K. Saksena, "Essays on Indian Philosophy", University of Hawaii Press, Honolulu, p 52-53, 1970:
In India, Hindus and Hindu philosophers alike have always believed in the revelatory character of the Vedas. But again the tendency in India is increasingly in the Western direction, i.e. more and more Indians today regard the Vedas as only the earliest historical literature and strip it of its authoritative character of truth revealed for all times. It may be mentioned here that the term "apauruṣeya" which is usually translated as "revealed in connection with the Vedas" has a different connotation. One of the great Indologists, Motilal Shastri, who was trained entirely in the traditional Hindu philosophy, has aptly clarified this fact. According to his research based on the Vedic and Brahmanic texts, the word "apauruṣeya" means "concerned with eternal truths." Since the subject matter of cosmology and evolution covered in the Vedas is no one's personal property and is objective truth, the word "apauruṣeya" is added to the knowledge concerning the area. I agree entirely with this interpretation. The reasons for this confusion between Hinduism and Hindu philosophy are purely and exclusively historical. When the Muslim the Western foreigner, the Portuguese, the Dutch, the French, and the British first came to India, their initial view was of the customs and manners, the religious practices, and the eating and bathing habits of the Hindus. All this had a religious tinge. Hindu religion, that is, Hinduism, therefore, came to be the first concern of the foreigners. There was for them no such thing as Hindu philosophyas epitomized in Sanskrit manuscripts. None of these Hindu philosophical texts were translated in anyone of the foreign languages. Soon this religious phase was over, and some Europeans learned Sanskrit in India and translated just a few standard texts. This is the story of the last one hundred fifty years. Only now can the foreigner read in English very scanty selections from the Vedas, about ten or twelve Upanishads, and the six systems of Hindu philosophy. These standard systems of Hindu philosophy do not stand by themselves nor are they intelligible by themselves. There are hosts of commentaries to these texts without which the full flowering of Hindu philosophical tradition cannot be understood even today. I hope the United States, Europe, and India will increasingly take up the task of translating these commentaries into English. Hindu philosophy has taken an absolutely independent course of abstract reflection on almost all topics of interest to man, and in this technical character of its method, Hindu philosophy has nothing in common with Hindu religion and Hinduism.
Shruti texts are considered "Apurushaya" while Smriti texts are considered "Purusheya". So Vedas which are part of the Shruti Shastras are called Apurusheya while Puranas, which are part of Smriti Shahstra are called Purusheya. "Purush" in Sanskrit means a man, so "Purusheya" means "of a man" while "Apurusheya" means "not of a man".
Catalogue 1974/75, Maharishi International University, Iowa USA, 1974
Rig Veda is the encyclopedia of science of creative intelligence. The nature, origine, range, and development of creative indelligence is contained in the first word agnim. ... Three aspects of knowlege make Vedic study lively and profound in this generation - knowlege of the Vedas, understanding of personal experience, and knowlege gained by modern science. p.198
The fist course on Vedic Study was presened by the founder of the science of creative intelligence, Maharishi Mahesh Yogi, in the presence of two hundred students in Inerlaken, Switzerland, in February 1974. ...The unfoldment of knowlege in this fundamental course on Vedic Study and science of creative intelligense always in reference to the level of personal experiencewas so stimulating to the faculty and MA students to whom ist was presented that a demand arose for the creation of a full PhD programin in Vedic Studies. p. 199
The principles that Science of Creative Intelligence proviiides in its systematic presentation of the phenomenology of intelligence are seen to be inherently parallel to the principles found through deep exploration of any field of life - physics, astronomy, mathematics, and so forth. Once generalized in this way, they can be further located in the ancient rechord of human experience an understanding - Rig Veda. (The course includes videotapes of Maharishi´s commentary of Rig Veda and discussions with scientists and other specialists.) p 279
In Maharishis hands, Vedic Study has been transformed from the archaeology of a dead civilisation to an eciting vision of complete knowlege of life, knowledge that is once again fully alive and accessible, and that moreover belongs to man as intimately as his own consciousness. p. 313
Novelty of Maharishis Commentary of Rig Veda
Maharishi Mahesh Yogi (1918 - 2008) brought to light the significance and value of the transformation of one syllable into another through the gaps. The mechanics of transformation takes place in the unmanifest reality of the gaps.
Th. A. Egens, The Place of the Veda in the Thought of Maharishi Mahesh Yogi-A historical and Textual Analysis, Dissertation, University of Virginia, May 1985
The Veda is nitya , or an "eternal continuum" It is also apaurusheya, or "not of human origin", which Maharishi has defined as "self-sufficient". He calls the Veda a "self-sufficient eternal continuum". Eternal means true for all times and places.It is not born creation, nor does it die with dissolution. It is self-sufficient because it exists independent of the cognition of it. Since the Veda is nitya and apurusheya Maharishi equates the Veda with the laws of nature, which go on independently of human understanding of them. The laws of nature are transcendental to any phänomenological expression of them. Maharishi calls the Veda the blueprint of creation. Creation is an expression of what exists in seed form. Maharishi says that the hymns are like the formula of different sciences; they provide a complete picture of natural law in all its different values. Maharishi holds, that the Rig Veda is a commentary on the first word, agnim. The Rig Veda contains its own uncreated commentary, or apaurusheya bhasya. p. 69 - 71
Maharishi's Absolute Theory of Government p. 265 (footnote), 1995
Maharishi's uncreated commentary - Apaurusheya Bhashya - of Rig Veda shows that the commentary of Rig Veda is within the structure of Rig Veda itself, and the expanded version of it is available in the whole Vedic Literature as organized in Maharishi's Vedic Science.