alpākṣaraṁ ramaṇīyaṁ yaḥ kathayati niścitaṁ sa khalu vāgmī |
bahu-vacanam alpa-sāraṁ yaḥ kathayati vipralāpī saḥ ||
(Mahāsubhāṣita-saṅgraha: 3197)
“One who explains [a subject] in a few pleasing words is certainly eloquent. One who explains [a subject] with many words of little substance is a prattler.”
alpākṣaraṁ ramaṇīyaṁ yaḥ kathayati niścitaṁ sa khalu vāgmī Read on →
vākya-doṣo nāma yathā khalv asminn arthe nyūnam adhikam anarthakam apārthakaṁ viruddhaṁ ceti |
(Caraka-saṁhitā: 3.8.54)
“Fault in a statement is known as follows in regard to the object [which the statement describes]: (1) deficient (nyūna) [i.e., the statement fails to sufficiently convey the nature of the object; the statement is too laconic], (2) verbose (adhika) [i.e., the statement uses more words than necessary to convey the nature of the object; the statement contains redundancy or irrelevant content], (3) meaningless (anarthaka) [i.e., the statement does not make sense; the statement does not convey any object], (4) incoherent (apārthaka) [i.e., the statement does not convey a complete sense; the statement contains syntactically disjointed content], (5) contradictory (viruddha) [i.e., the statement conveys an idea of the object that is contrary to the actual nature of the object; the statement is erroneous].”
vākya-doṣo nāma yathā khalv asminn arthe nyūnam adhikam Read on →
tad dvāram apavargasya vāṅ-malānāṁ cikitsitam |
pavitraṁ sarva-vidyānām adhividyaṁ prakāśate ||
(Bhartṛhari’s Vākya-padīya: 1.14)
“This [i.e., vyākaraṇa] door to liberation, treatment for the impurities of speech, and purifier of all knowledges shines over [i.e., casts light on, all types of] knowledge.”
tad dvāram apavargasya vāṅ-malānāṁ cikitsitam Read on →
anirloḍita-kāryasya vāg-jālaṁ vāgmino vṛthā |
nimittād aparāddheṣor dhānuṣkasyeva valgitam ||
(Mahāsubhāṣita-saṅgraha)
“The net of words [i.e., verbosity] of a speaker who has not thoroughly deliberated on the subject [meant to be addressed] is as vain as the swaggering [alt., boasting] of an archer who has missed his mark.”
anirloḍita-kāryasya vāg-jālaṁ vāgmino vṛthā Read on →
mitaṁ ca sāraṁ ca vaco hi vāgmitā |
(Viśva-prakāśa-koḍa; cited in Caitanya-caritāmṛta: 1.1.106)
“Speech which is concise and sound is eloquence.”
mitaṁ ca sāraṁ ca vaco hi vāgmitā Read on →
pṛthos tat sūktam ākarṇya sāraṁ suṣṭhu mitaṁ madhu |
smayamāna iva prītyā kumāraḥ pratyuvāca ha ||
(Śrīmad Bhāgavatam: 4.22.17)
“Hearing the fine speech of Pṛthu, which was sound, superlative, concise, and sweet, the Kumāras, mildly smiling, replied thus with satisfaction.”
pṛthos tat sūktam ākarṇya sāraṁ suṣṭhu mitaṁ madhu Read on →
na narma-yuktaṁ vacanaṁ hinasti na strīṣu rājan na vivāha-kāle |
prāṇātyaye sarva-dhanāpahāre pañcānṛtāny ahur apātakāni ||
pṛṣṭaṁ tu sākṣye pravadanam anyathā |
vadanti mithyā patitaṁ narendra ||
anṛtaṁ nānṛtaṁ strīṣu parihāsa-vivāhayoḥ |
ātma-praṇārthātha-dhāte ca tad evottamatāṁ vrajet ||
(Mahābhārata: 1.77.24–26)
“O King, neither a statement in jest, nor amid women, nor at the time of marriage, nor when one’s life is at stake, nor when all of one’s wealth may be lost is detrimental. These five untruths are said to be sinless. When questioned for the sake of [bearing] testimony, however, speaking otherwise [i.e., falsely] is dishonest and degraded, O ruler of men. An untruth amid women, in jest, in regard to marriage, and for the sake of [saving] one’s life is not an untruth. It [i.e., such an untruth] becomes most proper [when warranted].”
