The five sense organs are the ears, skin, eyes, tongue and nose, and the five types of perception or knowledge, called vishayas , are sound, touch, sight, taste and smell. The five parts of the body that act are the mouth, the legs, the hands, the anus, and the genitals and their functions are speaking, walking, giving, excreting and enjoying.
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All the items on these lists are included in the original text. I have relegated them to this explanatory note to facilitate easy reading. The five vital airs prana vayus are not listed in the original text.
They are responsible for maintaining the health of the body. They convert inhaled air and ingested food into the energy required for the healthy and harmonious functioning of the body. This paragraph of Who am I? The nature of knowledge is sat-chit-ananda. How did it find a place here? He was told that Sivaprakasam Pillai had added the additional information, including all the long lists of physical organs and their functions, in order to help him understand the answer more clearly.
When Bhagavan wrote the Who Am I? Bhagavan: Well, that is as far as the intellect can go. Your process is only intellectual. Indeed, all the scriptures mention the process only to guide the seeker to know the truth. The truth cannot be directly pointed at.
Hence, this intellectual process. If the root is pulled out all others are at the same time uprooted. Question: Will there be realisation of the Self even while the world is there, and taken to be real? If the mind, which is the cause of all knowledge and all actions, subsides, the perception of the world will cease. If we discard all thoughts and look [to see what remains when there are no thoughts, it will be found that] there is no such entity as mind remaining separate [from those thoughts].
Who Am I? Essay
Therefore, thought itself is the nature of the mind. There are no thoughts in deep sleep, and there is no world. In waking and dream there are thoughts, and there is also the world. Just as a spider emits the thread of a web from within itself and withdraws it again into itself, in the same way the mind projects the world from within itself and later reabsorbs it into itself.
When the mind emanates from the Self, the world appears.
Consequently, when the world appears, the Self is not seen, and when the Self appears or shines, the world will not appear. The mind always depends for its existence on something tangible. It cannot subsist by itself. It is the mind that is called sukshma sarira [the subtle body] or jiva [the soul]. That is the birthplace of the mind. All the suffering in life is because of not knowing your true identity.
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Until you realize your true Self , you believe yourself to be the name that has been given to you. So who are you? In reality, you are an eternal Soul. For infinite past lives the Soul has been hidden beneath a veil of ignorance. Thereafter, you not only understand that you are a Pure Soul, but you also experience your true bliss.
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It is the separation of the animate from the inanimate. A Gnani Purush knows the qualities of the Self and the non-Self and therefore, can separate the two. There is no other method to acquire the experience of the Pure Soul other than through the Gnan and the Gnani's grace. The acquisition of Gnan, leads to pratiti conviction , laksh awareness , and anubhuv experience.
Furthermore, the conviction pratiti never leaves. The world is the puzzle itself. It has puzzled itself. God has not created this puzzle.