[Advaita-l] Causal Body

[Jay Nelamangala]

Dear sadAnanda,

> tell us how you apprehend an
>object? and how do you apprehend space and time? 

Space and time are apprehended by sAkshee-D.  

We don't see space itself,  we only see objects that are in space.
Space does not lend itself to be "observable"  by our eyes,  still
we all know there is space.  How did we get that knowledge?
It is through sAkshee-D.   Similarly,  time can not be percieved
through sensory organs,  but all of us have knowledge of time,
where did we get it from?  becuase of again,  sAkshee-D.
That is our model.

So, if you say,  you don't need sAkshee-D,  let us know how
you got the knowledge of space and time.

>What is this blessed 'jarness' and how does 'it' present 'this
>jarness' of the jar by what sense - and what is that jarness anyway for

I use the blessed term 'jarness' because I don't know any other word 
in english to use for swaroopa of an object.  Some people use "suchness",
some others use "speciality".   Swaroopa of an object is that by which
that object distinguishes itself from other objects.  A jar has its own
"speciality"  and a pillar has its own speciality.   We use this speciality
or "jarness" and "pillarness" for cognition in the form "This is a jar",
and "This is a pillar,  not a jar".

> Go slow Jay.  Give me the details how the perception
>of the jar and the jarness - and the time and space  occur. Where is

Knowledge-D apprehends its object as 'is'.   An object 'is'  if it exists
at a particular point of time and space.  Let us  take the knowledge-D
of  a jar as an example.   The bare jar devoid of its spatial and temporal
references is never apprehended by knowledge-D.  The jar is apprehended
as 'is' and in being done so it is presented as existing at a particular
time and space.  At times the absence of a thing may be apprehended
by knowledge-D, as "There is not a jar" and even then it is apprehended 
with its spatial and temporal relations.  

The knowledge-D of an external object such as jar, occurs when there is
the relation between the self and manas,  manas and the external sense 
organ, and the external sense organ and the object.  Owing to the relation
between an external sense organ and its object when the sense organ
is in relation to manas,  there is produced the knowledge-D of the object
in manas.  This knowledge reveals the object and itself is illumined by
sAkshee-D.

That is how it occurs.   

Now it is your turn to answer my original question :
If you don't need sAkshee-D,  how do you distinguish between 
right knowledge of Advaita and wrong knowledge of Advaita?.