Kaarana (Causal) body is the third.
It possesses only one nature, namely, Prajna (consciousness),
pure and unmixed with the subjective and objective worlds.
Kaarana (Causal) body is the third. It possesses only one nature, namely, Prajna (consciousness), pure and unmixed with the subjective and objective worlds. Since the Sthoola (gross) body is fully invoked with the objective world, the Viswa it is called Viswa; the sookshma body or the dream body is illumined by the mind and the Tejas (inner light and so it is called Tejas; the body in the deep sleep stage, when it is latent in the cause, subsumed in the Consciousness, is called Prajna. The truth, namely, Brahman, eludes all these three bodies. They are all invoked in bhrama (illusion), not in Brahman , the Absolute. What appears true in the dream is falsified when one awakes; what one experiences while awake is distorted and devalued in dreams; sleep wipes out of memory both the dream-world and the wakefulness-world. The awareness that survives these three passing stages is the Maha Kaarana, the Super conscious.
The Super or Supreme Consciousness is the Thought that became all this--the Hiranyagarbha the Golden Womb, the primal urge, the first concretisation, Easwara. When Being "thought," it became the Many, or rather, it put on the appearance of Many. The Maha Kaarana, is beyond Consciousness; the Sthoola, Sookshma and the Kaarana bodies into which it proliferated are beneath Consciousness. The former is true knowledge (eruka in Telugu). The latter is illusory experience (marupu in Telugu). God is the Lord of eruka, the Jivi is the slave of marupu (forgetting).
The Maha Kaarana the Cosmic Consciousness, is often denoted as "Param" (beyond), in Vedanta; since the concept is obviously contentless, it does not arise and fade; nor does it originate and disappear. It has no name and form, for it cannot be defined or limited or identified as separate. It is understood as Brah-man--the unmoving, immovable Totality (Poorna), the Eternal, the True, the Pure, the Attributeless. Just as the unmoving road enables the car to move along it, the Brahma principle is the basis for the existence and activities of Jivi.
In fact, there is only One. The One appears to the split vision as two. Look outward! It is Jivi Look inward, it is God. The outer vision makes you forget; the inner makes you remember. When man seeks to rise to the divinity which is his reality, he is remembering, struggling to know and experience. When he grovels in the lower levels of consciousness and is entangled in disease, he is caught in the coils of forgetfulness. Removing selfish desires and expanding one's urge to love and serve are the most effective means to succeed in merging with Supreme Consciousness, the Primal Cause, the Cosmic Thought, the Maha Kaarana.
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The Super or Supreme Consciousness is the Thought that became all this--the Hiranyagarbha the Golden Womb, the primal urge, the first concretisation, Easwara. When Being "thought," it became the Many, or rather, it put on the appearance of Many. The Maha Kaarana, is beyond Consciousness; the Sthoola, Sookshma and the Kaarana bodies into which it proliferated are beneath Consciousness. The former is true knowledge (eruka in Telugu). The latter is illusory experience (marupu in Telugu). God is the Lord of eruka, the Jivi is the slave of marupu (forgetting).
The Maha Kaarana the Cosmic Consciousness, is often denoted as "Param" (beyond), in Vedanta; since the concept is obviously contentless, it does not arise and fade; nor does it originate and disappear. It has no name and form, for it cannot be defined or limited or identified as separate. It is understood as Brah-man--the unmoving, immovable Totality (Poorna), the Eternal, the True, the Pure, the Attributeless. Just as the unmoving road enables the car to move along it, the Brahma principle is the basis for the existence and activities of Jivi.
In fact, there is only One. The One appears to the split vision as two. Look outward! It is Jivi Look inward, it is God. The outer vision makes you forget; the inner makes you remember. When man seeks to rise to the divinity which is his reality, he is remembering, struggling to know and experience. When he grovels in the lower levels of consciousness and is entangled in disease, he is caught in the coils of forgetfulness. Removing selfish desires and expanding one's urge to love and serve are the most effective means to succeed in merging with Supreme Consciousness, the Primal Cause, the Cosmic Thought, the Maha Kaarana.
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