[Advaita-l] Mithya and Maya

[Sunil Bhattacharjya]

The word for "Transient" is "Anitya" and not "Mithya". I think Jaldharji has given a good definiion, as ony a jnani really realises that the world in anitya whereas the others may talk about it as anitya but their actions do not show that they have realised the impermanency of the Jagat.

--- On Mon, 8/31/09, Sarma KV <sarmakv at gmail.com> wrote:


From: Sarma KV <sarmakv at gmail.com>
Subject: Re: [Advaita-l] Mithya and Maya
To: "A discussion group for Advaita Vedanta" <advaita-l at lists.advaita-vedanta.org>
Date: Monday, August 31, 2009, 10:01 PM


Dear Sri Jaldhar,

The word *mithya* doesn't mean "false." It means "transient", not constant,
not permanent, not lasting (naSvaram = bound to perish), and
not-independent. Jagat is leela.
In contrast brahma is satyam. It is not-transient. It is independent,
Sudhdham and nityam.

This is Sankara's view behind using the word "*mithya*" rather than "*
asatyam*" or some other word to mean "false."


On Mon, Aug 31, 2009 at 11:50 PM, Jaldhar H. Vyas <jaldhar at braincells.com>wrote:

> Rajeev Kumar who recently joined the list asked
>
> 1. What actually Sankaracharaya meant by Gagat Mithya and Maya ?
>>
>
> Advaita Vedanta is not idealistic in the philosophical sense meaning it
> does not believe "it is all in your head"  There is an objective reality out
> there.  But what your senses perceive is not it.  This is due to Bhagavans
> power of delusion which manifests in two forms: veiling the true nature of
> things, and causing the illusion of reality to unreal things.  This avidya
> (ignorance) in a jivatma causes it to think of the world-appearance to be of
> multiplicity and its contents (including himself) to have finite beginnings
> and ends.  Jnana or knowledge is the realization that this world-appearence
> in all its names and forms is mithya (false) and only the one, eternal,
> imperishable Brahman exists.
>
>
>
>
> --
> Jaldhar H. Vyas <jaldhar at braincells.com>
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Best Regards,
Syam
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