Causal is Bhav. It appears in the mouth at the time of sleep. At that time, Pran remains awake, hence its life. Mind (मन), senses remain asleep and ego takes the refuge of Causal Body (कारण शरीर). If there is no ego then Bhav or expression cannot exist. Beyond bhav is expressionless state. In the realm of Causal body, desire prevails.
Knowledge is known as Ling (लिङ्ग) and it appears in the dream state. At that time, Mind is awake and pran exists too. In fact the part of life force (प्राण) which is dynamic, is mind (मन). With this, one experiences dream state. At that time, senses are asleep and ego (अहम) exists taking support of ling-shareer (शरीर).
Last comes the gross body (स्थूल शरीर). This is activity oriented. During this state, pran/ प्राण, mind/ मन and senses/ इन्द्रियां, all are awake. Due to movement of pran many forms are experienced, which is the work of senses. Ego prevails holding this gross form. Since senses are fully active here, hence gross body gets its light from them.
If one wants to get beyond this gross state, then neutralization of senses is essential. When senses (इन्द्रियां) flowing in various directions are snared and focused on one single point then outer world disappears and one forgets the gross body. With the completeness of one pointed state, light (jyoti) appears, which itself is surrounded by a bigger light (व्यापक) from all around.
As the gross body through senses sees all the objects around it, in the same manner, Pure mind sees the bigger (व्यापक) light all around. At that moment, the mind itself is the 'seer/ दृष्टा' or 'atma/ आत्मा' and 'light/ प्रकाश' is 'scene/ दृश्य'. All the senses are not working, whole world seems to filled with light ot jyoti. This Jyoti or light or form is in fact outer effulgence of Bhav.
When Mind (मन) is frozen (not allowed to hold its sway) and life force (प्राण) is kept awake, then ego lights up taking refuge of Causal body. In this state pran or causal body is atma. Seer and seen are bhav. Both are filled with bhav. Whatever was felt at the moment was due to one's bhav only. This bhav actally is the seed or desire form. Mind during this time is not moving at all, senses are not there at all, only Pran is working. Thus creatin is due to Bhav (भाव), seed (बीज) or Causal aspect. There is no potential in jeev to cross causal.
Cuasla body is activated by the waves of what flows in it. Our volition or self (svecha or swabhav) will flows in the causal. The this wave falls on the ling and makes it active. When mind gets activated, awareness arises. All the thoughts and worries which arise in mind are because of that only. By agitation of gross air around, no worry can arise in mind, it is only due to movement in Causal body such thing happens. Seeds first descend from causal and then they accrue in the mind and when they sprout only then various forms od worries etc. arise in our mind.
The outermost grossest space is called Bhootakash and gross is created in this very space and it merges also into it. Whatever, a senses equipped person sees all around, is seen in this very realm only. When collecting all the senses at one point, one loses conscious state, whatever state is experienced is the this space (अकाश) only. this is called gross or achetan basic state. If our unconsciousness breaks, consciousness arises, then a conscious light appears. This is called mind (मन). When its outward directed, it sees only light spread all around as it is not connected with the senses yet. This space is known as 'Dehrakash' or 'Antarakash'. It has two states. In one state one sees many different things which keep on appearing and disappearing, while in the second state nothing is seen but effulgence.
Bhauticsarg (भौतिक्सर्ग) is due to vibration of the gross space (भूताकाश). Without desire of the seer, no vibration can arise in the bhootakash.
Chitt Vritti (चित्तवृत्ति) is due to vibration of the Antarakash (अन्तराकाश) or Dehrakash (देहराकाश). Without the desire of seer, here also no vibration can take place. Hence one is bhokta or experiencer of both outer as well as inner creation.
Thus both the realms are beyond one's desire, they appear on their own. As we have ignorance and darkness in the outer world, in the same manner we have consciousness or light in the inner realm or Antarakaash. Thus when sadhak enters into this inner realm, first he sees jyoti and later he will see form.
After this one enters the Causal state. If sed of knowledge is put inside the land of senses, then on achievement of one pointedness of the senses (इन्द्रिय प्रत्यहार), effulgence of discrimination (प्रज्ञा) arises but grossness will not disappear.
Without initiation one cannot enter into the realm of antarkash. This is not achieved just by withdrawal of the senses (इन्द्रिय प्रत्यहार). Similarly he mind which make us see the outer world, by its focusing we can enter into Causal realm too, its not that simple. Just by focusing the mind free of senses, one cannot enter causal realm. If we do that then we can see light but nothing more.
But if one gets initiation of causal and mind becomes free of senses then one would immediately achieve Bhav. This alone is called 'Swabhav/ स्वभाव' and real form of jeev. No difference exists between our bhav and others; one experiences anand or joy always. Afterwards, different bhavas arise on their own and one keeps on experiencing them as they arise.
As gross realm is different near different people, antarkash is different in front of different people, in the same manner is causal realm too. Bhav infact is causal or Beej and due to power of repetition of beej/ seed alone bhav arises.Through Mantra one cannot go beyond bhav. It is not possible to transcend bhav through any practice. One's bhav alone is Isht (इष्ट). Causal realm is Divinity's own abode. Without beej or seed, there is no other path to enter the causal realm.
In the middle of causal world (karan jagat) two bindu's merge into one, which represent father and mother. From father side is desire and from mother side Upadaan or attachment. Causal (karan) has two things in it, Chidansh and Achidansh. Achidansh carries the seed while chidansh carries the seedless fruit. All jeevas come form Achidansh. It falls from the pure state (satva) of Achidansh into the tamas of it, rising from it, satva starts increasing. The amount by which satva arises, by that very percentage Chaitanya or consciousness increases while slowly lights up into fully effulgent stava state. This is Causal. Mahakaran is always there at the back.
Causal (karan) is un-manifested; Suksham or Subtle is in the past and Gross is in the present.
Causal realm floats in Chidakash; Subtle realm floats in Antarakash, in the middle of which is place of Shakti; in Mahakash floats the Gross.
In the same manner, births also take place in three ways. First is through gross part, second is through knowledge and third is through Bhav. First gives rise to gross body, second to subtle body and third to causal body. Causal body is also known as Bhavdeh. The creation which is experienced with gross body is subjective; that which is experienced with subtle body is objective. Heaven etc come under gross creation.
ॐ from Svasamvedan, written by Pt. Gopinath Kaviraj, translation into Hindi by Pt. Hans Kumar Tiwari.....Om! shaktanand.blogspot.com. ww.nirvanasage.com.
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