6 Stages of Spiritual Evolution & 4 Practices for Freedom (41)
Summary:
Lesson 41 shows 6 stages every spiritual seeker/finder goes through. Followed by 4 qualifications necessary for actualizing Self-Knowledge.
Source of teaching: Bhagavad Gita, Chapter 5, verse 25, 26
Bhagavad Gita Chapter 5, Verse 25:
labhante brahma-nirvāṇam ṛṣayaḥ kṣīṇa-kalmaṣāḥ ।
chinna-dvaidhāḥ yata-ātmānaḥ sarva-bhūtahite ratāḥ ॥ 5-25॥
Sages who are free from impurities, who are self- restrained, who are interested in the welfare of all beings, and whose doubts are dispelled attain oneness with Brahman.
Stages of Spiritual Growth According to Advaita Vedanta:
1. Sarva-bhūtahite Ratāḥ: Stage of Discipline (Living a Life of Values and Morals)
- Empathy as the Foundation:
- Being interested in the welfare of all beings.
- Develop the capacity for empathy, which is the foundation of a healthy spiritual life.
- Empathy defined: Sharing others' joy and acknowledging their pain. For example if someone is trying to hurt me, I feel their pain. They're coming from a distorted place. They're in pain. I feel it. That's empathy.
- Purpose of Family and Relationships:
- Family and marriage help develop empathy with your partner.
- Having children expands your mind to feel their emotions as well.
- Ahimsa (Non-Violence):
- A person who feels the pain of others finds it very uncomfortable to hurt others, including humans, animals, and plants.
- Such a person embodies Ahimsa, which tells a lot about person's maturity.
- Ahimsa defined: Not hurting others mentally or physically.
- Ethics and Dharma:
- Without ethics, mokṣa (liberation) is not possible. Because an unethical mind is restlessness, making it difficult to concentrate or meditate, except on things that'll bring immediate gratification.
2. Kṣīṇa-kalmaṣāḥ: Stage of Purification
- Purification of the Mind: Reframing your old stories. Reflecting on your triggers. This helps reduce old Rāga/Dveṣa (attachment/aversion), which are constantly dictating how you should and should not think about things.
- Tapas (Self-discipline, self-denial or general spiritual practices): This can be any spiritual practice that keeps you grounded.
3. Yata-ātmānaḥ: Stage of Self-Enquiry (Initiative for Spiritual Growth)
- Developing Interest in Spirituality: Spiritual growth is a result of punyam (merit), but you must actively work for it. Mokṣa is gained through your own free will.
- God's Grace and Free Will: God's grace is available to all, but it is up to you to make use of it. God's grace refers to those results coming back to you which are conducive for your spiritual growth. How did you attract those results? Through past self-effort. Thus self-effort earns God's grace.
4. Ṛṣayaḥ: Stage of Gaining Knowledge (Jñāni)
- Becoming a Ṛṣi (Sage):
- Once you succeed in the previous stages, you qualify to be called a ṛṣi (sage).
- Ṛṣi defined: One who knows, particularly in the context of Self-Knowledge.
- A true ṛṣi is not defined by external appearances (e.g., robes, knotted hair) but by knowledge.
- Pseudo-Ṛṣi:
- Someone who lacks knowledge but adopts the external appearance of a sage is a pseudo-ṛṣi.
5. Chinna-dvaidhāḥ: Stage of Gaining Conviction (Freedom from Doubts)
- Conviction in Knowledge:
- Knowledge is only beneficial when it is free from doubt. Doubtful knowledge is as good as ignorance. The point of knowledge is for it to remove doubts.
- Self-Knowledge must be converted into niścaya-jñānam (conviction).
- Mananam (Reflection):
- Remove doubts by raising questions and reflecting on the teachings.
- Ask yourself: “Am I convinced by this knowledge?”
- Examples of Doubts to Resolve:
- “I am immortal.” — Do I truly believe in my immortality?
- “My true nature is that which never changes” — Is my buddhi related to this statement?
- “The Lord I worship is non-different from me.” — Do I believe this? Do I understand what this means? What about me and Lord is NOT different, and what IS differnet?
