Seven Stages of Experience (P7:28-47)

Seven Stages Overview

7.28 The Jīva passes through seven stages of experience - firstly total ignorance that there is such a thing as Ātman, then the veiling of the consciousness so that it is not seen, distraction causing doubt and error, indirect knowledge as may be received from a guru or scripture, direct knowledge experienced, the ceasing of sorrow and finally complete satisfaction. These are to be passed through in the search for truth. 

ignorance (Ajnana), veil (Avarana), distraction (Vikshepa), indirect knowledge (Paroksha-Jnana), direct knowledge (Aparoksha-Jnana), freedom from sorrow (Sokamoksha), and satisfaction (Tripti) ~Krishnananda

7.29 When the reflection of consciousness in the mind is attached to the cycle of worldly existence then he does not know that he is the one self-evident Kūṭastha. 

7.30 The Jīva concludes that ‘Kūṭastha is not manifest so it does not exist’ so ‘I am the doer and the enjoyer’. This is the result of superimposition by the projecting power. 

7.31 He is told by the teacher that ‘Kūṭastha is’ and he understands from this indirect knowledge but later he understands through discrimination (direct knowledge) that ‘I am Kūṭastha alone’.

7.32 The attitudes of being the doer or enjoyer (of his actions) is now shaken off and his grief is at an end. What needed to be done has been achieved and he experiences complete satisfaction.

~Pancadasi 7:28-32 (tr-Denton)

First Three Causing Bondage

33. These are the seven stages of Jīva : ignorance, obscuration, superimposition, indirect knowledge, direct knowledge, freedom from grief and unrestricted bliss.

34. The reflected consciousness, Cidābhāsa, is affected by these seven stages. They are the cause of bondage and also of release. The first three of them are described as causing bondage.

35. Ignorance is the stage characterized by ‘I do not know’ and is the cause of the indifference about truth, lasting as long as discrimination does not mature.

36. The result of the obscuring of the spiritual truth caused by ignorance is such thoughts as ‘Kūṭastha does not exist’, ‘Kūṭastha is not known’, which is contrary to truth. This happens when discrimination is not conducted along scriptural lines.

37. The stage in which Cidābhāsa identifies himself with the subtle and gross bodies is called superimposition. In it he is subject to bondage and suffers as a result of the idea of his being the doer and enjoyer.

38. Though ignorance and the obscuring of the Self precede superimposition, and Cidābhāsa himself is the result of this superimposition, still the first two stages belong not to Kūṭastha but to Cidābhāsa.

Last Four Causing Release

44. By the two kinds of knowledge ignorance is negated, and with it, its effects, and the ideas ‘Brahman does not exist’ and ‘Brahman is not manifest’ also perish.

45. By indirect knowledge the misconception that Kūṭastha does not exist is negated. Direct knowledge destroys the result of the obscuring of reality expressed in the idea that Brahman is not manifest or experienced.

46. When the obscuring principle is destroyed, both the idea of Jīva, a mere superimposition, and the grief caused by the worldly idea of agentship are destroyed.

47. When the world of duality is destroyed by the experience of one’s being ever released, there arises, with the annihilation of all grief, an unrestricted and everlasting satisfaction.