[Advaita-l] SIDDHANTALESASANGRAHA

[Praveen R. Bhat]

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] */​