Sunday May 27, 2018

Satyam: Speak truth, speak useful

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By Nithin Sridhar

Gleanings from Hindu Scriptures- Part 4

Hindu scriptures are very vast and diverse. On the one hand, they speak about very high philosophy of Atman and Srishti that are beyond one’s imagination. On the other hand, they also give mundane instructions like how to think, how to speak, or how to live.

But, the beauty of Hinduism is that it blends harmoniously both the high and the low, both the philosophy and the practical, so that an individual can slowly travel towards the ultimate goal of Moksha.

Among its various practical instructions regarding how one must live, the last article had dealt with Ahimsa (non-injury). In this, I take up another important teaching: Satyam (truthfulness).

Truthfulness is considered one of the most important tenets of dharma. The Taittiriya Upanishad (1.11.1) says “Speak Truth, Practice Dharma.” The next question that arises is how to speak truth? How to practice truthfulness in everyday life? Manu Smriti (4.138) gives an answer to this:

satyam bruyat priyam bruyat na bruyat satyam apriyam |
priyam ca nanrutam bruyat esha dharmah sanatanah ||
Translation: Speak truth, speak pleasant. Do not speak unpleasant truth. Nor also pleasant falsehood. This is the eternal law.

This verse captures the gist of truthful speech. A person should speak only that which is true. But that does not mean one should indulge in gossip, complaining, or back-biting even if the content of such discussions are based on truth. A person should only speak that which is pleasant. But that does not mean one should lie just to make it pleasant for the hearer. Neither unpleasant truth, nor pleasant lie should be practiced.

Here, priyam, or pleasant, refers to that which is useful, that which causes some good including but not limited to causing happiness to the listener.

A few examples would illustrate the tenet clearly. Consider this, a man is sitting under a tree. Another man comes running and hides behind the bushes. A few people come chasing this second person.

Situation 1: The second man hiding is innocent. The men who came chasing him are robbers or lackeys to some mafia. Now, if the first man tells these lackeys the ‘truth’ that the innocent man is hiding behind the bush, then though literally it will be ‘truth’, yet it will be adharma as the action will result in unpleasant consequences for the innocent person. Hence, in this case, feigning ignorance or speaking ‘untruth’ constitutes the practice of Truthfulness (Satyam).

Situation 2: The second man is a criminal. The men pursuing him are police. In this case speaking a lie, though it is pleasant for the criminal, will be adharma, as a criminal is a menace to society and hence he needs to be restrained. Therefore, speaking truth that is pleasant (i.e. useful) to larger society is Satyam.

Another example could be about a patient who is suffering from some serious medical condition. It is not advisable to reveal to the patient about his serious medical condition immediately and abruptly as it may lead to shock and hence harm the patient. Therefore, speaking truth immediately without caring for patient’s condition does not constitute Satyam.

At the same time, lying to patient and completely hiding from him does not constitute Satyam either (unless it is an extreme case and a doctor advises to do this). A person must instead assess the situation and condition of the patient, and must reveal to him the truth in the most delicate manner, so as to cause minimal harm to him, and that will constitute Satyam.

Of course, these were simplistic situations, and real life situations would be more complicated.

Yet, these situations are suffice to point out how one must practice Satyam, not just in words, but also in its spirit.

Glossary:

Satyam: It literally means “Truth.” It refers to being truthful in mind, body, and speech i.e. a person’s thoughts, words, and actions must be according to reality. It also means one must practice what one preaches and preach what one practices.

Atman: The Innermost Self (Note: Atman is not soul or spirit. It is the innermost Self. It is Jiva-atman, in its limited aspect it can be understood as the Individual soul).

Srishti: Manifestation of the Universe. Many different world views are offered in Hindu philosophy regarding the origination of the Universe.

Moksha: Literally, Liberation. It is liberation from the Karmic bondage of cycle of birth and death. According to Advaita Vedanta, this liberation is possible only by the realization of true nature of Atman that it is free and without bondage.

Dharma: It means “that which upholds” i.e. the essence. In various contexts it may refer to different things. With respect to human actions, it means duties and righteousness, as they alone uphold human life. Adharma is opposite of dharma.

More in this segment:

Gleanings from Hindu Scriptures- Part 1

Gleanings from Hindu Scriptures- Part 2

Gleanings from Hindu Scriptures- Part 3

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  • Jagpreet Kaur Sandhu

    Wonderful ..the teachings if adapted will only help us to be more peaceful with ourself and with others..as truth can’t be hidden. Speaking truthfully frees mind.

