SAPTA BHUMIKA-

SEVEN LEVELS IN THE SPIRITUAL JOURNEY

SWAMI PARMARTHANANDA’S
GURU PURNIMA TALKS ON JULY 5, 2020

Transcribed by Sri A. Venkatesan

Summarised by Sri N. Avinashilingam

NOTE: Swami Paramarthananda has not verified the transcription of talks.

The transcriptions have been done with Swamiji’s blessings by his disciple.

Published by :
Arsha Avinash Foundation
104 Third Street, Tatabad, Coimbatore 641012, India
Phone: + 91 9487373635
E mail: [email protected]
www.arshaavinash.in
SAPTA BHUMIKA- SEVEN LEVELS IN THE SPIRITUAL JOURNEY

SWAMI PARMARTHANANDA’S GURU PURNIMA TALKS ON JULY

5, 2020- SAPTA BHUMIKA- SUMMARY

IMPORTANCE OF A GURU: Today happens to be the auspicious Guru

purnima day which is important for all spiritual seekers. For the seeker
three things are important- Isvara, Guru and Vedanta Sastra. By
worshipping Isvara we succeed in getting a Guru. By Guru’s teaching we
get the knowledge of the Sastra. By the knowledge of the Sastra we get
self knowledge and liberation, which is the highest accomplishment in
human life.

IMPORTANCE OF GURU PURNIMA: We worship the Guru before self

knowledge for getting self knowledge. After getting self knowledge we
worship the Guru as an expression of gratitude. Guru purnima is a
special day when we express our gratitude to Guru parampara. Vyasa
represents the Guru parampara. Hence we celebrate his birthday as
Vyasa purnima or Guru purnima. Chaturmasya starts from this day and
Sannyasis stay at one place and share knowledge.

SOURCE FOR SAPTA BHUMIKA: I shall share some thoughts on

sapta bhumika or seven levels of spiritual journey. This is mentioned in
Valmiki’s Yoga Vasista. Yoga Vasista is Sage Vasista’s teaching to Lord
Rama. Vidyaranya has explained this in Jeevan Mukti Viveka.
Madusudana Saraswati in his commentary for Bhagavad Gita Chapter 6,
verses 20 to 26 has given details about this.

SEVEN LEVELS IN SPIRITUAL JOURNEY: The levels in the spiritual

journey are:

1. Subecha
2. Vicharana
3. Tanumanasa
4. Sattvapati
5. Asamsakti
6. Padartha bavana or Padartha bavini
7. Turyaga or Turiya

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1. SUBECHA: The seeker acquires four fold qualification through a life
of karma yoga and upasana. Then he desires self knowledge.

2. VICHARANA: The seeker does systematic study of Vedantic

scriptures for a length of time from a competent spiritual guide. It is
called sravanam. The seeker removes his doubts. It is called
mananam.

3. TANUMANASA: The seeker after doing sravanam and mananam

does contemplation called nididhyasanam. This removes habitual
thought process. The seeker from Jiva bava proceeds to Brahma bava.

4. SATTVAPATI: The seeker after contemplation becomes a liberated

Jnani. He is called BRAHMAVIT. Until the end of prarabda, he holds
his body and is called JIVAN MUKTA. When the body falls he is a
VIDEHA MUKTA. Jnani merges into Isvara or Brahman.

5. ASAMSAKTI:. The next three stages are optional for a Jnani. Jnani
does atma dyanam and he experiences great spiritual joy or happiness.
He invokes his own ananda svarupa. The steps are: (1) The Jnani if not
already a Sannyasi should become a sannyasi. He can stop all external
transactions and spend quality time in meditation. (2) Do yoga abyasa-
astanyga yoga abyasa. (3) Vasanaksya- become free from internal
disturbance in one’s mind regarding memories of deha, sastra and loka.
(4) mano nasa- Blocks all thoughts of anatma. Clearer the mind, clearer
the reflection of atma. He is called BRAHMAVITVARAHA. He comes
out of meditation of his own accord to does minimum acts for survival of
the body.

6. PADARTHA BAVANA OR PADARTHA BAVINI: He does not come

out of meditation of his own accord. He has to be assisted by others to
come out. He will continue to remain in half Samadhi. He is called
BRAHMAVITVARIYAN.