- “The world is mithya.” — Do I know what this means? Can I explain it right now to myself?
6. Brahma-nirvāṇam: Final Stage of Merger into Brahman
- Attaining Oneness with Brahman: Once you become chinna-dvaidhāḥ (free from doubts), you attain brahma-nirvāṇam (oneness with Brahman).
- Merger with Brahman: “Merger” does not mean physically merging with Brahman, as Brahman is all-pervading. It means dropping the misconception or notion that you are separate from Brahman.
Summary of the Stages:
- Sarva-bhūtahite Ratāḥ: Live a life of empathy, values, and non-violence (Ahimsa).
- Kṣīṇa-kalmaṣāḥ: Purify the mind by removing attachments and aversions.
- Yata-ātmānaḥ: Take initiative for spiritual growth through self-enquiry and effort.
- Ṛṣayaḥ: Gain knowledge and become a true sage (ṛṣi).
- Chinna-dvaidhāḥ: Remove all doubts and gain conviction in Self-Knowledge.
- Brahma-nirvāṇam: Attain oneness with Brahman by dropping the misconception of separation.
Bhagavad Gita Chapter 5, Verse 26:
kāma-krodha-viyuktānām yatīnām yata-cetasām ।
abhitaḥ brahma-nirvāṇaṃ vartate vidita-ātmanām ॥ 5-26॥
Oneness with Brahman takes place both (here and hereafter) for the self-restrained ones who are free from desire and anger, whose minds are restrained, and who have known the Atma.
Key Themes and Stages of Spiritual Growth:
1. Kāma-Krodha-Viyuktānām: Desire and Anger Management
- Kāma (Desire for Acquisition):
- Desire arises when we want to acquire something.
- Krodha (Anger):
- Anger arises when there is an obstacle to fulfilling a desire or when something acquired is lost.
- Example: “He/she left me! How dare they! I am special!” This anger stems from the ego's attachment to what was once acquired.
- Kāma Leads to Krodha:
- As analyzed in Bhagavad Gita 3.37, desire and anger are born of rajas (restlessness). Meaning the mind is loaded with so many ideas of what criteria needs to be met for “I” (which is placed in this restless mind) to be free of restlessness.
- How to Manage Kama (Desire) and Krodha (Anger):
- Shift Focus: Take a moment to reflect that happiness does not depend on what you have, but on what you are.
- Vairāgyam (Dispassion): Dispassion towards objects. Meaning taking a moment to recognize, ultimately all objects have no value. It is the mind that gives them value. Remind yourself, “I was just fine when this object/person was NOT in my life”.
2. Yata-Cetasām: Mind and Personality Management
- Organized Mind and Personality: The body is like a car. The sense organs are the wheels, and the intellect is the driver. Only when all parts are in cooperation, can one reach the destination smoothly and joyfully. Manage unhealthy likes/dislikes by remind yourself “What is the cost of thinking like this? What am I loosing out by continuing this pattern?”.
3. Yatīnām: Spirituality as the Top Priority
- Olden Days Sannyāsa:
- In the past, a sannyasi led a life exclusively devoted to scriptural study without any worldly responsibilities. Their food was brough to them.
- Modern Sannyasa:
- In modern times, one can still attend to family and duties, but moksha (liberation) must be the top priority.
- Incorrect Approach: Spirituality accommodates life priorities (based on likes and dislikes).
- Correct Approach: Life accommodates spirituality as the top priority.
4. Vidita-Ātmanām: Gaining Self-Knowledge (Jnana-Yoga)
- Systematic Study of Vedanta:
- Jñāna-Yoga involves the systematic and consistent study of Vedanta over a long period, under the guidance of a competent teacher (ācārya). Whoever follows this path is a true sannyasi.
- Clear Knowledge:
- This systematic study leads to clear knowledge of the Self (ātman). A person who has this knowledge is called viditāh ātmā (one who has known the Self).
5. Abhitaḥ: Oneness with Brahman (Here and Hereafter)
- Oneness Before and After Death:
- The oneness with Brahman is “both ways” — it exists both before death (jīvan mukti) and after death (videha mukti).
