[Advaita-l] Re: Advaita-l Digest, Vol 2, Issue 27
svidyasankar at hotmail.com
Mon Jun 9 17:53:38 CDT 2003
"Jay Nelamangala" <jay at r-c-i.com> wrote:
> >knowledge-A, i.e. the knowledge that is advaita. It is not what we
> >about this world and its business, for sAkshI-A already knows that all
> >is avidyA, and not real knowledge.
>How sAkshI-A already know this? In fact, sAkshee-A is a silent witness
Simple. So long as embodiment exists, sAkshI-A uses his buddhi and can
decide what is samyag-jnAna and what is mithyA-jnAna. Seeing through
everything, he remains silent.
>to both right and wrong knowledge. It is only sAkshee-D that can
>between what is real knowledge and what is not real knowledge based on
>the "internal consistency" of what is presented to it.
>So you will have to first accept that all of you have only sAkshee-D if
Not so fast. As I mentioned above, sAkshI-A has buddhi as an adjunct.
Please curb the tendency to make such generalizations. I request the
dvaitins who are taking part in this discussion to let us advaitins decide
for ourselves what we accept and what we reject.
>say if already can distinguish between what is avidyA and what is real
>Then we will talk about knowledge-A.
>sAkshee-D is not buddhi. sAkshee-D is jeeva-swaroopa, buddhi is another
>faculty like the mind, ego etc.
Elsewhere, there has been talk of svarUpendirya. So your conception of
sAkshI-D as jIva says that he has indriyas different from "normal" indriyas.
Pray tell me which Sruti or smRti or nyAya establishes such a thing.
"Kotekal, Srinivas [Non-Employee/0200]" wrote:
>Simple. With my lay understanding, purusha in sAMkhya is creator of
>everything where as sAkshi-D is well aware of the fact that it is *NOT* a
>creator no mater who says what.
That is a misunderstanding of sAMkhya. purusha is never a creator either.
>In fact, can I ask you the same question ? Since sAkshi-A is aware of
>as Brahmn, in that case, what exactly is the difference between sAkshi-A
>(alias Brahmn) and purusha ?
None, so long as you give up the sAMkhya ideas of multiple purusha-s and of
an independent prakRti.
See gItA 13.24 and its commentary (by Sankara, of course) for why I say
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