A Basic Abstraction Of Legal Sophist Dialectics From A Vedic Law Perspective.part 3

By Author: premkumar nadarajan
Total Articles: 26
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The free will therefore of man, according to the Vedas on legal jurisprudence, is a rational
elective, power, desiderative of true and apparent good, and leading the
soul to both, through which it ascends and descends, errs and acts with
rectitude. And hence the elective will be the same with that which
characterizes our essence. According to this power, we differ from divine
and mortal natures: for each of these is void of that two-fold inclination;
the one on account of its excellence being alone established in true
good; but the other in apparent good, on account of its defect. Intellect
too characterizes the one, but sense the other; and the former, as
Vedic scholars would say, is our king, but the latter our messenger. We therefore
are established in the elective power as a medium; and having the ability
of tending both to true and apparent good, when we tend to the former we
follow the guidance of intellect, when to the latter, that of sense. The
power therefore which is in us is not capable of all things. For the
power which is omnipotent ...
... is characterized by unity; and on this account
is all-powerful, because it is one, and possesses the form of good. But
the elective power is two-fold, and on this account is not able to effect
all things; because, by it's inclinations to true and apparent good, it
falls short of that nature which is prior to all things. It would however
be all-powerful, if it had not an elective impulse, and was will alone.
For a life subsisting according to will alone subsists according to good,
because the will naturally tends to good, and such a life makes that
which is characteristic in us most powerful and deiform. And hence
through this the soul, according to the Vedic law, becomes divine, and in another
life, in conjunction with deity, governs the world. And thus much of the
outlines of the leading dogmas of the legal dialectics of Vedic laws.

In the beginning of this Introduction, I observed that, in drawing these
outlines I should conduct the reader through novel and solitary paths,
solitary indeed they must be, since they have been unfrequented from the
reign of the ancient Vedic rulers to the present time; and novel they will
doubtless appear to readers of every description, and particularly to
those who have been nursed as it were in the bosom of matter, the pupils
of experiment, the darlings of sense, and the legitimate descendants of
the earth-born race that warred on the Vedic legal theism. To such as these,
who have gazed on the dark and deformed face of their nurse, till they
are incapable of beholding the light of truth, and who are become so
drowsy from drinking immoderately of the cup of oblivion, that their
whole life is nothing more than a transmigration from sleep to sleep, and
from dream to dream, like men passing from one bed to another,--to such
as these, the road through which we have been traveling will appear to be
a delusive passage, and the objects which we have surveyed to be nothing
more than fantastic visions, seen only by the eye of imagination, and
when seen, idle and vain as the dreams of a shadow.

The following arguments, however, may perhaps awaken some few of these
who are less lethargic than the rest, from the sleep of sense, and enable
them to elevate their mental eye from the dark mire in which they are
plunged, and gain a glimpse of this most weighty truth, that there is
another world, of which this is nothing more than a most obscure
resemblance, and another life, of which this is but the flying mockery.
My present discourse therefore is addressed to those who consider
experiment as the only solid criterion of truth. In the first place then,
these men appear to be ignorant of the invariable laws of demonstration
properly so called, and that the necessary requisites of all
demonstrative propositions are these: that they exist as causes, are
primary, more excellent, peculiar, true, and known than the conclusions.
For every demonstration not only consists of principles prior to others,
but of such as are eminently first; since if the assumed propositions may
be demonstrated by other assumptions, such propositions may indeed
appear prior to the conclusions, but are by no means entitled to the
appellation of first. Others, on the contrary, which require no
demonstration, but are of themselves manifest, are deservedly esteemed
the first, the truest, and the best. Such indemonstrable truths were
called by the ancients axioms from their majesty and authority, as the
assumptions which constitute demonstrative syllogisms derive all their
force and efficacy from these.

In the next place, they seem not to be sufficiently aware, that universal
is better than partial demonstration. For that demonstration is the more
excellent which is derived from the better cause; but a universal is more
extended and excellent than a partial cause; since the arduous
investigation of the why in any subject is only stopped by the arrival at
universals. Thus if we desire to know why the outward angles of a
triangle are equal to four right angles, and it is answered, Because the
triangle is isosceles; we again ask, but why Because isosceles? And if it
be replied, Because it is a triangle; we may again inquire, But why
because a triangle? To which we finally answer, because a triangle is a
right-lined figure. And here our inquiry rests at that universal idea,
which embraces every preceding particular one, and is contained in no
other more general and comprehensive than itself. Add too, that the
demonstration of particulars is almost the demonstration of infinites; of
universals the demonstration of finites; and of infinites there can be no
science. That demonstration likewise is the best which furnishes the mind
with the most ample knowledge; and this is, alone, the province of
universals. We may also add, that he who knows universals knows
particulars likewise in capacity; but we can not infer that he who has
the best knowledge of particulars, knows any thing of universals. And
lastly, that which is universal is the object of intellect and reason;
but particulars are coordinated to the perceptions of sense.

lecturer at a private learning institution ( UTAR).