- Jīvan Mukti (Liberation While Living):
- Oneness with Brahman is realized while living, as the jñāni understands that there is no separation between the self and Ishvara.
- Videha Mukti (Liberation After Death):
- After the fall of the body, the same oneness continues, MINUS the burden of a limited mind and physical body.
- Śāstra Example: Pot Space and Total Space:
- Pot Space Analogy: Imagine a pot. There is space inside the pot and outside the pot. When you gain knowledge, you realize that the space inside the pot is always one with the total space.
- The presence of the pot does not create division in space, and the absence of the pot does not bring the space together. It was always one indivisible space, both before and after the pot's destruction.
- Similarly, I am one indivisible Consciousness, while the body is alive, and I remain as one indivisible all-pervading Consciousness after fall of the body.
Summary of the Stages:
- Kāma-Krodha-Viyuktānām: Manage desire and anger by focusing on what you are, not what you have.
- Yata-Cetasām: Organize your mind and personality to balance emotions, intellect, and body for spiritual growth.
- Yatīnām: Make spirituality your top priority, whether you are a traditional or modern sannyāsī.
- Vidita-Ātmanām: Gain Self-Knowledge through systematic study of Vedanta under a competent teacher.
- Abhitaḥ: Realize oneness with Brahman both before and after death, understanding that there is no separation between the individual and Brahman.
Keywords: ananda, anatma, atma, cetasam, citananda, dvaida, jnanam, jnani, kama, Krodha, nirvanam, niscaya, nishcaya, rishi, rsaya, rshaya, rsi, yatinam, abhita, atmana, atmanam, bhutahite rata, catushtaya, catustaya, dvesa, dvesha, jivan mukti, jnana, ksina-kalmasa, moksa, moksha, punya, raga, sadhana, sannyasi, sastra, shastra, videha mukti, vidita
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Credit for help in Bhagavad Gita teaching is given to Swami Paramarthananda
Recorded 19 March, 2019
Hi Andre,
I have not finished watching this video, but I have a question that I cannot answer myself.
I appreciate Ahimsa. I don’t think I’ve ever hurt anyone physically. But I don’t understand what it means to hurt someone mentally. How can I hurt people mentally? I may have mental feelings that can hurt others, but as long as I don’t say bad words that hurt others, and as long as I don’t hurt others physically, how can I hurt someone mentally? Also, bad thoughts about others are bad for my spiritual development, so I cannot understand how I can hurt ‘others’ mentally? Please explain.
Thank you for your answer.
Hi Nicholas.
It seems like others are not hurt by my thoughts which are boxing them up into some category. However, human beings also pickup the unspoken undercurrent of another. If another is silently nursing resentment or some grudges from past hurt, that’s picked up in a conversation, even if you’re smiley. So that makes the other uncomfortable (himsa).
Secondly, nursing negative thoughts of another (in your mind), costs you peace and tranquility.
Thirdly, the universe is interconnected. My thought is a cause. Logically, there’s no cause which doesn’t produce some kind of effect (whether it’s seen or unseen). So eitherway, nursing thoughts of hate or strong dislike towards anything or anyone, affects you in an unfavorable way.
Solution is prayer. We can ask the Lord to help us release any grudges or strong dislike we are secretly nursing about anyway. It doesn’t mean to not set boundaries. Setting boundaries or having standards of being treated fairly, is a healthy attitude. So even if we’re living with someone that’s triggering us (causing unhealthy thoughts towards them), you can mitigate that through prayers (asking for help to release harsh thoughts costing you peace), setting boundaries, reframing the situation (looking at it differently), or entirely getting out of the situation.
While it’s impossible to avoid ahimsa (just walking, you’ve killed millions of jiva-ants, etc), what we can do is mitigate it through above methods.
Hi Andre,
I’ve finished the video lesson. I’ve written two texts below which are a summary of all the video lessons from number 1 to number 41. I submit them for your correction. Thank you for your response.
