[Advaita-l] An adhyAsa challenge

[Jay Nelamangala]

Bhaskar PrabhujI,

>  Bit confusing prabhuji,  you said knower is chEtana & knows/experiences
the world through karma & jnAnEdriya, then you said you said *sAkshI*
convey the experience to knower who is chEtana.  prabhuji, whether this
*sAkshI* is chEtana or not??  if yes, then how many chEtanas are there in a
body??  If there are two or more chEtanas why did krishna says in gIta
ahamAtma gudAkEsha prANinAm dEhamAshritaH, it should have been Atmasya Atma
>no??  What is the difference between *aham pratyaya* & knower prabhuji??
>where this individual sAkshI goes once the knower give up his body??

This world is chEtana-achEtanAtmaka.  chEtana literally means one who knows.
When this chEtana is in a body, that knower is called a jIva.
So there is only one chEtana or one jIva in a body,  it is also referred to
as
atman,  and for clarity jIvAtman,  or the individual soul.

Where as karma and jnanEdriya are external organs to this jIva,
sAkshI is an internal organ to this jIva.
jIva has three bodies - sthUla, linga, svaroopa
sthUla stays till death.  Linga stays till liberation. svaroopa stays for
ever.
So, when the knower gives up his sthUla body,
he still has linga and svaroopa bodies with him.
sAkshI is the knowing internal 'organ'  of this svaroopa-body or
svaroopEndriya.

In advaita,  jIva is chaitanya conditioned by antahkaraNa and is mithyA.

So when we say jIva,  may be we should say jIva-A and jIva-D for clarity.

>  prabhuji you said svarUpa is also one of the three bodies, but who is
holding these bodies prabhuji?? is it sAkshI?? or knower?? sharIra as
normally understood is with nAma & rUpa correct prabhuji..then in which
form this svarUpa sharIra resides in stUla sharIra prabhuji?? Kindly
clarify.

What is this svaroopa-dEha made out of?
jIva-svaroopa is jnAna-Ananda-svaroopa.  That is what the svaroopa-dEha
constitutes.  Attaining mukti means the "AvirbhAva" of  this jnAna-Ananda,
after loosing both sthUla and linga bodies.

SAkshii-D as the source of knowledge  that forms the nature of the self is
called sAkshI-indriya.   sAkshI-jnAna is the knowledge due to the operation
of sAkshI.  This knowledge is an aspect of the self.  That is the form this
svaroopa-dEha resides in the sthUla-dEha.

In Advaita,  sAkshi is an aspect of chaitanya,  and chaitanya is the
knowledge
in the real sense of the term.  It is nitya, svayamjyOti, and akhanda.  It
is Brahman.
All else is superimposed on it.  Synonym for chaitanya is chit.
That is why,  for clarity I had to use sAkshii-A and sAkshii-D.

I hope I have clarified.

Harihi Om Tatsat,