Sruti : “learning by hearing”, “revealed scripture” refers to Vedas, Brāhmaṇas, Araṇyakas, & Upanishads. (See Smṛti)
... this Upanishad more than any other, as a master of the Sruti & not its servant. He has sought to include it among his grandiose intellectual conquests. But the Sruti cannot be mastered by the intellect, and although the great Dravidian Page 365 has enslaved men's thoughts about the Sruti to his victorious intellectual polemic, the Sruti itself still preserves its inalienable freedom, rising... my part am unwilling to keep to the trace of his footsteps. For, after all, no human intellect can be permitted to hold the keys of the Sruti & fix for us our gate of entrance & the paths of our passage. The Sruti itself is the only eternal authority on the Sruti. I have also held it as a rule of sound interpretation that any apparent incoherence, any want of logical relation & succession of thought... intellectual achievements; in the former he is attempting to conquer for his own system the entire & exclusive authority of the Sruti. A commentary on the Upanishads should be a work of exegesis; Shankara's is a work of metaphysical philosophy. He does not really approach the Sruti as an exegete; his intention is not to use the philosophical mind in order to arrive at the right explanation of the old Vedanta ...
... Law Sempiternal. Nor are the Hindus in error when they declare the Sruti to be eternal and without beginning and the Rishis who Page 101 composed the hymns to be only the witnesses who saw the truth and put it in human language; for this seeing was not mental sight, but spiritual. Therefore the Vedas are justly called Sruti or revelation. Of these the Rig, Yajur, Sama & Atharvan are the ... falsely called muktas or only in the sense of the आपेक्षिक mukti . This however would contradict Scripture and the uniform teaching of Sruti and Smriti, and cannot therefore be upheld by any Hindu, still less by any Vedantin; for if there is no authority in Sruti, then there is no truth in Vedanta, and the doctrine of the Charvakas has as much force as any. Moreover it would contradict reason, since... be a great Rishi or Yogi without being Jivanmukta. Yogi and spiritual learning are means to Mukti, not Mukti itself. For the Sruti says नायमात्मा प्रवचनेन लभ्यो न मेधया न बहुना श्रुतेन । THE STUDENT Will then the Jivanmukta actually wish to live a hundred years, as the Sruti says? Can one who is मुक्त have a desire? THE GURU The Jivanmukta will be perfectly ready to live a hundred years or more ...
... By logic; the intellect is called in as the arbiter of the sense of the Sruti. The word of the adept, the aptavakya, is admitted; but different Masters seem to have taught different doctrines. Who or what is to decide? Let it be settled by logical argument. Once more the intellect is called in as supreme judge; neither the Sruti, nor aptavakya, but logical judgment becomes the real master of our knowledge... to be the supreme means of arriving at truth, and, if any Vedic Rishi had composed, after the manner of Kant, a Critique of Veda, he would have made the ideas underlying the ancient words drishti, sruti, smriti, ketu, the principal substance of his critique; indeed, unless these ideas are appreciated, it is impossible to understand how the old Rishis arrived so early in human history at results which... nt, self-viewing Truth, independent of our searching & finding, the presumed existence of which is the sole justification for the long labour of the intellect to arrive at truth. In Veda drishti & sruti illumine & convey, the intellect has only to receive & understand. Experience by the mind & body is necessary not for confirmation, but for realisation in the lower plane of consciousness on which we ...
... a judgment already formed; he is an Adwaitin, his temperament predisposes him to Mayavada. But the Sruti does not contain the Mayavada, at least explicitly; it does contain, side by side with the fundamental texts of Adwaita, a mass of texts which foster the temper & views of the Dualist. But the Sruti is the supreme & infallible authority; it contains nothing but truth; it can inculcate, therefore... to salvation. Who shall decide, when each proceeds with a perfect logic from his premises? Therefore, a second class of data have to be called in, the texts of the Sruti. But Jaimini & Shankara appeal equally to the texts of the Sruti; for there are some which, if pressed in their separate meaning, seem to declare the inutility of works, there are others which, if pressed in their separate meaning... different from their surface meaning or their apparent bearing; it is Shankara's business, as a commentator in search of truth, to put always the right, that is to say always the Adwaitic interpretation on Sruti. Watch him then seize the text in his mighty hands and, with a swift effort, twist & shape & force it to assume a meaning or a bearing which will either support or at least be consistent with Adwaita ...
