[Advaita-l] apauruSheya ?

[Dr. Yadu Moharir]

Namste:
   
  Thank you for all the responses so far.
   
    The reason why I had posed the question because we hear the statements that we have no right to interpret Veda because they are apauruSheya.

   
  I think this position of aacharya may be out of his personal realization that knowledge is always evolving.  And the ans were may be right in front of us in the definition of "j~naana" (j~naayate anena iti) itself as liberation is through knowledge alone.
   
  Everything is a j~naana yaj~na and thus existing knowledge (j~naana) needs to be oblate into the j~naanaagi to get more refined understanding through he application of the universal tool of query through negation.  The questing being, is this the truth?
   
  As giitaa recommends - jaanagnibhasmasaata kurute ajnnaa.
   
   
  brahmaarpaNaM brahma havirbrahmaagnau brahmaNaa hutam.h .
brahmaiva tena gantavyaM brahmakarmasamaadhinaa .. giitaa 4-24..
   
  could possibly the guiding light for the saadhanaa.
   
  Thank you,
   
  Kind Regards,
   
  Dr. Yadu
   
  

Ram Garib <garib_ram at yahoo.co.in> wrote:
  
--- Gerald Penn wrote:


> A particular proposition is deemed to be true,
> because it
> can be traced back through anumana to a statement
> from
> the Vedas. The statement from the Vedas is in turn
> deemed to be true because the Vedas are apaurusheya.
> Now if, at the very end of this discussion, the most
> we
> can say is, "we have to accept this last bit on
> faith,"
> then the preceding argument, and along with it a
> very large swath
> of ancient Indian philosophical literature, would
> have
> just been reduced to a colossal waste of everyone's
> time.
> Now there's got to be something more than this
> behind Sri
> Sankaracharya's view of apaurusheyatva, hasn't
> there?


OK. I should have been more careful:-) 

shankara does not in fact treat it as "faith" but as
"faith which can be verified subsequently through the
fruit of jivanmukti". His position would have been
untenable if the "moksha" were an unverifaible state.
However, according to shankara, jivanmukti is
available here and now and hence verifiable.
Therefore, "apaurusheyatva" is more of a postulate
which can be confirmed by following the prescribed
path and hence not a blind faith.

That said, it is obvious to any student of shankara
that his treatment of "apaurusheyatva" of vedas is
very un-shankara-like. It leaves scope for future
interpretations and lacks the rigor of logic applied
elsewhere. 

With regards
Ram Garib 



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