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Series 1, Chapter 9 pg 87, Para 2:
Almost the first word of the synthesis of works and knowledge is a strong, almost a violent censure and repudiation of the Vedavada, “this flowery word which they declare who have not clear discernment, devoted to the creed of the Veda, whose creed is that there is nothing else, souls of desire, seekers of Paradise, — it gives the fruits of the works of birth, it is multifarious with specialities of rites, it is directed to enjoyment and lordship as its goal.” The Gita even seems to go on to attack the Veda itself which, though it has been practically cast aside, is still to Indian sentiment intangible, inviolable, the sacred origin and authority for all its philosophy and religion. “The action of the three gunas is the subject matter of the Veda; but do thou become free from the triple guna, O Arjuna.” The Vedas in the widest terms, “all the Vedas”, — which might well include the Upanishads also and seems to include them, for the general term
Sruti is used later on, — are declared to be unnecessary for the man who knows. “As much use as there is in a well with water in flood on every side, so much is there in all the Vedas for the Brahmin who has the knowledge.” Nay, the Scriptures are even a stumbling-block; for the letter of the Word — perhaps because of its conflict of texts and its various and mutually dissentient interpretations — bewilders the understanding, which can only find certainty and concentration by the light within. “When thy intelligence shall cross beyond the whorl of delusion, then shalt thou become …
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Series 1, Chapter 9 pg 88, Para 1:
indifferent to Scripture heard or that which thou hast yet to hear,
gantasi nirvedam srotavyasya srutasya ca. When thy intelligence which is bewildered by the
Sruti,
Srutivipratipanna, shall stand unmoving and stable in Samadhi, then shalt thou attain to Yoga.” So offensive is all this to conventional religious sentiment that attempts are naturally made by the convenient and indispensable human faculty of text-twisting to put a different sense on some of these verses, but the meaning is plain and hangs together from beginning to end. It is confirmed and emphasised by a subsequent passage in which the knowledge of the knower is described as passing beyond the range of Veda and Upanishad,
sabdabrahmativartate.
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Series 1, Chapter 9 pg 88, Para 2:
Let us see, however, what all this means; for we may be sure that a synthetic and catholic system like the Gita's will not treat such important parts of the Aryan culture in a spirit of mere negation and repudiation. The Gita has to synthetise the Yoga doctrine of liberation by works and the Sankhya doctrine of liberation by knowledge; it has to fuse
karma with
jnana. It has at the same time to synthetise the Purusha and Prakriti idea common to Sankhya and Yoga with the Brahmavada of the current Vedanta in which the Purusha, Deva, Ishwara, — supreme Soul, God, Lord, — of the Upanishads all became merged in the one all-swallowing concept of the immutable Brahman; and it has to bring out again from its overshadowing by that concept but not with any denial of it the Yoga idea of the Lord or Ishwara. It has too its own luminous thought to add, the crown of its synthetic system, the doctrine of the Purushottama and of the triple Purusha for which, though the idea is there, no precise and indisputable authority can be easily found in the Upanishads and which seems indeed at first sight to be in contradiction with that text of the
Sruti where only two Purushas are recognised. Moreover, in synthetising works and knowledge it has to take account not only of the opposition of Yoga and Sankhya, but of the opposition of works to knowledge in Vedanta itself, where the connotation of the two words and therefore their point of conflict is not quite the same as the point of the Sankhya-Yoga opposition. It is not surprising at all, one may observe in passing, …
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Series 1, Chapter 9 pg 89, Para 1:
that with the conflict of so many philosophical schools all founding themselves on the texts of the Veda and Upanishads, the Gita should describe the understanding as being perplexed and confused, led in different directions by the
Sruti,
Srutivipratipanna. What battles are even now delivered by Indian pundits and metaphysicians over the meaning of the ancient texts and to what different conclusions they lead! The understanding may well get disgusted and indifferent,
gantasi nirvedam, refuse to hear any more texts new or old,
srotavyasya srutasya ca, and go into itself to discover the truth in the light of a deeper and inner and direct experience.
Series 3, Chapter 2 pg 596, Para 25:
25. It is unmanifest, it is unthinkable, it is immutable, so it is described (by the
Srutis); therefore knowing it as such, thou shouldst not grieve.
Series 3, Chapter 2 pg 596, Para 52:
53. When thy intelligence which is bewildered by the
Sruti, shall stand unmoving and stable in Samadhi, then shalt thou attain to Yoga.
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