[Advaita-l] Mithya and Maya

[Anbu sivam2]

Sunilji is only partly right when he said that the jagat is Brahma.  The
other part he forgot to say is that Brahma is NOT jagat.

Brahman exists unconditionally.  Jagat exists on the support of Brahman.
What we have been talking was of jagat in its exclusivity.  There we found
it to be a mithya!

A person does kaamyakarma because he is ignorant of the mithyathwam of the
jagat.  Bhishma and Krishna and Sankara and ParamaachaaryaaL all were doing
nishkaama karmam and in a profoundly efficient way!

That impeccable efficiency was possible because they realized the
mithyathwam of the jagat.

Bhagavan Ramana said: "Karthur aagnayaa praapyathE phalam".  Whatever
Easwara has ordained is bound to happen.  So is your karma ordained and it
is bound to happen and YOU WILL PERFORM THAT.  Your attachment, your
efficiency etc.is the product of your realization of the mithyathwam or
otherwise of the jagat.  The unrealized comes back chasing the karmaphala
while the realized had already abandoned the karmaphala.  That is the
difference.




On Wed, Sep 2, 2009 at 12:44 AM, Sarma KV <sarmakv at gmail.com> wrote:

> Very well said, Sunil ji!
>
> As long as we are not "there", we will be dealing with all these words,
> meanings...
> When the real Self becomes aware, it is all "mouna."
>
> Thank you for giving scope for more thoughts on this topic.
>
> dakshiNaamUrtayE namaH
> -Sarma KV
>
> On Tue, Sep 1, 2009 at 6:05 PM, Sunil Bhattacharjya <
> sunil_bhattacharjya at yahoo.com> wrote:
>
> > 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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