KAMESWARARAO MULA kamesh_ccmb at yahoo.co.in
Wed Feb 28 06:31:37 EST 2018

 Dear Praveen BhatjI,                                  How we can study & understand the 'Tattwabodha' , any books/links of adishankara's works for a beginner so that one can slowly assimilate the knowledge through some examples. pls suggest.
Sri Guru Padaravindarpana MastuKameswara


    On Monday, 26 February 2018 11:13 AM, Praveen R. Bhat <bhatpraveen at gmail.com> wrote:

 Namaste Kameshwararao Mahodaya,
​On Mon, Feb 26, 2018 at 9:33 AM, KAMESWARARAO MULA <kamesh_ccmb at yahoo.co.in> wrote:
Then in that case: "Will you call 'not knowing the things' is also a experience? in the deep sleep state, if there is no jiva, who is enjoying the happiness there?
​First of all, there is vaishamyam since you have jumped from dream to deep sleep. Next, there is an assumption with the phrase "in that case" that connects something that someone else told meaning "(therefore), will I say something". This fails logic as the onus to justify another's statement cannot be on me! In any case, not knowing things in deep sleep is also knowledge/experience since it is recollected. It is anumeyam, known through logic on waking that: I did not know anything, yet I know now that I did not know; Ergo, I must have existed since I recollect of not knowing anything and recollect the experience of happiness. What is collected alone can be recollected. This example is used by Tattvabodha for this very conclusion.  
 There will not be any existence of karana sarira in the deep sleep state, if so any intentional activity in not knowing the things results in sin? 
Did you mean if not knowing is intentional in waking or in deep sleep? In the first option, I don't think not putting efforts to know results in sin that leads to avidyA. To me, it continues the avidyA which has already resulted in the ongoing beginning-less saMsAra. In the second option, suShupti is not quite an intentional activity as one cannot choose to go to deep sleep, but only choose to lie down. One unintentionally falls into deep sleep when the prArabdha for that particular time is over. Further, Shruti leads to the conclusion that kAraNasharIra = avidyA exists in seed-form during deep sleep, else a person would never wake up. 

pls put your views logically as per tarka/mimasa.​​
​I can answer only in keeping with the tarka ​of the question. As for mImAMsA, the question has to be analysed as well, as I have done above. If your question was something else, it wasn't clear to me at least.​gurupAdukAbhyAm,
--Praveen R. Bhat
/* येनेदं सर्वं विजानाति, तं केन विजानीयात्। Through what should one know That owing to which all this is known! [Br.Up. 4.5.15] */​


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