essay on truth alone triumphs

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• Who is the Wife of Lord Hanuman?

Satyamev Jayate

Satyamev Jayate (सत्यमेव जयते) is a Hindu mantra from Mundokapanishada Verse 3.1.6 , which means “Truth Alone Triumphs.” It is also the national motto of India. The national emblem of India is four lions facing the four directions and Satyamev Jayate is inscribed below it. It is also inscribed on one side of the Indian currency including notes and coins.

The full mantra is as follows:

सत्यमेव जयते नानृतं सत्येन पन्था विततो देवयानः । येनाक्रमन्त्यृषयो ह्याप्तकामा यत्र तत् सत्यस्य परमं निधानम् ॥ 

Satyameva Jayate Naanritam Satyena Pantha Vitato Devayanah Yena Aakramanti Rshayo Hi Aaptkaamaa Yatra Tat Satyasya Paramam Nidhaanam

The meaning of the mantra is as follows: Truth alone triumphs; not falsehood. Through truth, the divine path is spread out by which The sages whose desires have been completely fulfilled, Reach where that supreme treasure of Truth resides.

In 1987, a Hindi movie named “Satyamev Jayate” starring Vinod Khanna, Meenakshi Sheshadri, and Madhavi was released in India. In May 2012, a TV show starred by Amir Khan has been started on Star Plus Channel, which had become very popular.

SCIENTIFIC AWARENESS OF REINCARNATION : BASES FOR A UNIVERSAL RELIGION

Anirudh Kumar Satsangi

According to Dr. Granville Dharmawardena of Colombo University reincarnation may be defined as the re-embodiment of an immaterial part of a person after a short or a long interval after death, in a new body whence it proceeds to lead a new life in the new body more or less unconscious of its past existences, but containing within itself the “essence” of the results of its past lives, which experience goes to make up its new character or personality. In the seventeenth century Rene Descartes divided everything in the universe into two realms as “Res Extensa” (matter) and “Res Cogitans” (mind). Gathering knowledge within the realm of Res Extensa was called Science and the phenomenon of reincarnation got pushed into the other realm Res Cogitans which was not considered suitable for scientific probing. Science developed in the framework of Res Estensa is known as “Classical Science”. Classical science had tremendous material achievements because it helped all round growth of technology which brought about prosperity to mankind. The air of frame work of Classical Science was blown out by Henry Becquerel in 1896 by the discovery of Radioactivity. The discovery of Theory of Relativity by Albert Einstein in early 20th Century gave it further blow. The advent of Quantum Theory and the Uncertainty Principle did the rest. It is significant to note that Einstein’s discovery fall entirely within the frame work of Res Cogitans as it did not involve any experiments or measurements. Gravitation Force Theory of Newton is also an example of such observation and intuition work involving no experiments and measurements. Modern Science enhanced man’s knowledge surpassing the restrictions imposed by the five senses and took us to hidden areas of nature and profound changes had been introduced in procedures of science. Our ability to understand everything by way of perceptible mental pictures is reduced and it became necessary to imagine models with components which behaved in ways that had no counterparts at all in the world familiar to us. In most cases mechanisms involved in these models not only are imperceptible but also consist of elements that operate in ways never known in the world that we actually experience through sensory inputs. Modern science tied up the two realms, Res Extensa and Res Cogitans and made us to understand that they are not independent and cannot be completely studied independently. Within the establishment of modern science some of the aspects of nature that did not strictly adhere to the realm of Res Extensa, which were therefore earlier condemned as unbecoming of scientists to talk about have become respectable. Reincarnation falls into this category Reincarnation is a very old belief and a large fraction of the world population believes it. For example Rene Descartes’ statement “What I have said is sufficient to show clearly enough that the extinction of the mind does not follow from the corruption of the body and also to give men the hope of another life after death” in 1641 confirms his belief in reincarnation. About 20 percent of those in the Western World whose religions shun reincarnation nevertheless believe it. According to opinion polls this percentage is rising. Lisa Miller, Religion Editor of Newsweek says that Americans are becoming more Hindus. According to 2008 Harris Poll 24% of Americans say they believe in reincarnation Steven J Rosen writes in The Reincarnation Controversy, Uncovering the Truth in World Religions (New Age Books) that belief in reincarnation allows us to see ourselves as architects of our own future. Rosen raises certain queries,‘ what is it that reincarnates from one body to another? Is it the soul? the mind? the intellect? To understand this we should suggest answer to these questions. We all know that there are four fundamental forces in the universe viz., gravitation force, electromagnetic force, weak nuclear force and strong nuclear force. I have written a paper entitled ‘Gravitation Force is the Ultimate Creator’ and presented it at the 1st International Conference on Revival of Traditional Yoga held in Lonavla Yoga Institute, Lonavla in January 2006. In this paper I have defined soul (individual consciousness), mind and body. According to this every point of action of Gravitational Force Field is individual consciousness or soul, electromagnetic force as the force of mind and weak and strong nuclear force as the gross material force which constitute physical frame of body. Consciousness is All Intelligent and pervades everywhere. Although all other remaining three forces are also intelligent but they are subordinate to Gravitational Force. THIS DESCRIPTION WILL HELP TO UNDERSTAND ‘WHAT IS IT THAT REINCARNATES FROM ONE BODY TO ANOTHER. According to Buddhism this is not the supreme atman or soul that ties one life to another, instead it talks about past lives as evolvement of consciousness, emergence of a new personality from the same stream of consciousness. Reincarnation is not an exclusively Eastern precept. It is contained in some form in almost every major religion and mystical philosophy. Research indicates that it was an accepted doctrine, at least in some quarters, at the time of Christ, and is still an integral part of some sects of the Jewish tradition. The Bible contain no condemnation of the principle of reincarnation, and in fact, when Christ was asked when Elijah would return, he answered that Elijah had returned, referring to John the Baptist. Sakina Yusuf Khan writes in an article A Night Of Forgiveness published in The Speaking Tree: “It (Shab-e-Barat) is also a festival associated with the dead. It is believed that the souls of the dead are set free on this night to visit their relatives.” What this indicates? This is a belief in reincarnation, of course in subtle body. Unaccomplished activities of past lives are also one of the causes for reincarnation. Some of us reincarnate to complete the unfinished tasks of previous birth. The is evident from my own story of reincarnation: “My most Revered Guru of my previous life His Holiness Maharaj Sahab, 3rd Spiritual Head of Radhasoami Faith had revealed this secret to me during trance like state of mine. This was sort of REVELATION. HE told me, “Tum Sarkar Sahab Ho” (You are Sarkar Sahab). Sarkar Sahab was one of the most beloved disciple of His Holiness Maharj Sahab. Sarkar Sahab later on became Fourth of Spiritual Head Radhasoami Faith. Since I don’t have any direct realization of it so I can not claim the extent of its correctness. But it seems to be correct. During my previous birth I wanted to sing the song of ‘Infinite’ (Agam Geet yeh gawan chahoon tumhri mauj nihara, mauj hoi to satguru soami karoon supanth vichara) but I could not do so then since I had to leave the mortal frame at a very early age. But through the unbounded Grace and Mercy of my most Revered Guru that desire of my past birth is being fulfilled now.” I am one the chief expounder and supporter of Gravitation Force Theory of God. This is most scientific and secular theory of God. This is the Theory of Universal Religion. I have given Higher Theory of Everything. Sometimes back I posted this as comments to a blog on: ‘Fighting of the Cause of Allah by Governing a Smart Mathematics Based on Islamic Teology’ By Rohedi of Rohedi Laboratories, Indonesia. Rohedi termed my higher theory of everything more wonderful than which has been developed by Stephen Hawking. Some details are quoted below: rohedi @anirudh kumar satsangi Congratulation you have develop the higher theory of everything more wonderful than which has been developed by Stephen Hawking. Hopefully your some views for being considered for Unified Field Theory are recognized by International Science Community, hence I soon read the fundamental aspect proposed by you. I have posted my comments to the Blog of Syed K. Mirza on Evolutionary Science vs. Creation Theory, and Intellectual Hypocrisy. Syed Mirza seems to be a very liberal muslim. He responded to my comments as mentioned below. “Many thanks for your very high thought explanations of God. You said: “Hence it can be assumed that the Current of Chaitanya (Consciousness) and Gravitational Wave are the two names of the same Supreme Essence (Seed) which has brought forth the entire creation. Hence it can be assumed that the source of current of consciousness and gravitational wave is the same i.e., God or ultimate creator. (i) Gravitation Force is the Ultimate Creator, Source of Gravitational Wave is God” Whatever you call it, God is no living God of any religion. Yes, when I call it “Mother Nature” is the God generated from all Natural forces and Gravitational force is the nucleus of all forces or we can presume that Gravitation is the ultimate guiding principle of this Mother Nature we call it non-living God unlike living personal God of religions. I can not believe any personal God would do so much misery created for its creation. Hence, only non-living natural God can explain everything in the Universe. When we think of any living personal God, things do not ad up!” I have also discovered the mathematical expression for emotional quotient (E.Q.) and for spiritual quotient (S.Q.). Austrian Scientist Rudolf Steiner says, “Just as an age was once ready to receive the Copernican theory of the universe, so is our age ready for the idea of reincarnation to be brought into the general consciousness of humanity”.

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Truth According to Hinduism

by Jayaram V

Summary: This essay is about the meaning, concept, importance and practice of truth and truthfulness (Satyam) in Hinduism with specific reference to the Vedas, the Upanishads and Dharmashastras.

