[Advaita-l] Mithya and Maya

[Sunil Bhattacharjya]

Dear Sarmaji,
 
Again the same problem about the meanbings of the word impermanency. I did not mean that the world is not Brahman. You a were a small boy in your childhood, which you are not today. To understand the idea of  impermanency there is the need for a little introspection. The shapes and forms and appearance as a whole are ever changing and that is what is implied by impermanency. If you assume gold to be permanent the ornaments may not be as the ornaments can be altered. You may even find a loophole in this explanation. That is why bhashyas upon bhashyas  and vartikas upon vartikas are being written on the same texts over and over again as the words and sentences have the problem and the receptivities of the human beings also add to the confusions.
 
Regards,
 
Sunil K. Bhattacharjya
 


--- On Tue, 9/1/09, 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: Tuesday, September 1, 2009, 6:45 AM


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

Best Regards,
Syam
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