[Advaita-l] Mithya and Maya

[sriram]

Dears
Mithya can be taken to mean that which is opposite to Sathya.Sri Adi Sankara 
says Brahma Sathya and Jagan Mithya.Brahman here is the causeless cause.And 
It is.All that we experience as a Jiva in this world are all non Brahman 
experiences.We should strive to attain Brahmanhood which is possible only by 
Jnana.when Jnana dawns one will know jagath is just a mithya.That is it 
looks like it is but it is not.R.Krishnamoorthy.
----- Original Message ----- 
From: "Sarma KV" <sarmakv at gmail.com>
To: "A discussion group for Advaita Vedanta" 
<advaita-l at lists.advaita-vedanta.org>
Sent: Tuesday, September 01, 2009 6:45 AM
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।
>> शिवशासनतश्शिवशासनतः शिवशासनतश्शिवशासनतः ।।
>>
>> Best Regards,
>> Syam
>> ------------------------------------------------------------------
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>
>
>
> -- 
>
> ------------------------------------------------------------------
> नगुरोरधिकं नगुरोरधिकं नगुरोरधिकं नगुरोरधिकम्।
> शिवशासनतश्शिवशासनतः शिवशासनतश्शिवशासनतः ।।
>
> Best Regards,
> Syam
> ------------------------------------------------------------------
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