Truth has a great significance in Hinduism, as an aspect of Brahman, a characteristic of existence, the support of creation, a quality of gods, moral virtue, philosophical concept, spiritual practice, instruction, and the personification of Dharma (Law) and Rta (Order).

Truth is divinity itself. Brahman is Truth personified. Devotees worship Lord Vishnu as Satyanarayana, the Lord of Truth. Shiva is pure (shivam), free from the impurities (malas) of egoism, attachments, and delusion. Hence, he is a Truth Being and eternally pure (Sada Shiva). Brahma's creative power arises from the purity of his consciousness, chastity and austerity. Hence, the Prasna Upanishad (1.15) declares that Truth is established in Brahma, besides austerity and chastity.

Existence is sat, the true. Nonexistence is asat, the untrue. For the mind what is visible is sat and what is invisible, asat. Supreme Brahman is neither sat nor asat. He is one, without qualities, dualities, and attributes. However, at the beginning of creation, he manifests as Isvara, the lord of the universe, in the purity of Nature. Isvara is sat, the truth being, who is made up of the purest (suddha) sattva.

Thus, in its essence truth is purity. In Nature the quality of sattva manifests as purity and truth. It is by practicing truth that we cultivate sattva, overcome impurities of rajas and tamas and become pure like Isvara. When we are pure with the predominance of sattva, we discern truth and reflect truth. When we are truthful and firmly established in truth, we become one with Brahman, the true Being. We become free (mukta) from the cycle of births and deaths and ascend to the world of Truth.

From the purity of sattva arises truthfulness, clarity in thinking, discernment (buddhi), mental brilliance (medhas), detachment (vairagya), knowledge of the Self (atma-jnana) and freedom from delusion and bondage (moksha). Beings are subject to delusion and ignorance when their purity (sattva) is mixed up with other two gunas, namely rajas and tamas. Hence, the scriptures emphasize the need to cultivate purity through austerities, restraints, observances, and other spiritual practices.

Thus, truth and truthfulness form the core values of Hindu religious and spiritual practice. The Vedas declare that Truth is the support of the mortal world. Rta (Order), Dharma (Law), and Satyam (Truth) are the triple guardians of creation who keep the worlds free from chaos. They also personify the triple deities (Trimurthis), Brahma, Vishnu and Shiva respectively. By establishing discipline (order) in the mind and body, practicing dharma (obligatory duties) in daily life, and abiding in truth in personal conduct, one overcomes death and achieves liberation.

The meaning of truth

In Hinduism, truth has a broader meaning. Literally speaking, the word satya means true, real, genuine, honest, sincere, the world of Brahman or the highest world (satyalok), an epoch (satya-yug), and water (life support). It also represents any divinity or being who personifies truth, character, and purity. Hence, in literature it is used to denote chaste and pious people, especially women like Sita, Draupadi, Satyavathi, Satyabhama, Durga, Sati, etc. In the body, the Self is the highest, eternal, immutable truth. The senses, breath, mind, intelligence, and speech are also aspects of Truth. However, they are partial truths only. Breath is their lord, who is impervious to evil, while the rest are vulnerable to falsehood due to the influence of evil. Hence, restraint is advised in their use.

In the whole existence, Truth is the protector and guardian of life. In the Brihadaranyaka Upanishad (5.5.1), sage Yajnavalkya explains the meaning of the word Satyam. He states that in the beginning of creation when Prajapathi created the gods, they worshipped Brahman, the true Being, as Satyam. That true being, Satyam, has three syllables, “sa,” “ti” and “yam.” Sa and yam are true. The middle syllable, "ti," is untrue. The untrue is enclosed on both sides by Truth. Hence, Truth predominates in the mortal world and presides over it as its lord. The explanation is symbolic, rather than phonetic or etymological. “Sa” is sat, or Purusha, the manifested Brahman. “Yam” is Prakriti, or that which has movement or force, or that which goes forth (ya). Both are eternal truths and indestructible. What lies in between them is “ti,” their opposite, the untrue, which is a reference to death and mortality or beingness.

Etymologically, we do not know the true origins of the word, satyam. However, it seems that it was derived from the word "sat," which means being, existence, true, high, exalted, good, real, virtuous, right, excellent, etc. As stated before, sat is the name of Brahman in his manifested state. The word sattva, which has a close affinity with satyam, was also probably derived from sat. Sattva is a quality of Nature, which is commonly associated with gods, pure beings, virtuous people and immortal souls. It means existence, truth, purity, nature, and essence. In Nature, truth is reflected in sattva only. If sattva is suppressed, a person falls into sinful ways as he loses discretion and resorts to falsehood, deception and immorality.

The philosophical meaning of truth

Philosophically, in Hinduism truth has a much broader meaning. It not only means speaking truth, being true to oneself, and abiding by truth but also seeing truth, perceiving truth, and discerning truth. A truthful person must be a practitioner of truth (satyapanam) in word and deed. None can practice it unless, one is pure, free from impurities, and can mentally reflect the reality of the world without distortions.

A pure mind is like a placid lake, with pure water, in which things are reflected truthfully. By nature, human beings are subject to delusion, modifications and ignorance. Hence, they cannot discern truths about themselves or the world. They can do so only when they are mentally and physically pure and their minds are free from modifications and instability. Besides practicing truth in all aspects of life and in every possible manner, a truthful person should be a lover or seeker of truth (satyakam), who supports true causes, truthful people and truth itself. The scriptures suggest that for self-purification and inner transformation one should practice truth as an austerity (satyatapas), avoid falsehood and become a true follower of truth (satyavadi).

Truthfulness in spiritual practice

Satyakama Jabala, the great Vedic seer, attained fame because he was a lover and seeker of truth. It is stated that as a child when he approached his teacher, Gautama Haridrumata, for initiation and instruction in the Vedas, the teacher wanted to know his family name. In those days it was customary for a teacher to teach the Vedas only to the children of well-known and well established Brahmana and Kshatriya families who had traditionally specialized for generations in the knowledge and practice of the Vedas.

Satyakama went home to enquire from his mother his father’s name. Her name was Jabala. She replied that she did not know who it was because in her youthful days she worked in many households and had no idea who fathered him. She advised him to use her name, Jabala, instead. Satyakama went back to his teacher and told him exactly what he heard from his mother. His teacher was impressed by his truthfulness. He said, "None but a true Brahmana would speak like this. Arrange for the fuel, I shall initiate you. You have not deviated from truth."

The story of Satyakama illustrates the importance of truth in learning, in life and in spiritual practice. Students were supposed to practice not only celibacy but also truthfulness. Speaking falsehood before a revered teacher was a mortal sin with far reaching negative consequences for oneself and the family. Initiation meant initiation into the study and practice of truth, and the truth was the knowledge of the Vedas and related subjects. Initiation into truth was a precondition in those days to acquire knowledge, officiate rituals, or practice spirituality.

Even today, in almost all teacher traditions, as part of their initiation, spiritual aspirants have to undertake the vow of truthfulness, apart from other vows. The tradition seems to be very ancient as is evident from the Brihadaranyaka Upanishad (3.9.24), which states, “The one who takes initiation (diksha) into spiritual life has to take the vow of speaking truth. Hence, by truth only initiation is supported.”

For liberation, truth is the raft, the paddle, the guide and the support. The tradition gives so much importance to the practice of truth because only by truth that the Truth of existence can be reached. Both Brahman and Self are eternal truths, and none can attain them without being truthful and without practicing truthfulness. Only by truth that Truth can be reached. The path of liberation (muktimarg) is the path of truth (satyamarg). It can be travelled only by those who practice truthfulness and abide by truth.

The Upanishads affirm this truth repeatedly, as can be seen in the subsequent discussion. For example, Mundaka Upanishad (3.1.5) states that the Self is attained by truth, austerity, right knowledge, and continuous practice of celibacy. Chandogya Upanishad (3.17.4) considers it one of the highest virtues, apart from austerity, charity, straightforwardness and non-injury. As stated in the Brihadaranyaka Upanishad (1.3.28), from asat (falsehood) to sat (truth), from darkness (tamas) to light (jyoti), and from death (mrityu) to immortality (amritatvam), this is the forward progression of living beings upon earth, and what humans should aspire to achieve in their lives.

Truthfulness is one of the restraints (yamas) in all religious and spiritual traditions of Indian origin. It is one of the five yamas mentioned in the Yoga tradition. The practice of truthfulness consists of speaking truth, discerning truth and not speaking falsehood. According to Vyasa one should ascertain truth through perception, inference, and verbal testimony, and having ascertained it one should speak truth only for the benefit of all creatures.

As stated before, the practice of truthfulness has to be complete in all respects, both in word and deed, at all levels, and in every possible way. However, it should not interfere with the practice of nonviolence. In other words, one should speak truth so long as it does not cause hurt, injury or grievous harm to others.

The law books suggest that kindness and truthfulness should go together. One may speak harmless and pleasant truths that are kind and agreeable to others, but one should not speak harsh and hurtful truths that are unkind and disagreeable. At the same time, one should never speak falsehood, even if it is the most pleasant and agreeable. It means, when you cannot speak to truth, you should better remain silent rather than hurting or harming someone by speaking it. It also means it is better to remain silent rather than speaking lies or boasting about oneself.

The practice of truthfulness leads to the predominance of sattva, whereby the mind becomes stable and pure and intelligence becomes sharp and pointed, leading to mental stability, insight into the nature of things, equanimity, discernment, and self-absorption. When the consciousness (chitta) becomes pure and transparent, it reflects the intelligence of the Self form within and the light of the objects from without. Freed from darkness and filled with the purity and radiance of truth, it becomes the true abode of gods, virtue and wisdom. When gods are active inside, truth prevails and light shines and spreads in all directions.