... imperative must be a submissive acceptance of the text of the Sruti in its natural suggestion and in its simple and straightforward sense. To this submissiveness we ought to attach the greatest importance & to secure it think no labour or selfdiscipline wasted. It is the initial tapasya necessary before we are fit to approach the Sruti. Any temperamental rebellion, any Page 330 emotional... chintayet. For the Sruti carries with it, in its very words, a certain prakash, a certain illumination. The mind ought to wait for that illumination and receiving it, should not because it is contrary to our expectation or our desire, labour to reject or alter what has been seen. Our pitfalls are many. One man has an active, vital & energetic temperament; he is tempted to read into Sruti the praise of action... good Vedic warrant for supposing these special senses to be applied sometimes & indeed often to sight and to Truth in the Sruti and that they agree with the whole drift & logical development of this & other Upanishads. For the fixing of the actual sense of separate words in Sruti is not the only condition of the interpretation nor is the acceptance of their natural sense the only standard for the ...
... of thought only to find at the summit that it is yet far removed from the skies to which it aspires, this winged & mighty descent of Truth is what we call Sruti or revelation. There are three words which are used of illumined thought, drishti, sruti & smriti, sight, hearing and remembrance. The direct vision or experience of a truth or the thought-substance of a truth is called drishti, and because they... sound symbol, the inevitable word in which the truth is naturally enshrined & revealed & not as in ordinary speech half concealed or only Page 429 suggested. The revelation of the vak is sruti. The revealed word is also revelatory and whoever has taken it into his soul, though the mind may not understand it, has the Truth ready prepared in the higher or sushupta reaches of his being from... moves round the sun and the sun is relatively still, affirms the existence of invisible gases or invisible bacilli, or finds in matter only a form of energy. Nor are faith in the Guru & faith in the Sruti irrational demands, any more than the scientist is irrational in saying to his pupil "Trust my expert knowledge, trust my method of experiment & the books that are authoritative and when you have made ...
... any other of the faculties of the intellect. It is as when a man sees an object and knows what it is, even if, sometimes, he cannot put a name on it; it is pratyakshadarsana of the satyam. Sruti Sruti is the faculty by which we perceive as in a flash the truth hidden in a form of thought or in an object presented to our knowledge or in the word by which the thing is revealed. It is that faculty... jnana of experience, (realisation or pratibodha) and jnana of action or satyadharma. Jnana of thought consists of three powers, Page 16 1) Drishti, revelation or swayamprakasha 2) Sruti, inspiration 3) Smriti, consisting of—1) Intuition, 2) Viveka. Drishti Drishti is the faculty by which the ancient Rishis saw the truth of Veda, the direct vision of the truth without the... he did not know its meaning nor was it explained to him. It is as when a man hears the name of a thing and by the name itself, without seeing the thing, comes to know its nature. A special power of sruti is the revelation of truth through the right & perfect vak in the thought. Smriti Smriti is the faculty by which true knowledge hidden in the mind reveals itself to the judgment and is recognised ...
... movement and the frequency of the sruti (which occupies at present all the means of knowledge along with the smriti) are now established, unhampered by the purely provisional nature of the sraddha conceded. This sraddha proceeds from the imagination, heart & general judgment but is refused by the buddhi which trusts only the smriti & drishti, where there is no prominence of sruti. Prakamya-vyapti is strong... itself from human possibilities & searchings and the Power emerge out of human weaknesses and limitations. The night of the thirtieth marked by a communication from the sahasradala, of the old type, sruti, but clear of the old confusions which used to rise around the higher Commands. It was clearly the Purushottama speaking and the Shakti receiving the command. Already the lipi had given warning of a... is the effaced and has the charm of that effacement. The movement of the intellect in difficult Sanscrit poetry is much easier and stronger & sometimes the vijnanamay knowledge manifests (smarta sruti) with regard to the meaning of unknown words. The primary utthapana is now active in removal of general weariness & alasyam, but still subject to the necessity of ample sleep & change of occupation ...
