[Advaita-l] Mithya and Maya

[Michael Shepherd]

Those of us who look for a touch of humour in dictionaries... will find it in 'mitya' and its close association through the root mith with mithya. Mitya begins as a companion; then develops the equivocal sense of 'neighbour' - e.g. your name for the next-door prince whom you cautiously call 'My good friend and neighbour'... then its sense moves, from one with whom you have friendly discussion, to mithya, a more altercated discussion !

So as Sarma ji suggests, mithya, as in the Advaita Vedanta significance bestowed on it, of 'neither sat nor asat, but merely perceived' is well rendered by 'unrealized' -- or 'open to discussion'. So in terms of Brahman, we are all mithya !

Again, just my two piese..

Michael

-----Original Message-----
From: advaita-l-bounces at lists.advaita-vedanta.org
[mailto:advaita-l-bounces at lists.advaita-vedanta.org]On Behalf Of Sarma
KV
Sent: 01 September 2009 14:46
To: A discussion group for Advaita Vedanta
Subject: Re: [Advaita-l] Mithya and Maya


Dear Sunil ji,

I am in complete agreement with Jaldhar ji's definition. The only problem
was with 'mithya=false.' It is a petty problem (as I expressed earlier.)
I am not convinced with the word "impermanence" also for "mithya." jagat and
brahma define ONE entity. jagat IS brahma. As jagat it IS brahma but is not
known as brahma (this is *mithyatva*). As brahma it is brahma and is known
as brahma. As jagat and as brahma it IS (hence not impermanent.) Thus
"mithya"=/="false". It is just unrealized-ness.

Om tat sat
-Syam

On Tue, Sep 1, 2009 at 5:10 AM, Sunil Bhattacharjya <
sunil_bhattacharjya at yahoo.com> wrote:

> 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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>
> --
>
> ------------------------------------------------------------------
> नगुरोरधिकं नगुरोरधिकं नगुरोरधिकं नगुरोरधिकम्।
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> Best Regards,
> Syam
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नगुरोरधिकं नगुरोरधिकं नगुरोरधिकं नगुरोरधिकम्।
शिवशासनतश्शिवशासनतः शिवशासनतश्शिवशासनतः ।।

Best Regards,
Syam
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