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35-445: Appu is a common nickname in India for the feminine given names Apurva , Apeksha, Aparna, Aparijita. It is also a masculine nickname, but prevalent mostly in the southern region of India . It may also refer to: Apurva Traditional The Sanskrit word apūrva in its common usage means 'one of a kind', 'unique', 'like none-other', 'like never before' or 'unprecedented', it

70-409: A call to "listen to a speech", any form of communication that is aggregate of sounds (news, report, rumour, noise, hearsay). The word is also found in ancient geometry texts of India, where it means "the diagonal of a tetragon or hypotenuse of a triangle", and is a synonym of karna . The word śruti is also found in ancient Indian music literature, where it means "a particular division of the octave,

105-436: A conceptual device that is assumed to operate within a kind of closed system in which it seems to be secure against outside interference, that it serves as a mediator, as a conceptual link between the drsta (the visible) and the adrsta (invisible) connecting the empirical spheres of actions and reactions with the religious non-empirical sphere in which lie the values of these actions and reactions. According to Kumarila, Apurva

140-482: A cross check on the other. Pierre-Sylvain Filliozat summarizes this as follows: These extraordinary retention techniques guaranteed an accurate Śruti, fixed across the generations, not just in terms of unaltered word order but also in terms of sound. That these methods have been effective, is testified to by the preservation of the most ancient Indian religious text, the Ṛgveda ( c. 1500 BCE). This part of

175-478: A quarter tone or interval" out of twenty-two enumerated major tones, minor tones, and semitones. In music, it refers the smallest measure of sound a human being can detect, and the set of twenty-two śruti and forty four half Shruti , stretching from about 250 Hz to 500 Hz, is called the Shruti octave . In scholarly works on Hinduism, śruti refers to ancient Vedic texts from India. Monier-Williams traces

210-472: A revelation through anubhava (direct experience), or of primordial origins realized by ancient Rishis . In Hindu tradition, they have been referred to as apauruṣeya (not created by humans). The Śruti texts themselves assert that they were skillfully created by Rishis (sages), after inspired creativity, just as a carpenter builds a chariot. All six schools of Hinduism accept the authority of śruti , but many scholars in these schools have denied that

245-496: Is dharma which Nayayikas consider it is. Dharma is what is conveyed by sreyas-sadhana by the Vedas , which particular sadhana does not convey bhavana or volition of the performer. And moreover, Sreyas-sadhana and Apurva are not conveyed by the Sruti , Apurva is by implication understood to be the intermediary cause with sacrifice itself being the instrumental cause. The Vaisesikas hold

280-424: Is karya , and niyoga (obligation) is the very karya that prompts a man to fulfil itself . Karya is apurva or niyama (restriction), apurva is something which has not arisen before the performance of the sacrifice but newly born after it. Niyoga or Apurva is the supersensuous result of an action which later on produces the sensible result or prayojana , the final purpose of the action, Therefore, Apurva

315-425: Is a particular potentiality or capacity originated by the sacrificial acts located in the soul of the sacrificer who is the performer of Vedic rites, ensuring causal efficacy of those rites even though those Vedic rites are transitional in nature. However, Prabhakara rejects this view and concludes that Apurva resides in actions. But, for both it is an explanatory concept. Mimamsikas reject the contention that Apurva

350-455: Is determined by things and not by words, but in Vedic matters, knowledge is gained by words alone. The followers of Mimamsa are of the view that scriptural language lacks an external source and that scriptural language is internalized, but its own epistemological procedure is devoid of any fixed ontology. Originally Apurva had to do with the all too common religious beliefs according to which a reward

385-432: Is discussed by Sabara in his commentary on Mimamsa Sutras, but Jaimini says there is Codana , the performative element of an injunction, that justifies all religious actions. Sabara explains that by Codana, Jaimini meant Apurva, though Apurva as a link is not empirical in nature, and is ‘the smallest meaning’ related to meaning as a syllable is to a word. Wilhelm Halbfass understands it to be, within well-defined conditions,

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420-479: Is given to anyone who strictly adheres to religious obligations and that made Apurva an intervening agency to be presented by the Mimamsa school as a theological tool for solving the discrepancy that may arise between the ritualistic act and its result i.e. an epistemic mechanism that indicates knowledge of casual links between acts and their consequences. Even though the word or term Apurva is not mentioned by Jaimini but

455-652: Is heard" and refers to the body of most authoritative, ancient religious texts comprising the central canon of Hinduism . Manusmriti states: Śrutistu vedo vijñeyaḥ ( Devanagari : श्रुतिस्तु वेदो विज्ञेयः) meaning, "Know that Vedas are Śruti". Thus, it includes the four Vedas including its four types of embedded texts—the Samhitas , the Upanishads , the Brahmanas and the Aranyakas . Śruti s has been variously described as

