Truth

This vow, O Partha, was adopted by thee before from foolishness. In consequence of that vow thou art now, from folly, desirous of perpetrating a sinful act. Why, O Partha, dost thou rush towards thy reverend superior for slaying him, without having resolved the exceedingly subtle course of morality that is, again, difficult of being understood? I will now tell thee, O son of Pandu, this mystery connected with morality, this mystery that was declared by Bhishma, by the righteous Yudhishthira, by Vidura otherwise called Kshatri, and by Kunti, of great celebrity. I will tell thee that mystery in all its details. Listen to it, O Dhananjaya! One who speaks truth is righteous. There is nothing higher than truth. Behold, however, truth as practised is exceedingly difficult to be understood as regards its essential attributes. Truth may be unutterable, and even falsehood may be utterable where falsehood would become truth and truth would become falsehood. In a situation of peril to life and in marriage, falsehood becomes utterable. In a situation involving the loss of one's entire property, falsehood becomes utterable. On an occasion of marriage, or of enjoying a woman, or when life is in danger, or when one's entire property is about to be taken away, or for the sake of a Brahmana, falsehood may be uttered. These five kinds of falsehood have been declared to be sinless. On these occasions falsehood would become truth and truth would become falsehood. He is a fool that practises truth without knowing the difference between truth and falsehood. One is said to be conversant with morality when one is able to distinguish between truth and falsehood. What wonder then in this that a man of wisdom, by perpetrating even a cruel act, may obtain great merit like Valaka by the slaughter of the blind beast? What wonder, again, in this that a foolish and ignorant person, from even the desire of winning merit, earns great sin like Kausika (living) among the rivers?"

"'"The Brahmana said, 'I will not accept any other utterance (from thee). I have given thee the fruits of my recitations. Let, O royal sage, both thy words and mine become true. As regards my recitations, I never cherished any specific desire to accomplish. How then, O tiger among kings, should I have any knowledge of what the fruits are of those recitations? Thou saidst, "Give!" I said "I give!" I shall not falsify these words. Keep the truth. Be calm! If thou request to keep my word, O king, great will be thy sin due to falsehood. O chastiser of foes, it does not become thee to utter what is untrue. Similarly, I dare not falsify what I have uttered. I have, before this, unhesitatingly said, "I give!" If, therefore, thou art firm in truth, accept my gift. Coming here, O king, thou didst solicit of me the fruits of my recitations. Therefore, take what I have given away, if, indeed, thou art firm in truth. He who is addicted to falsehood has neither this world nor the next. Such a person fails to rescue his (deceased) ancestors. How again shall he succeed in doing good to his (unborn) progeny? The rewards of sacrifices and gifts, as also of fasts and religious observances, are not so efficacious in rescuing (a person from evil and hell) as Truth, O bull among men, in both this and the next world. All the penances that have been undergone by thee and all those that thou wilt undergo in the future for hundreds and thousands of years do not possess efficacy greater than that of Truth. Truth is one undeteriorating Brahma. Truth is the one undeteriorating Penance. Truth is the one undeteriorating sacrifice. Truth is the one undeteriorating Veda. Truth is awake in the Vedas. The fruits attached to Truth have been said to be the highest. From Truth arise Righteousness and Self-restraint. Everything rests on Truth. Truth is the Vedas and their branches. Truth is Knowledge. Truth is the Ordinance. Truth is the observance of vows and fasts. Truth is the Primeval Word Om.

Truth is the origin of creatures. Truth is their progeny. It is by Truth that the Wind moves. It is by Truth that the Sun gives heat. It is by Truth that Fire burns. It is on Truth that Heaven rests. Truth is Sacrifice, Penance, Vedas, the utterance of Samans, Mantras, and Saraswati. It hath been heard by us that once on a time Truth and all religious observances were placed on a pair of scales. When both were weighed, that scale on which Truth was seen to be heavier. There is Truth where Righteousness is. Everything increaseth through Truth. Why, O king, dost thou wish to do an act that is stained with falsehood? Be firm in Truth. Do not act falsely, O monarch! Why wouldst thou falsify thy words "Give (me)," which thou hast uttered? If thou refusest, O monarch, to accept the fruits that I have given thee of my recitations, thou shalt then have to wander over the world, fallen away from Righteousness! That person who does not give after having promised, and he also that does not accept after having solicited, are both stained with falsehood. It behoveth thee, therefore, not to falsify thy own words.'