7. TURYAGA OR TURIYA: He never comes out of meditation by

himself or even if tried by others. He is unaware of the world. His
connection with the world is completely broken. It is similar to videha
mukti. He is called BRAHMAVITVARISTA.

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For the Jnani in any of last mentioned four stages, there is no gradation
in the sense of fulfilment. He is in the understanding that I am nitya
mukta Brahman.

Nischaladasa in Vichara Sagaram 7th chapter reconciles this with Sri Adi
Sankara’s prastana traya bashyam.

Summarised by N. Avinashilingam

The full transcription of the talks by Sri A.Venkatesan in the

following pages.

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गुरुूप �णर् talk – सप्तूभ �मक-05072020

सदा�शवसमारम्भा शङ्कराचायर्मध्य म ।
अस्मदाचायर्पयर्न् वन्द गुरुपरम्पर ा ॥

Today happens to be auspicious गुरुूप �णर् day which is very important

for all spiritual seekers .for all spiritual seekers 3 factors are important
one is ईश्व, second is गुर, third is वेदान्तशास्त. Only by
worshippingईश्व we will develop a desire for getting a गुर . And we will
succeed in getting a गुर also. And गुर is very important because, गुर
alone gives us the शास्त् scriptures which are the only means of self-
knowledge. And the scriptures become a valid means of knowledge only
when it is taught by a गुर . TFगुर is important because he gives us the
शास्त्. And शास्त् is important because, that alone gives us the self-
knowledge, and liberation, which is the highest accomplishment possible
in human life. Thus God gives गुर. गुर gives the scriptural teaching .and
teachings give knowledge and liberation.TF all these three are revered,
throughout the life of a spiritual seeker. Before self-knowledge we
worship the गुरfor getting self-knowledge .after self-knowledge we
worship as an expression of gratitude
आजी�वतं त्र सेव्य वेदान्तगुरुर�शरः ।
आदौ �ानाप्तय पश्चात कृतघ्नत्व�नवृ� ॥
And गुरुूप �णर् is the day in which weexpress our regards for गुर and
entire गुरुपम्रा. व्यासाचाय represents गुरुपम्रा. TF today is व्यासूज
प
day called व्या पू�णर्म or गुरपू�णर्म. and orthodox संन्या�स: start their
चातमार्स
ु ्यव during which they stay in one place and share the
knowledge with other people. In keeping with the tradition, I would like
to share some thoughts on वेदान्.

And today I would like to take up, a topic called सप्भू�मका. सप्भू�मका.
I will share some thoughts on that. Literally सप्भू�मका means seven
levels. भू�मका: means levels. A floor, a storey etc. like seven storied

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building. So, seven levels of spiritual progress or journey is the meaning
of सप्भू�मका.It is perhaps an academic topic. Still I thought I will
discuss. Because this is considered to be part of वेदान्, a methodology
of teaching सप्भू�मका-प्र�क. And I am hoping that the students or the
people who are re listening will have some vedantic background
otherwise this may appear to be a little abstract.

This topic of सप्भू�मका is primarily found in a voluminous work called

योगवा�सष् a voluminous work consisting of 28000 and odd verses.
Originally it seems there were 32000 verses. Now only 28000 and odd
verses are available with Sanskrit commentary. This is the primary
source of सप्तूभ �मक. This topic found in योगवा�सष्has been extracted
by a great आचायर named �वद्यारण swami, and he has presented this
topic, comprehensively in a structured manner in his work
जीवन्मुिक्त�वव which I had referred to इन ् some of my previous गर
ु
पू�णर्म talks and another आचायर who has dealt with this topic is the
great मधस
ु द
ू नसरस्वत who came after �वद्यारण. And he incorporated
this topic in his famous गीताभाष्य called गूढाथरद��पका. And especially in
the 6th chapter of the BGA, he has given an exhaustive commentary
relating with this topic.

The author of योगवा�सष् is supposed to be वाल्मी�मह�षर who is the

author of Ramayanam and it is a teaching that is given by व�सष्ऋ�ष
to Lord Rama, TF it is called योगवा�सष्; supposed to be written by
वाल्मी�मह�ष.र Tradition holds this view, but many research scholars of
east and west consider that this is a work which has been written after
Adi Sankaracharya's time it has come later than Sankaracharya
some people consider. Since it is academic debate I don’t want to go
into that subject matter.