Part 2 - References to Truth in Hindu scriptures

Truthfulness is one of the highest and most important spiritual practice in Hinduism. It is one of the highest austerities, which is vital to the purification of the mind and body and cleansing of past karma. It is by the path of truth and purity that one ascends to the highest world of Brahman, which is essentially the world of truth (Satyalok). Those who abide in truth are protected by truth. Eventually, they are also protected from death.

The Vedic scriptures reflect the importance of truth in human life. The Vedas themselves embody truth. Hence, they are considered inviolable and indisputable and as instruments of verbal testimony reliable to ascertain metaphysical truths. The Rigveda contains many references to truth. In one of the hymns (2.14), it affirms that Truth proceeds from gods, and truth is the base that supports the earth (10.85).

Discerning truth from falsehood is important, because it keeps the world abide by truth. The practice of truth is essentially the practice of dharma because dharma in its essence is truth and vice versa. The Creation Hymn (10.190) reveals that Dharma and Truth were also the first eternal realities to manifest during creation. The Sun, as the symbol of Brahman, the golden germ (Hiranyagarbha) and the first born, embodies truth and radiates truth. Truth is the essence of the Sun. It is the Sun’s extended light (10.105).

The Vedas recognize truth as divine, sacred, protector and upholder of dharma, eternal, indestructible, pious, purifier of the mind and body, remover of sins, and liberator of bound souls. The identify Brahman as the upholder of truth, protector of truth, source of truth, and truth itself. One of the hymns in the Rigveda contains the earliest notions of truth as a moral and spiritual imperative for liberation. It states that the ships of truth carry pious people across the mortal world, which the wicked cannot cross.

The Vedas also extol gods as truth beings and personifications of truth. The gods of Rigvedic hymns are lords of truth. As the guardians (dikpalas) and upholders of truth, order, and dharma in all directions, they are pleased by truth and respond to those who speak truth, abide by the laws, and make their offerings truthfully. They not only protect the world and the worshippers of truth from the falsehood of demons but also destroy the enemies of truth and the worshippers of evil. If the gods become weak in the body of a person, evil tendencies manifests and he falls into evil ways.

According to the Rigveda Indra is changeless in truth (8.50), son of truth (8.58) and was born of truth (4.19). Agni burns the feet of those who corrupt truth with falsehood (10.87), which is an oblique reference to how Vedic people used fire to determine whether a person was speaking truth. Varuna the god of righteousness, discriminates the truth and falsehood of humans and rewards or punishes people accordingly. (7.49).

The Vedas also declare that the Vedic sages (rishis) practiced truth as an austerity. They were listeners of truth and seers of truth. By opening their minds to the eternal truths of the highest heaven, they brought the knowledge down to the earth for the benefit of the world. The source of Truth is Brahman, and the world of Brahman is located in the Sun. Hence in the mortal world, truth becomes an extension of the Sun, just as the light that radiates from him.

Therefore, students of the Vedas eat their food, with their faces turned towards the east, after making an offering to the Sun, while householders offer their daily oblations to the same deity as part of their daily sacrifices. Whether one utters the sacred syllable Aum, chants the Riks, sings the Samans, practices sacrifices or performs austerities, their ultimate object is Brahman, the silent recipient of all offerings, and the highest Truth.

The Upanishads are books of wisdom, which contain the secret knowledge of the Self and Brahman. Since they are eternal truths, you will find in them several references to truth and the practice of truthfulness. As the end part of the Vedas, the Upanishads contain the ritual, spiritual and philosophical truths about liberation, and how to practice it, sustain it and attain it. Since they contain the essence of Truth, which is synonymous with Brahman, the Vedic seers considered teaching the knowledge of Upanishads an instruction in truth.

In the Upanishads in many instances you will also find that before beginning their instruction, teachers customarily invoke gods through prayers, affirming that they will speak truth (satyam vadisyam) in a proper manner (rtam vadisyam) and that the truth which they have spoken shall protect them and the students. At times while stating a particular truth, they also affirm that what they have stated is truth (tad etat satyam), or the truth of truths (satyasya satyam iti).

The Upanishads contain the secret knowledge of Truth because they reveal the knowledge of Brahman (Supreme Self) and Atman (Individual Self), who are eternal truths and lords of their respective spheres. Immortality is achieved by knowing them and becoming one with them. For example, the Kaushitaki Upanishad (4.5) declares that whoever meditates upon Brahman or the Self becomes truth itself. By knowing the Self one gains truth (2.5). The same is affirmed in the Taittiriya Upanishad (2.1.1) also, which states that he who knows Brahman as truth becomes one with him.

In the Brihadaranyaka Upanishad (4.1.4) one is advised to worship the Self as truth only. The Upanishad (1.4.14) also equates truth to dharma by stating that there is no distinction between the two. “Dharma is but truth only. Therefore, when a person speaks truth, he speaks dharma.” In another verse (5.15.1) in the Upanishad, which is repeated in the Isa Upanishad (15) also, the seeker, who is about to depart from this world, invokes Pusan by saying as a lover of truth he should be allowed to see the face of truth, which is concealed by a golden vessel (the heart or the subtle body).

The Mundaka Upanishad (3.1.5) emphasizes the importance of truth in spiritual practice and liberation by stating that the Self is attained by truth, austerity, right knowledge, and continuous practice of celibacy. Truth is imperative for right knowledge, self-purification, and liberation. The next verse (3.1.6), which is stated below, emphatically declares that truth alone triumphs (satyameva jayate), and only by truth one can go by the path of gods to the world of immortality, the supreme treasure of truth.

satyam eva jayate nanrtam satyena pantha vitato devayanah; yenakramanty rsayo hy aptakama yatra tat satyasya paramam nidhanam .

“Truth alone wins (the Self), but not untruth. By truth is laid out the path of the immortal gods, by which the sages, who are without any desires, ascend to where that supreme treasure of Truth is.”

The Dharmashastras or the Law Books

The Dharmashastras are law books or books of rules regarding duty and virtuous conduct. In the Vedic world they regulated the conduct of people in society according to their status, caste and profession. They are no more followed in today's world, but have a historical value as important sources of information to study the past and draw conclusions about how people lived in the past and conducted their lives. In they past they helped kings, village elders, and local chiefs to dispense justice.

Even today, a few orthodox families and teachers may look to them for guidance and inspiration or to settle doctrinal or eclectic matters. The texts draw a direct correlation between truth and dharma as interrelated practices. They recognize speaking truth as one of the austerities and part of the practice of dharma. According to Manusmriti, in the first epoch (Krita Yuga) both dharma and truth walked on four legs, but in the succeeding three ages they both lost one leg each for each of them. Because of that the lifespan of human beings also became considerably reduced and so also their duties. With the progressive decline of dharma and truth, society also becomes increasingly disorderly.

Manu states that truth is a purifier. The body is cleansed by water, but the internal organ (antahkarana), or consciousness, is purified by truth only. He prescribes the practice of truthfulness as a penance for those who violate the code of conduct, or break the established order and the practice of dharma. His approach to truth is practical and considerate. Since truth can hurt others if spoken indiscriminately, he suggests that truth should be pleasant but not disagreeable or hurtful, nor should one engage in agreeable untruths, however pleasant they may be.

While Manu stated that a teacher should take delight in truthfulness and respect the sacred laws, another law giver, Gautama, stipulated that a student should never speak falsehood about his teacher. Such a person destroys himself and his family for seven generations. The law books do not condone anyone who violates truth. According to Manusmriti, a Brahmana should never lie after performing a sacrifice. He who speaks untruths to virtuous men is the most sinful person. A student of Veda should also abide by truth. He should utter only those words that are purified by truth. The practice of truthfulness applies to kings also. A king should be just in his punishment and abide by truth while dispensing justice. No one who enters his court should speak untruth before him. One must either speak truth or not come into the presence of a king at all.

In dispensing justice, says Manu, one should pay attention to truth. A witness who deposes truthfully in a proceeding attains the highest worlds, but he who deposes falsely in the assembly of honorable men incurs great sin. Upon his death, he falls headlong into hell. “By truthfulness a witness is purified, through truthfulness his merit grows, truth must, therefore, be spoken by all witnesses.”

However, as stated before speaking truth should not lead to physical harm or hurt. If the declaration of truth by a witness is going to result in the death of any person, he may better speak falsehood rather than truth, because in such cases, falsehood is preferable to truth. Manu declares that speaking falsehood is one of the four kinds of verbal sins, while Gautama excuses those untruths, which are spoken by very old people, infants, mad men, or by those who are angry, intoxicated, deluded or very fearful.

Great sayings about truth from the Upanishads

The Upanishads contain few important statements (mahavakyas) about truth and the practice of truth, which are useful as mental hooks for meditation and contemplation. Some of them are reproduced below.

• Brahman is truth, consciousness and bliss (sat chit anandam), Vajrasuchika (9).
• Brahman is truth, knowledge and bliss (satya jnana anandam), Paingala (1.2).
• Brahman is Truth or Sat , (Many Upanishads).
• That which is true is the sun up above (tat satyam asau sa adityah), Brihad (5.5.2).
• Truth alone triumphs (satyameva jayate), Mundaka (3.1.6)
• From untruth lead me towards truth (asato ma sad gamaya), Brihad (1.3.28).
• That is the True. That is the Self. That you are (tat satyam sa atma tat tvam asi), Chandogya (6.8.7).
• But, truly, he is an excellent speaker, who excels in speaking truth , Chandogya (7.16.1).
• Truly, when one understands, then one speaks the truth . (yada vai vijanatyatha satyam vadati), Chandogya (7.17.1).
• Speak Truth, practice Dharma (satyam vada, dharmam chara), Taittiriya (1.11.1).