... in His creature, but really it is the creature who is in God, न त्वहं तेषु ते मयि. "I am not in them, they are in Me." We find European scholars when they are confronted with the metaphors of the Sruti, always stumbling into a blunder Page 178 which we must carefully avoid if we wish to understand our Scriptures. Their reason, hard, logical and inflexible, insists on fixing the metaphor... resultant incoherence and inconsistency of our revealed writings and cry out, "These are the guesses, sometimes sublime, generally infantile, of humanity in its childhood." But the metaphors of the Sruti are merely helps to a clearer understanding; you are intended to take their spirit and not insist on the letter. They are conveniences for the hand in climbing, not supports on which you are to hang... When we see the tree, we do not say, "This is the Lord", but we say "Here is the Lord". The tree exists only in Him & by Him; He is in it and around it, even as the ether is. All this , says the Sruti, is to be thought of as surrounded by the presence of the Lord, सर्वमिदं, all this that is present to our senses, all in fact that we call the Universe. But to avoid misunderstanding the Upanishad goes ...
... expressing the thing desired Page 428 in the knowledge, not in the ignorance. The Aswins are the gods of vital Strength & Joy. Veridical Rupa Rupa of the ear—(karna = Sruti); interpreted, Sruti, inspirational knowledge has to act so as to lead back the environmental nature to drishti in the trikaldrishti. This very soon began to be fulfilled. The Srauta vijnana is now combating... Today vijnana obscured. The illuminated action in Veda continues but is usually associated with the written vak; the perceptional thought is still disputed by the intellect. In other words, the Sruti is effected, both in writing & thought, but the Drishti is yet inefficient. Rupadrishti— After many years the drishti of wind seen in the Alipore jail & often afterwards was again manifested,... typeis that of हर्ष not आनन्द . It is the दृप्त बालाकि species, long necked = eager, purified in body, mahat in the prana element, therefore with a mind that listens in the ananta dasha dishah for the sruti from the vijnana. The other that is coming is Anandamaya, born of the full enjoyment of the Prakriti, ie the Devasura. Balaka also means in the sortilege the young unfulfilled Prakriti. The Anandamaya ...
... passed out of her kingdom; we have taken sanctuary from her pursuit and are freemen released from the action of her laws. To deny the innocence of works without desire would be to deny reason, to deny Sruti, to deny facts. For Janaka and others did works, Srikrishna did works, but none will say that either the avatar or the jivanmukta were bound by his works; for their karma was done with knowledge... the common and straightforward sense of the word. The word लोकः cannot mean a particular kind of birth but either a world or the people in the world; and in these senses it is always used both in the Sruti and elsewhere. We say स्वर्गलोक, द्युलोक, मर्त्यलोक, इहलोक, परलोक; we do not say कीटलोक, पशुलोक, पक्षिलोक. We say indeed मनुष्यलोक, but it means the world of men & never birth as a man. The word असुर्या... suffering in the nether depths of our own being. A world is not a place with hills, trees and stones, but a condition of the Jivatman, all the rest being only circumstances and details of a dream. The Sruti speaks of the spirit's loka in the next world, अमुष्मिन् लोके लोकः, where the word is used in its essential meaning of the spirit's state or condition and again in its figurative meaning of the world ...
... and go beyond them too - to the Vedas. If Upanishad and Veda were the 'Sruti', the Puranas were the 'Smriti': The revelation of the Rishis who were accomplished in Yoga and endowed with spiritual insight, and the Word which the Master of the Universe spoke to their purified intelligence, constitute the 'Sruti'. Ancient knowledge and learning, preserved through countless generations, is known... known as the 'Smriti'. 4 Although not as "infallible" as the Sruti, the Smriti also - notably the Vishnu Purana and the Bhagavata - have been included among the "authoritative scriptures of the Hindu dharma". 5 As for the Gita, it was Sri Aurobindo's ardent hope that it might become "the universally acknowledged Scripture of the future religion". 6 Soon after his arrival in Pondicherry ...
... shalt thou become Page 87 indifferent to Scripture heard or that which thou hast yet to hear, gantāsi nirvedaṁ śrotavyasya śrutasya ca . When thy intelligence which is bewildered by the Sruti, śrutivipratipannā , 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... 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... philosophical schools all founding themselves on the texts of the Veda and Upanishads, the Gita should describe the understanding as being perplexed and con fused, led in different directions by the Sruti, śrutivipratipannā . 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 ...
