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Philosophy and TruthSmall excerpt from a lecture given in Brazil by Srila AcharyadevaFirst, we can speak a few words on philosophy in general. A philosophy should systematically describe the truth. So, a philosophy that properly describes the truth as it is, should really always be current. Now, we can observe that it should always be something current, because reality, in a sense does not change. We can observe two aspects of what we call reality.One aspect we can call, in the literal sense, superficial in the sense that this aspect is localized in the surface of reality. For example, we can say that this building, or this University, the precise form of this University is superficial. In the sense that it did not exist in the past and it will not exist in the future. Just like, for example, my body, your body did not exist in the past and it will also not exist in the future. Because of this, those things which are temporary, those things which begin their existence at a certain moment and then later cease to exist, we can term as superficial. And, on the contrary, we can say that those things that have always existed are a more profound truth. For example, we can say that, although this building is temporary, the physical laws which govern its existence, such as laws that obey engineering, laws that determine engineering - those laws have a much more extensive existence that the actual building. If we assume that the fundamental laws of physical nature have a very old existence and that they never change, such as law of gravity or any other law of physics, then we can say those laws are much more permanent them the temporary existence of, for example, a building that exists for 100 or 50 years. Now we can also consider that physical laws also have a certain relativity, as Einstein claimed. And, in many ways, we can say the physical laws are themselves temporary, even though they are more permanent than the fruits of their product. Well, I didn't want to be too technical; however, there are different levels of reality. As I have just explained, one level would cover something that exists for a certain period of time, such as this building, and the other level would be for those things that are more permanent, such as the laws of nature. Now, in the Bhagavad-gita, the most basic text of our Vaishnava culture, a text known throughout the world, we find this declaration, which I will cite to you in Sanskrit so that you can have some feel for this ancient language: nabhavo vidyate satah ubhayor api drsto ntas tv anayos tattva-darsibhih In this text of the second chapter of the Gita, Lord Krishna says that those things which are asat, which do not have an eternal or permanent existence have no continuity and also "nabhavo vidyate satah", for those elements which have always existed there is no interruption. And Krishna further says "ubhayor api drsto ntas tv anayos tattvadarsi bhih", those who are seers of the truth, a term we frequently find in the Vedic scriptures, seers of the truth, because the truth is something that you can really see, and not only speculate about. However, Krishna says that those seers of the truth, those who can really see the truth, say or conclude that the final objective of philosophy, or the final objective of knowledge, is precisely to recognize the difference between that which is temporary and that which is permanent or eternal. That is why I said, in the beginning of this lecture, that a real philosophy must always be a current philosophy. Because, in the end, it befalls philosophy to describe the absolute truth. Absolute means a truth that is always true. For example, we can now say that it is true that this University exists in the State of Pernambuco. However, in the past, neither Pernambuco nor this school existed, and, in the future, they will not exist. A truth that is always true has a stage, a position, superior to that which only exists for a limited time. |
