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Commandment one:
Truth From Ten Commandments of Parama Sadguru
Observance of truthfulness in day-to-day dealings is the alpha of any spiritual discipline. If you put ethics on one side of the scale and truthful behaviour on the other, the latter will count more. Truth does not merely mean true speech. Mind, speech and action should all depict transparent truthfulness. Truth is not only the means: it is also the end. Truthfulness in thought, word and deed is an aspect of TAPA, the third aspect of the Fivefold Path. A little thought will convince anyone that for truthful behaviour one needs to exercise control over sense organs. The endeavour to do this is TAPA (self-discipline), To move about without control over sense organs is like riding a horse without holding the reins. The four sins of speech are lying, slander, abuse and idle talk. To say or do anything which does not correspond with what we know to be true is lying. Exaggeration and equivocation are departures from truth. Society considers a ‘black lie’ reprehen-sible but a ‘white lie’ passes off as common sense. Spiritual discipline recognizes no categories in lying. To pretend to be what we are not is lying. To indulge in falsehood, backbiting, frivolous talk or to use harsh language is misuse of the gift of speech. “You shall speak no word that is false but shall speak the truth with discretion and with a loving heart.” “You shall not swear nor use abusive language nor indulge in idle or vain talk. You shall speak with dignity and purpose. If not, observe silence.” “You shall not
invent evil reports about others nor shall you make carping criticism.
Always look to the good side of others.” From what is stated above we find that Satya (Truth) has a much wider connotation than merely not telling a lie. To be happy we must attempt to eliminate all sources of disturbance to the mind. Divergence from truth necessarily creates complications in our dealings and this leads to strain on the mind. We try to wriggle out of a simple situation by proffering a lie. Many complex situations result by such action. We are forced to erect a series of falsehoods to maintain one lie. Inadvertently we build up to a situation in which we are squarely exposed. The process of erecting the series of falsehoods inevitably leads us to the necessity of keeping up pretences and appearances. All this causes severe strain on the mind and exacts a heavy toll of mind energy. We are so habituated to such situations that we do not even notice the strain. Recurrence of this phenomenon enfeebles our determination to execute what our discrimination judges as right. We begin to connive at and to rationalize the discrepancies in our conduct. This leads to strain on our emotions, thus putting a premium on unhappiness. A liar needs good retentive memory while a truthful person need not carry such a burden. One may lie to others but one does not wish for others to lie to him. The business of lying never remains a one-way street. By wrong behaviour on our part we encourage others to indulge in the same game. Once we start practicing truth we are better able to perceive the mechanism of emotional strain. This helps us to get rid of bad habits. Indulging in untruthful action vitiates the intellect. The process of transmuting intellect into higher intuition is delayed. All spiritual discipline is aimed at the purification of the mind and the transformation of intellect (Buddhi) into higher intuition (Prajnya), This implies the curbing of the outgoing tendencies of the mind. By discarding truth in a single instance we thus cause a series of acts which are conducive to misery. When we decide to don the armour of truthfulness in thought, word and deed, whatever be the consequences, we experience an inner strength. We notice that people who come near us are less inclined to tell lies. Love pervades the atmosphere and harmony sets in. From the common sense point of view also it is less cumbersome, less disturbing to practice truth and to do away with falsehood, conventional or otherwise. Speech is a unique gift given to man. Let us not despoil it. Practice of truthfulness should result in economy of words. If one can communicate in silence it is better to do so. “But let your communication be yea, yea; nay, nay; for whatsoever is more than these cometh of evil.” —Matthew 5:37 A community imbued with the spirit of truthfulness pulsates with holy vibrations. “The fragrance of a flower goes along with the wind. Holy vibrations can travel against the wind.” The Upanishads state that the practice of truth culminates into Self realization. If you wish to have material prosperity, mental peace and spiritual unfoldment there is a simple way. On the threshold of the tongue keep the light of truth. Truthful speech strikes a con-cordant note in the heart of the listener. If you harbour untruth, fear is your constant companion. Truth is comprehensive. Preaching something with a view to mis-lead people is lying. Speaking publicly with relish about personal weaknesses of others is prostitution of the gift of speech. Writing insinuating letters and scandal mongering are as bad as suppres-sing the truth with a view to cheat others. In the end you yourself are cheated and are required to pay heavily in terms of emotional disturbance and disharmony. You lose so much of your precious time in doing these things. These very moments, if spent in Self study or meditation, could lead to happiness. “And I say unto
you, swear not at all, neither by heaven; for it is God’s throne; nor by
the earth; for it is his footstool.” “And when you
speak, be just, although it be (against) one who is of kin.” “Speaking (what is
wrong) is adultery of the tongue. “Truth alone becomes
victorious and not falsehood.” Vedas make a distinction between Rta and Satya. Rta may be ter-med as Satya without the cooperation of the mind. You say, ”Tasha is hurt”. You know Tasha the dog is hurt but you wish to convey to the listener that Tasha the girl is hurt. This is not truth-fulness in speech. Most misunderstandings arise because you cannot control your tongue. Do not show your importance in speech. Do not use harsh words or spiteful language. Truth can be told in a palatable manner. Do not take “holier than thou” attitude. Never indulge in backbiting. The person you talk to may not be your equal in knowledge or worldly status; yet remember he is also made in the “image of thy Father”. By describing other persons’ faults you want to show that you are superior. Get rid of this habit. With speech, so much mind energy is consumed; let us learn to conserve it. The words Divine Path in English come from the Sanskrit words DEVAYANA PANTH. It means the Path of Light. Upanishads state that the Path of Light by which the sages travel is spun with Satya. Satya is the means and also the end. By reflecting truth in thought, word and deed Liberation comes. Focus the searchlight of truth inwards. Separate the ephemeral from the eternal. This is Reality. This is Self realization. This search is Self study. Truth is the experience. “Be thou perfect as thy Father in Heaven is perfect.” -Matthew 5:48 Upanishads state, “Knowing which nothing remains to be known”. This is Self realization. Satya is journey’s end. “Enter ye in at
the straight gate; for wide is the gate and broad is the way that leadeth
to destruction and many there be which to in thereat. Because straight is
the gate and narrow is the way which leadeth unto life and few there be
that find it.” Let others see you as you truly are. Attempt
to become as you wish others see you. Practice truth and then what you
utter be-comes true. This does not mean that by your uttering you interfere
in the law of “reap as you sow”, the law of Karma. It means that the
Divine speaks through you and you become a conscious instrument of Divine
Will to spread the message of Love. |
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