[Advaita-l] Apaurusheyatva of Vedas.
Dr. Yadu Moharir
ymoharir at yahoo.com
Fri Sep 9 17:03:51 CDT 2011
Instead of debating whether Veda is to be called apauruSheya or whether it remains in the realm of pauruSheya? How come no one wants to discuss what is the exact knowledge discussed there under?
Is that knowledge going to change in any shape form or manner?
ApauruSheya vaada is quite ancient. Has anything come out of those deliberations? Except for feeling great that Veda's are great? Why does no one address anything out it's use to the present?
IMHO - All knowledge is for the living and it is our responsibility to discover the corrosponding applications.
Can someone tell us
1. Whether there is any knowledge in Veda?
2. Is that knowledge aqpplicable to the humans or humanity?
3. Advaitn often say become ONE with Him ?What does it really mean?
4. In one of theses post it was stated that there on only one mantra has survived? Can some one elaborate on this?
5. If Veda has no meaning then what is the use of Veda? Why gloat on this "Veda's are Great"?
6. I agree that we have lost the meaning or understanding of
various rituals that specifically talk about the specific "Viniyoga".
However, if the Advatin position is that Veda is totally useless then educate us on what is the use or application of advaita
The points I am trying to make are:
1. All knowledge is useful.
2. It has no value if it is not used and not accessable for use at the time of need.
3. What is point of talking in vacuum of Brahman that gets classified under anirvacaniiya?
4. What is poi is taking about madhyamaa, para paShyanti while having no desire to understand vaikhari?
5. Most of the Vedanti, on this list have already announced that they have nothing to
do with Veda and have no desire to understand them. (I have several
private communications that boil down this general essence).
6. I would
like to state categorically that there is specific knowledge in various
suuktaa's, that are applicable to many vyavahaarikaa situations at
personal, professional and society at large. For this reason, I had
tried to express and appeal to the scientific minds on this lits by
equating to "Information Theory" Information that is certain in beginning
becomes uncertain with the passage of time.?
whose responsibility should that be to explore the possible application
to the present for the benefit for the society at large.
8. I have
already explored this with Shrii suukta few years ago and will be
publishing the associated significance of other as a series of books
every six months.
that is found there is is even applicable today and most likely remain
applicable for the future generations. This practical knowledge is not just limited to upaniShada only. That is tri-kaalaatiita knowledge
that can be experienced in the vyavahaarika level by all.
10. Finally, svarga is not a separate place, we have to create it on this earth with our own efforts.
03300291 atraiva narakaH svarga iti mAtaH prachakShate
Here, Sage Kapila tells his mother, Devahuti that heaven and hell is our creation that we experience is result of our own deeds. Essentially, we have to lie in the bed we make
moksha na hi vaa.asosti na graamantarame va | aJ~naana hR^idaya gra.nthiH naasho moksha iti smR^ita || shiva giitaa 13.32 ||
Here it is the elimination of gland (granthi) that secretes the ignorance (knowledge that is not correct). See if we eliminate the source of ignorance then there is no possibility of error. Thus the salvation, essentially one does not have to keep on making the same mistakes. You can never reach a different place by going on the same path.
PS: Vedanti can always hid behind the classical statement that we do not have any interest in Veda we are only discuss Vedanta and keep talking about brahman that no one can challenge as being anirvacaniiya..
In Marathi the first alphabet is "a" and last alphabet "is "j~na". So the real truth is that all of us operate within the limits of "aj~na" (ignorance).
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