Truth in the Age of Asuras

We live in the age of Kali Yuga. In this age of darkness when the Asuras rise and rule the world, any discussion about truth or truthfulness may not seem an appealing subject to many. The world is today ruled not by truth but untruth. Dharma has declined so much that we do not even know what it truly means. Not many people are interested in knowing truth or exploring it. Rather, they project as truth whatever they know, which is not necessarily true. In today's world, you hardly have any incentive to speak truth. Even if you want to, there is so much misinformation and falsehood that you may not even correctly discern truth. What can anyone see in darkness? The same is true with regard to the age of darkness. You cannot discern much.

Our civilization has reached such a critical point that many people have perfected the art of not only speaking lies and half-truths but also manufacturing truths that confuse and distract people or subliminally influence their behavior. For many it is a source of livelihood, name and fame. The Media excels in presenting partial truths as complete truths, and personal opinions as indisputable facts. Since human beings have a weakness to obey authority, many wear the mantle of authority as academicians, leaders, experts and scholars to press their points and influence public opinion.

The television serial, Chernobyl, succinctly sums up this situation with these introductory words.

"What is the cost of lies? It is not that we mistake them for truth. The real danger is that if we hear enough lies, we no longer recognize truth at all."

In a such a world it is therefore very difficult to discern truth from falsehood. However, as a starting point, at least one should try to be truthful to oneself and keep the mind clear about the happenings. One need not have to always speak truth but one should know what is not true or what is false. As the law books affirm, one may withhold truth if it is going to hurt others, but it is important not to withhold truth form oneself or worship falsehood. Knowing truth, in this age, is far more important. At least, you will not be deceived, misled, or victimized by unscrupulous people.

Suggestions for Further Reading

• Samsara or the Transmigration of Souls
• How to Prepare for the Difficulties of Spiritual Life
• Creation in Hinduism As a Transformative Evolutionary Process
• Yamas and Their Significance in Spiritual Life
• divinelife/essays/how-to-bring-spirituality-into-your-life.asp
• How To Escape From Self-Fulfilling Prophecies and Limiting Patterns?
• How to Practice Spirituality in a Materialistic World?
• The Essential Practice of Dharma in Today’s World
• Why Renunciation is Prescribed for Seekers of Truth?
• The Concept of Atman or Eternal Soul in Hinduism
• The Problem of Maya Or Illusion and How To Deal With It
• Belief In Atman, The Eternal Soul Or The Inner Self
• Brahman, The Highest God Of Hinduism
• The Bhagavad Gita Original Translations
• The Bhagavadgita, Philosophy and Concepts
• Bhakti yoga or the Yoga of Devotion
• Hinduism And The Evolution of Life And Consciousness
• Why to Study the Bhagavadgita Parts 1 to 4
• Origin, Definition and Introduction to Hinduism
• Symbolic Significance of Numbers in Hinduism
• The Belief of Reincarnation of Soul in Hinduism
• The True Meaning Of Renunciation According To Hinduism
• The Symbolic Significance of Puja Or Worship In Hinduism
• Introduction to the Upanishads of Hinduism
• Origin, Principles, Practice and Types of Yoga
• Essays On Dharma
• Esoteric Mystic Hinduism
• Introduction to Hinduism
• Hindu Way of Life
• Essays On Karma
• Hindu Rites and Rituals
• The Origin of The Sanskrit Language
• Symbolism in Hinduism
• Essays on The Upanishads
• Concepts of Hinduism
• Essays on Atman
• Hindu Festivals
• Spiritual Practice
• Right Living
• Yoga of Sorrow
• Mental Health
• Concepts of Buddhism
• General Essays

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Satyameva jayate: truth alone triumphs.

Narendra Modi

Narendra Modi has been the Prime Minister of India since 2014, currently serving his second term in office. He also served as the Gujarat chief minister from 2001 to 2014. He is a member of the Bharatiya Janata Party. LESS ... MORE

My dear sisters and brothers,

The law of nature is that Truth alone triumphs – Satyameva Jayate. Our judiciary having spoken, I felt it important to share my inner thoughts and feelings with the nation at large.

The end brings back memories of the beginning. The devastating earthquake of 2001 had plunged Gujarat into the gloom of death, destruction and sheer helplessness. Hundreds of lives were lost. Lakhs were rendered homeless. Entire livelihoods were destroyed. In such traumatic times of unimaginable suffering, I was given the responsibility to soothe and rebuild. And we had whole heartedly plunged ourselves into the challenge at hand.

Within a mere five months however, the mindless violence of 2002 had dealt us another unexpected blow. Innocents were killed. Families rendered helpless. Property built through years of toil destroyed. Still struggling to get back on its feet from the natural devastation, this was a crippling blow to an already shattered and hurting Gujarat.

I was shaken to the core. ‘Grief’, ‘Sadness’, ‘Misery’, ‘Pain’, ‘Anguish’, ‘Agony’ – mere words could not capture the absolute emptiness one felt on witnessing such inhumanity.

On one side was the pain of the victims of the earthquake, and on the other the pain of the victims of the riots. In decisively confronting this great turmoil, I had to single-mindedly focus all the strength given to me by the almighty, on the task of peace, justice and rehabilitation; burying the pain and agony I was personally wracked with.

During those challenging times, I often recollected the wisdom in our scriptures; explaining how those seating in positions of power did not have the right to share their own pain and anguish. They had to suffer it in solitude. I lived through the same, experiencing this anguish in searingly sharp intensity. In fact, whenever I remember those agonizing days, I have only one earnest prayer to God. That never again should such cruelly unfortunate days come in the lives of any other person, society, state or nation.

This is the first time I am sharing the harrowing ordeal I had gone through in those days at a personal level.

However, it was from these very built up emotions that I had appealed to the people of Gujarat on the day of the Godhra train burning itself; fervently urging for peace and restraint to ensure lives of innocents were not put at risk. I had repeatedly reiterated the same principles in my daily interactions with the media in those fateful days of February-March 2002 as well; publically underlining the political will as well as moral responsibility of the government to ensure peace, deliver justice and punish all guilty of violence. You will also find these deep emotions in my recent words at my Sadbhavana fasts, where I had emphasized how such deplorable incidents did not behove a civilized society and had pained me deeply.

In fact, my emphasis has always been on developing and emphasizing a spirit of unity; with the now widely used concept of ‘my 5 crore Gujarati brothers and sisters’ having crystallised right at the beginning of my tenure as CM itself from this very space.

However, as if all the suffering was not enough, I was also accused of the death and misery of my own loved ones, my Gujarati brothers and sisters. Can you imagine the inner turmoil and shock of being blamed for the very events that have shattered you!

For so many years, they incessantly kept up their attack, leaving no stone unturned. What pained even more was that in their overzealousness to hit at me for their narrow personal and political ends, they ended up maligning my entire state and country. This heartlessly kept reopening the wounds that we were sincerely trying to heal. It ironically also delayed the very justice that these people claimed to be fighting for. Maybe they did not realize how much suffering they were adding to an already pained people.

Gujarat however had decided its own path. We chose peace over violence. We chose unity over divisiveness. We chose goodwill over hatred. This was not easy, but we were determined to commit for the long haul. From a life of daily uncertainty and fear; my Gujarat transformed into one of Shanti, Ekta and Sadbhavana. I stand a satisfied and reassured man today. And for this, I credit each and every Gujarati.

The Gujarat Government had responded to the violence more swiftly and decisively than ever done before in any previous riots in the country. Yesterday’s judgement culminated a process of unprecedented scrutiny closely monitored by the highest court of the land, the Honourable Supreme Court of India. Gujarat’s 12 years of trial by the fire have finally drawn to an end. I feel liberated and at peace.

I am truly grateful to all those who stood by me in these trying times; seeing through the facade of lies and deceit. With this cloud of misinformation firmly dispelled, I will now also hope that the many others out there trying to understand and connect with the real Narendra Modi would feel more empowered to do so.

Those who derive satisfaction by perpetuating pain in others will probably not stop their tirade against me. I do not expect them to. But, I pray in all humility, that they at least now stop irresponsibly maligning the 6 crore people of Gujarat.

Emerging from this journey of pain and agony; I pray to God that no bitterness seeps into my heart. I sincerely do not see this judgement as a personal victory or defeat, and urge all – my friends and especially my opponents – to not do so as well. I was driven by this same principle at the time of the Honourable Supreme Court’s 2011 judgement on this matter. I fasted 37 days for Sadbhavana, choosing to translate the positive judgement into constructive action, reinforcing Unity and Sadbhavana in society at large.

I am deeply convinced that the future of any society, state or country lies in harmony. This is the only foundation on which progress and prosperity can be built. Therefore, I urge one and all to join hands in working towards the same, ensuring smiles on each and every face.

Once again, Satyameva Jayate!

Vande Mataram!

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What is the meaning and source of Satyameva Jayate ?

 Satyameva Jayate (सत्यमेव जयते)

Satyameva Jayate means “Truth alone triumphs”, it is a part of a mantra taken from the Hindu scripture Mundaka Upanishad 3.1.6.

It was adopted as the national motto of India on 26 January 1950, the day India became a republic.

It is inscribed in the Devanagari script at the base of the Lion Capital of Ashoka and is an integral part of the Indian national emblem.

