Truthfulness

na narma-yuktaṁ vacanaṁ hinasti na strīṣu rājan na vivāha-kāle

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].”

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kiṁsvit satyaṁ kim anṛtaṁ kiṁsvid dharmyaṁ sanātanam

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.”

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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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vivāha-kāle rati-saṁprayoge prāṇātyaye sarva-dhanāpahāre

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.”

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na hy asatyāt paro’dharma iti hovāca bhūr iyam

na hy asatyāt paro’dharma iti hovāca bhūr iyam |
sarvaṁ soḍhum alaṁ manye ṛte’līka-paraṁ naram ||
(Śrīmad Bhāgavatam 8.20.4)

[Bali Mahārāja to Śukrācārya:] “The earth said, ‘There is no greater adharma than untruthfulness.‘ I think I can verily tolerate everything except an untruthful person.”

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kṣīṇa-rikthaś cyutaḥ sthānāt kṣipto baddhaś ca śatrubhiḥ

kṣīṇa-rikthaś cyutaḥ sthānāt kṣipto baddhaś ca śatrubhiḥ |
jñātibhiś ca parityakto yātanām anuyāpitaḥ ||
guruṇā bhartsitaḥ śapto jahau satyaṁ na suvrataḥ |
chalair ukto mayā dharmo nāyaṁ tyajati satya-vāk ||
(Śrīmad Bhāgavatam 8.22.29‒30)

[Vāmanadeva to Brahmā about Bali Mahārāja:] “Although he was bereft of his property, deprived of his position, thrown down and bound by his enemies, deserted by his kinsmen, subjected repeatedly to torment, and chastized and cursed by his guru, he did not give up his truthfulness, as he was firmly avowed. Even when I spoke [to him] about dharma deceptively, he did not give up speaking the truth.”

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na tathya-vacanaṁ satyaṁ nātathya-vacanaṁ mṛṣā

na tathya-vacanaṁ satyaṁ nātathya-vacanaṁ mṛṣā |
yad-bhūta-hitam atyantaṁ tat-satyam itaran mṛṣā ||
(Subhāṣita-sudha-nidhi)

“Speaking in accord with facts is not truthfulness. Speaking not in accord with facts is not falsity. That which is supremely beneficial for living beings is truth, and that which is otherwise is falsity.”

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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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