f on the thinking out and thorough understanding of it by the man who repeats the shibboleth of his own sect or school. The view once taken, every text in Shruti or Smriti that goes against that view is twisted out of its natural meaning, in order to be made to agree with the idea which already dominates the mind. That is the difficulty with every religion; a man acquires his view by tradition, by habit, by birth, by public opinion, by the surroundings of his own time and of his own day. He finds in the scriptures--which belong to no time, to no day, to no one age, and to no one people, but are expressions of the eternal Veda--he finds in them many texts that do not fit into the narrow framework that he has made; and because he too often cares for the framework more than for the truth, he manipulates the text until he can make it fit in, in some dislocated fashion; and the ingenuity of the commentator too often appears in the skill with which he can make words appear to mean what they do not mean in their gra
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