Varaha Upanishad---6

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With reference to this, there are Slokas. They are:

1. Subhechcha is said to be the first Jnana-Bhumi (or stage

of wisdom); Vicharana, the second; Tanumanasi, the third;

2. Sattvapatti, the fourth; then come Asamsakti as the

fifth, Padartha-Bhavana as the sixth and Turya as the

seventh.

3. The desire that arise in one through sheer Vairagya

(after resolving) ‘Shall I be ignorant ? I will be seen by

the Shastras and the wise’ (or ‘I will study the books and

be with the wise’) – is termed by the wise as Subhechcha.

4. The association with the wise and Shastras and the

following of the right path preceding the practice of

indifference is termed Vicharana.

5. That stage wherein the hankering after sensual objects

is thinned through the first and second stages is said to

be Tanumanasi.
6. That stage wherein having become indifferent to all

sensual objects through the exercise in the (above) three

stages, the purified Chitta rests on Atman which is of the

nature of Sat is called Sattvapatti.

7. The light (or manifestation) of Sattva-Guna that is

firmly rooted (in one) without any desire for the fruits of

actions through the practice in the above four stages is

termed Asamsakti.

8-9. That stage wherein through the practice in the (above)

five stages one, having found delight in Atman, 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 Padartha-Bhavana, the sixth stage.

10. The stage wherein after exceedingly long practice in

the (above) six stages one is (immovably) fixed in the

contemplation of Atman alone without the difference (of the

universe) is the seventh stage called Turya.

11. The three stages beginning with Subhechcha 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.

12. 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.

13. As the autumnal cloud being dispersed vanishes, so this

universe perishes. O Nidagha, be convinced that such a

person has only Sattva remaining.

14. Then having ascended the fifth stage called

Sushuptipada (dreamless sleeping seat), he remains simply

in the non-dual state, being freed from all the various

differences.

15-16(a). 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).

16(b). (Lastly) the seventh stage which is the ancient and

which is called Gudhasupti is generally attained.

17. 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.

18. Like an empty pot in the Akasa, there is void both

within and without; like a filled vessel in the midst of

an ocean, he is full both within and without.

19. Do not become either the knower or the known. May you

become the Reality which remains after all thoughts are

given up.

20. Having discarded (all the distinctions of) the seer,

the sight and the seen with their affinities, meditate

solely upon Atman which shines as the supreme Light.

21. He is said to be a Jivanmukta (emancipated person) in

whom, though participating in the material concerns of the

world, the universe is not seen to exist like the

invisible Akasa.

22. He is said to be a Jivanmukta, 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).

23. He is said to be a Jivanmukta who though in his

Sushupti is awake and to whom the waking state is unknown

and whose wisdom is free from the affinities (of objects).

24. He is said to be a Jivanmukta whose heart is pure like

Akasa, though acting (as it) in consonance to love, hatred,

fear and others.

25. He is said to be a Jivanmukta 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.

26. He is said to be a Jivanmukta, of whom people are not

afraid, who is not afraid of people and who has given up

joy, anger and fear.

27. He is said to be a Jivanmukta, who though participating

in all the illusory objects, is cool amidst them and is a

full Atman, (being) as if they belonged to others.

28. O Muni, he is said to be a Jivanmukta, who having

eradicated all the desires of his Chitta, is (fully)

content with me who am the Atman of all.

29. He is said to be a Jivanmukta, who rests with an

unshaken mind in that all pure abode which is Chinmatra

and free from all the modifications of Chitta.

30. He is said to be a Jivanmukta in whose Chitta do not

dawn (the distinctions of) the universe, I, he, thou and

others that are visible and unreal.

31. Through the path of the Guru and Shastras, enter soon

sat – the Brahman that is immutable, great, full and

without objects – and be firmly seated there.

32. Shiva alone is Guru; Shiva alone is Vedas; Shiva alone

is Lord; Shiva alone is I; Shiva alone is all. There is

none other than Shiva.

33. The undaunted Brahmana having known Him (Shiva) should

attain wisdom. One need not utter many words as they but

injure the organ of speech.