[Advaita-l] Definition of sAkshI

[Sudhanshu Shekhar]

Namaste Chandramouli ji.

//The definitions of adavaita epistemologic terms appearing in texts prior
to Vedanta Paribhasha are generally considered to have been superceded by
the definitions given in VP. This applies to texts like Advaita Siddhi,
Siddhanta Bindu, Ishta Siddhi  etc.//

I do not think VedAnta ParibhAsha is accepted to supercede advaita-siddhi.
advaita-siddhi takes the issues to unimaginable depth whereas VedAnta
ParibhAsha appears to only scratch the surface. With all due respect to
VedAnta ParibhAsha, I don't think it can be even compared with
advaita-siddhi. Similarly with SiddhAnta Bindu. I am so much in awe of
Madhusudan Saraswati Ji that his appears to me to be the final word on
advaita.

//As per VP, a vritti is accepted to be its own vishaya as well.//

That is true.

//An object is revealed in a vritti by either pratibimbita or AbhAsa
Chaitanya (termed प्रमातृ pramAtRRi Chaitanya) while the same vritti with
its content is revealed by the आरूढ (ArUDha) (mounted) Chaitanya on the
same vritti. This आरूढ (ArUDha) (mounted) Chaitanya is termed sAkshi
Chaitanya. This is neither pratibimbita nor AbhAsa Chaitanya.//

Can you please cite the reference for this understanding wherein
ArUdha-chaitanya and pratibimbita-chaitanya are distinguished.

//This is in respect of vrittis. In general, उपहित चैतन्य (upahita
chaitanya) is termed sAkshi Chaitanya. It is this same Chaitanya which is
mounted on the vrittis.//

Upahita-chaitanya can have no contact with upAdhi. In any case, I would
love to read the reference text.

//It is not  (shuddha) chaitanya. It is (shuddha) chaitanya subjected to
आवरण (AvaraNa).//

Basically, the adhyAsa of avidyA-mAtra as upAdhi to shuddha chaitanya gives
us sAkshI. So, shuddha chaitanya subject to AvaraNa (which is defined as
avidyA-chit-sambandha #आवरणं च तद्योग्यता #अज्ञानसंबन्धरूपा
सुषुप्त्यादिसाधारणी आब्रह्मज्ञानमवतिष्ठते । ) can be said to be sAkshI.
There is no problem.

Regards.