[6]   Part II   The Field and Instruments of Vedanta   Chapter I   Intellect and Revelation   If in the progression of the ages there are always golden periods in which man recovers self-knowledge and attunes the truth of himself to the truth of his surroundings—or may it not even be, may not this be the true secret of his evolution—attunes his surroundings to his fulfilled and triumphant self, not being merely determined by his environment, but using it freely for infinite purposes & determining it, and if the Veda keeps, even fragmentarily, the practical application and the Vedanta, the theoretical statement of that

'Isha Upanishads' by Sri Aurobindo - Page 1 of 50 The Ishavasyopanishad   with a commentary in English   1   With God all this must be invested, even all that is world in this moving universe; abandon therefore desire and enjoy and covet no man's possession   THE GURU The Upanishad sets forth by pronouncing as the indispensable basis of its revelations the universal nature of God This universal nature of Brahman the Eternal is the beginning and end of the Vedanta and if it is not accepted, nothing the Vedanta says can have any value, as all its propositions either proceed from it or at least presuppose it; deprived of this central and highest truth, th

'Isha Upanishads' by Sri Aurobindo - Page 1 of 50 The Life Divine   [Draft B]   Part II The First Movement   Chapter I God and Nature   I   The Isha Upanishad opens with a monumental phrase in which, by eight brief and sufficient words, two supreme terms of existence are confronted and set forth in their real and eternal relation Ish is wedded with Jagati, God with Nature, the Eternal seated sole in all His creations with the ever-shifting Universe and its innumerable whorls and knots of motion, each of them called by us an object, in all of which one Lord is multitudinously the Inhabitant From the brilliant suns t

The Life Divine   [Draft C]   Chapter II   The perfect truth of the Veda, where it is now hidden, can only be recovered by the same means by which it was originally possessed Revelation and experience are the doors of the Spirit It cannot be attained either by logical reasoning or by scholastic investigation,—na pravachanena, na bahuná srutena na  tarkenaishá matir apaneyá "Not by explanation of texts nor by much learning" "not by logic is this realisation attainable " Logical reasoning and scholastic research can only be aids useful for confirming to the intellect what has already been acquired by revelation and spiritual exper