“The consciousness that gives life to our body is the Self or Atma. Consciousness or Awareness transacts through the body to know the material world. This consciousness is unlimited. The whole of the material world, including space and time, is, on the one hand, made up of consciousness and, on the other hand, present within consciousness. The material world is an appearance within consciousness or Brahman. In other words, consciousness is beyond all limiting parameters and is therefore unlimited. This unlimited field of existence is called Consciousness or Brahman. Therefore, I am Consciousness or Brahman (Aham Brahmasmi) and all this is Consciousness or Brahman (Sarvam Khalvidam Brahma).
“Prakriti or the material world is made of the Atma, by the Atma and for the Atma”.
Well done. It has wonderfully captured what was stated so far. I don’t see any inconsistencies in the writing.
Some additions:
> Parkrti (Intelligence), doesn’t just constitute the world you see. It also constitutes all the things that happened in the past, are happening now, and are yet to happen in the future. So you can’t objectify Prakrti. You can objectify the material world, but not Prakrti. So all you/I see now is infinitesimal fraction of Prakrti. For example, tomorrow is Prarkti, yet we don’t see it.
> Secondly, your write up has provided a general template of Vedanta’s vision. Remaining videos will add many nuances in between.
Pleased to see your progress Nicholas. 🙂
Thank you for your answer Andre.
I confused Prakriti with the material world only. Thank you for the additions. I have written the following text for Prakriti, which I submit to you for correction :
Prakriti is manifest and unmanifest. It is the material cause and the intelligent cause. It borrows consciousness from Purusha to create the manifest and the unmanifest. The material cause is responsible for creating the material world, which is manifest. The unmanifest constitutes the 3 Gunas + 5 subtle elements + 5 gross elements + 5 Koshas + 3 bodies + Ahamkara + 5 sense organs + 5 organs of action.
3 Gunas are : Satva, Rajas and Tamas
5 Subtle elements are : Sound, Touch, Form, Taste and Smell.
5 Gross elements are : Space, Air, Fire, Water, Earth
5 Koshas are : Food sheath, Energy sheath, Mind sheath, Wisdom sheath, Bliss sheath.
3 Bodies are : Gross, Subtle, Causal
5 Sense organs are : Eye, Ear, Nose, Skin, Tongue
5 Organs of action are : Hands, Feet, Speech, Elimination (Anus), Procreation (genital)
3 Time : Present, Past & Future
I hope I haven’t missed any in this description of Prakriti.
In one of your videos, you said that we had to SHIFT our “I” from “BMI” to “SELF” or “Consciousness”. I’d like to know who does this “SHIFTING” ? Is it free will or Ahamkara?
I know that Ahamkara is a combination of Aham (consciousness) + Akara (form). Aham mistakes its identity with the form, and takes charge of the mistaken identity.
I know that free will is like electricity. We can connect any device to electricity, for example a fan or a computer.
But I don’t understand who is responsible for this SHIFT?.
What is free will? The difference between free will and the Divine will?
And what is the difference between free will and Ahamkara?
Thank you for your answers.
I am very pleased seeing your commitment Nicholas. It’s a pleasure.
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Regarding Purusha & Prakrti
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Vedanta starts by saying “Purusha (Consciousness) is the only reality”. It is without attributes, meaning, Consciousness can’t be seen, heard, or experienced as any particular thing. Even bliss or love is an attribute; meaning they have an opposite. For example melancholy and hate. However Consciousness has no opposites.
You could say, there is dull or sharp Consciousness, however “dull” and “sharp” refers to the state of mind, and not Consciousness.
Meaning: Your Consciousness is without attributes. My Consciousness is without attributes. Thus we enjoy the same Consciousness, because there is only One Consciousness. If your Consciousness had an attribute like blue, then you should see blue all the time superimposed over your entire experience. Same with bliss. Then you should feel bliss all the time.
So far, what have we established about Purusha? It’s without attributes.
However, when we look at the world, it’s full of attributes. Sounds, tastes, smells, etc.
So how can Vedanta get away saying “All that is here is One”, when it’s clear “All that is here is MANY!”.
To explain this, Vedanta says: Purusha enjoys capacity to manifest the universe. This capacity is called Prakrti. Purusha is free of this capacity, that’s why you can’t call Prakrti an attribute of Purusha. How to understand?…
Right now, you are a Conscious Being. You enjoy capacity to manifest a dream tonight. Right now, you’re not bothered by your capacity, are much bigger then just your capacity, and even when that capacity manifests a dream… no matter what happens in the dream… none of it sticks onto you (the Conscious Being).
