ukāra embraces the fourth bhūmikā. The turya essence of makāra embraces the fifth bhūmikā. The turya essence of ardhamātrā is the sixth stage. Beyond this, is the seventh stage.

"One who functions in the (first) three bhūmikās is called mumukṣu; one who functions in the fourth bhūmikā is called a brahmavit; one who functions in the fifth bhūmikā is called a brahmavidvara; one who functions in the sixth bhūmikā is called a brahmavidvarīya; and one in the seventh bhūmikā is called a brahmavidvariṣṭha. With reference to this, there are ślokas. They are:

"'Śubhecchā is said to be the first jñānabhūmi (or stage of wisdom); vicāraṇā, the second; tanumānasī, the third; sattvāpatti, the fourth; then come asaṃsakti as the fifth, padārthabhāvanā as the sixth and turya as the seventh.'

"The desire that arises in one through sheer vairāgya (after resolving) 'Shall I be ignorant? I will be seen by the Śāstras and the wise (or I will study the books and be with the wise)' is termed by the wise as Śubhecchā. The association with the wise and Śāstras and the following of the right path preceding the practice of indifference is termed vicāraṇā. That stage wherein the hankering after sensual objects is thinned through the first and second stages is said to be tanumānasī. That stage wherein having become indifferent to all sensual objects through the exercise in the (above) three stages, the purified citta rests on Ātmā which is of the nature of sat is called sattvāpatti. The light (or manifestation) of sattvaguṇa that is firmly rooted (in one) without any desire for the fruits of actions through the practice in the above four stages is termed asaṃsakti. That stage wherein through the practice in the (above) five stages one, having found delight in Ātma, has no conception of the internals or externals (though before him) and engages in actions only when impelled to do so by others is termed padārthabhāvanā, the sixth stage. The stage wherein after exceedingly long practice in the (above) six stages one is (immovably) fixed in the contemplation of 'Ātma alone without the difference (of the universe) is the seventh stage called turya. The three stages beginning with Śubheccā are said to be attained with (or amidst) differences and non-differences. (Because) the universe one sees in the waking state he thinks to be really existent. When the mind is firmly fixed on the non-dual One and the conception of duality is put down, then he sees this universe as a dream through his union with the fourth stage. As the autumnal cloud being dispersed vanishes, so this universe perishes. O Nidāgha, be convinced that such a person has only sattva remaining. Then having ascended the fifth stage called suṣuptipada (dreamless sleeping seat), he remains simply in the non-dual state, being freed from all the various differences. Having always introvision though ever participating in external actions, those that are engaged in the practice of this (sixth stage) are seen like one sleeping when fatigued (viz., being freed from all affinities). (Lastly) the seventh stage which is the ancient and which is called gūdhasupti^[3] is generally attained. Then one remains in that secondless state without fear and with his consciousness almost annihilated where there is neither sat nor asat, neither self nor not-self. Like an empty pot in the ākāś, there is void both within and without; like a filled vessel in the midst of an ocean, he is full both within and without. Do not become either the knower or the known. May you become the Reality which remains after all thoughts are given up. Having discarded (all the distinctions of) the seer, the sight and the seen with their affinities, meditate solely upon Ātmā which shines as the supreme Light.

"He is said to be a jīvanmukta (emancipated person) in whom, though participating in the material concerns of the world, the universe is not seen to exist like the invisible ākāś. He is said to be a jīvanmukta, the light of whose mind never sets or rises in misery or happiness, and who does not seek to change what happens to him (viz., either to diminish his misery or increase his happiness). He is said to be a jīvanmukta who though in his suṣupti is awake and to whom the waking state is unknown and whose wisdom is free from the affinities (of objects).

"He is said to be a jīvanmukta whose heart is pure like ākāś, though acting (as if) in consonance to love, hatred, fear and others. He is said to be a jīvanmukta who has not the conception of his being the actor and whose buddhi is not attached to material objects, whether he performs actions or not. He is said to be a jīvanmukta, of whom people are not afraid, who is not afraid of people and who has given up joy, anger and fear. He is said to be a jīvanmukta who, though participating in all the illusory objects, is cool amidst them and is a full Mind, (being) as if they belonged to others. O muni, he is called a jīvanmukta who, having eradicated all the desires of his citta, is (fully) content with me who am the Ātmā of all. He is said to be a jīvanmukta who rests with an unshaken mind in that all pure abode which is Cinmātrā and free from all the modifications of citta. He is said to be a jīvanmukta in whose citta do not dawn (the distinctions of) the universe, I, he, thou and others that are visible and unreal. Through the path of the guru and Śāstras, enter soon Sat—the Brahman that is immutable, great, full and without objects—and be firmly seated there. Śiva alone is Guru; Śiva alone is Vedas; Śiva alone is Lord; Śiva alone is I; Śiva, alone is all. There is none other than Śiva. The undaunted Brāhmaṇa having known Him (Śiva) should attain wisdom. One need not utter many words as they but injure the organ of speech.

"(The Ṛṣi) Śuka^[4] is a mukta (emancipated person). (The Ṛṣi) Vāmadeva is a mukta. There are no others (who have attained emancipation) than through these (viz., the two paths of these two Ṛṣis). 'Those brave men who follow the path of Śuka in this world become sadyomuktas (viz., emancipated) immediately after (the body wears away); while those who always follow the path of vedānta in this world are subject again and again to rebirths and attain krama (gradual) emancipation, through yoga, sāṅkhya and karmas associated with sattva (guṇa). Thus there are two paths laid down by the Lord of Devas (viz.,) the Śuka and Vāmadeva paths. The Śuka path is called the bird's path: while the Vāmadevā path is called the ant's path.^[5] Those persons that have cognised the true nature of their Ātmā through the mandatory and prohibitory injunctions (of the Vedas), the inquiry into (the true meaning of) mahāvākyas (the sacred sentences of the Vedas), the samādhi of sāṅkhya yoga or asamprajñāta samādhi^[6] and that have thereby purified themselves, attain the supreme seat through the Śuka path. Having, through hathayoga^[7] practice with the pain caused by yama, postures, etc., become liable to the ever recurring obstacles caused by aṇimā and other (siddhis) and having not obtained good results, one is born again in a great family and practises yoga through his previous (karmic) affinities. Then through the practice of yoga during many lives, he attains salvation (viz.,) the supreme seat of Viṣṇu through the Vāmadeva path. Thus there are two paths that lead to the attainment of Brahman and that are beneficent. The one confers instantaneous salvation and the other confers gradual salvation.

"To one that sees (all) as the one (Brahman), where is delusion? Where is sorrow? Those that are under the eyes of those whose buddhi is solely occupied with the truth (of Brahman) that is the end of all experience are released from all heinous sins. All beings inhabiting heaven and earth that fall under the vision of Brahmavits are at once emancipated from the sins committed during many crores of births."

Footnotes and references:

[1]:

Jīvanmukti is emancipation. Jīvanmuktas are those that have attained emancipation.

[2]:

This word and others are explained in full later on in the text.

[3]:

Lit., secret sleep.

[4]:

Suka is a Ṛṣi, the son of the present Vyāsa and the narrator of Bhāgavata Purāṇa. Vāmadeva is also a Ṛṣi.

[5]:

Bird's path, like birds which fly at once to the place they intend to go; Ant's path, like ants which move slowly.

[6]:

It is that of intense self-absorption when one loses his consciousness of individuality.

[7]:

Haṭhayoga, as stated in Patañjali's Yoga Philosophy.