It has brown ears; that is the symbol of the Brahman; (verily it serves) for prosperity. The sacrificial post is shaped like the wooden sword; the wooden sword is a thunderbolt; verily he hurls a thunderbolt against him; the strew is made of Çara grass; verily he crushes [2] him; the kindling-wood is of Vibhidaka; verily he splits him. He to whom the sacrifice does not come should offer a dwarf (beast) to Visnu; the sacrifice is Visnu; verily he has recourse to Visnu with his own share; verily he gives him the sacrifice, the sacrifice comes to him. It is a dwarf (beast), for it has Visnu for its deity; (verily it serves) for prosperity. He who desires cattle should offer to Tvastr a horse; Tvastr is the producer of pairings of animals [3]; verily he has recourse to Tvastr with his own share; verily he produces animals in pairs for him, for in him offspring and cattle have entered; verily also the male horse straightway wins offspring and cattle. He who when a contest is joined desires an agreement should offer to Mitra a white (beast); verily he has recourse to Mitra with his own share; verily he brings him into harmony with his friend [4]. It is spacious; verily he encourages him. He who desires rain should offer to Prajapati a black (beast), Prajapati is the lord of rain; verily he has recourse to Prajapati with his own share; verily he makes Parjanya rain for him. It is black, that is the form of rain; verily by its form he wins rain. It is spotted; verily he produces the lightning and makes rain for him. It has low horns; verily he brings down the rain for him. Food came not to Varuna when he had pressed. He beheld this black cow which is Varuna's; it he offered to its own deity; then food came to him. He to whom being fit for food food does not come should offer to Varuna this black cow; verily he has recourse to Varuna with his own form; verily he gives him food; he becomes an eater of food [1].

The New and Full Moon Sacrifices He offers to the kindling-sticks; verily he wins spring among the seasons. He offers to Tanunapat; verily he wins the hot season. He offers to the oblations; verily he wins the rains. He offers to the sacrificial strew, verily lie wins autumn. He offers with the cry of 'Hail!'; verily he wins the winter. Therefore in winter animals over which the cry of 'Hail!' is raised perish. He offers to the kindling-sticks; verily he wins the dawns of the goddesses. He offers to Tanunapat; verily he wins the sacrifice [1]. He offers to the oblations; verily he wins cattle. He offers to the sacrificial strew; verily he wins offspring. He takes (the oblation) from the Upabhrt. The oblation is brilliance, the sacrificial strew off spring; verily he places brilliance in offspring. He offers with the cry of 'Hail!'; verily he wins speech. They make up ten, the Viraj has ten syllables, the Viraj is food; verily he wins food by the Viraj. He offers to the kindling-sticks; verily he finds support in this world. He offers to Tanunapat [2]; verily in the sacrifice and in the atmosphere he finds support. He offers to the oblations; verily in cattle he finds support. He offers to the sacrificial strew; verily he finds support in the paths that lead to the gods. He offers with the cry of 'Hail!'; verily he finds support in the world of heaven. So many are the worlds of the gods; verily in them in order he finds support. The gods and the Asuras contended as to these worlds. The gods by the fore-sacrifices drove the Asuras away from these worlds; that is why the fore-sacrifices [3] are so called. He for whom knowing thus are offered the fore-sacrifices, drives his enemy away from these worlds. He offers stepping near, for conquest. He who knows the pairing of the fore sacrifices is propagated with offspring, with cattle, with pairings. He offers to the kindling-sticks as many, to Tanunapat as one, and that makes a pair.

He who desires food should offer a dappled (beast) to the Maruts; the Maruts are food; verily he has recourse to the Maruts with their own share; verily they give him food; he becomes an eater of food. It is dappled; that is the form of food; (verily it serves) for prosperity. He who desires power should offer a ruddy (beast) to Indra; verily he has recourse to Indra [2] with his own; verily he bestows power on him; he becomes possessed of power. It is ruddy and has eyebrows; that is the form of Indra; (verily it serves) for prosperity. He who desires gain should offer to Savitr a spotted (beast); Savitr is lord of production; verily he has recourse to Savitr with his own share; verily he produces gain for him, his offspring desire gifts. It is spotted, for it has Savitr as its deity [3]; (verily it serves) for prosperity. He who desires food should offer to the All-gods (a beast) of many forms; food is connected with the All-gods; verily he has recourse to the All-gods with their own share; verily they give him food; he becomes an eater of food. It is of many forms; food is of many forms; (verily it serves) for prosperity. He who desires a village should offer to the All-gods (a beast) of many forms; his relatives are connected with the All-gods; verily he has recourse to the All-gods with their own share; verily they subdue his [4] relations to him; he becomes possessed of a village. It is of many forms, for it is connected with many deities; (verily it serves) for prosperity. He who is long ill from an unknown cause should offer to Prajapati (a beast) without horns; man is connected with Prajapati; Prajapati verily knows of him who is long ill from an unknown cause; verily he has recourse to Prajapati with his own share; verily he releases him from this weariness. It is without horns, for it has Prajapati as its deity; (verily it serves) for prosperity. The Vasat cry cleft the head of the Gayatri; the sap thereof fell away.

