| Philosophy and Religion / J. C. Chatterji: Hindu Realism |
Jagadish Chandra Chatterji
Hindu Realism
B—The Synthetic Aspect
Beginninglessness of Knowledge.
No real beginning of knowledge. The Veda—How It Is Eternal.
11. Thus it happens that there is no real beginning of any Science or Philosophy which has any true knowledge of facts and laws in regard to the nature of things or of principles of conduct. That is to say, real knowledge (not mere speculation) of things and principles has no beginning at all. This beginningless knowledge (a) of the nature of things as they really are, and (b) of principles of proper conduct, has always been had by some being or beings in this beginningless series of Universes.1
And it is this two-fold knowledge or wisdom, direct and immediate, vast as the Universe and without a beginning, which is the Veda.2
It has always been directly known and realised by some beings in its entirety and by others in part.
These beings are Brahma and the Rishis, human and superhuman, of various grades. Of the Rishis again those alone are perfect who have the Wisdom in perfection. And they, as a class, as well as inferior beings, as other classes, have existed eternally. And as the class of Perfect Rishis have existed eternally, some of them have taught men that aspect of the Veda which consists of the principles and rules of conduct, following which men may rise from a lower to a higher state of existence, human and superhuman.3
Varnashrama Dharma.
This communicated knowledge of the rules and Varnashrama principles of conduct which, as is obvious, must be different in different cases according to the various natures and circumstances of the persons taught, is called Varnashrama Dharma or simply Dharma.4 | 5
This Dharma men may follow or not, either from choice or from imperfect understanding. If they follow it, they rise gradually in the scale of beings. If they do not practise the Dharma and do what can but lower their worth (Adrishta), they go down.
Footnotes
1. Cha. Ka., Vol. V, p. 124 et seq.
2. Eternity of the Veda from the Nyaya-Vaish. point of view does not mean that the words (shabda) of the Veda are eternal. But the Veda as wisdom is eternal inasmuch as it has always existed and come down from age to age and from teacher to pupil. See Nya. Bhash., II. i. 68 (last Sutra), towards end. It will be noticed that I have not alluded to the idea that the Veda is Ishvara-vakya, i.e., the word of the Deity. This is not to be found in the original Sutras. For an explanation, without any reference to Ishvara, of Vaish., I. i. 3, on which that idea is generally based, see Chan. Bhash on the same.
3. Nya. Bhash., IV. i. 62 ; Prashasta, p. 258 (top), with Kandali; Upask., IX. ii. 6.
4. Prashasta, p. 272.
5. The idea of Varnashrama-Dharma is the very root and foundation of Hindu Society. It constitutes what may be called the Hindu Sociology. What is translated as ‘caste’ is its embodiment. But it is a question which can scarcely be discussed here at length.
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