 Satyameva Jayate – Sanskrit with English & Hindi meaning

सत्यमेव जयते नानृतं सत्येन पन्था विततो देवयानः । येनाक्रमन्त्यृषयो ह्याप्तकामा यत्र तत् सत्यस्य परमं निधानम्

Hindi Meaning

सत्य की ही जय होती है न कि असत्य की। यही वह मार्ग है जिससे होकर आप्तकाम (जिनकी कामनाएं पूर्ण हो चुकी हों) ऋषीगण जीवन के चरम लक्ष्य को प्राप्त करते हैं।.

English Meaning

Truth alone triumphs; not falsehood. Through truth the divine path is spread out, by which the sages whose desires have been completely fulfilled, reach to where is that supreme treasure of Truth.

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Satyameva Jayate

"Satyameva Jayate" ( Sanskrit : Lua error in package.lua at line 80: module 'Module:Lang/ISO 639 synonyms' not found. satyam-eva jayate ; lit. "Truth alone triumphs.") is a mantra from the ancient Indian scripture Mundaka Upanishad . [1] Upon independence of India , it was adopted as the national motto of India. [2] It is inscribed in script at the base of the national emblem. The emblem and the words "Satyameva Jayate" are inscribed on one side of all Indian currency. The emblem is an adaptation of the Lion Capital of Ashoka which was erected around 250 BCE at Sarnath , near Varanasi in the north Indian state of Uttar Pradesh . It is inscribed on all currency notes and national documents.

Origin [ edit ]

The origin of the motto is well-known mantra 3.1.6 from the Mundaka Upanishad . The mantra is as follows:

<poem> सत्यमेव जयते नानृतं सत्येन पन्था विततो देवयानः । येनाक्रमन्त्यृषयो ह्याप्तकामा यत्र तत् सत्यस्य परमं निधानम् ॥ </poem>

<poem> satyameva jayate nānṛtaṁ satyena panthā vitato devayānaḥ yenākramantyṛṣayo hyāptakāmā yatra tat satyasya paramaṁ nidhānam [3] </poem>

<poem> Truth alone triumphs; not falsehood . Through truth the divine path is spread out by which the sages whose desires have been completely fulfilled, reach where that supreme treasure of Truth resides. [4] </poem>

Popular connotations [ edit ]

Popular connotations also include:

• 'Truth stands Invincible'
• 'Truth alone triumphs*'
• 'Truth alone conquers, not falsehood'
• 'The true prevails, not the untrue' [5]
• 'Truth alone conquers, not untruth' [6]
• 'Truth Alone Triumphs, not (na) that against Sacred law ( Rta )
• Vaimaye Vellum ( Tamil  : வாய்மையே வெல்லும்)

The slogan was popularized and brought into the national lexicon by Pandit Madan Mohan Malaviya in 1918 when serving his second of four terms as President of the Indian National Congress . [7]

References [ edit ]

<templatestyles src="Reflist/styles.css" />

• ↑ "Hindus laud Mick Jagger for singing in Sanskrit - Times Of India" [archive] . Timesofindia.indiatimes.com. 2011-08-12 . Retrieved 2012-05-23 . <templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
• ↑ Department related parliamentary standing committee on home affairs (2005-08-25). "One hundred and sixteenth report on the state emblem of India (Prohibition of improper use) Bill, 2004" [archive] . New Delhi: Rajya Sabha Secretariat, New Delhi: 6.11.1 . Retrieved 2008-09-26 . Cite journal requires |journal= ( help ) <templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
• ↑ "The Mundaka Upanishad with Shankara's Commentary" [archive] . Wisdom Library. <templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
• ↑ Swami Krishnananda. "The Mundaka Upanishad:Third Mundaka, First Khanda" [archive] . <templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
• ↑ (Max Muller (SBE 15))
• ↑ (Radhakrishnan, The Principal Upanishads ) - citations from Mehendale
• ↑ "Minutes of the first meeting of the National Committee for Commemoration of 150th Birth Anniversary of Mahamana Pandit Madan Mohan Malaviya 26 July 2011 at 6.00 pm - 7, Race Course Road, New Delhi" [archive] (PDF) . <templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
• Pages with script errors
• CS1 errors: missing periodical
• National mottos
• National symbols of India

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National Emblem

Representative of: The Republic of India

Based on: The Lion Capital of the Ashoka Pillar in Sarnath, Uttar Pradesh

Motto: Satyameva Jayate/ Truth Alone Triumphs

Adopted by: Madhav Sawhney

Adopted on: January 26, 1950

An emblem by definition is “a heraldic device or symbolic object as a distinctive badge of a nation, organization, or family”. The national emblem of a country is a seal that is reserved for official use by the state. For a country, the national emblem is a symbol of authority and represents the basis of its constitutional philosophy. 

The national emblem of India is an adaptation of the Lion Capital atop the Ashoka Pillar of Sarnath, Uttar Pradesh, and is combined with the National Motto Satyameva Jayate. The Lion Capital was adopted as the National Emblem of India on January 26, 1950. It was a declaration of the newly acquired Republic status of India. The National Emblem is used for official purposes only and demands sincere respect from the citizens of India. It acts as the official seal for all national and state government offices and is the compulsory part of any letterhead used by the government. It features prominently on all currency notes as well as on diplomatic identification documents like the passports issued by the Republic of India. The national Emblem is the symbol of sovereignty for India. 

Description

The National Emblem is the graphic representation of the Lion Capital that originally graced the top of the Ashok Stambh or Ashoka Pillar at Sarnath, along with the National Motto written below it. The Lion Capital crowning the Ashok Pillar is carved out of a single block of yellow sand stone and features four Asiatic Lions sitting back to back, but the two dimensional representation of National Emblem depicts only 3, the fourth lion is hidden from view. The four lions stand on a short cylindrical base that has four Ashok Chakras corresponding to each lion bust and reliefs of four more animals in between them – the lion, the bull, the elephant and the galloping horse. In the 2D form of the National Emblem, only one Ashok Chakra is visible in the front with the galloping horse on the left and the bull on the right of it.The Ashok Chakra is actually a form of the Buddhist Dharma Chakra. The actual Lion Capital sits on an inverted lotus abacus which has not been included in the National Emblem representation. Instead, below the representation of the Lion Capital, the words Satyameva Jayate is written in Devnagari Script, which is also the National Motto of India. The words are a quote from Mundaka Upanishad, the last and most philosophical of the four Vedas and is translated as ‘Truth alone triumphs’.

The history behind the National Emblem’s inspiration dates back to the 3rd Century BC. The third Mauryan Emperor, Ashoka was a great conqueror and he established the first true empire in India. Emperor Ashoka embraced Buddhism after witnessing the endless bloodshed his quests wrought over the country. Thereafter, instead of conquests and wars, he made non-violence, spiritualism, compassion and peaceful co-existence the cornerstones of his administration. He erected a number of sculptures and stone carvings throughout his kingdom to preach the tenets of Buddhism among his people. The Lion Capital was erected by Mauryan Emperor Ashoka during the year 250 BC to mark the spot where Buddha imparted his knowledge of Dharma to his five disciples, who in turn spread the great monk’s teachings all over the world. Many such other pillars were erected by the Emperor but most of them contain a single animal on top. 

The pillar had originally sunk into the ground and wasn’t visible. German-born civil engineer Friedrich Oscar Oertel started excavation of the area following the accounts of Chinese travellers during the medieval age. The excavations started in December 1904 and ended in April 1905. He unearthed the Ashoka Pillar of Sarnath in March 1905 and the whole pillar was found in three sections. The topmost Lion Capital was found intact and is currently displayed in the Sarnath Museum.

The Ashoka Pillar and the Lion capital on top of it were built by Emperor Ashoka to mark the spot where Buddha first disseminated his ‘Bodhi’ to disciples. His gospel of peace, tolerance and emancipation from worldly attachments became the basis of life of penance when he embraced Buddhism. By adopting this sculpture as the National Emblem, the Republic of India recognizes its allegiance to the philosophies of Buddha, attested the positive changes Ashoka brought to his kingdom and reaffirms its commitment towards upholding peace and tolerance.

The four lions of the capital joined back to back symbolize stress on equality and justice in all spheres of life. The four lions are also representative of the four core spiritual philosophies of Buddha since Buddha himself is symbolized as a lion. The three lions visible on the capital’s representation in the National Emblem signify Strength, Courage and Confidence. It also signifies constant vigilance over all four directions. The cylindrical base below the lions further upholds certain symbolism. The circular wheel in the middle is a form of Buddhist Dharma Chakra and is known as the Ashok Chakra after the emperor who popularized it. The 24 spokes of the Chakra represent the number of hours in a day, and portray the passage of time. The spokes signify moving forward in life and thus one avoids stagnation of the mind. The four animals depicted alternatively between the chakras are regarded as the guardians of four directions - the lion for the north, the elephant for the east, the horse for the south and the bull for the west. These animals appear to be rolling the chakras along the cylinder’s circumference. In some Buddhist texts, all these animals have been referred to as symbols for Buddha himself and the may be deduced as him carrying forward the tenets of Dharma. In yet another interpretation, these four animals represents the different stages of Lord Buddha’s life. The elephant represents the conception of Prince Siddhartha (Queen Maya dreamt of an elephant entering her womb). The bull is the representative of Prince Siddhartha in his youth while the horse depicts Siddhartha renouncing his royal life in search of Bodhi. The lion is the depiction of Siddhartha attaining Bodhi under the Peepal tree and his transformation as Buddha.

