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The Concept of Pancasila in Indian Thought
system the credit would have completely gone to the son alone or to the mother who really told this fact to him. However, the fact remains that full regard is given to truthfulness in the Upanişads.
At another place it is said that truth is so powerful and effective that it can arouse men even after death, Bhāradvāja is made to say that if a man tells an untruth he shall be dried up from the very roots, so he dare not tell an untruth.1 Mundakopanişad tells that truth, not lie, is victorious; truth paves the path of gods, by which travel the sages who have all their desires fulfilled, where lies the highest repository of truth.2 This corroborates what is said earlier that the ethical truth and the metaphysical truth are related principles, or the former unfolds the latter. At another place a conve between Sanat Kumāra and Nārada is recorded, when Nārada had gone to his teacher to receive instruction regarding the nature of truth. The teacher answered that it was only when a man had realized the ultimate that he might be said to tell the truth, while the other truths were truths only on sufferance. “Here Sanat Kumāra gives a more philosophical interpretation of it when he says that the Ultimate Truth is found only in the attainment of reality. What people call truth is really no truth at all, it is truth only on sufferance. Thus, it is seen that how the truth is regarded in the Upanişads as the ultimate moral correlate of the realization of the absolute."
In Manusmộti truth occurs as the second principle of morality.4 Manu distinguishes between relative duties and 1. A t angu aferoufar sanforaafari
--Praśno. 6.1. 2. Chagefa ara.........
-Mundako. 3.1.6. 3. Constructive Survey of the Upanișadic Philosophy,
-R. D. Ranade, p. 311. 4. Manu. 10. 63.
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