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Advaita vedanta is a monistic school of thought. Which means it believe every thing is God.

Which by default should include vedas. As vedas are a part of universe(just like car, pen, sun, humans).

But advaita believe in authorless vedas(no one has authored vedas).

Who can this be possible, if every thing is God then vedas should be God or authored by God(directly or indirectly).

If vedas are authorless then, their should exits a difference between the God(Brahman) and the Vedas

Vivikta
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Dark Knight
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  • The advaitic state of liberation has nothing to do with any scriptures. scripture may act as pointers, that all. @dark knight . The 4 mahavakyas do not refer to scripture or deities. To advaita, it doesn't matter if Vedas were written by a deity or by humans. – S K Apr 04 '21 at 16:39
  • @SK my question is why vedas are authorless even thou advita is a monistic philosophy. God directly or indirectly have to be the author of the Vedas. – Dark Knight Apr 04 '21 at 16:41
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    Advaitic teachers might have pid their respects to the Vedas and subscribed to received wisdom about them. It is a matter of difference to Advaita as to who wrote the Vedas. @dark knight – S K Apr 04 '21 at 16:43
  • @SK https://hinduism.stackexchange.com/a/44487/22556 see this answer it is clear that vedas are authorless. – Dark Knight Apr 04 '21 at 16:46
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    That is fine and dandy. Contrary to overwhelming evidence, even if Vedas are authorless - Advaita is largely indifferent to them. All scriptures are only pointers in advaita - and upanishads are better pointers than the Vedas.Try to imagine actually realizing "I am Brahman". In a sense, Vedas don't even exist in that state @dark knight – S K Apr 04 '21 at 16:50
  • See you have the same logical question what dvsituan ask them there cannot be 2 reality veda is real and god is real if veda is unreal how it explain the reality of god' vedas are means to know God but they are false. Mutually contradictory right? – Prasanna R Apr 05 '21 at 04:33
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    Everything is god, is not particularly Monism. Monism is a bit different. Everything being god - That's a Pan-en-theistic Animism beliefs. Monism and Animism are essentially different. You might also want to chuck it off. – Vivikta Apr 05 '21 at 04:39
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    'Authorless' means not from man. Your logic is confused. – Swami Vishwananda Apr 05 '21 at 05:15
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    The Brihadaranyaka Upanishad 2.4.10 says अस्य महतो भूतस्य निश्वसितमेतद्यदृग्वेदो यजुर्वेदः सामवेदोऽथर्वाङ्गिरस [The Four Vedas have emanated from the Supreme Brahman as its breath...] Advaitins hold that Brahman is the one that 'brings out' the apaurusheya Veda at every creation. For Advaitins, the doctrine of Advaita is embedded in the Veda and hence Veda is the Pramana for advaita. Even though Veda does not enjoy Absolute reality as Brahmand does, in the vyavahara level when the doctrine of Advaita is to be taught, Veda is held as the authority. – v subrahmanian Apr 05 '21 at 06:18
  • @SwamiVishwananda sir Nyaya school believe vedas are authored by God. But advaita believes vedas are authorless. – Dark Knight Apr 05 '21 at 07:08
  • @Vivikta which one is advaita – Dark Knight Apr 05 '21 at 07:52
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    See, strictly going by definition of Brahman, accepted by the Advaita school, it should be more appropriately called Pan-en-theism and/or Pantheism only. Because Monism inherently means, the presence of a proper saguna Deity (with definite attributes, and also a place where it resides and give shelter to its followers) like entity - A concept which would be more comprehensible and compatible with the Abrahamic based religion(s) beliefs. – Vivikta Apr 05 '21 at 08:03

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The view that brahman/God is the author of the vedas is accepted in advaita.

Adi Shankara's bhashya on Brahmasutra 1.1.3 where he gives two interpretations of the sutra. In the first interpretation, brahman is the source of vedas.

  1. (The omniscience of Brahman follows) from its being the source of Scripture.

Brahman is the source, i.e. the cause of the great body of Scripture, consisting of the Ṛg-veda and other branches, which is supported by various disciplines (such as grammar, nyāya, purāṇa, &c.); which lamp-like illuminates all things; which is itself all-knowing as it were. For the origin of a body of Scripture possessing the quality of omniscience cannot be sought elsewhere but in omniscience itself. It is generally understood that the man from whom some special body of doctrine referring to one province of knowledge only originates, as, for instance, grammar from Pāṇini possesses a more extensive knowledge than his work, comprehensive though it be; what idea, then, shall we have to form of the supreme omniscience and omnipotence of that great Being, which in sport as it were, easily as a man sends forth his breath, has produced the vast mass of holy texts known as the Ṛg-veda, &c., the mine of all knowledge, consisting of manifold branches, the cause of the distinction of all the different classes and conditions of gods, animals, and men! See what Scripture says about him, 'The Ṛg-veda, &c., have been breathed forth from that great Being' (Bṛ. Up. II, 4, 10).