Confound not truth with falsehood, nor knowingly conceal the truth.

O People of the Scripture! Why confound ye truth with falsehood and knowingly conceal the truth?

And say: Truth hath come and falsehood hath vanished away. Lo! falsehood is ever bound to vanish.

They who know truth in truth, and untruth in untruth, arrive at truth, and follow true desires.

They who imagine truth in untruth, and see untruth in truth, never arrive at truth, but follow vain desires.

Before long, alas! this body will lie on the earth, despised, without understanding, like a useless log.

Sanctify them through thy truth: thy word is truth.

I have not written unto you because ye know not the truth, but because ye know it, and that no lie is of the truth.

He that speaketh truth sheweth forth righteousness: but a false witness deceit.

By sage Javali thus addressed, Rama of truthful hearts the best, With perfect skill and wisdom high Thus to his speech made fit reply: "Thy words that tempt to bliss are fair, But virtue's garb they falsely wear. For he from duty's path who strays To wander in forbidden ways, Allured by doctrine false and vain, Praise from the good can never gain. Their lives the true and boaster show, Pure and impure, and high and low, Else were no mark to judge between Stainless and stained and high and mean; They to whose lot fair signs may fall Were but as they who lack them all, And those to virtuous thoughts inclined Were but as men of evil mind. If in the sacred name of right I do this wrong in duty's spite; The path of virtue meanly quit, And this polluting sin commit, What man who marks the bounds between Virtue and vice with insight keen, Would rank me high in after time Stained with this soul destroying crime? Whither could I, the sinner, turn, How hope a seat in heaven to earn, If I my plighted promise break, And thus the righteous path forsake? This world of ours is ever led To walk the ways which others tread, And as their princes they behold, The subjects too their lives will mould. That truth and mercy still must be Beloved of kings, is Heaven's decree. Upheld by truth the monarch reigns, And truth the very world sustains. Truth evermore has been the love Of holy saints and Gods above, And he whose lips are truthful here Wins after death the highest sphere. As from a serpent's deadly tooth, We shrink from him who scorns the truth. For holy truth is root and spring Of justice and each holy thing, A might that every power transcends, Linked to high bliss that never ends. Truth is all virtue's surest base, Supreme in worth and first in place. Oblations, gifts men offer here, Vows, sacrifice, and rites austere, And Holy Writ, on truth depend: So men must still that truth defend.

The wicked queen her speech renewed, When rolling on the earth she viewed Ikshvaku's son, Ayodhya's king, For his dear Rama sorrowing: "Why, by a simple promise bound, Liest thou prostrate on the ground, As though a grievous sin dismayed Thy spirit! Why so sore afraid? Keep still thy word. The righteous deem That truth, mid duties, is supreme: And now in truth and honour's name I bid thee own the binding claim. Saivya, a king whom earth obeyed, Once to a hawk a promise made, Gave to the bird his flesh and bone, And by his truth made heaven his own.(277) Alarka, when a Brahman famed For Scripture lore his promise claimed, Tore from his head his bleeding eyes And unreluctant gave the prize. His narrow bounds prescribed restrain The Rivers' Lord, the mighty main, Who, though his waters boil and rave, Keeps faithful to the word he gave. Truth all religion comprehends, Through all the world its might extends: In truth alone is justice placed, On truth the words of God are based: A life in truth unchanging past Will bring the highest bliss at last. If thou the right would still pursue, Be constant to thy word and true: Let me thy promise fruitful see, For boons, O King, proceed from thee. Now to preserve thy righteous fame, And yielding to my earnest claim-- Thrice I repeat it--send thy child, Thy Rama, to the forest wild. But if the boon thou still deny, Before thy face, forlorn, I die."