So the primary sources of this topic are�वद्यारण'sजीवन्मुिक्त�वव and

मधसु द
ू नसरस्वत's गीताभाष्य especially 6 chapter. With this background,
th

I will first mention seven levels that are mentioned. they are unique
Sanskrit words. The words themselves may not mean much to us.

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Seven levels are 1. शभे
ु च्छ . Very difficult to translate in English I will
retain the Sanskrit word 2 �वचारणा 3. तनमा
ु नसा4. स�वाप��ः5. असंसिक्त
6.पदाथर्भावन or भा�वनी . Both are there. And 7. तुयरगा Or तुर�या . These
are the 7 भू�मका: or levels or storey or floors of the spiritual upward
journey. And of these 7 levels, the first 4 levels, well known levels that
we have already learnt in several वेदान् works. It is only the words are
new. But the ideas are known. The first level of शभे
ु च्छmeans acquisition
of 4-fold qualifications through कमर्यो and उपासनयोग gaining the
gaining qualification and desiring for �ानयोग. Then the second level of
�वचारणा refers to श्रवण and मननम्. Consistent and systematic study of
vedantic scriptures for a length of time until we gain knowledge. And
through मननम्, remove all the doubts regarding the teaching श्रवण
अ�ान�नव�ृ �:मननेन संशय�नव�ृ �ः.श्रम् removes ignorance मननम्
removes doubt, these put together is the second level of �वचारणा I am
not going to elaborate as I said I am assuming you are already student
of वेदान् . third level is तनमा ु नसा. Which is the practice of
�न�दध्यासम्.�न�दध्यासम् means आत्मध्यम् or meditating upon my
own real self, as I have understood from the श्रवण and मननम्. So TF
�न�दध्यासन is not for knowledge. Not for removing the doubt. But to
remove our habitual thinking pattern about ourselves and the world.
Called �वपर�तभावना or �वपयर् -अहंकार-ममकार-राग-द्वे - दषु ्टचतुष्ट we
have seen in classes. That habit will not go easily. By invoking my
ब्रह्मस्व I get out of the जीवभाव ways of thinking. And by going
through श्रवण and मननम् and �न�दध्यासम् I have removed ignorance,
doubt, and habitual tendencies. That means I have got firm knowledge
called िस्थरप् or �ान�नष्ठ।श्रवण gives �ानम्,मननम् and
�न�दध्यासम्give �नष्ठ.All these 3 put together gives �ान�नष्ठ. 4th level
is �ान�नष्ठ. Which is the result of �न�दध्यासम्.तनमा
ु नसा lead to सत्-
आप�� ; the 4th level. The one who has reached the 4th level is
�ान�नष्ठ,िस्थरप्; and TF liberated. He isa �ानी. He is ब्रह्त्. He is

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मक
ु ्त. And because of the olderप्रार continuing, the �ानी continues to
hold the body or limb in the body for sometime called जीवन्मुिक; he is
called जीवन्मक्; and when the प्रब् ends, the body falls. The
�ानीजीवन्मक्त becomes �वदे हमक
ु ्त. �वदेहमक
ु ् is a �ानी merging into
ईश्व from व्यावहा�र angle. Or merging into ब्रह् from पारमा�थर्कदृि.
Thus, with the 4th level the spiritual journey is really over. Because one
becomes �ानी जीवन्मक्and later �वदेहमक ु ्. So these first 4 stages are
known stages. TF I don’t want to dwell on it more.

Then the actual question will be then what is the role of the next 3
levels.? Known as असंसिक्,पदाथर्भानी and तुय्
र ग what is that will be the
question. And सप्तूभ �मकाप्र� specialises on this topic only. The
uniqueness of SB प्र�क्रयासप्तभSB means सप्तूभ �मक. Uniqueness of
सप्तूभ �मकाप्र�, is introduction of these 3 levels. Through these three
levels, the सप्तूभ �मकाप्र� introduces an optional project for a �ानी a
�ानी जीवन्मक्. He is a �ानी i जीवन्मक् because he has already come
to 4thlevel .5 6 and 7th levels are presenting an optional project for a
जीवन्मक्�ानी. Some �ानीs take up this project. And some �ानीs do not
take up this project because it is optional. No book or शास्त् can
compel a �ानी to do something or not to do something. Because �ानी is
beyond dos and don’ts. There is no �व�ध or �नषेध; then some �ानीs take
up because of the inclinations due to their प्रराब्ध andवासनाs.
Whereas some other �ानीs have a different type of कमर and वासना .TF
they don’t take up. It is purely because of their
कमर"सदृश चेष्टत स्वस्य प्रकृते�ार्नवा" ।.

