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A review of the essential wisdom of truth in Hinduism

What I blog concerning truth in this blogsite is not without scriptural foundation from Hinduism. Two pieces of scripture stand out for consideration. The first that set me on my path of God-search comes from Mundaka Upanishad, III.i. 6 as follows: Satyamev jayate na anrtam, Satyena pantha vitato devayana, Yena akramantrsya hyaptakamah, Yatra tatsatasya paramam nidhanam.

Its Sanskrit to English translation: Truth alone wins, not untruth. By truth is maintained for ever the path called Devayana, by which desireless seers ascend to where exists the supreme treasure attainable through truth. Devayana means the path of gods.

The second piece of scripture, which was brought to my notice in Freethought and Rationalism Discussion Board by a strong atheist by the nickname of ‘Aupmanyav’, is what Lord Rama said that in Valmiki’s Ramayana: ‘Satyameva iswaro loke, satyam dharmah sadashrita; satya moolani sarvani, satyan nasti param padam.’

It’s translation: Truth alone is God in this world, in truth religions find good refuge; everything has roots in truth, there is no position higher than truth.

The first verse is undoubtedly theistic whereas the second one may be used by some Hindu atheists as scriptural approval for their focus on only measurable, testable and evidence-based truth. However, the atheists that I encountered have generally been closed-minded people, and theirs is not rational truth-seeking because their rationality depends on being able to justify existence in terms of a mindset that precludes the possible existence of a supernatural element to reality. They are therefore not able to follow the path of seeking truth at the highest possible level of discovery, that is to say, that they are not following the perfect means of truth seeking that works in devising an ideal lifestyle. The correct way to ensure this is to give due credibility to all possiblities and seek truth endlessly, for which the best option for the frame of mind that is necessary is what I described as atheotheism. Consequently, in my experience atheists have a baggage that holds them down in one’s quest for attaining the perfection of true humanitarian instincts and rationale for living, and for the ultimate comprehension of reality. It is therefore relevant to consider that a feature of Bhagavad Gita is its castigation of atheists as demoniacal human beings who are not to be followed because of their hatred of very idea of an invisible God-head directing human affairs.

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