490-607: Is remembered" or textual material. These works span much of the history of Hinduism, beginning with the earliest known texts and ending in the early historical period with the later Upanishads. Of the śruti s, the Upanishads alone are widely known, and the central ideas of the Upanishadic śruti s are at the spiritual core of Hindus. The Sanskrit word " श्रुति " ( IAST : Śruti , IPA: [ɕruti] ) has multiple meanings depending on context. It means "hearing, listening",

525-460: Is something different from action itself and it is to be understood with regard to its capability of bringing about the heavenly world. Sabara in his commentary on Mimamsa Sutra II.1.5 denies that Apurva can be perceived by the senses, and in his commentary on Mimamsa Sutra VI.8.27 explains that ordinary knowledge is different from religious knowledge in as much as the former deals with things and latter, with words, because in ordinary life action

560-399: Is something not foreseen, unpreceded, unprecedented, never seen before; in brief it means that which did not exist before or is newly born. Apurva cannot be denoted through any noun or by any verb; it is comprehended as a result of an act. Bhartrhari explains that pravrtti can be viewed in four ways: as apurva , kala-sakti , kriya and kala . Kumarila Bhatta explains that Apurva is

595-501: The śruti s are divine. A popular quote on supreme authority is Śruti can be found in Manusmriti (Adhyaya 1, Mantra 132) that Dharmaṃ jijñāsamānānāṃ pramāṇaṃ paramaṃ śrutiḥ ( Devanagari : धर्मं जिज्ञासमानानां प्रमाणं परमं श्रुतिः, lit. means "To those who seek the knowledge of the sacred law, the supreme authority is the revelation Śruti ." Shruti ( Śruti ) differs from other sources of Hindu philosophy , particularly smṛti "which

630-647: The Sruti are asserted to be of divine origin in the mythologies of the Puranas . For the people living during the composition of the Vedas the names of the authors were well known. Ancient and medieval Hindu philosophers also did not think that śruti were divine, authored by God. That Vedas were heard was a notion that was developed by the school or darsana of Pūrva-Mīmāṃsā . The Mīmāṃsā tradition, famous in Hindu tradition for its Sruti exegetical contributions, radically critiqued

665-695: The Vedas [Śruti]. Consequently every rule of dharma must find its foundation in the Veda. Strictly speaking, the Samhitas do not even include a single precept which could be used directly as a rule of conduct. One can find there only references to usage which falls within the scope of dharma . By contrast, the Brahmanas, the Aranyakas and the Upanishads contain numerous precepts which propound rules governing behavior. Bilimoria states

700-608: The authority in Hinduism. Smṛtis, including the Manusmṛti , the Nāradasmṛti and the Parāśarasmṛti , are considered less authoritative than śrutis. वेदोऽखिलो धर्ममूलं स्मृतिशीले च तद्विदाम् आचारश्चैव साधूनामात्मनस्तुष्टिरेव च Translation 1: The whole Veda is the (first) source of the sacred law, next the tradition and the virtuous conduct of those who know the (Veda further), also

735-430: The central ideas of them are the spiritual foundation of Hinduism. Patrick Olivelle writes, Even though theoretically the whole of Vedic corpus is accepted as revealed truth [śruti], in reality it is the Upanishads that have continued to influence the life and thought of the various religious traditions that we have come to call Hindu. Upanishads are the scriptures par excellence of Hinduism. Shrutis have been considered

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770-465: The classical texts of other cultures; it is, in fact, something like a tape-recording .... Not just the actual words, but even the long-lost musical (tonal) accent (as in old Greek or in Japanese) has been preserved up to the present. Ancient Indians developed techniques for listening, memorization and recitation of śrutis. Many forms of recitation or pathas were designed to aid accuracy in recitation and

805-621: The contextual history of this meaning of śruti as, "which has been heard or communicated from the beginning, sacred knowledge that was only heard and verbally transmitted from generation to generation, the Veda, from earliest Rishis (sages) in Vedic tradition. In scholarly literature, Śruti is also spelled as Shruti. Smriti , literally meaning "that which is remembered," refers to a body of Hindu texts usually attributed to an author. Traditionally written down but constantly revised, Smriti in contrast to Śrutis (the Vedic literature) considered authorless, which were transmitted verbally across