Now the question is what is this project? To understand this project we

should have some background knowledge. Before becoming a �ानी, in
the 4th level, as a साधक, the �ानी had practiced श्रवणम्म् and
�न�दध्यासम्. And as a साधक he practiced �न�दध्यासम् which is
calledआत्मध्यम् , स्वरुपध्म्. And the purpose of �न�दध्यासम् was

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removing the habitual tendency. That is, I am a जीव. I am कतार भोक्त
etc. so �वपर�तभावना�नव�ृ �: ; removal of obstacles, was the purpose. And
that purpose has been already served. By going through the level 3 and
by going to 4th level. Now the सप्तूभ �मकाप्र� introduces the same
आत्मध्यम् once again. For the �ानी in the 4th level, the same
आत्ध्यान मis reintroduced. But, for a different purpose. And what is
the purpose? By practicing आत्मध्यम्, the meditator can experience,
great spiritual joy or happiness. Because meditation involves invoking
my own आनन्दसरप. And when I am invoking my आनन्दसरप , my real
nature of आनन्, the very invocation of my nature gives me a great
joyous experience. So स्वर-आनन्-ध्याम्can give आनन्-अनभ ु व at the
time of meditation which is called special spiritual habit. Which is
different from all sense pleasures. It doesn’t come under �वषयानन्.no
because no sense object is involved .I am dwelling on my own
nature.TF it is a �वशष े -आनन्; called जीवन्मुिक-�वशेष-आनन्
,जीवन्मुिक-�वल�ण-आनन्, जीवन्मुिक-आनन्-अ�तशयetc. . experiential
joy. TF it is व्यावहा�र-आनन् available only during meditation. TF ,only
it is PBA only. Because �वशेषआनन् is always प्र�तम्-आनन् . �बम्बनन्
is always �न�वर्शे-आनन्. Lot of Sanskrit words I am helplessly using. If
I explain each one of them I will not be able to complete the topic>
a�ानी can choose to enjoy, this spiritual आनन्. And it will not become
a bondage because , even if a �ानी desires to enjoy this आनन्,�ानी's
desire is always non binding desire, TF it cannot cause any bondage.
And this �वशष े -आनन् cannot be obstacle to become a �ानी also .
Because already he is a �ानी. TF , it is a harmless pursuit of internal
mental joy by invoking my higher nature अहमन्नमहमन्नमहमन् ।----
हा३वु हा३वु हा३वु joy. So this is the project given by सप्तूभ �मकाप्र� for a
जीवन्मक्�ानी. Experiencing spiritual joy through deep आत्मध्यम्,
leading to absorption.

Now the question is suppose if a person votes for this object. What are
the steps to be followed by that person? To succeed in this project.

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These steps are comprehensively given by Vidyaranya in Jivan Mukti
Viveka and Madhusudana in Gita Bashyam. 4 steps are mentioned are
for enjoying the spiritual happiness. First step is , you have to hold your
breath- that जीवन्मुक्त�ा should become a संन्यास if he or she is not
a संन्यास already. If he is already संन्यास a�व�व�दषा-संन्यास he has
nothing to do. Otherwise first step this जीवन्मुक्त�ा ,who is a गह
ृ स्
should take up सन्न्य only then one can drop all the external worldly
transactions. So that quality time and quality mind are available for
engaging in deep meditation for long time. it thus, all the external
disturbances and obstacles are blocked by dropping all the worldly
transactions. Some of you may be disappointed.

