Sva Samvedan-19.05.32-Haridwar-Part I

Sva Samvedan (स्व संवेदन) Part I

 Karan (Causal), Ling and Sthool (Gross):

Causal = Bhav/ भाव or expression. This state gets in when one arrives in the sleep state where there are no dreams. At that time pran is awakened, hence one is alive. Mind and senses are sleeping, At that time Ego exists with support of causal body. When Ego is not there, expression also does not exist. Beyond expression is the exressionless state of causal realm.

Ling/ लिङ्ग: This is also known as gyan/ ज्ञान or knowledge, which dawns during dream state. At that time mind is awake, pran is also there. Actualy, movement of pran itself is known as Mind or mann(मन). Duirng this state senses are asleep. At that time mind exists taking the support of Ling-body (लिङ्ग देह).

Sthool/ स्थूल (Gross): It is equal to Kriya/ क्रिया (action). At this moment Pran, Mind and Senses, all are awake. Due to the movement of the Pran (प्राण) many forms are seen. During this time, Ego exists by holding on to the gross body. Gross body gets light because senses are awake inside it. If one has to go beyond gross body then one has to shut all the senses. One has to bring all the senses to focus on to one point, which else roam in all possible directions. When this happens, whole of thenouter world disappears. When focus becomes complete then Jyoti/ ज्योति / light appears. This Jyoti infact is purified mind and around it is spread a Vyapak/ व्यापक (all encompassing) Jyoti. 

As with senses (इन्द्रियां) we see various form world, in the same manner with pure mind (शुद्ध मन) we see this Vyapak, spread out jyoti. But from where this jyoti comes, one cannot comprehend. At that moment, this mind is atma or Drashta/ द्रष्टा or Seer or witness. Jyoti is the drishya (दृष्य)/ Scene. Att his moment all the senses are functioning. Gross world cannot be seen. The creation of this state is in the form of light. Jyoti and outer Jyoti are infact light of one's own expression or Bhav/ भाव. 

If we freeze the mind and only let our Pran awake, then Ego leaves the subtle body behind and jumps into Causal body. Now, Pran or Causal Body/ कारण शरीर is Atma or Witness or Drashta and the Scene or Drishya is the collection of bhav (भाव) or expressions. So here witness is also expression filled and Scene is also expression filled. This Bhav or expression is infact beej/ बीज or seed or desire and this is known as Causal. Here both Mind and Senses are inactive and only Pran/ प्राण is working. This whole realm is from Expression, Beej or Causal element. A jeev jas no power to transcend it.

The air which flows in the Causal realm creates waves and vibrations in the Causal world. What is this flow? This is called Swecha (स्वेच्छा) or Swabhav (स्वभाव). This then falls into the realm of Subtle i.e. Ling and activates it. When mind becomes active only then knowledge arises. All the conscious and unconsious worries which arise in mind are due to it. By vibration/ कम्पन in gross body, worries cannot arise in mind till causal vibration descend into Ling deh. Till the seed of Causal coming into the mind does not sprout, worry cannot take form.

Otermost space is totally ignorant and is called Bhootakash/ भूताकाश. In this space gross creation develops and annihilates as well. Whatever the seer equipped with vibration sees here is the vibration of this realm only. This is the impurity of this space of ours which satva covered by tamas. 

If after focussing the senses at tone place and there is no consciousness/ बोध, that is this state. It is totally gross. If with focus, jyoti appears, consciousness lights up. Then senses disappear in that light. That is mind. When we focus this mind without senses and look outwards, then we see light spread around. This is called Antarakash (अन्तराकाश) or Daharakash (दहराकाश).  It has two states:

1. On sees ever new forms in the jyoti. One cannot comprehend which one will come when and from where and where they disappear. All these scenes are Gyanmaya/ ज्ञानमय. Gross scenes come even out of darkness, as that also is a lustre or alok/ आलोक. Depending upon its power it can dissect the darkness. Hence in gross, light and darkness both exist separately. Therefore, we have day and night in the world. 

With lustre we see and darkness puts a curtain over it. As lustre increases, darkness is not seen. Hence in the subtle there is no difference between day and night. A lustre always exists there. One cannot comprehend the rise and fall of that lustre. A light spread all around, everywhere. Whole sky is full of lustre and the objects are also full of it. One does not need outside light to see anything because everything has inner light or is self-effulgent. Seer (दृष्टा) is also like that, hence there is no need of any senses.

Summary:-

Causal                    Pashyanti            Bhav/ Expression        Chidakash       Mind* merges 

                                                                                                                            into Pran*

Ling                       Madhyama          Gyan/ Knowledge       Chitakash        Pran and Mind start

                                                                                                                             merging. 

Gross/ Sthool         Vaikhari                Kriya/ Action             Bhootakash      Pran and Mind 

                                                                                                                               are separate

Note:-

Flow Pran (प्राण)* is called Mind. Collection of all वृत्ति/ vrittis (मातृका शक्ति/ Matrika Shaktis/ alphabets in the lotuses) also represent our Mind*. 

 from Swa Samvedan writings of Pandit Gopinath Kaviraj........Om!...Shaktanand.  

 

 

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