[Advaita-l] Is the eternity and apaurusheyatva of Vedas a me

[Venkatraghavan S]

Namaste Sadaji,

You have already anticipated this when you say that many may not agree, but
in sampradAya, not just the Veda tAtparya, the exact sequence of the words
and svaras in the Veda is apauruSheya. The sound sequence constituting the
Vedas is kUTastha nitya and the same Veda becomes manifest in every kalpa.
Even if one svara is different, veda is said to lose its vedatvam, leading
to potentially disastrous results.

However, you are right that the smriti and itihAsa, which have Veda as the
mUla pramANa, are pauruSheya, and while their tAtparya is the same, the
word formulations may vary from kalpa to kalpa.

Regards,
Venkatraghavan


On Mon, 10 Jun 2019, 14:50 kuntimaddi sadananda via Advaita-l, <
advaita-l at lists.advaita-vedanta.org> wrote:

> PraNaams to all.
> Interesting discussions. I would like to add one statement. Veda stands
> for knowledge (vid -to know) and so is Science (derived from the word
> 'sicer' meaning to know).
> Hence even all objective knowledge (non-negatable within the vyavahaara)
> such as say Gravitational force etc are also apoursheyam since they are not
> created by a purusha and also anaadi (within vyavahaara). Hence a scientist
> has to dis-cover the laws by removing the ignorance or that which covers
> the knowledge.
> How one formulates the laws for communication can be pourusheyam, such as
> Newton laws.
> Objective scientists may proclaim that only those that he can quantify
> using his objective tools are real science and the rest is speculation or
> subjective. In spite of the fact that he cannot really analyze the subject
> using his objective tools. As per Vedanta, the 'subject' is aprameyam.
> Hence even Vedanta cannot analyze the subject other than providing
> lakshnyaartha or pointers for a prepared mind to contemplate and dis-cover.
> Hence Vedanta Paribhasha defines the pramaaNa as 'anadigata abhaadita
> arthavishayaka jnaanatvam pramaaNam'. That which cannot be known by any
> other means (anadigata) and that which cannot be negated (abhadita) and
> that which reveals the knowledge. The noble laureate Dr. Chandrashekar once
> wrote in Scientific American that 'all discoveries are made by intuition'.
> That is when a Scientist is contemplating on the subject (with the prepared
> mind), the truth gets revealed to him. An objective scientist proclaims
> that 'He made the discovery).
> Our ancient sages (Scientists of the yore) proclaimed that the truth was
> revealed to them or heard by them (Shruti) which they passed it on to their
> disciples. Hence they are apourusheyam too. The formulation in terms of
> words and language of the discovered truth could be pourusheyam, while the
> knowledge embedded is apourusheyam.  Many may disagree with my last
> statement and that is fine.
> Just my 2c
> Hari Om!Sadananda
>
>
>
>
>     On Monday, June 10, 2019, 08:55:47 AM EDT, Sudhanshu Shekhar via
> Advaita-l <advaita-l at lists.advaita-vedanta.org> wrote:
>
>  Hari Om Bhaskar ji
>
> So essentially our Sanatan Dharma and our sadhana is belief-based. However,
> one needs to be cautios here:-
>
> 1. Conducting one's life on the basis of belief is not per se illogical.
> Only when the belief itself is illogical that the consequent conformity
> thereto becomes illogical and rejectable. There is nothing illogical about
> anAditva and apaurusheyatva of Vedas or for that matter any statement of
> Vedas. Hence, though belief-driven, it can be acceptable.
>
> 2. If belief itself is illogical, for e.g. eternal happiness despite
> duality in heaven -- as some religions hold, then by virtue of being
> illogical -- that belief and consequent conduct becomes erroneous.
>
> Therefore, despite being belief-driven, I see Vedas - being the propounder
> of Advaita - as the sole means to correct Sadhana.
>
>
> Regards,
> Sudhanshu.
>
>
>
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