... anandamaya, to become in a word immortal, divine in all his laws of being (vrata & dharman). By rising to Mahas in himself he enters into direct touch with ideal Truth, gets truth of knowledge by drishti, sruti & smriti, the three grand ideal processes, and by that knowledge truth of being, truth of action (satyadharma), truth of bliss (satyaradhas) constituting amritam, swarajyam & samrajyam, immortality... thinkers. With a little reflection we can see the reason why. The vijnana or mahat is superior to reasoning. It sees and knows, hears and knows, remembers & knows by the ideal principles of drishti, sruti and smriti; it does not reason and know.Or withdrawing into the Mahan Atma, it is what it exercises itself upon and therefore knows—as it were, by conscious identity; for that is the nature of the Mahan... 45 enters this kingdom of Mahat, this Maho Arnas or great sea of ideal knowledge, comes into possession of his true being, true knowledge, true bliss. He attains the ideal powers of drishti, sruti, smriti—sees truth face to face, hears her unerring voice or knows her by immediate recognising memory—just as we say of a friend “This is he” and need no reasoning of observation, comparison, induction ...
... functions; revelation, termed drishti, sight; inspiration termed sruti, hearing; and the two faculties of discernment, smriti, memory, which are intuition, termed ketu, and discrimination, termed daksha, division, or viveka, separation. By drishti we see ourselves the truth face to face, in its own form, nature or self-existence; by sruti we hear the name, sound or word by which the truth is expressed... out of the limited & error-besieged mental principle, the faculty most useful to him, most indispensable is daksha or viveka. Drishti of Vijnana transmuted into terms of mind has become observation, sruti appears as imagination, intuition as intelligent perception, viveka as reasoning & intellectual judgment and all of these are liable to the constant touch of error. Human buddhi, intellect, is a distorted ...
... When Mahas, the supra-rational principle, begins with some clearness to work in Yoga, not on its own level, not swe dame, but in the mind, it works at first through the principle of Sruti—not Smriti or Drishti, but this Sruti is feeble & limited in its range, it is not prithu; broken & scattered in its working even when the range is wide, not unlimited in continuity, not brihat; not pouring in a flood... shall suggest another meaning for sravas which will give as usual a deeper sense to the whole passage without our needing to depart by a hair’s breadth from the etymological significance of the words. Sruti in Sanscrit is a technical term, originally, for the means by which Vedic knowledge is acquired, inspiration in the suprarational mind; srutam is the knowledge of Veda. Similarly, we have in Vedic Sanscrit ...
... Scripture". The seers of the Upanishad had the same idea about the Veda and frequently appealed to its authority for the truths they themselves announced and these too afterwards came to be regarded as Sruti, revealed Scripture, and were included in the sacred Canon. This tradition persevered in the Brahmanas and continued to maintain itself in spite of the efforts of the ritualistic commentators, Yajnikas... This drowning of the parts of Knowledge by the parts of ceremonial works was strongly criticised in one of the Upanishads and in the Gita, but both look on the Veda as a Book of Knowledge. Even, the Sruti including both Veda and Upanishad was regarded as the supreme authority for spiritual knowledge and infallible. Is this all legend and moonshine, or a groundless and even nonsensical tradition? Or... means the "thing heard" or its result, knowledge that comes to us through hearing. The Rishis speak of themselves as hearers of the Truth, satyaśrutaḥ , and the knowledge received by this hearing as Sruti. It is in this sense of inspiration or inspired knowledge that we can take it in the esoteric meaning of the Veda and we find that it fits in with a perfect appositeness; thus when the Rishi speaks ...
... appearance without self-knowledge. The liberating force is the activity of the viveka, no longer separate, judging the revelation or inspiration (drishti or sruti), & distinguishing it from false intuition, but contained in the drishti or sruti and either simultaneous with it or emerging from it. The prediction on the 3d that the Power will break through Page 133 the resistance is being ...
... cow in mountain cave .. (query, one who forms, creates पश्वा by the cow of vision) गुहा चतंतं . See parallel passages. S. अब्रुपायां गुहायां or अश्वत्थगुहायां Taitt. स निलायत सोऽपः प्राविशत् or (sruti) अग्निर्देवेभ्यो निलायत । अश्वो रूपं कृत्वा सोऽश्वत्थे संवत्सरमतिष्ठत् चतंतं S. going = वर्तमानं. चततिर्गतिकर्मा. Perhaps “hiding” cf चतुः four = originally, side, wall Data चत् 1 ask, request... रसहरणशील आदित्यः!! ददृशे. दृशेश्छंदसि लुङ्लङ्लित इति वर्तमाने लिट् (2) दश. The ten regions from the clouds—or ten fingers from the air-element. त्वष्टुः दीप्तान्मध्यमाद्वायोः. He quotes Sruti अग्नेर्हि वायुः कारणं वायोरग्निः He derives from त्विष् = to shine. युवतयः. नित्यतरूण्यः or अपृथक्कृत्य वर्तमानाः विभ्रुत्रं. S. विहृतं. He explains the र् as a poetical form and भ हृग्रहोर्भ ...
