Truth in its final form is an unknowable abstraction. Yet, the claims and acts of divulging the truth have been incessant in history. Nothing wrong, a person has the right to their flight of imagination. But, this requires mindfulness that the so-divulged truths may be weaponised for domination or instrumentalised for contented coexistence The democratic pedagogy must include some course on the nature of the conceptualisation of truth along with how amoebas reproduce. Perhaps the former is far more important for human or civic life. Secular authoritarian regimes do concentrate on amoebas.
The Sanatana tradition kept its constituents in the know of the nature of the truth. It appears from historical analyses that the Indians on occasions got truer to the truthfulness and became complacent to the knowledge of statecraft, which requires manipulation of truths. Kautilya-Kamandaki tradition got muted. It served well their life but it turned out to be a debilitating weakness whenever hordes of brutes infested the land. Moreover, even under subjection, they made peace with 'the truth', which occurred to them.
The truth certainly cannot be known, but it remains a germane pursuit. We know and can know more of it to our benefit. And, at the same time when we align the truth with time and space and locate the regularity of conduct or the firmness of property of existential constituents, i.e. when we do science, we get the truths to favour us. In delimitations, truths are not only knowable but also workable. The history of civilization reveals that truths are evolving, unfolding, and performing.
We must see the Truth, the one beyond time and space, and the truths of time and space. The challenge is that even spacial and temporal truths inhere the transcendental nature of the Truth. Letting it not distract us, we have to see the people who are ruthless exploiters of the Truth and the truths. We have to save ourselves first and only after securing ourselves we can work for others.
Niraj Kumar Jha
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