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Śrī Īśopaniṣad
theorize: “I think this is this, this is this.” But he does not even know his own position. He writes books of philosophy, although he is defective. That is his disease. That is cheating.
Lastly, our senses are imperfect. We are very proud of our eyes. Often, someone will challenge, “Can you show me God?” But do you have the eyes to see God? You will never see if you haven’t the eyes. If immediately the room becomes dark, you cannot even see your hands. So what power do you have to see? We cannot, therefore, expect knowledge ( Vedas ) with these imperfect senses. With all these deficiencies, in conditioned life, we cannot give perfect knowledge to anyone. Nor are we ourselves perfect. Therefore we accept the  Vedas  as they are.
You may call the  Vedas  Hindu, but Hindu is a foreign name. We are not Hindus. Our real identification is  varṇāśrama .  Varṇāśrama  denotes the followers of the  Vedas , those who accept the human society in eight divisions of  varṇa  and  āśrama . There are four divisions of society and four divisions of spiritual life. This is called  varṇāśrama . It is stated in the  Bhagavad-gītā , “These divisions are there everywhere, because they are created by God.” The divisions of society are  brāhmaṇa ,  kṣatriya ,  vaiśya ,  śūdra .  Brāhmaṇa  refers to the very intelligent class of men, those who know what is  Brahman . Similarly, the  kṣatriyas , the administrator group, are the next intelligent class of men. Then the  vaiśyas , the mercantile group. These natural classifications are found everywhere. This is the Vedic principle, and we accept it. Vedic principles are accepted as axiomatic truth, for there cannot be any mistake. That is acceptance. For instance, in India, cow dung is accepted as pure, and yet cow dung is the stool of an animal. In one place you’ll find the Vedic injunction that if you touch stool, you have to take a bath immediately. But in another place it is said that the stool of a cow is pure. If you smear cow dung in an impure place that place becomes pure. With our ordinary sense we can argue, “This is contradictory.” Actually, it is contradictory from the ordinary point of view, but it is not false. It is fact. In Calcutta, a very prominent