... conclusion from other facts but as a fact in itself. Afterwards, it can group around that fact all the other facts not as reasons but as related facts which help to retain it. Inspiration is called Sruti or Hearing because it is not the direct sight of the Truth but a sort of coming of the Truth into the mind in a sudden flash. Generally this Truth comes as a vibration which carries the Truth in it... Intuition and Discrimination to take up Page 1472 the ordinary work of mind, because they alone among the Vijnana faculties can give all the circumstances about the Truth. Otherwise Drishti and Sruti [will be distorted], because the reason will try to interpret them in the light of the circumstances as they are understood rightly or wrongly by the human mind. Even the Intuition and Discrimination ...
... create their own reverberations in a sympathetic & responsive material—submissiveness, in short, to the Sruti—was the theory the ancients themselves had of the method of Vedic knowledge—giram upasrutim chara, stoman abhi swara, abhi grinihi, a ruva—to listen in soul to the old voices and allow the Sruti in the soul to respond, to vibrate first obscurely in answer to the Vedantic hymn of knowledge, to give ...
... born again; for only the twiceborn can understand or teach the Vedas. When he has done this he needs yet four things before he can succeed, the Sruti or recorded revelation, the Sacred Teacher, the practice of Yoga and the Grace of God. The business of the Sruti and especially of the Upanishads is to seize the mind and draw it into a magic circle, to accustom it to the thought of God and aspirations after ...
... lingers because of continued misapplication in time, circumstance, eventuality. This is due chiefly to the tapasic suggestion at the right side of the head near the ear, false knowledge of false sruti, which is substantially true, but erroneous in circumstance. There are other elements, tamasic suggestion etc, but these are less important. Tapasic suggestion more & more frequently fulfils itself... inscription in antardarshi, novae suae patriae percipere . The first two words were slightly deformed "nuovae suoae". This inscription responded to nothing in the waking mind and was of the nature of Sruti. Darshana varies between the perception of the lower Purusha in the individual, Anandamaya Brahmamaya, occupying Prakriti, & of the Lilamaya embracing & occupying all individuals. The latter ...
... standard. This is a truth which even the greatest philosophers, Vedantic or unVedantic, are apt to forget; but the Sruti insists on it always. Nevertheless mankind has for some thousands of years been attempting obstinately & with passion to discover that Truth by the very means which the Sruti has forbidden. Such error is natural and inevitable to the human consciousness. For the Angel in man is one who ...
... itself from human possibilities & searchings and the Power emerge out of human weaknesses and limitations. The night of the thirtieth marked by a communication from the sahasradala, of the old type, sruti, but clear of the old confusions which used to rise around the higher Commands. It was clearly the Purushottama speaking and the Shakti receiving the command. Already the lipi had given warning of... emphasis on all action being for Srikrishna's ananda & bhoga, not for the Shakti's and by passive acceptance of the truth of the vani as superior to the apparent experience of the moment. Knowledge by sruti has begun to be proved & accepted. The process of finally manifesting the trikaldrishti in things distant has begun, the automatic unsought knowledge proving always truer than the mental opinions ...
... eternal truth and an impersonal knowledge. The language of Veda itself is Sruti, a rhythm not composed by the intellect but heart, a divine Word that came vibrating out of the Infinite to the inner audience of the man who had previously made himself fit for the impersonal knowledge. The words themselves Dristi and Sruti, sight and hearing, arc Vedic expressions; ________________ ²On ...
... Sahitya is almost entirely obstructed by bodily tamas. Since the morning Sahitya has again revived and the "Life Divine", long suspended owing to the confused & overcrowded action of the mental Sruti, has been resumed with a greater clearness & regular proportion in its argument. The physical lassitude & divided purpose still resist sustained writing. The action of the trikaldrishti on the pranic ...
