Senses flow outwards towards its dissolution (प्रलय). Minds flow is towards senses; gaze of Atma is towards mind and Parmatmas (परमात्मा) gaze is directed towards Atma.
(Parmatama's gaze towards atma; Atma's movement is towards Mind (मन); Mind's movement is towards Senses; Senses move towards Objects of desire and thus towards dissolution).
So a flow of shakti from Parmatma is outward bound. Hence shabd or sound and light is always spreading outward. Atma on one end and object of desire or anatma on the othere end of the spectrum. Shakti (शक्ति) keeps moving from Atma (आत्मा) to Anatama and from Anatama (अनात्मा) to Atma. The flow which issues from atma it comes in contact with the issuable flow (निर्गम्शील) in the subject. Combining with it, it returns back to atma. Then one gets the knowledge of the subject and one remembers power of atma. Power of mind was dormant but by the mere touch of power of atma it awakened. This awakened power of mind is directed into dormant senses which get awakened. This power of awakened senses moves into the subject. When the rays of senses touch the effulgence issued by senses, then an image of it is created which carried by the senses back. From senses this form enters into mind, along with some particles of subject and senses. Then this form along with particles of mind, senses and subject, touches atma and takes the form of cognition or bodh. This is called manifested knowledge (प्रत्यक्षज्ञान).
This whole trade is very mysterious. The outward flow which started from atma culminated into inward flow back to atma and hence the whole circle got completed. Hence in the atma in front of our atma drishti, we expereince a form (of the subject). This gets embedded in the realm of mind in the form of Samskar. But this keeps on breaking time and again. This happens because while returning to Atma, the form also carried some particles of mind, senses and subject also travelled to atma. These particles always have a tendency to return back to their respective sources and hence cause disruption of all the forms expereinced.
In the Chit-shakti (चित्तशक्ति) form Chidakash (चिदाकाश) all forms are chinmaya (चिन्मय), hence they are pure (विशुद्ध) and eternal. They are exhibited in pure satva. But thei manifestation in nature is transitory (अनित्य). In front of atma form of the subject is transitory as atma is overshadowed by ignorance. The disruption we have talked about earlier is will happen only at the time of natural annihilation (प्राकृतिक प्रलय). Till then all the forms will exist. Thus sansakars are accrued continuously. We cannot brand them as good or bad, but since in the base of all this is ignorance, hence they have to exhibited as good or bad.
All our sanskars are of two types. Ripened or unripened. When they ripen only then appear as fruit for consuption. After consumption they disappear. They gets burnt in the fiery gaze of the experiencer or consumer. Those which have not ripened, they do not appear in front of our gaze of knowledge. When our focus increases due to that only they start becoming concentrated or ripening. At the time of natural annihilation they are consumed or removed. Thus some are removed by consuption, some are removed at the time of natural annihilation. In the same manner new sanskars are also being continuously generated afresh. But if during this time, one develops knowledge, then they do not touch us but keep on lying till annihilation time.
Similarly light of our knowledge is also of two kinds. When anything is focussed on with great power, then light emanated from it and it is manifested and seen. After consumption it disappears. This happens due to presence of desire in our chitt. Thus when we focus with some desire then desired object manifests. If we have no desire then pure atmic knowledge dawns and with that atma lights up. Om!
from Svasamvedan, written by Pt.Gopinath Kaviraj, translation into Hindi by Pt. Hans Kumar Tiwari.
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