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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 92, Para 2:
The Gita in later chapters speaks highly of the Veda and the Upanishads. They are divine Scriptures, they are the Word. The Lord himself is the knower of Veda and the author of Vedanta,
vedavid vedantakrt; the Lord is the one object of knowledge in all the Vedas,
sarvair vedair aham eva vedyah, a language which implies that the word Veda means the book of knowledge and that these Scriptures deserve their appellation. The Purushottama from his high supremacy above the Immutable and the mutable has extended himself in the world and in the Veda. Still the letter of the Scripture binds and confuses, as the apostle of Christianity warned his disciples when he said that the letter killeth and it is the spirit that saves; and there is a point beyond which the utility of the Scripture itself ceases. The real source of knowledge is the Lord in the heart; “I am seated in the heart of every man and from me is knowledge,” says the Gita; the Scripture is only a verbal form of that inner Veda, of that self-luminous Reality, it is
sabdabrahma: the mantra, says the Veda, has risen from the heart, from the secret place where is the seat of the truth,
sadanad rtasya, guhayam. That origin is its sanction; but still the infinite Truth is greater than its word. Nor shall you say of any Scripture that it alone is all-sufficient and no other truth can be admitted, as the Vedavadins said of the Veda,
nanyad astiti vadinah. This is a saving and liberating word which must be applied to all the Scriptures of the world. Take all the Scriptures that are or have been, Bible and Koran …
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Series 1, Chapter 12 pg 115, Para 3:
The whole sense and drift of this teaching turns upon the interpretation we are to give to the important words,
yajna,
karma,
brahma, sacrifice, work, Brahman. If the sacrifice is simply the Vedic sacrifice, if the work from which it is born is the Vedic rule of works and if the
brahman from which the work itself is born is the
sabdabrahman in the sense only of the …
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