[Advaita-l] Vedas are not apaurusheya as per Vedas

[Swami Sarvabhutananda]

OM
All knowledge cannot be categorised as  apourusheya.
Knowledge that is born out of 5 means like pratyaksham-anumanam-
artApatti-anupalabdi and upamAnam and the knowledge acquired as an
OBJECTIVE knowledge with the sense of sight,hearing ,smelling,taste and
touch is POURUSHEYA.
Swami Sarvabhutananda

On Fri, Jan 18, 2013 at 9:03 AM, Vidyasankar Sundaresan <
svidyasankar at hotmail.com> wrote:

>
>
> Dear Sri Krishnamoorthy,
>
> I was assuming that list members are all aware of how Sankara bhagavatpAda
> uses the terms vastu tantra and purusha tantra in his bhAshyas. As I see
> that this is not the case, let me clarify.
>
> "Knowledge is vastu-tantra, not purusha-tantra" is another way of saying
> that true knowledge is not dependent on the will of any single human being.
> For example, I cannot exert my will to insist that a given thing is gold
> when it is in fact something-else. Only when I accept this do I have true
> knowledge of gold and also true knowledge of that something else. In that
> sense, the "gold-ness" and the "something-else-ness" are things that I
> cannot change, no matter how much I exert my will. Yes, the correct
> knowledge arises through the interaction of the existent thing, the vastu,
> with me, the purusha, but the fact remains that I, the purusha, cannot
> change the true nature of the vastu.
>
> "Action is purusha-tantra" is a way of saying that human beings can exert
> their will to bear upon their own actions, irrespective of whether such
> actions will bring positive results or not. For example, if a man is
> biologically incapable of having children, he can, for example, choose to
> adopt a child and thereby become a father. This is a purusha changing his
> own state of childlessness to fatherhood, and successfully so. This is an
> example of purusha-tantra-tva. On the other hand, if I am convinced that I
> can change a vastu that is a "something-else" into gold, I can interact
> with the vastu as much as I want and I can try all my life to achieve the
> change that I desire, but I will, by definition, never be totally
> successful. That is because the true nature of that vastu is not
> purusha-tantra. All the actions that I do to achieve my desire are
> purusha-tantra, but at the end of the day, the something-else will remain
> something-else and gold will remain gold. Now, yes, because
>  of my desire and the resultant actions, I might discover other things
> along the way, realize that my desire is futile, and thereby gain true
> knowledge by that process, but that is a different story. The fact remains
> that the true nature of the vastu that I started out with remain what it
> was and when I realize it, I will have to do nothing more than give up my
> purusha-tantra efforts to try and change it into what I want.
>
> My stance is that, because of the above situation, one should not say that
> all knowledge is really apaurusheya, unless one wants to redefine the
> meaning of apaurusheyatva. The traditional statement, "veda is
> apaurusheya," addresses a quite different issue and that is all that I
> wished to point out.
>
> Regards,
> Vidyasankar
>
>
> > From: srirudra at vsnl.com
> > To: ADVAITA-L at LISTS.ADVAITA-VEDANTA.ORG
> > Date: Fri, 18 Jan 2013 21:21:21 +0530
> > Subject: [Advaita-l] Vedas are not apaurusheya as per Vedas
> >
> > Dear Sri Vidyasankar Sundaresan
> > You had stated that knowledge is vastu tantra and not purushatantra.I
> think knowledge results only when both interact in right measures.Vasthu
> being inert purusha the sentient being grasps the presence of the vasthu
> and by experimentation and toying with the vasthu gathers the nature of the
> vasthu and retains the resultant impressions and passes it on to the others
> and builds up.In that respect only apaurusheyathvam of Vedas is under
> scrutiny.
> > It is another matter whether apaurusheyathvam is necessary for the Vedas
> to be accepted as pramana.It is all a matter of faith.Knowledge has to be
> paurusheya only as intelligence is required to grasp the environment and
> memory sure aids its retention.It applies to all jungamas and sthavaras to
> some extent.R.Krishnamoorthy.
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