The second step that is mentioned is योग-अभ्यास. Especially अष्टाङ-

योग-अभ्या developing an expertise in the practice of 8 stepped
अष्टाङ्गय because पतञ्ज� मह�ष'र s अष्टाङ्गय is specially designed
for deep meditation leading to ध्या-समा�ध . TF this is the second step
recommended. One should become a योगी an expert in अष्टाङ्गय
,then the third step that is mentioned is वासना�य◌ः. So even if one
blocks, the external disturbances by dropping all the worldly
transactions, internal disturbances can come from one’s own mind and
registered memories. So much is there in the subconscious. these
वासनाs keep on producing thoughts especially when we sit in meditation.
TF these वासना�न produce internal blocks. TF one should take care of
all these वासना�न which are responsible for disturbing or extroverted
thoughts. वासना�य is a huge topic with several divisions of वासनाs first
they divide intoशद
ु ् and अशद
ु ् or शद
ु ् and म�लन. Then म�लनवासना
is divided into 3. दे हवासना,शास्त्रवा,लोकवासना. then देहवासना is sub
divided into 3. शास्त्रवा is sub divided into 3 . huge topic. Dealing
with varieties of वासना which will be obstructed our deep meditation.
And this वासना�य has to be diligently practiced by replacing अशद
ु ्धवासन
by शदु ्धवासन. In due course, शद
ु ्धवासन also will fade away. thus,वासना
obstruction will weaken. This is third step. Each step is really tough.
Then the 4th step is, for the special project given by सप्तूभ �मकाप्र�

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for a जीवन्मुक्त�ा for experiencing a special spiritual joy of
meditation 4th step is called मनोनाशः. मनोनाशः means मनोव�ृ ��नरोधः.
Stopping or blocking all the thoughts relayed to the अनात्म .because
my aim is आत्मध्यान. TFअनात्म thought should not come and obstruct.
Like the bear entering shiva puja. TF, I should develop the skill of
removing all the अनात्म thought. मनोव�ृ ��नरोधः so that I can get
absorbed in आत्मध्यम् . "आत्मसंस् मनः कृत्व न �किञ्च�प �चन्तयेत" .
These are the 4 steps. सन्न्य,योगाभ्या,वासना �य and मनोनाशः. And if
I go through these steps and engage myself in deep आत्ध्याम ्, I can
enjoy, I can soak in my own higher nature..
And the प्रमम्for the special spiritual joy, according to
सप्तूभ �मकाप्र�, the प्रमम् for this spiritual joy, is, the BGA verses of
the 6th chapter. .that is मधस ु द
ू न सरस्वत chooses 6 chapter to
th

elaborately deal with subject especially verses from 20 to 28

यत्रोपरम �च�ं �नरुद् योगसेवया ।.योगसेवया �नरुद् मनः when all
अनात्व�ृ �sare removed
यत चैवात्मनात्मा पश्यन्नात् तुष्य� ॥ 6.20
He can enjoy his own आनन् .
reflected in the meditative mind. he enjoys his own ananda, swaroopa
ananda reflected in the meditative mind which is calm and satvic, clearer
the mind, finer the reflection, greater the intensity of experiential
ananda,

सख
ु मात्यिन्त य�द, बद ु ्�धग्राह्यमतीिन ।line 1 6.21॥
and later
प्रशान्तम ह्येन, यो�गनं सखु म�मम्
ु ।
उपै�त शान्तरजस, ब्रह्मभूतमकल् ॥6.27॥

यञ
ु ्जन्ने सदात्मान, योगी �वगतकल्मष ।
सख
ु ेन ब्रह्मसंस्प, अत्यन् सख
ु मश्नुत ॥ 28॥

These are all the experiential versions for joy available for a जीवन्ुक
म if
he chooses to sit in meditation and enjoy , not if he is engaged in wordly
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vyavahara. And a person who practices this and experiences this joy will
progress and progress is presented in the last 3 levels, 5,6 and 7
असंसिक्, पदाथर्भावन, तुयर्ग. These are the deeper and silent.. and of
course greater experiential joy. One who reaches the 5th level of
असंसिक्त is given the title ब्रह्म-वरः. 4th level ब्रह्म�, 5th is ब्रह्म-
वरः .when he reaches 6th level of पदाथर्भावन he is called ब्रह्म-वर�यान ्,
when he reaches the 7th level of तुयर्ग he is called ब्रह्म-व�रष्.