Next Story

Buddhist Monk Losang Samten Uses Colors to Spread Message of Peace

Samten was born in Tibet. When he was a young boy, his family escaped to Nepal fleeing Chinese Communist control of his homeland. They lived in a refugee camp for years.

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Samten
Former Buddhist monk and Tibetan scholar Losang Samten uses colored sand to build mandalas, circular images filled with complex iconography, which have great meaning in Hinduism and Buddhism. VOA

According to one estimate, there are a 5 quintillion, 5 hundred quadrillion grains of sand on earth, a number so large it must be approaching infinity. This makes sand an appropriate medium for the construction of spiritual images of the universe.

Former Buddhist monk and Tibetan scholar Losang Samten does just that, using colored sand to build mandalas, circular images filled with complex iconography, which have great meaning in Hinduism and Buddhism.

Tibetan monks have created mandalas over the centuries from a variety of materials. Before sand, they used crushed colored stone. Now Samten travels around the world to find sand in various colors. He also dyes sand in watercolors.

Now Samten travels around the world to find sand in various colors. He also dyes sand in watercolors.
Tibetan monks have created mandalas over the centuries from a variety of materials. Before sand, they used crushed colored stone. VOA

Decades of mandalas

Samten, in his mid-60s, learned the craft at the feet of the Dalai Lama.

“When I was a teenager, age of 17,” he told VOA, “I had a privilege to enter His Holiness Dalai Lama’s monastery … in India. I have been studying sand mandalas ever since then. So it’s a long time.”

VOA found Samten painstakingly layering grains of colored sand at the gallery of the Philadelphia Folklore Project. The particular mandala he was working on was the mandala of compassion, or unconditional love.

Far from random designs, mandalas have been perfected over centuries.

“These are uniquely designed many, many, many, many, many years passing to an artist to another artist to another artist to another artist,” Samten said. “The color has a meaning, the shape has different meanings. Not my design; it didn’t come out of my own idea.”

When Samten created a sand mandala at the American Museum of History in New York in 1988 at the request of the Dalai Lama, it was the first time the 2,600-years-old ancient ritual art was seen outside of monasteries. Since then, Samten has made sand mandalas in museums, galleries and universities across the U.S. and many parts of the world.

“They are used to enhance the spiritual practice through image and meditation, to overcome suffering. Mandalas represent enlightened qualities and methods which explain this path, making them very important for the spiritual journey,” Samten wrote on his web site.

Nothing is permanent

Samten was born in Tibet. When he was a young boy, his family escaped to Nepal fleeing Chinese Communist control of his homeland. They lived in a refugee camp for years.

Now Samten travels around the world to find sand in various colors. He also dyes sand in watercolors.
Samten, in his mid-60s, learned the craft at the feet of the Dalai Lama. VOA

“In the winter of 1959, [we] crossed Mount Everest, it took us two months to cross,” he told VOA. “You cannot travel during the day and so scared and not enough food not enough clothes. I was age of 5. I saw, I mean unbelievable dead bodies, people dying without food. I became a monk at age 11 when I was in school, refugee school.”

Samten left monastic life in 1995 and became the spiritual director at the Tibetan Buddhist Center of Philadelphia. He says the patience of the creative process, can lead observers to find calm determination within themselves.

“When I am doing this mandala at universities and schools, many kids came to me, (saying) ‘when I saw you doing the sand mandala, that help me so much to finish my education, patience …’ I have a lot of stories,” he said.

Monk Samten
Samten was born in Tibet. When he was a young boy, his family escaped to Nepal fleeing Chinese Communist control of his homeland. VOA

Beauty comes and goes

After a sand mandala is completed, it is dismantled ceremoniously.

“Dismantle has many different reasons,” Samten said. “… One thing is, dismantle is a beauty, whatever we see as a beauty on the earth, never be everlasting as a beauty and impermanent, impermanent, comes and goes. It’s like a season.”

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Or like sand, ever changing in the wind.

Samten often invites children to participate in the ceremony.

To gallery visitor Traci Chiodress that was part of the charm of the event.

“I think it’s powerful to see something so beautiful created, and then taken apart, and to be done in a community with a group of people of different ages,” she said. “I just think it’s an important type of practice.” (VOA)