[Advaita-l] Much More on sAkshI-D

[Jay Nelamangala]

Dear  K. SadAnanda,

>KS - swaruupa  knowledge and self-conscious or self-luminous are all
>self-consistent.   I agree Saakshee does not need any instruments to 
>know itself.   It is aprameyam. 

Besides the knowledge of ourselves,  we also have unerring knowledge
'about' outselves such as,
"ichchA jnAnam sukham dukham bhayAbhaya kripAdayaha"

Such knowledge is unerring because,  when I have for ex. sukha,  I am not
confused if I have sukha or dukha. 

Any such unerring knowledge which is part of 'me' is due to the
operation of sAkshi-D.

>But the problem is not there - when you bring Saakshee apprehending
>VRitti j~naanam  you are bringing  additional action for saakshee  
>besides  the knowledge  of itself.  

I will give you a classic example, that is studied in VedAnta-101.  
Pardon me if I am repeating what you already knew.

Suppose a thirsty person is told that there is water at a spot nearby.
Then he doubts if the information is correct.   Next he observes
the effects of the presence of water such as cool air and cool breeze.
He concludes that there is water nearby.   Still he doubts the validity
of his conclusion,  because cool breeze could be just from trees around.
He proposes to examine the thing.  He goes to the spot where water
was supposed to be.   He sees and perceives water.  He drinks it.
He gets satisfaction.  Satisfaction is an aspect of happiness.  It is 
enjoyed by sAkshI-D.  This enjoyment consists in sAkshi-D's knowing
the satisfaction.  Since this knowledge is produced by sAkshI-D,
there can be no doubt about its truth.  From the truth of this knowledge
it inevitably follows that the knowledge of water is true and 
therefore that the water is real.  When once the truth of knowledge is
determined by sAKshI-D, afterwards there can be no doubt regarding
the truth of any of these experiences.  The knowledge of water produced
by inference was first determined to be valid and subsequently doubted.
This means that the validity of knowledge was then determined by manas.

Here no need to mention that the "saphala-pravrtti" is the 
"getting satisfaction from thirst by drinking water".
"internal-consistency"  is perception of seeing the water etc.

This is how sAkshi-D has been apprehending the unreliable determinations
of the manas.   Consistency and successfulness remove the obstructions
that stand in the way of sAkshI's apprehending the truth.
So,  in all cases truth is apprehended by sAkshi-D.