How do you differentiate? That also they talk about. This वरः ,ब्रह्म-
वरः, who has reached असंसिक्त is able to remain in meditation and
Samadhi for a long time and enjoy the spiritual आनन्, he can afford to
do that since he has dropped all the worldly vyavahara. He will come out
of Samadhi and get engaged in minimum activities required for survival
like bathing eating etc, whatever minimum is required he does, he
wakes up out of Samadhi by himself. स्वत व्युत्थान makes him वरः.

Whereas in the 6th level they say, he is so much lost in meditation and
आनन् experience that he does not of his own accord come out of
meditation.स्वतव्यत्थनम्नािस। others will have to assist him to come
out and engage himself in doing whatever व्यवहा Assisted व्यवहा he
does woken by others. That too in, half समा�ध Like sometimes in the
middle of night somebody wakes you up for some purpose. In sleep
condition itself, half asleep we do those things. Sometimes happens in
वेदान् class also - half asleep we do श्रम् Similarly he will be doing
minimum व्यवहा ,assisted and woken up others परत: व्यु�ाम्। वर: will
beस्व: व्यत्थन . व्यत्थन means coming out of meditation स्व: means
voluntarily परत:; means assisted by others . he is in 6th stage. In the
7thstage , he never comes out of meditation or समा�ध .by himself also.
Even if others try to bring him to व्यवहा. He is completely absorbed
and lost in meditation. even if they do something to his body like
bathing him or something , they will do. But he will be comely oblivious
of all these things. This person, is ब्रह्म-व�रष्ठ in the 7th stage of
तुयर्ग.For all practical purposes, his connection with the world is

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completely broken. Neither the world can contact him. Nor he can
contact the world. There is no difference between the 7th stage of this
सप्तूभ �मक and �वदे हमिक
ु ् . Because from the 7 stage he smoothly
th

goes to �वदे हमिक

ु ् w/o anybody knowing when it happens .
So this is the project of experiencing the joy of atma meditation. But,
even though we talk about 4 types ब्रह्म�, वर, वर�यान ्, व�रष्. What we
have to underline is , in the case of all these four आत्म�ाम् there is no
gradation. And the sense of fulfillment there is no gradation because
fulfillment is dependent on centered on the ब्रह्मसम् which is
common to all. TF�ानम् and पूणर्त् will be uniform for all because , it is
not dependent on degree of happiness that is experienced at the mental
level. The degree of happiness experienced at the mental level has no
influence on the fact that I am �नत्यमुक् ब्र. TF essentially there is no
gradation. But superficially there is a difference caused by this pursuit.
Also the success of the degree of pursuit success in pursuit also depends
on both प्रब् and effort taken by this �ानीजीवन्मुक. And
सप्तूभ �मकाप्र� is special only in introducing this special project of
ध्या-आनन्: and this प्र�क, has been talked about by another great
author. And that is the �नश्चलदा who has written a famous work
�वचारसागर some of us are studying that - were studying before lockout
hope fully we will continue after this - we are doing 6th chapter .In 7th
chapter he briefly but brilliantly discusses this प्र�क reconciles this
प्र�क with the प्रस्थानत्रय of Sankaracharya . And says a �ानी can
choose this project or a �ानी may not choose this project. There is no
difference at all in pursuing and not pursuing. That will depend upon the
inclination of a �ानी . This is the सप्तूभ �मकाप्र� of योगवा�सष्of ,
जीवन्मुिक्त�वव and of Madhusoodana’s गीताभाष्म्. It is worth
knowing what it is. Whether we choose to practice it ornot.TF I thought
I will introduce this प्र�क to vedantic students. With this I would like to
complete my गुरुूप �णर् talk. Before chanting the शािन्तपा I have an
announcement. The video version of this talk will be available at this site
for one week. After one week the video version will be removed. But
the audio version will be made available in this site through a different

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link. That is special occasion talk. And under this special occasion talk,
the गुरुूप �णर् talk will be available but the audio version. You can make
use of . With this I conclude this talk. And tomorrow of course , the
Vivekacudamani class will continue.

Swami Paramarthananda’s lecture on गुरुूप �णर् day transcribed

by Sri. A. Venkatesan
ओं पूणर्मद पूणर्�मद पूणार्त्पूणर्मुदच ।पूणर्स्यपूणर्मादायपूणर्मेवाव�श ॥
ओं शािन्त ! शािन्त !! शािन्त

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