840-465: The customs of holy men, and (finally) self-satisfaction ( Atmanastushti ). Translation 2: The root of the religion is the entire Veda, and (then) the tradition and customs of those who know (the Veda), and the conduct of virtuous people, and what is satisfactory to oneself. वेदः स्मृतिः सदाचारः स्वस्य च प्रियमात्मनः एतच्चतुर्विधं प्राहुः साक्षाद् धर्मस्य लक्षणम् Translation 1: The Veda, the sacred tradition,

875-410: The customs of virtuous men, and one's own pleasure, they declare to be the fourfold means of defining the sacred law. Translation 2: The Veda, tradition, the conduct of good people, and what is pleasing to oneself – they say that is four fold mark of religion. Only three of the four types of texts in the Vedas have behavioral precepts: For the Hindu all belief takes its source and its justification in

910-507: The generations and fixed. Smriti is a derivative secondary work and is considered less authoritative than Śruti in Hinduism. While Śruti texts are fixed and their originals preserved better, each Smriti text exists in many versions, with many different readings. In ancient and medieval Hindu tradition, Smritis were considered fluid and freely rewritten by anyone. Both śrutis and smṛtis represent categories of texts of different traditions of Hindu philosophy . According to Gokul Narang,

945-408: The newly known vidhi or that what is not known before hearing a vedic sentence. Salikanatha explains that Apurva is that which is not cognisable by any of the ordinary means of knowledge. And, according to Nagesa, the conclusion that if pravrtti is identified with the universal Dharma it can be properly called Apurva, is the view adopted by Prabhakara who holds that the meaning of verbal endings

980-447: The next, for nearly two millenniums. Almost all printed editions available in the modern era are copied manuscripts that are hardly older than 500 years. Michael Witzel explains this oral tradition as follows: The Vedic texts were orally composed and transmitted, without the use of script, in an unbroken line of transmission from teacher to student that was formalized early on. This ensured an impeccable textual transmission superior to

1015-596: The notion and any relevance for concepts such as "author", the "sacred text" or divine origins of Śruti ; the Mimamsa school claimed that the relevant question is the meaning of the Sruti, values appropriate for human beings in it, and the commitment to it. Nāstika philosophical schools such as the Cārvākas of the first millennium BCE did not accept the authority of the śrutis and considered them to be human works suffering from incoherent rhapsodies, inconsistencies and tautologies. Smṛtis are to be human thoughts in response to

1050-509: The principle that "the facts and circumstances of any particular case determine what is good or bad". The later Hindu texts include fourfold sources of dharma, states Levinson, which include atmanastushti (satisfaction of one's conscience), sadacara (local norms of virtuous individuals), smṛti and śruti. The śrutis, the oldest of which trace back to the second millennium BCE, had not been committed to writing in ancient times. These were developed and transmitted verbally, from one generation to

1085-427: The role of śruti in Hinduism has been inspired by "the belief in a higher natural cosmic order ( Rta succeeded later by the concept Dharma ) that regulates the universe and provides the basis for its growth, flourishing and sustenance – be that of the gods, human beings, animals and eco-formations". Levinson states that the role of śruti and smṛti in Hindu law is as a source of guidance, and its tradition cultivates

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1120-630: The transmission of the Vedas and other knowledge texts from one generation to the next. All hymns in each Veda were recited in this way; for example, all 1,028 hymns with 10,600 verses of the Rigveda was preserved in this way; as were all other Vedas including the Principal Upanishads , as well as the Vedangas. Each text was recited in a number of ways, to ensure that the different methods of recitation acted as

1155-633: The view that just like Apurva as a subtle state continues to linger after the sacrifice is over, ignorance remains in the subtle state of avidya even after the dawn of knowledge, and as there is an interval between cause and effect similarly there is an interval between knowledge and body-fall. Sruti Divisions Sama vedic Yajur vedic Atharva vedic Vaishnava puranas Shaiva puranas Shakta puranas Śruti or shruti ( Sanskrit : श्रुति , IAST : Śruti , IPA: [ɕruti] ) in Sanskrit means "that which

1190-459: The view that the Adrshta, also called Apurva, is the cause of the world process. But, there is no proof of Apurva being a pleasure. Adi Shankara rejects the notion that the statement Atmetyevopasita is the primary injunction, Apurva Vidhi , to meditate on Brahman as one’s own Self because Self-knowledge is not an action that can be enjoined. The Later Advaita thinkers, such as Madhusudana, held

1225-434: The śrutis. Traditionally, all smṛtis are regarded to ultimately be rooted in or inspired by śrutis. The śruti literature include the four Vedas: Each of these Vedas include the following texts, and these belong to the śruti canon: The literature of the shakhas , or schools, further amplified the material associated with each of the four core traditions. Of the above śrutis, the Upanishads are most widely known, and

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