... of the swapna samadhi. 2 January 1914 The pure vijnanamaya trikaldrishti is once more disengaging itself from the telepathic basis over which it has to stand. Revelation & inspiration (drishti sruti) now take a leading part in the vijnana and intuition & viveka (smriti) are subordinate & secondary to them. The struggle is now definitely proceeding between the new tapas & the old prakriti for the ...
... must take it in the latter significance when it is applied in a poem where all the words and circumstances are designed to show the principal qualities and activities of the god Agni, the jataveda. Sruti is one of the three processes of ideal knowledge by which Veda is conveyed. देवेभिः । The third case used not to indicate the instrument, but the accompaniment. Page 535 Translation ...
... × Shankara interprets, "As Yoga hath a beginning (birth) so hath an ending." But this is not what the Sruti says. ...
... he came across the word tattvamasi , 'Thou art That', indicated that it should be read as atat tvamasi , 'Thou art that other one'." 12 Thus we see that as far as the interpretation of Sruti is concerned Sri Aurobindo preserves a much greater fidelity to the scripture. But what is it that prompted Sankara to resort to such ingenuities in order to explain or rather explain away the text ...
... composition but with the Mahabharata as it has finally come down to us, there is no need to bother about the authorship-question: you can go straight ahead and offer the right interpretation suiting a sruti. Poets inferior to Vyasa may be, as much as the Master, creators of Vedic symbols and legends. But I wonder whether the whole of the epic can be thus interpreted. There is a definite historic nucleus ...
... ned authority of his work. The first element with which Sayana had to deal, the most interesting to us, was the remnant of the old spiritual, philosophic or psychological interpretations of the Sruti which were the true foundation of its sanctity. So far as these had entered into the current or orthodox 4 conception, Sayana admits them; but they form an exceptional element in his work, insignificant ...
... samánanda (Vani); the sukham is not to be shanta sukham, but chanda sukham, centred therefore in Chandibhava of Mahakali, not in its own chatusthaya, nor on the Maheshwari pratistha. (thought-perception sruti-smriti). Last night the vijnana-buddhi made a preliminary self-arrangement, which has been disturbed this morning & gives glimpses of itself only through clouds. This vijnanabuddhi has now to arrange ...
... intend to express my own idea in the description of the Upanishads as a revolt of philosophic minds against the ritualistic materialism of the Vedas. If I held that view, I could not regard the earlier Sruti as an inspired scripture or the Upanishads as Vedanta and I would not have troubled myself about the secret of the Veda. It is a view held by European scholars and I accepted it as the logical consequence ...
... chatusthaya in the Script.— Script - III The physical resistance is successful because it is exhausting itself. The difficulty in the trikaldrishti is the principal obstacle to the perfection of the sruti, replacement of trikaldrishti by tejas & tapas. It is intended to give a greater rapidity to the siddhi, but the forces of resistance are hitherto successful. However, they will not be successful for ...
... will be some delay in this respect, owing to the imperfect receptivity of the brain, a part of which is still obscure and another admits fatigue. But, except when there is general obscuration, the Sruti acts in spite of all. Power is again clearly & rapidly effective, although still resisted & in details & immediate movements with frequent success. Samadhi (swapna) has suddenly moved forward ...
... maho arnas, ketuna, it seems to me, has a moral or intellectual significance. It would be easy to multiply passages of this kind. I am even prepared to suggest that the Vritras of the Veda (for the Sruti speaks not of a single Vritra but of many) are not—at least in many hymns—forces either of cloud or of drought, but Titans of quite another & higher order. The insight of Itihasa and Purana in these ...
... (or vibrates with the force and mastery of his action). 1 (3) Yoke thou thy maned steeds, covering with mastery fill the containing soul, then, O Indra, drinker of the nectar, respond with the Sruti to our words. (4) Come, answer to our songs of praise, speak them out as they rise, cry out thy response; attach thyself to our mind, O King, O Indra, and increase in us the Yajna. (5) I form ...
... soon after, accompanied by Sītā. (10) Sītā followed the sage, with face bowed down and hands folded, full of tears, her mind fixed on Śrī Rāma. (11) Seeing Sita approaching after Vālmīki (as) the Sruti (Vedas) follows Brahma (creator). (There) was a great uproar of appreciation. (12) Thereafter there was all over the sound of sorrowful sighs from those who were distressed with grief arising out of ...
... of light in the human mind which would initiate philosophical reflection. This glimpse may be either in the form of a personal experience or in the form of a Word or, to use the Indian terminology, sruti, heard from the lips of the man of experience or realisation. In many ways, therefore, the Socratic method and the Indian philosophical method are similar. Socrates used to go to the market and ...
