Truth

satyasya vacanaṁ sādhu na satyād vidyate param

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.”

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na satyaṁ kevalaṁ satyam anṛtaṁ na tathānṛtam

na satyaṁ kevalaṁ satyam anṛtaṁ na tathānṛtam |
hitaṁ yat sarva-lokasya tat satyaṁ śeṣam anyathā ||
(Bhārata Mañjarī)

“Truth is not just truth, and falsity is not just falsity. That which is beneficial to all beings is truth, and the remainder [i.e., all else] is otherwise [i.e., falsity].”

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satyam eva jayate nānṛtaṁ

satyam eva jayate nānṛtaṁ
satyena panthā vitato devayānaḥ |
yenākramanty ṛṣayo hy āpta-kāmā
yatra tat satyasya paramaṁ nidhānam ||
(Muṇḍaka Upaniṣad: 3.1.6)

“Truth alone triumphs, and not falsity [i.e., those who adhere to truth triumph and not those who engage in falsity]. Through truth is spread out the path of devas by which the ṛṣis of fulfilled desire ascend to that [domain] where there exists the supreme treasure of truth [i.e., Brahman].”

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prāṇātyaye vivāhe ca vaktavyam anṛtaṁ bhavet

prāṇātyaye vivāhe ca vaktavyam anṛtaṁ bhavet |
anṛtaṁ ca bhavet satyaṁ satyaṁ caivānṛtaṁ bhavet ||
yad bhūta-hitam atyantaṁ tat satyam iti dhāraṇā |
viparyaya-kṛto’dharmaḥ paśya dharmasya sūkṣmatām ||
(Mahābhārata: 3.200.3–4)

“When one’s life is at stake and in regard to marriage, an untruth can be spoken. [In these cases,] Untruth becomes truth, and truth becomes untruth. That [action or speech] which is of the greater benefit to living beings is truth. This is the conclusion. Doing the opposite is adharma. See the subtlety of dharma.”

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satye pratiṣṭhitaḥ kṛṣṇaḥ satyam atra pratiṣṭhitam

satye pratiṣṭhitaḥ kṛṣṇaḥ satyam atra pratiṣṭhitam |
satyāt satyaṁ ca govindas tasmāt satyo hi nāmataḥ ||
(Mahābhārata: 5.70.12; cited in Bhagavat Sandarbha: 58; Kṛṣṇa Sandarbha: 82)

“Kṛṣṇa is fixed in truth, and truth is fixed in him. Govinda is the truth beyond truth [alt., beyond Satyaloka], and thus by name he is [known as] Satya (Truth).”

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