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In our system we practice meditation by thinking of Divine Light without luminosity in the heart. As we close our eyes, we see a screen in front of us and if we meditate correctly we should also see a light in the screen. The Master says in our system everybody sees the light but we do not stop there but move on. This light which is of the size of a candle, jyothi moves up from the location of the heart and can be located in the middle of the chest region. Generally people might not be able to see the light clearly as it exists in the background of a diffused light. For example if we consider a canvas of yellow colour and if it also contains a small portion which is a darker shade of yellow, then this small darker portions gets lost in the background colour and a concentrated attention is required to observe it. So here the light is existing, but in a background of a diffused light. Please watch out all this is pertaining to the inner vision chest region, is dependent upon the purity of the knots of that region. During our meditation our point of attention should remain on the Divine light in the heart though we may observe the diffusion of light spreading up. Usually when we concentrate to observe these things we get a pain or feel the pressure in our forehead, this is because our vision is trying to locate to a position which is in front of our eyes as that is the usual practice for all of us with our open eyes. Instead we should always locate our attention into our heart.

Earlier we had occasion to talk about various bodies, which are Sthoola sarira (Physical body), Prana sarira (Ethereal Body), Manasika sarira (Psychological body), Atma sarira (Spiritual body) and Brahma sarira. There is one more sarira called as Karan Sarira. The light that is mentioned above, which gets located in the chest region is the Karan sarir - Causal body. It has many layers. Assiduous cleaning on Point A & B would result in purifying the karana sarira. After sufficient purification it becomes transparent. The karana sarira is linked to the Maha karana sarira, which is located at the top of the head or near sahasrara. The exact location varies in each individual. There is a spandana at this location also which is seen very clearly in a new born baby. Maha Karan is the will of God. As one advances on the path then the karan sarira and the Maha Karan sarira vibrate in one phase. In other words the vibration of the Maha Karan, which is the Divine will, is influencing the individual will. When Revered Babuji Maharaj says, "we have to live intone with Divine", which means that we should vibrate along with the Maha karan and that is possible only when our karan sarira is purified to a great extent. In other words our Master is exhorting us to live at this level. Once we cross the Maha karan then there will be no birth for us.

The extent of astral expansion is directly proportional to the extent of purification of the karana sarira. Now if we want our astral expansion to extend upto the Ultimate then our karana sarira has to be totally purified. What is meant by purification of the Karana sarira? Can it be totally pure?, are the next questions that follow. The extent of synonimity of our will and the Divine will is an indicator of the purity of the karana sarira. We know from our Master's mission about the Divine will. To what extent our will is in tune with the Divine can be an important parameter to evaluate the purity of the Karana Sarira. As long as the body is there, total purification of the karana sarira is not possible because there will be certain amount of residual grossness left in each kosa. Let us see how the residual grossness at each kosa is possible even for the persons who have reached the highest. The desire for a hookah of the Master can be understood as the residual grossness at Annamaya kosa. Attachment to wife and children, however nominal, is the residual grossness of the Pranamaya kosa for many. Our ideas or thoughts about the Ultimate itself is the residual grossness at the Manomaya kosa. The aspirational goal which we set for ourselves is the residual grossness at the Vijnanamaya kosa and enjoying the residual grossness of other kosas is the residual grossness of the Anandamaya kosa.

The Revered Master's saying taken from the commentary on Ten Commandments "It is as it is, It can be imitated upon only by keeping one's self off from every concept", is an important lead for us to understand more about this subject. The awareness of the concept of residual grossness is an important aspect for developing tolerance amongst the sadhakas.