[Advaita-l] apaurusheyatva of veda-s
v.subrahmanian at gmail.com
Sat Aug 27 04:20:24 CDT 2011
On Wed, Aug 24, 2011 at 7:50 PM, Venkatesh Murthy <vmurthy36 at gmail.com>wrote:
> In some Sruti they have said Tatra Veda Aveda Bhavanti. In which Sruti is
Maybe you are referring to this:
The Brihadaranyaka Upanishad 4.3.22 alludes to this experience:
अत्र पिताऽपिता भवति, माताऽमाता, लोका अलोका, देवा अदेवा, *वेदा अवेदा *। अत्र
स्तेनोऽस्तेनो भवति, भ्रूणहाऽभ्रूणहा, चाण्डालोऽचाण्डालः, पौल्कसोऽपौल्कसः,
श्रमणोऽश्रमणः, तापसोऽतापसः, अनन्वागतं पुण्येन अनन्वागतं पापेन, तीर्णो हि तदा
सर्वाञ्छोकान्हृदयस्य भवति ।
[In this state a father is no father, a mother no mother, ……gods no gods,
the Vedas no Vedas. In this state a thief is no thief, the killer of a
noble brahmaNa no killer, …a monk no monk, a hermit no hermit..This form of
his is untouched by good work and untouched by evil work, for he is then
beyond all the woes of his intellect.]
The above shows that the non-dual state experienced in deep sleep is a
semblance of the realized state for the Upanishad explicitly states that the
jiva in this state is untouched by good work and untouched by evil work.
The transcendence of punya and paapa, good and evil acts and their results,
is indeed liberation. The Upanishad calls this state: ‘samprasada’, a
> For Jnani even Vedas become not Vedas not useful. Because he has realized
It may not be correct to say this; a Jnani does value the veda that has
enabled him to attain to his realized state. He can always 'use' the veda
वेदान्तवाक्येषु सदा रमन्तः...कौपीनवन्तः खलु भाग्यवन्तः . He can use it for
teaching others: shrotriya brahmaniShTha.
> If you will ask that Jnani are Vedas Paurusheya or Apaureshaya he will say
> it is not a relevant question.
I do not think he would say that. Saying that will mislead the aspirant,
jignAsu. Like Shankaracharya, he will adhere to the sampradAya answer to a
question on the Veda.
> In some text Sureshwaracharya said almost same thing.
It would be nice to know what exactly he has said and in what context.
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