THE SOURCES OF HINDU LAW.
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charya, who re-established Hinduism was the defeat of Mandana Misra, the great leader of the school of Karmabadin philosophers. The doctrine of Karma still remains as a doctrine generally accepted and glibly talked of by every Hindu but it would be a mistake to suppose that it is the true rule of Hinduism. As a matter of fact, true Hinduism bases all Dharma and all consequences of Karma on the Will of God, notwithstanding prevalent sayings that even God cannot prevail against Karma.
Foundation of Law. Plato at the commencement of the Dialogue on Laws, lays it down as a fundamental principle, that the end of legislation is to make men virtuous. There is a great similarity between the Hindu and the Platonic ideas of law and its object.[1] But the Hindu idea is entirely based on a spiritual basis, and is more full and certain, and more clearly expressed. The modern schools of jurisprudence beginning with Bentham and Austin are considered as more scientific and rational. Many of the modern theories about law and its objects were, not quite unknown to Hindu-writers. But the Rishis tried to ascertain absolute truth, though their speculations very often led to no scientific results. According to them, that which does not lead to spiritual progress is not good conduct. Law is certainly not based upon the authority of Kings and Parliaments, or on the authority of the people at large. Morality, Virtue and Law are based on the idea of the Good. The- ↑ Socrates, when advised by Crito to make his escape from prison, replied that the laws would say, "Tell us Socrates! what do you purpose doing? Do you design anything else by this proceeding in which you are engaged, than to destroy us, the laws, and the whole city as far as you are able?" Hindu Rishis when speaking of Dharma would use very similar language.