... Then man becomes very vigilant, for Yoga is the birth of things and their ending.' 2 12. Shankara interprets, "as Yoga has a beginning (birth) so has an ending." But this is not what the Sruti says. Page 68 12. "Not with the mind has man the power to get God, no, nor through speech, nor by the eye. Unless one says 'He is', how can one become sensible of Him? 13. "One ...
... you will continue forever and will be a source of blessedness (to both) even hereafter. On this subject, 0 highly powerful prince, is heard from the lips of celebrated Brāhmanas the following holy Sruti text — Even in the other world a woman continues to be the wife of that very man to whom she was given away in this world by her parents with water in their hands (to solemnize the gift) according ...
... be pointed out that Indian philosophy accepts śruti or verbal testimony as a pramān or authority for a valid conclusion. This position is often misunderstood, and it needs to be clarified that sruti should be regarded as a demonstrative proof resulting Page 98 from experience. But the word experience is not to be confined to sensuous experience or experience that is available at the ...
... subtle realisation has its different levels, classifications and variations which the Vedic seers have termed Ila, Saraswati, Sarama and Dakshina. These four names have been plausibly interpreted as sruti (Revelation), smrti (Inspiration), bodhi (Intuition) and viveka (Discrimination). We are not going to probe further into the mystery. We just want to point out the difference between the outlook of ...
... the Power emerge out of human weaknesses and limitations. The night of the thirtieth marked by a communication from the sahasradala [the thousand-petalled lotus above the head], of the old type, sruti [hearing], but clear of the old confusions which used to rise around the higher Commands. It was clearly the Purushot tome speaking and the Shakti receiving the command." Then there is his observation ...
... victorious Europe, which for the first time denies the intimate connection and the substantial identity of the Vedas & the later Scriptures. We ourselves have made distinctions of Jnanakanda & Karmakanda, Sruti & Smriti, but we have never doubted that all these are branches of a single stock. But our new Western Pandits & authorities tell us that we are in error. All of us from ancient Yajnavalkya to the modern ...
... are experienced even in the waking Page 320 state. The right eye is the door, the means , through which especially Visva, the seer of gross objects, becomes subject to experience. The Sruti saith "Verily and of a truth Indha is he, even this Being as he standeth here in the right eye." Vaisvanor is Indha, because his essential principle is light and is at once the macrocosmic Self within ...
... × Púrve is used here in the Vedic sense, the ancient sages before us and śuśruma means not the physical hearing but the reception by the Sruti, the inspired Word. × Upásate is by some understood in the sense of adoration; but the force of ...
... element in which these utterances move, a revelation not to the intellect alone, but to the soul and the whole being, make of them in the old expressive word not intellectual thought and phrase, but Sruti, spiritual audience, an inspired Scripture. The philosophical substance of the Upanishads demands at this day no farther stress of appreciation of its value; for even if the amplest acknowledgement ...
... of rationalistic speculation began, Indian philosophers, respectful of the heritage of the past, Page 75 adopted a double attitude towards the Truth they sought. They recognised in the Sruti, the earlier results of Intuition or, as they preferred to call it, of inspired Revelation, an authority superior to Reason. But at the same time they started from Reason and tested the results it gave ...
... Angirasas in our spiritual being." Sy. says भूतिमंतः स्याम for which I see no justification, nor for his rendering of the plain & straightforward दिवस्पुत्राः as meaning physical children of the Sun. The Sruti when it says दिवस्पुत्रा अमृतस्य पुत्राः is using a plain & simple expression which we have every right to take in its natural significance,—emphasised as it is & brought out by the देवयंतो देवाः of ...
... phrase, not only an entire essential omnipresence of God in us & in the world, but a direct and a practical omnipresence, possessing and insistent, not vague, abstract or elusive. The language of the Sruti is trenchant and inexorable. We must exclude no living being because it seems to us weak, mean, noxious or vile, no object because it seems to us inert, useless or nauseous. The hideous crawling worm ...
... relations. It is from vijnanam that Veda descends to us; the movement of this higher principle is the source of all internal revelation. It is the drishti of which the Veda is the result, it is the sruti which in its expression the Veda is, it is the smriti of the Rishi which gives to the intelligent part, the manishi in him a perfect account of the vision & inspired hearing of the seer in him, the ...
