[Advaita-l] Mithya and Maya

[Sarma KV]

Sri Bharadwaj mahOdaya,

Many thanks for the elaboration.
My own limited knowledge (using the word "naSvaram") was hiding behind the
language limitation. My understanding is, "*yat janyam tat naSyam;*" hence
all the aspects of the jagat that have a beginning are bound to end.
*jagat*as such, being
*prakRti* is not *anityam*. *jagat* is *mithya*, but *nityam*. Hence, Mother
is praised as "*mithyaa jagat adhisThaana*."

namastE
-Syam

On Tue, Sep 1, 2009 at 12:34 AM, Dr D Bharadwaj <dr.d.bharadwaj at gmail.com>wrote:

> Dear Shyam,
>
> I do not contend that the jagat is, indeed, ephemeral, transient,
> impermanent etc. I am sure Sri Sankara had meant this too.
>
> But I am not sure that the word 'mithya' connotes something like 'anithya'
> it as a 'meaning'. Can you check it?
>
> The word may not mean 'false' in the sense of 'non existing'. But it may
> mean false in the sense of seeming to be what it is truly not or not being
> what it seems to the senses, say like a mirage or silveriness in a shell
>  or
> a rope that 'seems' like a snake.
>
>
> We can aver that the jagat is 'not false' only from the point of view of
> the
> perception of the senses, indriyas.
>
> Since, now, the gross perception is more widely and insistently accepted
> than before, and trying to exclude other perceptions as 'false' in turn, we
> seem to feel 'uncomfortable' in accepting the epithet, 'false'. It should
> not be so for those who acknowledge possibility of the other perception
> from
> which this sense limited perception is indeed 'false'. We need not be
> apologetic about that 'meaning'. It is like the one that wakes up  from
> sleep choosing to call the dream perception 'false'.
>
>
>
>
> *SrIramaNArpaNamastu*
>
>
> Dr. D. Bharadwaj
> drdbharadwaj at gmail.com
> dr.d.bharadwaj at gmail.com
>
> sarvE bhavanthu sukhinah
> sarvE santhu niraamayaah
> sarvE bhadrANi pasyanthu
> maa kaschit duhkhabhAg bhavEt.
>
>
> On Tue, Sep 1, 2009 at 10:31 AM, Sarma KV <sarmakv at gmail.com> wrote:
>
> > 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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> >
> >
> >
> > --
> >
> > ------------------------------------------------------------------
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> >
> > Best Regards,
> > Syam
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नगुरोरधिकं नगुरोरधिकं नगुरोरधिकं नगुरोरधिकम्।
शिवशासनतश्शिवशासनतः शिवशासनतश्शिवशासनतः ।।

Best Regards,
Syam
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