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1T ha H ias com e dow i^-ttrarbrt!^^ wi5i it its scheme of many Purushas and one Prakriti, nor of the Yoga of the Giu, many-sided, subtle, rich and flexible to the theistic doctrine and the fixed, scientific, rigorously defined and graded system of the Yoga of Patanjali . fgn the Gita the Sankhya and Yoga are evidently only two convergent parts of the same Vedantic truth or rtither two concurrent ways of approaching its realisation, the one philosophical, intellectual, analytic, the other intuitional, deyon tional, practi^l, e thica l, synthetic, reaching Imow- ledge through experience j The Gita recognises no real difference in their teachings. Still less need we discuss the theories which regard the Gita as the fruit of some particular religious system or tradition. Its^^aching is universal whatever may have been its origins^
2The ph^sophical system of the Gita, its arrange- ment of truth, is not that part of its teaching which is the most vital, profound, eternally durable; ImL most of the material of which the system is composed, the principal ideas, su^estive and penetrating which are woven into its complex harmony, are eternally valuable and valid; for they are not merely the luminous ideas or striking speculations of a philosophic intellect, but rather enduring truths_pf spiritual experience, verifiable facts of our highest psychological possibilities which no attempt to read deeply the mystery of existence can afford to neglect. Whatever the system may be, iLis not, as the com- mentators strive to make it, framed or intended to support any exclusive ^hool of philosophical thought or to put forward predominantly the claims of any one forin of Yoga, t^he language of the Gita, the structure of thought, the combination and Glancing of ideas telong neither to the temper of a sectarian teacher nor to the spirit of a rigorous analytical dialectics cutting off one angle of the truth to Exclude 'll! the others; but rather there is a wide, undulating, encircling movement of ideas which is the manifestation of a v^t synthetic mind and a rifli synthetic experience. This is one of thos^^eat synt heses Jn which Indian spirituality has beSen as OUR DEMAND AND NEED FROM THE GITA
3rich as in its creation of the more intensive, exclusive movements of knowledge and religious realisation that follow out with an absolute concentration one clue, one path to its extreme issues. It does not cleave asunder, but reconciles and u n i fi es.
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
1T ha H ias com e dow i^-ttrarbrt!^^ wi5i it its scheme of many Purushas and one Prakriti, nor of the Yoga of the Giu, many-sided, subtle, rich and flexible to the theistic doctrine and the fixed, scientific, rigorously defined and graded system of the Yoga of Patanjali . fgn the Gita the Sankhya and Yoga are evidently only two convergent parts of the same Vedantic truth or rtither two concurrent ways of approaching its realisation, the one philosophical, intellectual, analytic, the other intuitional, deyon tional, practi^l, e thica l, synthetic, reaching Imow- ledge through experience j The Gita recognises no real difference in their teachings. Still less need we discuss the theories which regard the Gita as the fruit of some particular religious system or tradition. Its^^aching is universal whatever may have been its origins^
2The ph^sophical system of the Gita, its arrange- ment of truth, is not that part of its teaching which is the most vital, profound, eternally durable; ImL most of the material of which the system is composed, the principal ideas, su^estive and penetrating which are woven into its complex harmony, are eternally valuable and valid; for they are not merely the luminous ideas or striking speculations of a philosophic intellect, but rather enduring truths_pf spiritual experience, verifiable facts of our highest psychological possibilities which no attempt to read deeply the mystery of existence can afford to neglect. Whatever the system may be, iLis not, as the com- mentators strive to make it, framed or intended to support any exclusive ^hool of philosophical thought or to put forward predominantly the claims of any one forin of Yoga, t^he language of the Gita, the structure of thought, the combination and Glancing of ideas telong neither to the temper of a sectarian teacher nor to the spirit of a rigorous analytical dialectics cutting off one angle of the truth to Exclude 'll! the others; but rather there is a wide, undulating, encircling movement of ideas which is the manifestation of a v^t synthetic mind and a rifli synthetic experience. This is one of thos^^eat synt heses Jn which Indian spirituality has beSen as OUR DEMAND AND NEED FROM THE GITA
3rich as in its creation of the more intensive, exclusive movements of knowledge and religious realisation that follow out with an absolute concentration one clue, one path to its extreme issues. It does not cleave asunder, but reconciles and u n i fi es.
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
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