na narma-yuktaṁ vacanaṁ hinasti na strīṣu rājan na vivāha-kāle Read on →
kiṁsvit satyaṁ kim anṛtaṁ kiṁsvid dharmyaṁ sanātanam |
kasmin kāle vadet satyaṁ kasmin kāle’nṛtaṁ vadet ||
satyasya vacanaṁ sādhu na satyād vidyate param |
yad bhūloke sudurjñātaṁ tat te vakṣyāmi bhārata ||
bhavet satyam avaktavyaṁ vaktavyam anṛtaṁ bhavet |
yatrānṛtaṁ bhavet satyaṁ satyaṁ vāpy anṛtaṁ bhavet ||
tādṛśe muhyate bālo yatra satyam aniṣṭhitam |
satyānṛte viniścitya tato bhavati dharmavit ||
(Mahābhārata: 12.110.3–6)
[Yudhiṣṭhira inquires:] “‘What is truth? What is untruth? What is always in accord with dharma? When should truth be spoken? When should untruth be spoken?’ [Bhīṣmadeva answers:] Truthful speech is best. There is nothing greater than truth. That which is very difficult to understand on the surface of earth [i.e., truth] I shall describe to you, O descendant of Bhārata. Truth can be improper to speak, and untruth can be proper to speak. An unwise person is bewildered by that wherein untruth can be truth or truth can also be untruth, and wherein truth is not fixed. After determining [what is] truth and [what is] untruth one then becomes a knower of dharma.”
kiṁsvit satyaṁ kim anṛtaṁ kiṁsvid dharmyaṁ sanātanam Read on →
satyasya vacanaṁ sādhu na satyād vidyate param |
tattvenaitat sudurjñeyaṁ yasya satyam anuṣṭhitam ||
bhavet satyam avaktavyaṁ vaktavyam anṛtaṁ bhavet |
sarvasvasyāpahāre tu vaktavyam anṛtaṁ bhavet ||
prāṇātyaye vivāhe ca vaktavyam anṛtaṁ bhavet |
yatrānṛtaṁ bhavet satyaṁ satyaṁ cāpy anṛtaṁ bhavet ||
tādṛśaṁ paśyate bālo yasya satyam anuṣṭhitam |
satyānṛte viniścitya tato bhavati dharmavit ||
(Mahābhārata: 8.49.27–30)
“Truthful speech is best. There is nothing greater than truth. That in which truth is [verily] established [however] is very difficult to truly understand. Truth can be improper to speak, and untruth can be proper to speak. Untruth may be spoken when all of one’s wealth may be lost. Untruth may be spoken when one’s life is at stake and in regard to marriage. O child, recognize that wherein untruth can be truth, truth can also be untruth, and wherein truth is established. After determining [what is] truth and [what is] untruth one then becomes a knower of dharma.”
satyasya vacanaṁ sādhu na satyād vidyate param Read on →
vivāha-kāle rati-saṁprayoge prāṇātyaye sarva-dhanāpahāre |
viprasya cārthe hy anṛtaṁ vadeta pañcānṛtāny āhur apātakāni ||
(Mahābhārata: 8.49.29)
“Speaking an untruth at the time of marriage, amid romantic union, when one’s life is at stake, when all of one’s wealth may be lost, and for the sake of a brāhmaṇa—these five untruths are said to be sinless.”
vivāha-kāle rati-saṁprayoge prāṇātyaye sarva-dhanāpahāre Read on →
