[Advaita-l] apaurusheyatva of veda-s
kuntimaddisada at yahoo.com
Fri Aug 19 13:31:36 CDT 2011
While Vidyaji has explained this in clear terms, I am even surprised why there is confusion to start with. The whole creation which we call is Iswara sRiShTi is obviously not purusha tantra in the sense of manushya tantra. The creation includes all that is created including the laws governing all the phenomena in the creation. A scientist only discovers the laws or deduces based on controlled experimentation, but he does invent the laws. That the classical mechanics led later to quantum mechanics is clear indication of the evolution of the human mind in trying to formulate the existing laws governing the phenomenal universe. What is purusha tantra and what is vastu tantra is obvious here.
PramANa - is the means of knowledge and all the pramANas meant for understanding the nature of the reality which is the truth about the creation. Pratyaksha and anumaana that is used to understand the objectifyable universe and therefore cannot work for understanding of the truth that transcends cause-effect bound objective world of plurality, which is time-space bound. To know that which is beyond the time and space where no pramANa bounded by the time and space can become a valid means. Vedas become pramANa only for the reason that it points out to the truth that is beyond the other means of knowledge - obviously it is not meant for the knowledge of that which can be known otherwise. That forms the very definition of pramANa. The faith that they are unauthored by a human being is indicative of that it is not a knowledge that can be deduced by other means of knowledge or pramANa. It points to the fact that what we are looking far in all
our pursuits is what we already are. tat tvam asi - is the essential teaching of the Vedas which is passed on by guruparampara, starting from the Lord, himself. It validity comes not that they are apourusheya, per sec but points to the truth that is beyond any other means. Since there is no other means of knowledge to know the absolute truth that transcends the space and time and Vedanta which although operate within the real of time and space, however points the direction that one has to look for to discover that truth.
The truth is, we are indeed blessed to be born in a culture and tradition to inherit this teaching from the lineage of teachers with all the appropriate commentaries to understand the truth that is being pointed out. Obviously any pramANa becomes a valid pramANa only for those pramANas who can make use of it. Vedanta is no exception.
Everyone is eligible to know this absolute truth, but only those who are qualified will gain that knowledge as Krishna emphasizes in the sloka- manushyaanaam sahasreshu...
In the ultimate analysis - it is not whether one is qualified to study Vedanta or not but whether one is qualified to discover the truth that is being pointed out even when the teacher is ready to teach that truth.
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