The phrase Satyameva Jayate is from a verse of the Mundaka Upanishad that is embedded in the Atharva Veda, one of the four primary Hindu scriptures. The motto is taken from the well-known mantra 3.1.6which is as follows – 

Satyameva jayate nanrtam

Satyena pantha vitato devayanah

yenakramantyrsayo hyaptakama

yatra tat satyasya paramam nidhanam

This verse may be translated in English as “Only truth prevails, not untruth; by the path of truth is laid out, the Divine way, on which the sages of yore, fulfilled in their desires, attain the supreme treasure of Truth.”

The verse and the National Motto adopted thereof proclaims that as a nation, India is committed towards upholding the truth above all else.

Significance

The national emblem serves as a source of inspiration to over 1 billion Indians evoking a sense of pride in their hearts. The emblem is the signature of authority of the Government of India and thus its misuse by unauthorized persons needs to be prevented. State Emblem of India (Prohibition of Improper Use) Act, 2005, prohibits improper use of State Emblem of India for professional and commercial purposes and for matters connected therewith or incidental thereto. Any person found guilty of such disrespect may face imprisonment upto 2 years and monetary fine that may go upto 5000 rupees.

The three lions stand tall and proclaim the country’s commitment towards peace, justice and tolerance. In its structure the Emblem accentuates the fact that India is a confluence of cultures, its heritage is seeped into the austere spiritual doctrines of Buddhism along deep appreciation for the philosophical canons from the Vedas.

Magazine - Year 2003 - Version 1

• Truth Alone Will Triumph

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Truthfulness is the ninth of the ten attributes of dharma. Normally, this attribute is linked with the faculty of speech; i.e. to strictly speak what one has seen, heard or understood. This could do as a broad general definition. But it does not capture the essence of truthfulness which can only be defined as upholding the intrinsic core of righteousness. If the objective is noble then circumstances may warrant deliberate deviation from the literal definition. For, instance, if a patient is struggling against an apparently incurable ailment, words of encouragement and hope, strengthening his willpower and thereby increasing his chances of survival would better serve the spirit of truth than literally and heartlessly repeating the medical verdict. Such truthfulness is worse than an outright lie. Similarly, if there is estrangement between two closely related parties or persons, each feeling uncompromisingly righteous, the ends of truth will be better served by acting as a bridge through highlighting even in an exaggerated way the brighter sides of both sides and work towards reconciliation rather than widening the gulf through so-called plain speaking. Time was when open confession of ones faults and demerits was not looked down upon; rather ones innocence and naivete invited indulgence and forgiveness. But now the situation has completely changed. Revelation of private secrets is now a matter of ridicule by the people who take sadistic pleasure in broadcasting a persons vulnerabilities and in soiling his good name and prestige. Many instances can be cited when a newly married bride was led to confide in her spouse about her past mistakes and then, instead of promised love and forgiveness, a highly vindictive attitude was adopted thereby making her life a veritable hell. The right thing to do is to keep completely mum about incidents of the past whose revelation is likely to create problems and misery. Truthfulness is considered a sign of nobility. A match between word and deed is indeed a virtue, and such qualities should be routinely practiced in daily activities. However, it is not falsehood to keep quiet about matters of the past whose uncovering is likely to raise a storm. Very often silence amounts to truthfulness in such circumstances. The story goes that a cow escaped from the clutches of a butcher and was grazing by the side of the river behind an ashram. The butcher, in her pursuit came in front of the ashram and inquired from the sage about the cows whereabouts. The sage replied philosophically, That which has seen speaks not, that which speaks has seen not. He was, of course, referring to the difference between the faculties of sight (eyes) and the speech (tongue). The butcher could not follow this symbolic language and returned disappointed. The cow was thus saved by this enigmatic truth thus prevented a big tragedy. Personnel of the armed forces and intelligence agencies have strict instructions to gather information from others but not to divulge facts about themselves. This appears to be a clear encouragement to falsehood. But behind it is the exalted aim of national security and crime investigation. Hence, in such cases recourse to apparent lies can in no way be considered unbecoming or demeaning. Dharmaraj Yudhishthira, while confirming the death of Ashwathama, simply added in a low tone, naro va kunjro vaeither a man of this name or an elephant. Many an elephant had died in the Mahabharat war. Yudhisthir instead of clarifying the position took recourse to a half truth. Even Lord Krishna, sensing that Arjun might have to die instead of Jayadratha, created the mirage of a sunset with the help of his Sudarshan Chakra. Thus, Arjunas life was saved and instead Arjun was able to kill Jayadrath to fulfill his vow. The seemingly deceptive trick played by Krishna served the cause of truth by serving the life of the greates warrior of the age fighting against the forces of evil. All these epochal episodes are neither meant to encourage falsehood, nor to paint truth as impractical. Honesty and truthfulness are indeed the basic moral and ethical values to be practiced in our lives. We must not indulge in adulteration, or profiteering; must use correct weights and measures, and have transparent book keeping. But by the same token, it is not at all necessary to play Harishchandra before a thief or a thug, reveal to him details of ones money and valuables and thus facilitate and encourage theft and dacoity. One ought to practice truthfulness and honesty in daily conduct. The less wheeling-dealing one resorts to, the clearer is the conscience, and less the chances of physical and mental disorders. Words of such a noble person carry spontaneous credibility. Having said all this, it should be borne in mind that needless publicity of facts as that lead to harmful consequences for individuals and the society should be avoided. There are many occasions in life when silence is golden; it saves one from indulging in gossip, lies, twisting of facts, etc. which lead to mental pollution, turmoil and tension. The modern age abounds in persons of perverted nature who first contrive to be privy to a persons secrets and use the information so gained to denigrate the poor fellow in public. The great number of such instances has led tothe adage that it is wise to speak less, speak sweet and speak for the good. This gives the essence of practical truthfulness. Needless divulging of facts to all and sundry invariably harms the interests of many who tend to become foes. It is noble to adhere to truth, but it should be compatible with upholding of societal harmony and order, and personal dignity and peace of mind. Truth always triumphs. This dictum can also be applied in favour of the exploited. Injustice is said to be like a paper tiger. The inherent rights of man are founded upon truth, justice and natural order. Hence, however powerful the exploiters be, they are bound to bite the dust one day. Similarly, malpractices, superstitions and meaningless rituals are all manifestations of falsehood. These castles in the air draw sustenance from an appeal to blend traditions and would crumble with one push. Inner and outer activities to cleanse the psyche and to uplift public consciousness are part of practice of truth. Vices, such as taking intoxicants, have taken firm roots in society and are sucking its life blood like leeches. The moment darkness of ignorance is removed, these vices and malpractices would also cease to exist. The soul is synonymous with Truth. Efforts to preserve its purity and dignity are also facets of truth. Truth also implies that social justice and brotherhood of man be established. To fight against the stubborn resistance to Truth by forces of evil is an action inspired by Truth-consciousness: an attribute of Divinity.

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• Some Scientific Aspects of Yajna - Environmental Effects
• Atmosphere of Living Divine Faith at Home
• The Cardinal Importance of Faith in Human Life
• Be not Overpowered by Despair
• The Path to Happiness and Peace
• Marriage is a Sacred Bond and Pledge
• The Disaster of Deforestation
• My Life: Its Legacy and Message (Serial)
• Freedom of choice - A basic human characteristic
• Scientific Basis of Gayatri Mantra Japa
• Some Yoga Mudras for Balancing the Five Vital Elements
• The Miraculous and Mysterious Dimensions of Consciousness - Force Hidden In the Human Organism
• Awakening Divinity in Man (Amritvani) (continued from previous issue)
• Steps Towards Achieving Spiritual Greatness

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Truth Alone Triumphs Satya Mev Jayate

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Truth Alone Triumphs is a short tale of two brothers.

The story unfolds on a Monday morning, with the good intention of one brother and the negligent action of the other. The story revolves around their good and negligent actions, causing a series of interesting and tragic events around the city and the world. This series of events creates heaven and hell around the city and for themselves.

The series of events include the halt of a marriage, the cancellation of a million-dollar project, the occurrence of a couple of accidents, the journey of a beggar to become an entrepreneur, the change of emotions from hatred to love, saving a film-maker, saving a Miss World beauty, saving the beauty of nature and many more.

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• Truth alone triumphs

Transliteration

Satyam eva jayate.

Translation

Truth alone triumphs.

Truth is God’s Crown offered to God by God Himself. Truth realised, God is forever caught.

Excerpt from: The Upanishads : The Crown Of India’s Soul

                    by: Sri Chinmoy.

• Arise, awake
• Death and Life
• Face of Truth
• From the Unreal to the Real
• Gayatri Mantra
• I have known this great being
• Illumining Light
• Immortality
• O Cosmic Gods
• Only the One, without a second
• Salutations
• Smaller than the smallest
• Sweet be my return
• Talk On The Upanishads
• That Thou Art
• The Gayatri Mantra
• The Infinite alone is happiness
• The Infinite is happiness
• The Upanishads vol 2
• Transcendental Delight
• What shall I do

Truth Alone Triumphs. But Whose Truth?

Indian democracy imposes no narrow conformities on its citizens

(Illustration: Saurabh Singh)

IN A PASSAGE OF HIS MUCH-MISUNDERSTOOD novel The Satanic Verses, Salman Rushdie writes of “the eclectic, hybridized nature of the Indian artistic tradition.” Under the Mughals, he says, artists of different faiths and traditions were brought from many parts of India to work on a painting. One hand would paint the mosaic floors, another the human figures, a third the cloudy skies: “individual identity was submerged to create a many-headed, many-brushed Overartist who, literally, was Indian painting.”

