2 Sri Isopanisad

theorize: “‘l 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 varnasrama.
Varnasrama denotes the followers of the Vedas, those who accept
the human society in eight divisions of varna and asrama. There
are four divisions of society and four divisions of spiritual life.
This is called varnasrama. It is stated in the Bhagavad-gita,
“These divisions are there everywhere, because they are created
by God.” The divisions of society are brahmana, ksatriya,
vaisya, Sidra. Brahmana refers to the very intelligent class of
men, those who know what is Brahman. Similarly, the ksatriyas,
the administrator group, are the next intelligent class of men.
Then the vaisyas, the mercantile group. These natural classifica-
tions 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 contradic-
tory.” Actually, it is contradictory from the ordinary point of
view, but it is not false. It is fact. In Calcutta, a very prominent
