The notion of satya, or truthfulness, is a thread that runs through the tapestry of Eastern religions and spiritual scriptures. From the Jain Agama, Pali Canon, Vedas, and Bhagavad Gita to the teachings of Patanjali and the Upanishads; the value of speaking and living in accord with truth is one philosophy which holds these traditions together. If we look broadly across the tapestry of Eastern philosophy, satya has little distinction. However different scriptures emphasise aspects of Satya to different degrees. Satya represents the four legs of Dharma, which are observed in the spiritual traditions of Hindus, Buddhists and Jains. The Vedas, the oldest Hindu scripture, emphasises the relationship between satya and cosmic harmony. The later Hindu text, The Upanishads, explores the nature of reality and the role of satya in pursuing spiritual knowledge and liberation. The Bhagavad Gita, a sacred Hindu scripture, also spoke about the importance of satya in relation to morality, ethics and self-realisation.
In Jainism, practising satya was considered a fundamental for attaining spiritual liberation. The Agamas, the sacred texts of Jainism, discussed the importance of satya in detail. According to Jainism, truthfulness is one of the five major mahavratas. These vows are considered necessary for the purification of the soul (they are the same as the 5 yamas in the Yoga Sutras of Patanjali; Ahimsa, Satya, Asteya, Brahmacharya and Aparigraha).
The Jains’ Agamas also discuss the concept of anutana, which means “not speaking truthfully.” Anutana is a form of deception and is considered a spiritual offence. It is believed that those who engage in anutana will face negative consequences such as rebirth in lower realms.
A particular aspect of the Agama’s take on Satya, is their emphasis on the importance of considering the impression of one's words on others before speaking - in other words, to think before one speaks. It is important to use discretion and tact when speaking the truth, to avoid causing harm to others. It's important to note that Jain scriptures are written in Prakrit language and the meaning may vary depending on the translation.
Buddhism also recognised the importance of satya. Within The Four Noble Truths, the foundation of the Buddhist systema guide for understanding and transcending suffering is shared. The Four Noble Truths include; the truth of suffering, the case of suffering (desire), the truth that it can be ended, and the 8 fold path (how to end suffering). The Eightfold Path, which includes understanding, intention, speech, action, livelihood, effort, mindfulness, and concentration, is the way to reach Nirvana. As you can see, one of the 8 folds concern speech or Satya. In the Dhammapada, a Buddhist scripture within the Pali canon, it is said,
"He who does not tell a lie for his own sake, for the sake of others, or for the sake of any reward, he, indeed, is called a brahmin."
The Dhammapada also teaches:
"He who is devoid of truth, devoid of merit, is in a state of wickedness; but he who is both truthful and virtuous, him I call a Brahmin." - Dhammapada verse 183
Weaved through the Pali canon, Satya is defined as abstaining from lying, divisive speech, harsh speech, and idle chatter. The Pali canon emphasises that one should be truthful not only in speech but also in thoughts and actions.
" Speak the truth, do not yield to anger; give, if thou art asked for little; by these three steps thou wilt go near the gods." - Dhammapada verse 223
The Vedas are a collection of ancient Indian texts that form the oldest layer of Sanskrit literature and the oldest scriptures of Hinduism. They are considered to be the foundation of Hindu philosophy, religion, and culture. The word "Veda" means "knowledge" in Sanskrit, and the texts are considered to contain revealed knowledge of the divine. The vedas often refer to the philosophy of satya, particularly in relation to cosmic order and a person’s dharma (purpose or duty).
In the Vedas it is said that the universe is based on truth, and that those who speak truthfully, live in accordance with the universe and will experience prosperity and well-being. In the Rigveda, one of the four Vedas, it is said:
"Satyam vada, dharma chaiva, yat sattvaṃ prasidhayet"
"Speak the truth, uphold righteousness, and let your character shine forth."
In the Yajurveda, another of the Vedas, it says:
"Satyam
"
"Truth alone triumphs"
In the Yoga Sutras of Patanjali, Satya is one of the five ethical guidelines known as the yamas. The yamas are the foundation of ethical and moral behaviour for the practice of yoga. The first yama is ahimsa, or non-violence. The second is satya. The other three are asteya (non-stealing), brahmacharya (celibacy or sexual restraint), and aparigraha (non-greed or non-hoarding). The yamas can be compared to a compass, guiding practitioners towards a life of virtue.
The Bhagavad Gita, which is one of the most important texts in the Indian philosophical tradition, contains many references to Satya. In the Bhagavad Gita, satya is again an essential aspect of the moral ethics necessary for spiritual progress. In the Bhagavad Gita, Lord Krishna, a central character, emphasises the importance of speaking truthfully and living in accordance with truth. Krishna says,
"The one who speaks the truth, who is devoted to the truth, who is firmly established in the truth, attains the highest goal"
The Bhagavad Gita also emphasises the importance of speaking truthfully in all situations, regardless of the consequences. Lord Krishna says, "Even if one is engaged in the most sinful actions, if one speaks the truth, one becomes pure."
The concept of satya, or truthfulness, is a common thread woven throughout Eastern religions and spiritual texts. It is a point of unification, and shared spiritual tradition. From the Five Mahavratas of Jainism, to the teachings of Patanjali in Yoga, the importance of speaking and living in truth is emphasised as a fundamental for leading a meaningful life. Satya extends much further than just our speech, and refers to how we express ourselves in action and thoughts, both to the external and to ourselves.
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