This evocative image could as well be applied to the very idea of India, itself the product of the same hybrid culture. How, after all, can one approach this land of snow peaks and tropical jungles, with 23 major languages and 22,000 distinct “dialects” (including some spoken by more people than Danish or Norwegian), inhabited in the first years of the 21st century by 140 crore individuals of every ethnic extraction known to humanity? How does one come to terms with a country whose population is 30 per cent illiterate but which has educated the world’s second-largest pool of trained scientists and engineers, whose teeming cities overflow while two out of three Indians still scratch a living from the soil? What is the clue to understanding a country rife with despair and disrepair, which nonetheless moved a Mughal emperor to declaim, “[I]f on earth there be paradise of bliss, it is this, it is this, it is this…”? How does one gauge a culture which elevated non-violence to an effective moral principle, but whose freedom was born in blood and whose independence still soaks in it? How can one portray an ageless civilisation that was the birthplace of four major religions, a dozen different traditions of classical dance, 85 political parties and 300 ways of cooking the potato?

The short answer is that it can’t be done—at least not to everyone’s satisfaction. Any truism about India can be immediately contradicted by another truism about India. The country’s national motto, emblazoned on its governmental crest, is Satyameva Jayaté: Truth Alone Triumphs. The question remains, however: Whose truth? It is a question to which there are at least 140 crore answers—if the overdue Census confirms that isn’t an undercount.

For the singular thing about India, as I have written before, is that you can only speak of it in the plural. There are, in the hackneyed phrase, many Indias. Everything exists in countless variants. There is no single standard, no fixed stereotype, no “one way”. This pluralism is acknowledged in the way India arranges its own affairs: all groups, faiths, tastes and ideologies survive and contend for their place in the sun. The idea of India is that of a land emerging from an ancient civilisation, united by a shared history, sustained by pluralist democracy, but containing a world of differences. It is not surprising, then, that the political life of modern India has been rather like traditional Indian music: the broad basic rules are firmly set, but within them one is free to improvise, unshackled by a written score.

The idea of India is that of a land emerging from an ancient civilisation, united by a shared history but containing a world of differences. The political life of modern India has been rather like traditional Indian music: the broad basic rules are firmly set, but within them one is free to improvise

When India celebrated the 49th anniversary of its Independence from British rule in 1996, our then prime minister, HD Deve Gowda, stood at the ramparts of Delhi’s 16th-century Red Fort and delivered the traditional Independence Day address to the nation in Hindi, India’s ‘national language’. Eight other prime ministers had done exactly the same thing 48 times before him, but what was unusual was that Deve Gowda, a good Kannadiga, spoke to the country in a language of which he did not know a word. Tradition and politics required a speech in Hindi, so he gave one—the words having been written out for him in his native Kannada script in which they, of course, made no sense.

Such an episode is almost inconceivable elsewhere, but it represents the best of the oddities that help make India, India. Only in India could the country be ruled by a man who does not understand its ‘national language’; only in India, for that matter, is there a ‘national language’ which half the population does not understand; and only in India could this particular solution have been found to enable the prime minister to address his people. One of Indian cinema’s finest ‘playback singers’, the Keralite KJ Yesudas, sang his way to the top of the Hindi music charts with lyrics in that language written in the Malayalam script for him, but to see the same practice elevated to the prime ministerial address on Independence Day was a startling affirmation of Indian pluralism.

For the simple fact is that we are all minorities in India. There has never been an archetypal Indian to stand alongside the archetypal Englishman or Frenchman. A Hindi-speaking Hindu male from Uttar Pradesh (UP) may cherish the illusion he represents the ‘majority community’, an expression much favoured by the less industrious of our journalists. But he does not. As a Hindu, he belongs to the faith adhered to by 8o per cent of the population. But a majority of the country does not speak Hindi. A majority does not hail from UP, though you could be forgiven for thinking otherwise when you go there. And, if he were visiting, say, my home state of Kerala, he would be surprised to realise a majority there is not even male.

Even his Hinduism is no guarantee of his majority-hood, because his caste automatically puts him in a minority. If he is a Brahmin, 90 per cent of his fellow Indians are not. If he is an OBC of the Yadav variety, 85 per cent of his fellow Indians are not. And so on.

If caste and language complicate the notion of Indian identity, ethnicity makes it worse. Most of the time, an Indian’s name immediately reveals where he is from or what her mother tongue is: when we introduce ourselves, we are advertising our origins. Despite some intermarriage at the elite levels in our cities, Indians are still largely endogamous, and a Bengali is easily distinguished from a Punjabi. The difference this reflects is often more apparent than the elements of commonality. A Karnataka Brahmin shares his Hindu faith with a Bihari Kurmi, but they share little identity with each other in respect of their dress, customs, appearance, taste, language or even, these days, their political objectives. At the same time, a Tamil Hindu would feel he has much more in common with a Tamil Christian or a Tamil Muslim than with, say, a Haryanvi Jat, with whom he formally shares the Hindu religion.

What makes India, then, a nation? What is an Indian’s identity?

When an Italian nation was created in the second half of the 19th century out of a mosaic of principalities and statelets, one Italian nationalist (Massimo Taparelli d’Azeglio) wrote: “We have created Italy. Now all we need to do is to create Italians.” It is striking that, a few decades later, no Indian nationalist succumbed to the temptation to express a similar thought. The prime exponent of modern Indian nationalism, Jawaharlal Nehru, believed that India and Indians had existed for millennia before he articulated their political aspirations in the 20th century.

Nonetheless, the India that was born in 1947 was in a very real sense a new creation: a state that made fellow citizens of the Ladakhi and the Laccadivian for the first time; a state that divided Punjabi from Punjabi for the first time; a state that asked a Keralite peasant to feel allegiance to a Kashmiri Pandit ruling in Delhi, also for the first time.

So, under the Constitution framed by Ambedkar with Nehru and his peers, Indian nationalism became a rare animal indeed. It was not based on any of the conventional indices of national identity. Not language, since India’s Constitution recognises 23 official languages, and there are 35 that are spoken by more than a million people each. Not ethnicity, since ‘Indian’ accommodates a diversity of racial types in which many Indians have more in common with foreigners than with other Indians—Indian Punjabis and Bengalis, for instance, have more in common ethnically with Pakistanis and Bangladeshis, respectively, than with Poonawallas or Bangaloreans. Not religion, since India is a secular pluralist state that is home to every religion known to mankind, with the possible exception of Shintoism. Not geography, since the natural geography of the subcontinent—the mountains and the sea—was hacked by the Partition of 1947. And not even territory, since, by law, anyone with one grandparent born in pre-Partition India is eligible for citizenship. Indian nationalism has therefore always been the nationalism of an idea.

The sight in May 2004 of a Roman Catholic political leader making way for a Sikh to be sworn in as prime minister by a Muslim caught the world’s imagination. That one simple moment of political change put to rest many of the arguments over Indian identity

IT IS THE IDEA OF A TIMELESS LAND—EMERGING from an ancient civilisation, united by a shared history, sustained by pluralist democracy and the institutions of civic nationalism. India’s democracy imposes no narrow conformities on its citizens. The whole point of Indian pluralism is that you can be many things and one thing: you can be a good Muslim, a good Keralite, and a good Indian all at once. The Indian idea is the opposite of what Freudians call “the narcissism of minor differences”; in India we celebrate the commonality of major differences. If America is a melting-pot, then to me India is a thali , a selection of sumptuous dishes in different bowls. Each tastes different, and does not necessarily mix with the next, but they belong together on the same plate, and they complement each other in making the meal a satisfying repast.

So the idea of India is of one land embracing many. It is the idea that a nation may endure differences of caste, creed, colour, conviction, culture, cuisine, costume and custom, and still rally around a consensus. And that consensus is about the simple idea that in a democracy you don’t really need to agree—except on the ground rules of how you will disagree.

Is such an idea sustainable in a land where 80 per cent of the population adhere to one faith—Hinduism? There is no question but that the Indian ethos is infused with a pervasive and eclectic Hindu culture that draws richly from other traditions, notably Islamic ones. The recent rise of an alternative strain of the Indian idea that rejects this consensus, anchored in an intolerant and destructive “Hindutva” that assaults India’s minorities, especially its Muslims, has posited a majoritarian nationalism for the established pluralist one. The sectarian misuse of Hinduism for minority-bashing is especially sad since Hinduism provides the basis for a shared sense of common culture within India that has little to do with religion. The inauguration of a public project, the laying of a foundation stone, or the launching of a ship usually starts with the ritual smashing of a coconut, an auspicious practice in Hinduism but one which most Indians of other faiths cheerfully accept in much the same spirit as a teetotaler acknowledges the role of champagne in a Western celebration. Hindu festivals, from Holi to Deepavali, have already gone beyond their religious origins to unite Indians of all faiths as a shared experience.

Festivals, melas, lilas , all “Hindu” in origin, have become occasions for the mingling of ordinary Indians of all backgrounds; indeed, for generations now, Muslim artisans in the Hindu holy city of Varanasi have made the traditional masks for the annual Ram Lila. Hindu myths like the Ramayana and the Mahabharata provide a common idiom to all Indians, and it was not surprising that when national television broadcast a 52-episode serialisation of the Mahabharata, the script was written by a Muslim. Both Hindus and Muslims throng the tombs and dargahs of Sufi Muslim saints. Hinduism and Islam are intertwined in Indian life. In the Indian context today, it is possible to say that there is no Hinduism without Islam: the saffron and the green both belong on the Indian flag.

