Mithyātva

[3] Ignorance begets aviveka (lack of correct, discriminative knowledge) states Samkhya school of Hinduism.

One engages in deeds, good and bad, due to aviveka, earns punya or becomes a victim of sin and is reborn.

Madhusūdana Sarasvatī in his Advaita-siddhi gives five definitions of mithyātva which term is derived from mithya meaning false or indeterminable.

In practice, mithyātva has three means, – a) that which does not exist in three divisions of time, past, present and future; b) that which is removable by knowledge; and c) that which is identical with the object of sublation.

Mithyātva is apparent reality; at the level of ultimate truth, when, through the understanding of the mithyātva of all limiting adjuncts (upadhis) of name and form i.e., those that pertain to the individual body-mind (tvam) and as well to the lordship of Brahman (tat), everything is seen to be not an other to pure Awareness, the distinctions of Jiva and Ishvara no longer apply, and it is the param Brahman, the very essential of the Lord Itself, that is the final reality.

In Advaita the method to reveal the unreality (mithyātva) of things involves the idea of change and permanence i.e. what deviates and what persists.

Madhavacharya concludes that difference is not something that falls outside the content of an object or what is generally considered to constitute its essence which in perception is the sum total of its distinction from others.

[4] Jainism describes seven types of beliefs - mithyātva, sasvadana-samyaktva, mishra-mithyatva, kashopashmika-samyaktva, aupshamika-samyaktva, vedak-samyaktva and kshayik-samyaktva.

[19] Mithyātva is one of three things, in Jainism, that are harmful stimuli and that distract a person from attaining right belief and correct knowledge.

[20] One Jaina text lists 28 kinds of mohaniya (deluding) karmas that prevent the true perception of reality and the purity of the soul, the darsana mohaniya karman which function to prevent a soul's insight into its own nature and therefore, deemed destructive, are mithyātva karman.

[21] Passions such as Aversion (dvesa) and Attachment (raga), which are also called pursuers from the limitless past (anantanubandhi), operate in conjunction with mithyatva.

[22] Mithyātva is the one-sided or perverted world-view which generates new layers of karma and considered in Jainism as the root of human arrogance.