... not really retrograded. The movement is towards a more complete possession by Page 904 the Ananda & Vijnana & the elevation of vijnana thought and perception to the pure drishti & sruti. But the obstruction seeks to draw it back to the intellectuality. This obstruction is being used as a means for the necessary transformation; it allows the habit of the inferior activity of vijnana ...
... of the knower. Another possible meaning would be "who is the strength of the seer or the strength of Wisdom". चित्रश्रवस्तम — श्रवः = inspired knowledge, the result of the vijnanamaya process of sruti; coming with कवि & सत्य it cannot mean fame. गोपामृतस्य — Cf राजानो अमृतस्य in a hymn of Kakshivan Dairghatamasa. सचस्व — सच् means 1) to cling. 2) to be strong. ...
... find him to be satya, serving the fundamental law of the world (satyadharmanam adhware), opposed to all deviation & crookedness—chitrasravas, he, shall we not say, who has detailed knowledge of the Sruti,—jatavedas Agni—kavikratu, the mighty in divine knowledge, well fitted therefore to be our helper & saviour, to “lead us by the good path to felicity.” When the Rishi proceeds to describe Agni as the ...
... making a fool of thee. Dost thou not hear His self-delighted laughter behind thy soul's curtains? 98) Revelation is the direct sight, the direct hearing or the inspired memory of Truth, drishti, sruti, smriti; it is the highest experience and always accessible to renewed experience. Not because God spoke it, but because the soul saw it, is the word of the Scriptures our supreme authority. 99) ...
... Unmanifested. We must seek the Atman within this. The idea is that the Atman transcends all the three bodies, in fact the whole sphere of duality and materiality. The word "Akasa" often occurs in the Sruti in the sense of the Atman or Brahman. 2 . like the fire, etc. — Just as fire has no form of its own, but seems to take on the form of the iron ball which it turns red-hot, so the Atman though ...
... inspired utterances of seers and sages, who had a direct perception of the Divine Being. These seers, or Rishis, heard these compositions during their deep meditations. They are, therefore, known as Sruti. The Rishis transmitted to their disciples the Vedic truths for over a thousand years. At a later date, Sage Vyasa compiled them and put them into writing. According to the Indian tradition ...
... Science. In India we meet a characteristic movement. As I said the Vedas represented the Mythic Age, the age when knowledge was gained or life moulded and developed through Vision and Revelation (Sruti, direct Hearing). Page 221 The Upanishadic Age followed next. Here we may say the descending light touched the higher reaches of the Mind, the mind of pure, fundamental, typical ...
... deceptive exercise to generalise about the Ashram, the sadhaks or the sadhana in any facile manner. The stray discordances, apaswaras or false notes more easily strike the ear, while the great bass, the sruti, is apt to be ignored or merely taken for granted; and the wordless music of the sadhana of Sri Aurobindo's Integral Yoga needed almost a new sense for its right understanding or assessment. ...
... witnesses, these Seers, Rishis, Alvars, Acharyas, Prahladas, although many notes make the marvellous symphony of Indian religious aspiration and realisation, still there is the great bass too, the sruti, the etheric ambience supporting the multitudinous play: the three-stringed harmony of the affirmation of the One, the manifoldness of approach to Him and the secret of the soul's sanctuary, in the ...
... tested, proved to be well established. "July 15 th . The movement of the intellect in difficult Sanscrit poetry is much easier and stronger & sometimes the vijna-namaya knowledge manifests (smarta sruti ') with regard to the meaning of unknown words." Sri Aurobindo's notations say that the revealed knowledge of old Sanscrit had come by 'a sudden opening.' However, I may be allowed to point out ...
... think, not warranted by facts, for both imply the highest knowledge, the knowledge of the ultimate Truth of existence and both are speculative and intellectual. We have intuitive philosophies in the Srutis and Smritis, Vedas and Upanishads which are not at all speculative but realised truths given or recorded in mental forms. The Life Divine of Sri Aurobindo, for example, which has been acclaimed as ...
... that if one has already an artistic turn one is very likely to find it enhanced and even supremely activated. These are the ranges from which the Rigveda's mantras, the Upanishads' slokas, the Gita's srutis - the most glorious utterances of poetic spirituality - have issued. And when we read The Life Divine, The Synthesis of Yoga and the countless letters to Yogic aspirants we discover a body of un ...
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