This is India’s “secularism”, far removed from its French equivalent. Western dictionaries define “secularism” as the absence of religion, but Indian secularism means a profusion of religions, none of which is privileged by the state and all of which are open to participation by everybody. Secularism in India does not mean irreligiousness, which even avowedly atheist parties like the communists or the Dravida Munnetra Kazhagam (DMK) have found unpopular amongst their voters; indeed, in Calcutta’s annual Durga Puja, the youth wings of the communist parties would compete with each other to put up the most lavish Puja pandals or pavilions to Goddess Durga. Rather, it means, in the Indian tradition, multi-religiousness. In the Calcutta neighbourhood where I lived during my high-school years, the wail of the muezzin calling the Islamic faithful to prayer blended with the tinkling bells and chanted mantras at the Ganesh temple nearby and the crackling loudspeakers outside the Sikh gurudwara reciting verses from the Granth Sahib. (And St Paul’s Cathedral was only minutes away.) In the Thiruvananthapuram I have represented in Parliament since 2009, there stands in Palayam the towering St Joseph’s Cathedral, diagonally across from the Juma Masjid, while a few metres down the street is one of the oldest and most revered temples to Ganapathi. That is India.

Indeed, Hindus pride themselves on belonging to a religion of astonishing breadth and range of belief; a religion that acknowledges all ways of worshipping God as equally valid—indeed, the only major religion in the world that does not claim to be the only true religion. This eclectic and non-doctrinaire Hinduism—a faith without apostasy, where there are no heretics to cast out because there has never been any such thing as a Hindu heresy—is not the Hindutva spewed in hate-filled speeches by communal politicians and self-created seers. Hindu fundamentalism is a contradiction in terms, since Hinduism is a religion without fundamentals. To be a Hindu is to be part of an elusive dream all Indians share, a dream that fills our minds with sounds, words, flavours from many sources that we cannot easily identify.

In the Thiruvananthapuram I have represented in Parliament since 2009, there stands in Palayam the towering St Joseph’s Cathedral, diagonally across from the Juma Masjid, while a few metres down the street is one of the oldest and most revered temples to Ganapathi. That is India

Of course, it is true that, while Hinduism as a faith might privilege tolerance, this does not necessarily mean that all Hindus behave tolerantly. Yet India’s democracy helps to acknowledge and accommodate the various identities of its multifaceted population. No one identity can ever triumph in India: both the country’s chronic pluralism and the logic of the electoral marketplace make this impossible. In leading a coalition government from 1998 to 2004, the Hindu-inclined Bharatiya Janata Party (BJP) learned that any party ruling India has to reach out to other groups, other interests, other minorities. Today, the same BJP, under different management, has no Muslim legislator under its banner in either House of Parliament or in any of the state Assembles.

But there are too many diversities in our land for any one version of reality to be imposed on all of us. Indians are used to multiple identities and multiple loyalties, all coming together in allegiance to a larger idea of India, an India which safeguards the common space available to each identity. India’s national identity has long been built on the slogan “unity in diversity”. The ‘Indian’ comes in such varieties that a woman who is fair-skinned, sari-wearing and Italian-speaking was not more foreign to my late grandmother in Kerala than one who is ‘wheatish-complexioned’, wears a salwar-kameez and speaks Urdu. Our nation absorbs both these types of people; both are equally ‘foreign’ to some of us, equally Indian to us all.

Our founding fathers wrote a Constitution for a dream; we continue to give passports to their ideals. Rushdie’s “Overartist” finds his aural counterpart in the Muslim ustads playing Hindu devotional ragas and the Bollywood playback singers chanting Urdu lyrics. The music of India is the collective anthem of a hybrid civilisation.

The sight in May 2004 of a Roman Catholic political leader (Sonia Gandhi) making way for a Sikh (Manmohan Singh) to be sworn in as prime minister by a Muslim (President Abdul Kalam)—in a country 82 per cent Hindu—caught the world’s imagination. That one simple moment of political change put to rest many of the arguments over Indian identity. India was never truer to itself than when celebrating its own diversity.

As India turns 75, it speaks officially of a different idea of itself, one that speaks of one faith and reduces others to second-class status. But for India to thrive over the next quarter-century, it must derive its support and strength from all sections of our diverse society. It must follow policies that both promote higher economic growth and also ensure that the benefits of our growth are enjoyed by the poor and disadvantaged sections of our society.

This Independence Day, we can seek a new India that embodies hope, or one that promotes fear; one India united in striving, or an India divided by hatred. We must work together, across the political divide, to find solutions to our major development challenges. But India must remain an open society, a rich and diverse and plural civilisation, one that is open to the contention of ideas and interests within it, unafraid of the prowess or the products of the outside world, wedded to the democratic pluralism that is our greatest strength, and determined to liberate and fulfil the creative energies of its people. Only such an India will fulfil the vision of India’s founding fathers.

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Essay on Truth | Truth Essay for Students and Children in English

February 13, 2024 by Prasanna

Essay on Truth:  The term truth can be defined as the property according to reality or fact. Truth is attributed to things that aim to represent reality or otherwise correspond to it with propositions, beliefs, and declarative sentences.

The concept of truth is a completely subjective topic, and it varies from person to person. Truth is usually held in contrast to falsity. The idea of truth is debated and discussed in different contexts, including science, art, philosophy, and theology.

You can also find more  Essay Writing  articles on events, persons, sports, technology and many more.

Long and Short Essays on Truth for Students and Kids in English

We provide students with essay samples on a long Truth essay of 500 words and a short essay of 150 words on the same topic for reference.

Long Essay on Truth 500 Words in English

Long Essay on Truth is usually given to classes 7, 8, 9, and 10.

For centuries, there has been a conflict between what is right and what is wrong. Many conservatives still believe that truth is absolute reality, and there is no falsity involved. However, others tend to disagree who believe that truth is relative – it is an individual’s perception of beliefs and decisions.

For this reason, among individuals, truth differs through their contrasting opinions. However, truth is something that everyone believes to be correct. Hence it greatly depends on what is true in the minds of people. On the other hand, the truth spoken with a bad intention can be worse than a lie. Therefore truth is a statement or expression that corresponds with reality and happiness.

Today’s society places a high value on truth and the person who speaks the truth. Truth serves as a foundation of a fair and just society. In court, witnesses are required to swear to tell the truth – in this way, and justice can be delivered. Most modern religions have an opinion on the matter, and they place a high value on the principles of truthfulness. Broadly, there are two aspects of truthfulness: being true to others and being true to oneself. The two are not wholly the same thing; however, they are closely linked.

Truthful people understand themselves better. They know their strengths and weaknesses, and their successes and failures do not deceive them. Truth helps people in expressing their true selves and showcasing who they are. It helps them in being accurate in their descriptions of themselves and others and meeting any commitments or promises that one makes.

Truth matters, and it is important both to an individual and society as a whole as an individual being truthful means that one can grow and mature by learning from their mistakes. For society, truthfulness helps in building social bonds. At the same time, lying and hypocrisy has an adverse effect and break those bonds. There are two possible ways of not telling the truth -firstly by not providing all the information. Some people refrain from becoming overly personal, even if it is the truth. It depends on the context and whether the people need to know about the details. Some people even stop themselves from sharing anything at all.

Providing false information is wrong. Some people tend to lie to get themselves out of a situation or not hurt anyone’s feelings. However, in some scenarios, it becomes necessary to lie. Just like any other quality, in truthfulness finding the balance is essential. One should neither overplay nor underplay their weaknesses or their virtues. It is as bad to pretend that one is less good in something than they are as to exaggerate about their abilities.

It is important to live and act following one’s values. Being truthful to oneself is vital as one cannot live in line with their values if they keep pretending to themselves that they are something else. Being truthful helps individuals be honest about themselves, allowing them to live a life that reflects it.

Short Essay on Truth 150 Words in English

Short Essay on Truth is usually given to classes 1, 2, 3, 4, 5, and 6.

Truth is defined as something that is following reality. Truth can be relative to a person and dominated by an individual’s subjective thoughts and believes. Truth is the purity that helps in differentiating between right and wrong. The ‘absolute truth’ is regardless of what one thinks and believes in.

Truth is what corresponds with the available facts and pieces of evidence. Truth does not change just because we learn something about it. However, it is not good to always tell the truth. If the main purpose of telling the truth is to hurt someone, it is then considered to be terrible than the most terrible lie. This is why many people keep in mind other people’s sentiments and beliefs before telling the truth. Sometimes, not telling the truth doesn’t necessarily mean someone has to lie. It can also be keeping from them a few details that they don’t need to know.

10 Lines on Truth in English

• Being truthful is vital in life because it brings happiness and builds strong trust bonds with people.
• Truth is subjective and is relatively different for every person.
• Truth coincides with facts and reality.
• Truth is a statement that never changes, no matter how people feel about it.
• Truth can be very complicated sometimes, and various people interpret it differently.
• Truth is the reality and the actions without any filter or edits.
• Telling the truth and accepting it are two completely different things.
• It is easier to tell a lie, but truth has its beauty and depth.
• The lie’s path is easy and short, whereas the truth is long-lived and helps achieve sincerity.
• The one who follows the path of truth always ends up happy, contented, and successful.

FAQ’s on Truth Essay

Question 1. Is truth an important value of life?

Answer: Truth serves as the building block of the qualities of life like morality, equality, justice, peace, love, security, freedom, spirituality, and even survival.

Question 2. Is it okay to lie sometimes?

Answer: Even though it is always right to stick to the truth, sometimes the truth can be harsh and hurt others’ sentiments and feelings. So, sometimes to refrain from hurting someone, it’s okay to lie.

Question 3.  How can one tell which is the truth?

Answer: Truth is the reality that is following the facts and shreds of evidence.

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