Truth, only truth protects the land, By truth unharmed our houses stand; Neglect of truth makes men distressed, And truth in highest heaven is blessed. Then how can I, rebellious, break Commandments which my father spake-- I ever true and faithful found, And by my word of honour bound? My father's bridge of truth shall stand Unharmed by my destructive hand: Not folly, ignorance, or greed My darkened soul shall thus mislead. Have we not heard that God and shade Turn from the hated offerings paid By him whose false and fickle mind No pledge can hold, no promise bind? Truth is all duty: as the soul, It quickens and supports the whole. The good respect this duty: hence Its sacred claims I reverence. The Warrior's duty I despise That seeks the wrong in virtue's guise: Those claims I shrink from, which the base, Cruel, and covetous embrace. The heart conceives the guilty thought, Then by the hand the sin is wrought, And with the pair is leagued a third, The tongue that speaks the lying word. Fortune and land and name and fame To man's best care have right and claim; The good will aye to truth adhere, And its high laws must men revere. Base were the deed thy lips would teach, Approved as best by subtle speech. Shall I my plighted promise break, That I these woods my home would make? Shall I, as Bharat's words advise, My father's solemn charge despise? Firm stands the oath which then before My father's face I soothly swore, Which Queen Kaikeyi's anxious ear Rejoiced with highest joy to hear. Still in the wood will I remain, With food prescribed my life sustain, And please with fruit and roots and flowers Ancestral shades and heavenly powers. Here every sense contented, still Heeding the bounds of good and ill, My settled course will I pursue, Firm in my faith and ever true. Here in this wild and far retreat Will I my noble task complete; And Fire and Wind and Moon shall be Partakers of its fruit with me.

The face of Truth is hidden by a golden disk. O Pushan (Effulgent Being)! Uncover (Thy face) that I, the worshipper of Truth, may behold Thee.

Here the sun, who is the giver of all light, is used as the symbol of the Infinite, giver of all wisdom. The seeker after Truth prays to the Effulgent One to control His dazzling rays, that his eyes, no longer blinded by them, may behold the Truth. Having perceived It, he proclaims: "Now I see that that Effulgent Being and I are one and the same, and my delusion is destroyed." By the light of Truth he is able to discriminate between the real and the unreal, and the knowledge thus gained convinces him that he is one with the Supreme; that there is no difference between himself and the Supreme Truth; or as Christ said, "I and my Father are one."

Of many thousand mortals, one, perchance, Striveth for Truth; and of those few that strive-- Nay, and rise high--one only--here and there-- Knoweth Me, as I am, the very Truth.

In sight of Brahma all these offerings Are spread and are accepted! Comprehend That all proceed by act; for knowing this, Thou shalt be quit of doubt. The sacrifice Which Knowledge pays is better than great gifts Offered by wealth, since gifts' worth--O my Prince! Lies in the mind which gives, the will that serves: And these are gained by reverence, by strong search, By humble heed of those who see the Truth And teach it. Knowing Truth, thy heart no more Will ache with error, for the Truth shall show All things subdued to thee, as thou to Me. Moreover, Son of Pandu! wert thou worst Of all wrong-doers, this fair ship of Truth Should bear thee safe and dry across the sea Of thy transgressions. As the kindled flame Feeds on the fuel till it sinks to ash, So unto ash, Arjuna! unto nought The flame of Knowledge wastes works' dross away! There is no purifier like thereto In all this world, and he who seeketh it Shall find it--being grown perfect--in himself. Believing, he receives it when the soul Masters itself, and cleaves to Truth, and comes-- Possessing knowledge--to the higher peace, The uttermost repose. But those untaught, And those without full faith, and those who fear Are shent; no peace is here or other where, No hope, nor happiness for whoso doubts. He that, being self-contained, hath vanquished doubt, Disparting self from service, soul from works, Enlightened and emancipate, my Prince! Works fetter him no more! Cut then atwain With sword of wisdom, Son of Bharata! This doubt that binds thy heart-beats! cleave the bond Born of thy ignorance! Be bold and wise! Give thyself to the field with me! Arise!

They comprehend not, the Unheavenly, How Souls go forth from Me; nor how they come Back unto Me: nor is there Truth in these, Nor purity, nor rule of Life. "This world Hath not a Law, nor Order, nor a Lord," So say they: "nor hath risen up by Cause Following on Cause, in perfect purposing, But is none other than a House of Lust." And, this thing thinking, all those ruined ones-- Of little wit, dark-minded--give themselves To evil deeds, the curses of their kind. Surrendered to desires insatiable, Full of deceitfulness, folly, and pride, In blindness cleaving to their errors, caught Into the sinful course, they trust this lie As it were true--this lie which leads to death-- Finding in Pleasure all the good which is, And crying "Here it finisheth!"

