DIRECTIONS TO THE STAGES OF KNOWLEDGE.
Argument. Definitions of the seven Grounds of Knowledge, together with
that of Adepts—_árúdhasin_ in Yoga, and also of Liberation.
Vasishtha continued:—O sinless Ráma, attend now to the sevenfold stages
of cognoscence, by the knowledge of which you will no more plunge into
the mire of ignorance.
2. Disputants are apt to hold out many more stages of Yoga
meditation; but in my opinion these (septuple stages) are sufficient
for the attainment of the chief good on ultimate liberation. (The
disputants are the Patánjala Yoga philosophers, who maintain various
modes of discipline, for attaining to particular perfections of
consummation—Siddhi; but the main object of this Sástra is the
_summum bonum_ (parama-purushártha) which is obtainable by means of
the seven stages—Bhúmikas which are expounded herein below).
3. Knowledge is understanding, which consists in knowing these seven
stages only; but liberation—mukti, which is the object of knowledge
(jnána), transcends the acquaintance of these septuple stages.
4. Knowledge of truth is liberation (moksha), and all these three are
used as synonymous terms; because the living being that has known the
truth, is freed from transmigration as by his liberation also. (The
three words _mukti_, _moksha_ and _jnána_ imply the same thing).
5. The grounds of knowledge comprise the desire of becoming
good—subhechhá, and this good will is the first step. Then comes
discretion or reasoning (vicháraná) the second, followed by purity of
mind (tanu-manasa), which is the third grade to the gaining of
knowledge.
6. The fourth is self-reliance as the true refuge—Sattá-patti, then
_asansakti_ or worldly apathy as the fifth. The sixth is _padárthabháva_
or the power of abstraction, and the seventh or the last stage of
knowledge is _turya-gati_ or generalization of all in one.
7. Liberation is placed at the end of these, and is attained without
difficulty after them. Attend now to the definitions of these steps as I
shall explain them unto you.
8. First of all is the desire of goodness, springing from
dispassionateness to worldly matters, and consisting in the thought,
“why do I sit idle, I must know the Sástras in the company of good men.”
9. The second is discretion, which arises from association with wise and
good men, study of the Sástras, habitual aversion to worldliness, and
consists in an inclination to good conduct, and the doing of all sorts
of good acts.
10. The third is the subduing of the mind, and restraining it from
sensual enjoyments; and these are produced by the two former qualities
of good will and discretion.
11. The fourth is self-reliance, and dependence upon the Divine spirit
as the true refuge of this soul. This is attainable by means of the
three qualities described above.
12. The fifth is worldly apathy, as it is shown by one’s detachment from
all earthly concerns and society of men, by means of the former
quadruple internal delight (which comes from above).
13. By practice of the said fivefold virtues, as also by the feeling of
self-satisfaction and inward delight (spiritual joy); man is freed from
his thoughts and cares, about all internal and external objects.
14. Then comes the powers of cogitation into the abstract meanings of
things, as the sixth step to the attainment of true knowledge. It is
fostered either by one’s own exertion, or guidance of others in search
of truth.
15. Continued habitude of these six qualifications and incognition of
differences in religion, and the reducing of them all to the knowledge
of one true God of nature, is called generalization. (Because all things
in general, proceed from the one and are finally reduced in to the
same).
16. This universal generalization appertains to the nature of the living
liberation of the man, who beholds all things in one and in the same
light. Above this is the state of that glorious light, which is arrived
by the disembodied soul.
17. Those fortunate men, O Ráma, who have arrived to the seventh stage
of their knowledge, are those great minds that delight in the light of
their souls, and have reached to their highest state of humanity.
18. The living liberated are not plunged in the waters of pleasure and
sorrow, but remain sedate and unmoved in both states; they are at
liberty either to do or slight to discharge the duties of their
conditions and positions in society.
19. These men being roused from their deep meditation by intruders,
betake themselves to their secular duties, like men awakened from their
slumber (at their own option).
20. Being ravished by the inward delight of their souls, they feel no
pleasure in the delights of the world; just as men immerged in sound
sleep, can feel no delight at the dalliance of beauties about them.
21. These seven stages of knowledge are known only to the wise and
thinking men, and not to beasts and brutes and immoveable things all
around us. They are unknown to the barbarians and those that are
barbarous in their minds and dispositions.
22. But any one that has attained to these states of knowledge, whether
it be a beast or barbarian, an embodied being or disembodied spirit, has
undoubtedly obtained its liberation.
23. Knowledge severs the bonds of ignorance, and by loosening them,
produces the liberation of our souls: it is the sole cause of removing
the fallacy of the appearance of water in the mirage, and the like
errors.
24. Those who being freed from ignorance, have not arrived at their
ultimate perfection of disembodied liberation; have yet secured the
salvation of their souls, by being placed in these stages of knowledge
in their embodied state during their life time.
25. Some have passed all these stages, and others over two or three of
them; some have passed the six grades, while a few have attained to
their seventh state all at once (as the sages Sanaka, Nárada and other
holy saints have done from their very birth).
26. Some have gone over three stages, and others have attained the last;
some have passed four stages, and some no more than one or two of them.
27. There are some that have advanced only a quarter or half or three
fourths of a stage. Some have passed over four quarters and a half, and
some six and a half.
28. Common people walking upon this earth, know nothing regarding these
passengers in the paths of knowledge; but remain as blind as their eyes
were dazzled by some planetary light or eclipsed by its shadow.
29. Those wise men are compared to victorious kings, who stand
victorious on these seven grounds of knowledge. The celestial elephants
are nothing before them; and mighty warriors must bend their heads
before them.
30. Those great minds that are victors on these grounds of knowledge,
are worthy of veneration, as they are conquerors of their enemies of
their hearts and senses; and they are entitled to a station above that
of an emperor and an autocrat, samrat and virat, both in this world and
in the next in their embodied and disembodied liberations—_sadeha_ and
_videha muktis_.
NOTES:—These terms called the grades of knowledge may be better
understood in their appropriate English expressions, as:—
1. Desire of improvement.
2. Habit of reasoning.
3. Fixity of attention.
4. Self-dependence—Intuition
5. Freedom from bias or onesidedness.
6. Abstraction or abstract knowledge.
7. Generalization of all in the universal unity.
8. Liberation is anaesthesia or cessation of action, sensation and
thoughts.