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168 The Concept of Pancasila in Indian Thought the authority of the principles is supplemented by the acceptance of certain gods who check the violation of these moral principles by men. Varuņa is the god of sky in the Rgveda. He is regarded as the omniscient god. He is accepted as ideal and most moral god in the Rgvedic hymns. "No creature can even wink without him. As a moral governor Varuņa stands far above any other deity."i Not a single action goes unnoticed by Varuna. Being a moral governor he supervises all actions of men, moral and immoral, he can tolerate no such sin which infringes his ordinances. "The fetters with which he binds sinners are often mentioned. He is a dispeller, hater and punisher of falsehood."2 He is harsh to the guilty but gracious and merciful to the penitent. All this intends to show that truth is a moral principle in the Rgveda for all men who are held under supreme guidance of Varuņa.
In the age of Brābraaņas godliness is expected to be the first duty, 'Truth speaking is an essential part of godliness. It is a religious and moral duty. Agni is the lord of vows and Vāk is the lord of speech, both of them will be displeased if truthfulness is not observed." The job of Varuņa in the Rgvedic hymns has been transferred to the gods called Agni and Vāk in this period. But the importance of the job itself has not in any way been reduced. “The divine waters bear away defilement and are even invoked to cleanse from moral guilt the sins of violence, cursing and lying."4 Inner purity is more and more respected and truth speaking is recognized as one of the greatest virtues.
The Upanișadic conception of truth is most remarkable. “More, however, than any other virtue Truth seems to find a particular favour with the Upanișadic seers. Illustrations of
1. History of Sanskrit Literature-Macdonell, p. 75. 2. Ibid. 3. Indian Philosophy-S. Radhakrishnan, vol. I, p. 131. 4. History of Sanskrit Literature-A. A. Macdonell,
p. 92.
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