Stopp’d in the tumult Cleobulus lies, Beneath Oïleus’ arm, a living prize; A living prize not long the Trojan stood; The thirsty falchion drank his reeking blood: Plunged in his throat the smoking weapon lies; Black death, and fate unpitying, seal his eyes.

“Then sleep those aids among the Trojan train, (Inquired the chief,) or scattered o’er the plain?” To whom the spy: “Their powers they thus dispose The Paeons, dreadful with their bended bows, The Carians, Caucons, the Pelasgian host, And Leleges, encamp along the coast. Not distant far, lie higher on the land The Lycian, Mysian, and Mæonian band, And Phrygia’s horse, by Thymbras’ ancient wall; The Thracians utmost, and apart from all. These Troy but lately to her succour won, Led on by Rhesus, great Eioneus’ son: I saw his coursers in proud triumph go, Swift as the wind, and white as winter-snow; Rich silver plates his shining car infold; His solid arms, refulgent, flame with gold; No mortal shoulders suit the glorious load, Celestial panoply, to grace a god! Let me, unhappy, to your fleet be borne, Or leave me here, a captive’s fate to mourn, In cruel chains, till your return reveal The truth or falsehood of the news I tell.”

Hector (this said) rush’d forward on the foes: With equal ardour Melanippus glows: Then Ajax thus—“O Greeks! respect your fame, Respect yourselves, and learn an honest shame: Let mutual reverence mutual warmth inspire, And catch from breast to breast the noble fire, On valour’s side the odds of combat lie; The brave live glorious, or lamented die; The wretch that trembles in the field of fame, Meets death, and worse than death, eternal shame.”

2 Radiant, as high Truth, cherished, best at winning strength, Truth based upon the statute that supports th 3 This light, the best of lights, supreme, all−conquering, winner of riches, is exalted with high laud. 4 Beaming forth splendour with thy light, thou hast attained heaven's lustrous realm.

2 The truthful Deities, the Three−and−Thirty, saw you approach before the Ever−Truthful. 3 Asvins, that work of yours deserves our wonder,−the Bull of heaven and earth and air's mid region; 4 Here is your portion laid for you, ye Holy: come to these songs of ours, O ye Nasatyas.

2 Waters which come from heaven, or those that wander dug from the earth, or flowing free by nature, 3 Those amid whom goes Varuna the Sovran, he who discriminates men's truth and falsehood− 4 They from whom Varuna the King, and Soma, and all the Deities drink strength and vigour,

The amulet which Brihaspati tied for swift Vâta, wearing that, Savitar through it conquered this light; that yields him abundance more and more, &c. 14. The amulet which Brihaspati tied for swift Vâta, wearing that, the waters ever run undiminished; that verily yields them ambrosia more and more, &c. 15. The amulet which Brihaspati tied for swift Vâta, that comforting amulet king Varuna did fasten on; that verily yields him truth more and more, &c. 16. The amulet which Brihaspati tied for swift Vâta, wearing that the gods did conquer all the worlds in battle; that verily yields them conquest more and more, &c. 17. The amulet which Brihaspati tied for swift Vâta, that comforting amulet the divinities did fasten on; that verily yields them- all more and more, &c. 18. The seasons did fasten it on; the divisions (of the year) did fasten it on. Since the year did fasten it on, it guards every being. 19. The intermediate directions did fasten it on; the directions did fasten it on. The amulet created by Pragâpati has subjected those that hate me. 20. The Atharvans did tie it on, the descendants of the Atharvans did tie it on; with these allied, the Angiras cleft the castles of the Dasyus. With it those that hate me do thou slay! 21. That Dhâtar did fasten on: (then) he shaped the being. With it those that hate me do thou 22. The amulet which Brihaspati tied for the gods, destructive of the Asuras, that has come to me together with sap and lustre. 23. The amulet... has come to me together with cows, goats, and sheep, together with food and offspring. 24. The amulet... has come to me together with rice and barley, together with might and prosperity. 25. The amulet has come to me with a stream of honey and ghee together with sweet drink. 26. The amulet has come to me together with nourishment and milk, together with goods and fortune. 27. The amulet... has. come to me together with brilliance and strength, together with glory and reputation. 28. The amulet...