1. Truth
Satyasa Navaha
Sukrtamapiparan—Rgveda 9:73:1
Commentary: Observance of truthfulness in day-to-day dealings is the
alpha of any spiritual discipline. If you put ethics on one side of
the scale and truthful behavior on the other, the latter will count
more. Truth does not merely mean true speech. Mind, speech and
action should all depict transparent truthfulness. Truth is not only
the means: it is also the end. Truthfulness in thought, word and
deed is an aspect of TAPA, the third aspect of the Fivefold Path. A
little thought will convince anyone that for truthful behavior one
needs to exercise control over sense organs. The endeavor to do
this is TAPA (self-discipline), To move about without control over
sense organs is like riding a horse without holding the reins.
The four sins of speech are lying, slander, abuse and idle talk. To
say or do anything which does not correspond with what we know to be
true is lying. Exaggeration and equivocation are departures from
truth. Society considers a „black lie reprehensible but a „white
lie passes off as common sense. Spiritual discipline recognizes no
categories in lying. To pretend to be what we are not is lying. To
indulge in falsehood, backbiting, frivolous talk or to use harsh
language is misuse of the gift of speech.
“You shall speak no word that is false but shall speak the truth
with discretion and with a loving heart.”
“You shall not swear nor use abusive language nor indulge in idle or
vain
talk. You shall speak with dignity and purpose. If not, observe
silence.”
“You shall not invent evil reports about others nor shall you make
carping criticism. Always look to the good side of others.”
—Precepts of Buddha: 4, 6, 7
From what is stated above we find that Satya (Truth) has a much
wider connotation than merely not telling a lie. To be happy we must
attempt to eliminate all sources of disturbance to the mind.
Divergence from truth necessarily creates complications in our
dealings and this leads to strain on the mind. We try to wriggle out
of a simple situation by proffering a lie. Many complex situations
result by such action. We are forced to erect a series of falsehoods
to maintain one lie. Inadvertently we build up to a situation in
which we are squarely exposed. The process of erecting the series of
falsehoods inevitably leads us to the necessity of keeping up
pretences and appearances. All this causes severe strain on the mind
and exacts a heavy toll of mind energy. We are so habituated to such
situations that we do not even notice the strain. Recurrence of this
phenomenon enfeebles our determination to execute what our
discrimination judges as right. We begin to connive at and to
rationalize the discrepancies in our conduct. This leads to strain
on our emotions, thus putting a premium on unhappiness. A liar needs
good retentive memory while a truthful person need not carry such a
burden. One may lie to others but one does not wish for others to
lie to him. The business of lying never remains a one-way street. By
wrong behavior on our part we encourage others to indulge in the
same game. Once we start practicing truth we are better able to
perceive the mechanism of emotional strain. This helps us to get rid
of bad habits.
Indulging in untruthful action vitiates the intellect. The process
of transmuting intellect into higher intuition is delayed. All
spiritual discipline is aimed at the purification of the mind and
the transformation of intellect (Buddhi) into higher intuition (Prajnya),
This implies the curbing of the outgoing tendencies of the mind. By
discarding truth in a single instance we thus cause a series of acts
which are conducive to misery.
When we decide to don the armor of truthfulness in thought, word
and deed, whatever be the consequences, we experience an inner
strength. We notice that people who come near us are less inclined
to tell lies. Love
pervades the atmosphere and harmony sets in. From the common sense
point of view also it is less cumbersome, less disturbing to
practice truth and to do away with falsehood, conventional or
otherwise.
Speech is a unique gift given to man. Let us not despoil it.
Practice of truthfulness should result in economy of words. If one
can communicate in silence it is better to do so.
“But let your communication be yea, yea; nay, nay; for whatsoever is
more than these cometh of evil.” —Matthew 5:37
A community imbued with the spirit of truthfulness pulsates with
holy vibrations. “The fragrance of a flower goes along with the
wind. Holy vibrations can travel against the wind.”
The Upanishads state that the practice of truth culminates into Self
realization. If you wish to have material prosperity, mental peace
and spiritual unfoldment there is a simple way. On the threshold of
the tongue keep the light of truth. Truthful speech strikes a concordant
note in the heart of the listener. If you harbor untruth, fear is
your constant companion.
Truth is comprehensive. Preaching something with a view to mislead
people is lying. Speaking publicly with relish about personal
weaknesses of others is prostitution of the gift of speech. Writing
insinuating letters and scandal mongering are as bad as suppressing
the truth with a view to cheat others. In the end you yourself are
cheated and are required to pay heavily in terms of emotional
disturbance and disharmony. You lose so much of your precious time
in doing these things. These very moments, if spent in Self study or
meditation, could lead to happiness.
“And I say unto you, swear not at all, neither by heaven; for it is
God's throne; nor by the earth; for it is his footstool.”
—Matthew 5:34, 35
“And when you speak, be just, although it be (against) one who is of
kin.”
—Holy Quran VI-152
“Speaking (what is wrong) is adultery of the tongue.
—Saying of Prophet Muhammad
“Truth alone becomes victorious and not falsehood.”
—Mundak Upanishad III-1-6
Vedas make a distinction between Rta and Satya. Rta may be ter-med
as Satya without the cooperation of the mind. You say, ”Tasha is
hurt”. You know Tasha the dog is hurt but you wish to convey to the
listener that Tasha the girl is hurt. This is not truthfulness in
speech.
Most misunderstandings arise because you cannot control your tongue.
Do not show your importance in speech. Do not use harsh words or
spiteful language. Truth can be told in a palatable manner. Do not
take “holier than thou” attitude. Never indulge in backbiting.
The person you talk to may not be your equal in knowledge or worldly
status; yet remember he is also made in the “image of thy Father”.
By describing other persons faults you want to show that you are
superior. Get rid of this habit. With speech, so much mind energy is
consumed; let us learn to conserve it. The words Divine Path in
English come from the Sanskrit words DEVAYANA PANTH. It means the
Path of Light. Upanishads state that the Path of Light by which the
sages travel is spun with Satya. Satya is the means and also the
end. By reflecting truth in thought, word and deed Liberation comes.
Focus the searchlight of truth inwards. Separate the ephemeral from
the eternal. This is Reality. This is Self realization. This search
is Self study. Truth is the experience.
“Be thou perfect as thy Father in Heaven is perfect.” -Matthew 5:48
Upanishads state, “Knowing which nothing remains to be known”. This
is Self realization. Satya is journey's end.
“Enter ye in at the straight gate; for wide is the gate and broad is
the way that leadeth to destruction and many there be which to in
thereat. Because straight is the gate and narrow is the way which
leadeth unto life and few there be that find it.”
—Matthew 7:13, 14
Let others see you as you truly are. Attempt to become as you wish
others see you. Practice truth and then what you utter be-comes
true. This does not mean that by your uttering you interfere in the
law of “reap as you sow”, the law of Karma. It means that the Divine
speaks through you and you become a conscious instrument of Divine
Will to spread the message of Love.
Om Tat Sat!