So you (the Conscious Being) are free of your capacity, and all the manifestations created by your capacity.
APPLYING ABOVE ANALOGY TO MACROCOSM (WHOLE UNIVERSE): Purusha enjoys capacity to manifest universe. Capacity is of nature of Intelligence. To explain how Intelligence manifests the universe, Vedanta uses different models like: 3 Gunas, 5 elements. And how the individual is created, it uses a model like: 5 koshas, ahamkara, 5 sense organs, 5 organs of action.
ORDER TO MANIFEST THE UNIVERSE: Purusha > Prakrti (which is expained as either [a] Intelligence, or [b] 3 gunas) > 5 Elements (created from 3 gunas) > Creates universe of times-space, including insentient matter, and sentient matter called subtle-body (which consists of ahamkara, 5 organs of perception, 5 organs of action, buddhi, manas, citta [memory]).
TAKE AWAY: These are models only for sake of helping the curious mind understand and connect the dots. There’s no such thing as “ahamkara” or “prakrti” or “5-koshas”. They’re only models to help you see how “How many come out of the One”.
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In one of your videos, you said that we had to SHIFT our “I” from “BMI” to “SELF” or “Consciousness”. I’d like to know who does this “SHIFTING” ? Is it free will or Ahamkara?
====================
Shifting means removing hundreds of notions from the mind that’s preventing it from recognizing what is true RIGHT NOW.
Everyone knows “I am”. It’s self-evident to even a drunk person. I know that I am. Nobody needs to tell me.
So if everyone knows that, why do we need Vedanta? Because “I am” is intimately mixed up with concerns, sense of mortality, sense of “I am a doer / inquirer / thinker / CEO / spiritual seeker / ethical person / etc”.
“I am” is mixed up with sense of “I am this poor person who is going through this pain. This is happening to ME! I am a rich person who is very successful. I am blessed!”.
Look at all these entanglements loaded onto “I am”.
So by “shifting identity” (obviously done by help of your free will and mind), you’re unloading “I am” from hundreds of these entanglement.
“Shifting identity” does NOT mean that you are producing Self. When are you not available!
So you’re not producing any new state. You’re not producing some different “I”. We are only getting really, really clear what is CHANGING and what is UNCHANGING. And this clarity is effortless and permanent. That’s what “shifting identity” means.
Comments / observations?
Hi Andre,
I have answered the “after class questions” to the best of my knowledge. I am submitting them to you for correction. Thank you for any comments you may have.
=> A wise liberated person (jnani) is saying above mantra. What does a jnani know, which causes them to advise such statement to every human being in past, present and future ?
Answer : The lotus grows in muddy water, but when it blooms it is pure and clean. Even if we put a drop of water on it, it does not stay on the leaf, but flows downwards.
A wise and liberated person knows that he is the Atma or Consciousness and NOT the BMI. Although the Jnani has to live in the world like any non-wise person, he is not affected or touched by the turmoil caused by his karma in the world. Because he is not attached to the results of his actions. He dedicates his actions and gives all the fruits of his actions to Ishwara and accepts Ishwara’s prasadam. The life of an unwise person is motivated by worldly desire, which leads to bondage and restlessness of the mind. This means that for an unwise person, it is always my responsibility, my karma and my results.
On the other hand, like the drop of water flowing on the lotus leaf, a wise person is unaffected by restlessness, responsibilities, and so on. This is true in the past, present and future.
1. Why are karma-yoga (path of action ; prescribed for doers who have life of family, work, etc responsibilities) and karma-sannyāsa (path of renouncing; living a simple life; no family, few worldly contacts, etc) opposite paths with a common goal (mokṣa)?
People who have a family life, a job and responsibilities are bound by their duties. It is not possible for them to get rid of their family, work and responsibilities and go into the forest to gain knowledge of the Self. They have desires and fears in everyday life, which cause turmoil in their minds. Karma Yoga teaches them to dedicate their actions and the fruits of their actions to Ishwara, and to accept Ishwara’s Prasadam in return. Prasadam means that the person must accept the gain or loss resulting from their action, with equanimity.
