[Advaita-l] [advaitin] “Vighneshwara is the Jagat-karana Brahman” - says Shri Sarvajnatma Muni ji

[V Subrahmanian]

But Sudhanshu Ji, is the concept of sakshi known to the uninitiated without
being taught? Do all have the understanding of there being something beyond
the pancha koshas? I would think that sakshi is an adhyaropa done by the
shaastra for the sake of using it to finally transcend it.

In fact the Advaita Makaranda says that:

The Advaitamakaranda of Lakshmidhara Kavi puts this so beautifully:

चेत्योपरागरूपा मे *साक्षिताऽपि न तात्त्विकी ।*

*उपलक्षणमेवेयं* निस्तरङ्गचिदम्बुधेः ॥

The concept of sAkShI, which is of the form of a connection between the
anAtmA, the seen, and the Me, the Pure Consciousness (PC), too, is not
ultimately real. It is only an indicator, upalakShaNa, for the waveless
ocean that is the Pure Consciousness.

A detailed discussion of this verse is available here:

http://adbhutam.wordpress.com/2009/11/10/advaita-makaranda-a-blog-in-sanskrit/

Regards
subbu

On Thu, 4 Sept, 2025, 6:33 am Sudhanshu Shekhar via Advaita-l, <
advaita-l at lists.advaita-vedanta.org> wrote:

> >
> > Namaste Jaldhar ji.
>
> A jnani can continue in believing in jagat karana etc. he just realizes
> > that Brahman is not _only_ the jagat karana, that Brahman is so much
> > _more_than jagat karan.
> >
>
> How do you then reconcile the statement of Anandagiri Swami in Vartika
> 1.4.372 -
>
> कारणत्ववत्साक्षित्वमपि स्वाज्ञानकृतमित्युक्तमेव प्रसङ्गात्प्रकटयति.
>
> The verse of vArtika is -
>
> अज्ञानमात्रोपाधित्वादविद्यामुषितात्मभिः ।। कौटस्थ्यान्निर्द्वयोऽप्यात्मा
> साक्षीत्यध्यस्यते जडैः ।। ३७२ ।।
>
> So, one needs to admit that not only kAraNa-tva of Brahman, but even
> sAkshi-tva is avidyA-krita. And if kAraNa-tva is avidyA-krita, it is bound
> to be negated with the advent of jnAna.
>
> Regards.
> Sudhanshu Shekhar.
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