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Truth
173
Dharmaśāstras and the Mahābhārata discuss this point in a very definite manner. It is said that if someone has approached a person for shelter to avoid the dacoits who are chasing him and the dacoits somehow reach the same place and ask. that person the whereabouts of the man they are in search of; the rightful course would be that in the beginning he should try to evade the question, as Manu says that one should not talk unless someone puts a question? and if an unjust question. is put, one should not answer. In a more advanced situation he should pretend to be a mad persona, and should not tell the truth. But if the matter still goes further, he should tell a falsehood and not the truth. This is equal to truth itself. Krşņa tells to Arjuna and Bhişma to Yudhişthira in the Mahābhārata that it is authentically decided that one should not speak if keeping quiet is advisable; but if this proves harmful one should even tell a lie to save the person. This detailed analysis of the situation only reveals that one should abstain from falsehood as far as possible and as long as the principle of non-violence is intact.
However, anticipating the danger of allowing exceptions, these scriptures insist on prāyascitta or purificatory action for those who have somehow transgressed the principle of truth, 4 lest it should turn out to be too lax a principle; and in spite
1. are: mufagyaaraha qoga:****
-Manu. 2. 110.
Ibid.
2.
fra afa fe harat hasten omia i
अकूजनेन चेन्मोक्षो नावकूजेत्कथंचन
-Mahābhā., Karnaparva, 69. 61. अवश्यं कूजितव्ये वा शंकेरणाप्यकूजनात् श्रेयस्तत्रोनृतं वक्तुं सत्योदिति विचारितम् ।
– Ibid., śāntiparva, 109.15. Tsaari faafruage: farfaat fest: I Manu. 8.10 1.
4.
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