[Advaita-l] Real vs. Unreal

[V Subrahmanian]

Very nicely put, Chandamouli.  This explanation is available in the BG
bhashya 2.16.

vs


On Wed, Dec 11, 2013 at 12:03 PM, H S Chandramouli <hschandramouli at gmail.com
> wrote:

> H S CHANDRAMOULI
>
> Dear all,
>
> Let me add my 2 cents views on the subject of Mithya which i understand fro
> VMjis mail has been discussed elaborately earlier.
>
> Mithya has no doubt many definitions like nonindependant, nonpermanent etc.
> But i think for understanding its implications it is useful to understand
> it as a mixture of real ( that is   vastu ) and unreal ( that is  a-vastu )
> . When we see a pot we say the "pot is".When we see a cloth we say " cloth
> is ". Similarly " creation is ". As we are used to a particular way of
> looking at and understanding our experiences, the normal meaning we give to
> these statements is that pot,cloth, creation are the vastus and 'is"
> denotes their existence. But according to advaitha doctrine, "is" is the
> vastu and pot/cloth/creation are only visheshanas. Meaning thereby that
> these are not vastus but only "adjectives" ( or makeup/appearence ) for the
> vastu "is". The vastu "is" is Brahman/atma. The difference between a jnani
> and ajnani is thus the following. Both nodoubt experience the creation. For
> a jnani creation is not the vastu while it is so for ajnanis. Also when we
> say creation usual understanding is everything external to us. But here we
> should understand it as everything other than "is" and that includes the
> jiva  also. I have found this to be very useful in understanding vedanta.
>
> Regards
>
>
> On Wed, Dec 11, 2013 at 10:36 AM, Venkatesh Murthy <vmurthy36 at gmail.com
> >wrote:
>
> > Namaste Mitrani
> > Previously we have discussed Satya and Mithya here. You can see in the
> > archives. There is nothing like Mithya in Paramartha. Everything is Satya
> > only. Even if you see a stone lying on the road it is the same Brahman
> like
> > Brahman in you and me.  Because Advaitis have stressed Mithyatva very
> much
> > it has become a negative philosophy. Everybody is saying Advaitis are
> > Mayavadis. They are obsessed with Maya. They are thinking of Maya always
> > instead of Brahman.
> >
> > vidyAvinayasampanne brAhmaNe gavi hastini .
> > shuni chaiva shvapAke cha paNDitAH samadarshinaH .. 5\-18.
> >
> > The Pandita is seeing same Brahman in Brahmin, cow, elephant, dog,
> > dogeating Chandala and in eveyrthing. Jagat is Satya because it has
> Brahman
> > basis. Brahman is supporting the world. Now it is a positive philosophy.
> > The same Upanishads are saying Neti Neti and also Sarvam Khalu Idam
> Brahma
> > and Tvam Anandamayas Tvam Brahma Mayaha. We have to take the positive
> > aspect. Instead of meditating on Maya we should meditate on Brahman.
> >
> >
> >
> >
> > On Tue, Dec 10, 2013 at 9:33 PM, Nithin Sridhar <
> sridhar.nithin at gmail.com
> > >wrote:
> >
> > > Oh Okay. :) In his speech, he clarifies on the definition of Satya and
> > > Mithya.
> > >
> > >
> > > On Tue, Dec 10, 2013 at 9:20 PM, Sujal Upadhyay <sujal.u at gmail.com>
> > wrote:
> > >
> > > > Nitin: Please check this Anugraha Bhashanam by Sringeri
> Shankaracharya
> > > > Bharati Thirta Swamiji- http://www.youtube.com/watch?v=LJGnpVIQ1-k
> > > >
> > > > Unfortunately, I cannot understand south Indian language. I am
> > Gujarati.
> > >  I
> > > > will have to rely on translation of the above link and other
> discources
> > > > like 'Understanding advaita and mithyA'
> > > >
> > > > Difference for Jivan mukta adn Videha mukta is perceived by us, not
> by
> > a
> > > > Jivan mukta or videha mukta. No change happens in his state of
> > > > consciousness, it does not matter if body remains or not.
> > > >
> > > > Aum
> > > >
> > > >
> > > >
> > > > OM
> > > >
> > > > Sujal Upadhyay
> > > >
> > > > "To disconnect from the self and to become Aware of anything else is
> > > > nothing but unhappiness" - Bhagawan Ramana Maharshi
> > > >
> > > > He who has faith has all
> > > > He who lacks faith, lacks all
> > > > It is the faith int he name of lord that works wonders
> > > > FAITH IS LIFE, DOUBT IS DEATH - Sri Ramakrishna
> > > >
> > > >
> > > > On Tue, Dec 10, 2013 at 7:53 PM, Nithin Sridhar <
> > > sridhar.nithin at gmail.com
> > > > >wrote:
> > > >
> > > > > Sujal ji,
> > > > >
> > > > > I agree with the last part that, for a Jivanmukta, the body or any
> > > other
> > > > > non-self does not exist as non-self, but he perceives them as Self
> > > alone.
> > > > > His perception of duality is superseded by the realization of
> Oneness
> > > > > attained due to Jnana.
> > > > >
> > > > > I feel, the only difference between Jivanmukta and Videhamukta is
> > that,
> > > > the
> > > > > former maintains an apparent existence apart from Brahman for sake
> of
> > > > world
> > > > > and the latter renounces even such an apparent existence.
> > > > >
> > > > >
> > > > > On Tue, Dec 10, 2013 at 6:08 PM, Sujal Upadhyay <sujal.u at gmail.com
> >
> > > > wrote:
> > > > >
> > > > > > Dear Nitin bhai,
> > > > > >
> > > > > > I think unreal does not mean mithyA. Or say what is the english
> > word
> > > > for
> > > > > > asatya?
> > > > > >
> > > > > > Satya = Real / truth
> > > > > > asatya = ?
> > > > > > mithyA (in between) = ? - that which is transient experience.
> > > > > >
> > > > > > My English is poor
> > > > > >
> > > > > > Also what is the difference between anitya and mithyA?
> > > > > >
> > > > > > According to my understanding, anitya means that which is
> non-self
> > > and
> > > > is
> > > > > > perishable. So if I destroy a cloth, it's irreversible end
> product
> > is
> > > > > ash,
> > > > > > which is visible.
> > > > > >
> > > > > > While in snake-rope analogy, when snake disappears, it does not
> > leave
> > > > any
> > > > > > trace, like it's curved path, etc.
> > > > > >
> > > > > > Adi Shankara in Tatva Bodh defines both anitya and mithya
> > separately.
> > > > > >
> > > > > > In Jnana Drishti, the world is negated and not destroyed. that is
> > > > > nirvikalp
> > > > > > samadhi. Then there is another word, satvam khalu-idam brahma.
> > 'Idam'
> > > > :)
> > > > > >
> > > > > > Sri Ramana Maharshi says, when you look at shadow, then sun is
> not
> > > > > visible,
> > > > > > when you look at sun, you cannot see shadow. Similarly, when you
> > > > clearly
> > > > > > experience this world, you do not experience Brahman. when you
> > > clearly
> > > > > > experience Brahman which world is not visible.
> > > > > >
> > > > > > Body is Jnani is Jnana itself (consciousness). It is not physical
> > > body,
> > > > > but
> > > > > > the substratum of entire universe is his body (i.e. Brahman).
> > > > > >
> > > > > > Aum
> > > > > >
> > > > > >
> > > > > > OM
> > > > > >
> > > > > > Sujal Upadhyay
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> > --
> > Regards
> >
> > -Venkatesh
> > _______________________________________________
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