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agonising. The Īsāvāsyopaṇiṣad takes the view that "The face of truth is covered by a radiant golden disc.' Hence the prayer: 'May that golden disc be removed, so that we can see the face of truth.' There is, thus, truth as knowing, to which there are numerous obstacles, the 'radiant golden disc' crafted by the human mind. But equally important with truth as knowing is truth as living, to which there are even greater impediments, self-created likewise.
Applying the method of anekānta, let us for a moment consider here another truth, in common human experience. Assuming that it is possible for us to know truth by removing 'the radiant golden disc' that covers its face, is the knowing of truth really important for our lives? Are those who do not know what the truth is any the less happy than those who do or pretend that they do? Is happiness an outcome of knowing truth? And unhappiness, an outcome of not knowing what truth is? In other words, what is the utility of knowing truth? Why all this fuss about it?
There is no denying that the question of truth comes up, in one context or another, in different forms, with varying degrees of urgency, practiacally every day in everybody's life. The need to know the truth of things and persons is quite as basic to man as his need for food and water and shelter is. From such a question as 'what is the truth of the thing I am buying for my kitchen: is it genuine or adulterated?', to the question what is the truth of the motives that are being professed, and of the emotions that are being expressed: are they sincere or are they put on?, to the question concerning, say, the existence of God, the need to know the truth is an integral part of man's being. It is manifest not just in philosophy and in science but in human relationships of every kind. It rings in every family. It rings in the courts of law. It howls at the stock exchange. It is sought at a hospital quite as much as it is investigated at a police station. From the perennial question 'do you love me? truly?' to the question 'why do things happen the way they happen, or do not happen when there is every good reason that they should?', there is not one area of human life without the quest for truth in one form or another.
The problem that arises here is that each one perceives truth in his or her own way, mostly shutting out other possibilities. Indeed, this is the history of all political ideologies, and of all religions as well. It is from this that antagonisms and hatreds arise; for what others do not share with
तुलसी प्रज्ञा अक्टूबर-दिसम्बर, 2008
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