People who have no family, work or responsibilities are not bound by these duties. They are mainly sanyasi or renunciates. They lead a secluded life or live in monasteries. They too must lead a life of Karma Yoga, but without the burden of worldly attachments. Their work focuses mainly on the mind. They must detach themselves from emotions, perceptions, memories and thoughts.
People belonging to either of these two categories have a common goal : Moksha. Moksha is liberation from BMI. People belonging to both categories MERGE into Brahman.
So, although the paths taken by people belonging to the above two categories are different, the goal is the same, Moksha.
2. What is the danger of living according to one’s likes/dislikes (rāga/dveṣa), dictating constantly what I should and shouldn’t do ?
Raga and Dvesha, or likes and dislikes, are Vasanas that link the Self to the BMI. The Vasanas are responsible for rebirth. Therefore, when a person gets carried away by his likes and dislikes, he moves away from his Self, which will lead to rebirth. This is why likes and dislikes are dangerous.
In an unwise person, when likes and dislikes are followed, they are followed without discipline, without ethics, without dharma, without empathy and without ahimsa. For such a person, his likes and dislikes can lead him into dangerous situations, causing trouble for which he is forced to bear the consequences.
3. What steps should we take to manage desire and anger ?
a) We must concentrate solely on Self. We EXIST. We should be happy that we exist always. We have to ask ourselves whether the objects that impede our consciousness is it subject to change or not. The answer is yes. The objects are constantly changing. When we realise the changing nature of the object on the one hand, and the permanent nature of our reality (Atma) on the other, there is no room for Desire or Anger.
b) We must give a neutral value to objects. In other words, we must not add value to objects. The neutral value is Ishwara shristi. The added value is Jiva shristi. This is how we develop dispassion, which has a neutral value. Neutrality means seeing things as they are. Thanks to dispassion, we can manage desire and anger. When these two impurities are reduced, the intellect functions optimally and helps us to distinguish between sathya and mithya.
4. Any last comments ? Share.
People who have families, jobs and responsibilities should not only take the Vedanta course for pleasure, but also imbibe it, to constantly experience the joy it brings them. On the one hand, this will help the family, society and the nation, and on the other, it will help each individual to attain Moksha.
In overall, thought-through answers. Some adjustments…
1) Slightly better word then “merge with Brahman” is “discover Brahman”. For example, Wave (equated to ignorant jiva), doesn’t need to merge with neither the Ocean (Ishvara), nor Water (Brahman). Vedanta brings out the Ocean and Water, which were there all along. Wave failed to recognize them as it’s focus was always on other waves. The ignorant-wave and wise-wave; neither are apart from the Ocean, nor the water. So no question of merging (which implies they are away right now from the reality).
2) Nothing wrong with likes-dislikes. They are part of normal human functioning. So we have to distinguish likes-dislikes (for sake of functioning; for example I don’t like being unheard/unseen, and I like others giving me a chance to shine), and BINDING likes-dislikes. BINDING are those which take up lot of time, and aren’t absolutely crucial for one’s well-being… in fact are not grounded in reality. Or “I must be heard/seen or else!!”. So Binding likes-dislikes are rigid and irrational. For example, there’s a difference between general exercise to remain generally healthy… and gym-style-ripped (which is example of binding like).
3. What steps should we take to manage desire and anger ? It’s not possible to “concentrate solely on Self”. Because that implies Self is an object. Self is not an object. It’s you; the Subject. Whether you focus on yourself or not, you still are. Therefore, managing desires/anger is topic of mind-management or psychology. There’s many ways: Understanding no object in this world can truly fulfill me, so my relationship changes. Any object of desire is subject to change. Tomorrow I may not desire it anymore. As for anger; it usually means my expectations are not being fulfilled. Otherwise, your answer #3b is wonderful!
Thank you for this wonderful explanation Andre, but I’ll have to go through it several times to understand and assimilate it.
May you be blessed with happiness and clarity.