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.
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