[Advaita-l] Causal Body

[Kotekal, Srinivas [Non-Employee/0200]]

>I forgot to mention the following in my earlier response. If sAkshI-A means

>the sAkshI as per advaita, then there is only one true meaning for 
>knowledge-A, i.e. the knowledge that is advaita. It is not what we perceive

>about this world and its business, for sAkshI-A already knows that all that

>is avidyA, and not real knowledge.

Well, in that case, perceptions like reading Vedas by seeing the physical
text or hearing from Guru , are all avidyA ? In that case, how do you say
one can *realize* he/she is *Brahmn* without help of these worldly
perceptions ? For that matter, isn't very School of Advaita was founded on
the basis of perception of prastanatraya ? If not, please let me know how it
was founded ? 

>It is only sAkshI-D that has a problem with no guarantee for sublation. By 
>the way, we advaitin-s do not accept your notion of sAkshI-D, because what 
>you call sAkshI-D is just another name for buddhi - the function of 
>antaHkaraNa that takes care of niScaya and vyavasAya or adhyavasAya. It is 
>buddhi that determines what is true/valid in daily experience, and that is 
>the reason it is distinguished from manas, in such instances as, mayyarpita

>manobuddhI in gItA and manomaya vs. vijnAnamaya in taittirIyopanishat. If 
>you want to claim that even advaitins need sAkshI-D, we say, we advaitins 
>have buddhi inasmuch as we operate in the daily vyavahAra, and we don't
need 
>to postulate yet another sAkshI.

I am not sure I understood this. I'll let others write on this.

>How is sAkshI in dvaita different from purusha in sAMkhya? 

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.

In fact, can I ask you the same question ? Since sAkshi-A is aware of itself
as Brahmn, in that case, what exactly is the difference between sAkshi-A
(alias Brahmn) and purusha ? 

Thanks,
Srinivas.

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