Sva Samvedan-19.05.32-Haridwar-Part II & III

Sva Samvedan (स्व संवेदन) Part II

In causal realm two points merge, they alone are mother and father. On one side father desires and other side mother facilitates or fuel it. Causal is of two types: 1. Chidansh (चिदांश) and 2. A-chidansh (अचिदांश).

Chid Ansh (चिद अंश) is without seed and is fruit while from Achid Ansh (अचिद अंश) Jeevas are all the time being created and falling into the karm bhoomi (realm of action). They fall from Satvansh/ सत्वांश of Achid into the tamansh/ तमांश (tamas part). When they arise from tamas slowly again, Satva increases. The percentage by which Satvansh increases, Chaitanya (चैतन्य) / consciousness also increases by that amount and Chaitanya is light. This s the cause of Chidansh/ चिदांश.

In us Suksham or subtle works to some extent. While above causal is active along with basic consciousness to some extent. 

Mahakaran (महाकारण) is always present (it is the subtlest),

Karan (करण)/ Causal is अनागत/ Anagat (not attained or future),

सूक्षम/ Suksham (subtle) is अतीत/ Ateet (past),

स्थूल/ Sthool (Gross) is Present.

In Chidakash (चिदाकाश), causal world floats; In Chitakash (चित्ताकाश) subtle world floats and in Bhootakash (भूताकाश)/ Mahakash (महाकाश) Gross world floats.

22.05.1932.

Three births which take place are as follows:

1.

First birth in the realm of ignorance/ अज्ञान. This is called Gross birth. The body which is received in this ignorance is called gross body. This mandal (मण्डल) cannot be crossed, without having another birth. After death one falls into the same ignorance and birth is taken with the same ignorance/ अज्ञान. In this mandal one cannot get out of the snare of the senses. This is Karm/ कर्म bhoomi/ भूमी or realm of action.

2.

Second birth is with gyan/ ज्ञान or knowledge and this is subtle birth. The body which is achieved with it is called subtle body or Gyandeh/ ज्ञानदेह.

3.

Third birth is with Bhav/ भाव or expression. This causal birth/ कारण जन्म. The body which is received with Bhav/ भाव is called Causal body or Karan Deh/ कारण देह. Bhav Deh/ भाव देह.

Development of senses due to ignorance is called Gross body/ स्थूल शरीर. When senses disappear, one again disappears in ignorance or Agyan/ अज्ञान. Ignorance/ मूढ = Sleep/ निद्रा = Grossness/ स्थूलता. It exists from birth to death. The dream which sprouts in it is experienced as heaven and hell. Those who fall into great unconsciousness during death, go to neither of them. They keep like unconsciousness and take birth after a little time. During un-consciousness, senses keep struck inside without exhibiting. When un-consciousness (आज्ञान्ता, जडता) loses its grip a little bit then one starts experiences a little dream state.

Through neutralization (pratyahar/ प्रत्याहार) of senses all things cannot be achieved. One can cross the gross world only if one receives seed of knowledge from Guru. When senses fall in the realm of truth or satya (सत्य), on their being neutralized as soon as they focus, as on one side Gyandeh (ज्ञान देह) appears, on the other side subtle world appears in the light of the virat (विराट). Cycle of birth and death is the play of gross. When one enters in the realm of knowledge, both death and birth are overcome. Who is one with body of knowledge? When one establishes in mind sans senses and establishes his ego in that, is called Gyan dehi/ ज्ञानदेही or one with body of knowledge.

The body in which normal people experience heaven and the body in which knowledge realized people experience subtle world are both different and not same. Both are ling deh/ लिङ्गदेह, but in the first body the light of knowledge has not arisen yet, hence senses seem to operate dream like. In the second knowledge body, no effect of senses and filled with light of knowledge, is under the effect of mind/ मन (purified). Whatever is seen in the first body is subjective, in which heaven (स्वर्ग) and hell (नरक) are experienced and whatever is seen in the second one are objective, where subtle world is seen. The sleep in which normal dreams are seen and the sleep in which hell and heaven are seen are both different sleeps (निद्रायें). 

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Sva Samvedan-19.05.32-Haridwar-Part III

15.05.32

Light is coming out of the causal. Causal is surrounded by light. This light is surrounded by Naad (sound/ शब्द/ shabd). Both Naad (नाद) and Jyoti (ज्योति) come under more subtle realm. When a person tries to hear the inner sound/ shabd (शब्द) after neutralizing his senses then he actually is trying to find a path to move inwards. But generally when ordinary person’s senses are neutralized he becomes unconscious. But if a sadhak can keep his consciousness intact while senses are neutralized then he will hear the inner sound or conscious sound/ shabd. Naad (नाद) gives anand or joy. Behind this sound is light which one can get into following this sound or naad (नाद). Piercing the prakash or light one will realize the form. 

Normally upto Shabd or sound is our mind/ Mann (मन). As light or Prakash (प्रकाश) develops, mind merges into it. Hearing the sound, mind gets focussed, as the focus increases more and more, it becomes more and more and subtle. A point comes when almost diminishes, at that time jyoti (ज्योति) or light arises. Mind gets imbued with light (this is known as purification of mind). At this moment mind becomes light and merges with the all-encompassing light (व्यापक ज्योति/ Vyapak jyoti) existing around it. Thus mind becomes light and all-encompassing light is also light. One floats in the other and slowly that distinction also disappears. At that moment one cannot find the existence of mind. Many people think this as Mukti (मुक्ति), but it is not. 

Hearing the sound/ shabd (शब्द) or Naad/ नाद mind becomes more and more subtle. The most subtle state of mind is the building block atom of mind. The sound or naad/ नाद which is heard now is the pinnacle of it as after it there is no sound (naadant/ नादान्त). Annihilation of mind and appearance of jyoti (ज्योति) are simultaneous. Jyoti/ ज्योति also takes time to develop and so does mind takes time to disappear or merge fully. When Jyoti/ ज्योति is completely developed then there is no mind and only Pure-jyoti is left, since it is pure thus it is not seen. As mind develops subtleness in the same manner sound also becomes more and more subtle. 

Sound arises from mooladhar and ultimately ends in Sahasrar. Higher the shabd rises, subtler it becomes. Mind should not leave listening to the sound or shabd or Naad/ नाद, as an effect it will also become more and more subtle and gain higher and higher consciousness. Mind/ मन and Shabd/ शब्द, both disappear at the same time that state is called Chaitanya (चैतन्य) or fully conscious state. 

Shabd or Sound is the see of the creation and consciousness is its fruit. Both are in causal state. From the Achid Ansh (अचिद अंश) of Causal/ कारण realm Naad/ नाद is coming out continuously and through the starting point of swabhav, merges into Chid Ansh (चिद अंश).  

Shabd/ शब्द arising from Chidakash/ चिदाकश is Pashyanti/ पश्यन्ति; from Chitakash (चिताकश) it is called madhyama and from Bhootakash/ भूताकश or Mahakash/ महाकाश it is called Vaikhari/ वैखरी. All shabd arise from the source. Outer world is vibrated by the vibrations of Antarkash (अन्तराकाश) which we call as Sankalp (सङ्कल्प) / Resolve or Madhyama vaak (मध्यमा वाक). Antarkakash/ अनतराकाश is vibrated by the vibrations of Chidakash/ चिदाकाश or Bhaav jagat/ भाव जगत or realm of expression. Sankalp/ सङ्कल्प or resolve arises from the waves of Chidakash/ चिदाकाश and it vibrates bhootakash/ भूताकाश.......

Om!........Shaktanand.

from 'Sva Samvedan', written by Pandit Gopinath Kaviraj.

 

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