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{{about|a Sanskrit word and a virtue in Indian religions|other uses}}
[[File:Rigveda MS2097.jpg|thumb|360px|''Satya'' is an important concept and [[virtue]] in Indian religions. [[Rigveda]], dated to be from the 2nd millennium BC, offers the earliest discussion of ''Satya''.<ref name=rohin/><ref name=atdn/> It can be seen, for example, in the fifth and sixth lines, in above Rigveda manuscript image.]]
'''''Satya''''' ([[Sanskrit]]: सत्य; [[IAST]]: ''satya)'' is a [[Sanskrit]] word loosely translated as truth, essence.<ref name=aam>[[Arthur Anthony Macdonell|A. A. Macdonell]], Sanskrit English Dictionary, Asian Educational Services, {{ISBN|978-8120617797}}, page 330-331</ref><ref>J. Wentzel Vrede van Huyssteen et al (2003), Encyclopedia of Science and Religion, Thomson Gale, {{ISBN|0-02-865704-7}}, page 405</ref> It also refers to a virtue in [[Indian religions]], referring to being truthful in one's thought, speech and action.<ref name=knt/> In Yoga, ''satya'' is one of five [[yamas]], the virtuous restraint from falsehood and distortion of reality in one's expressions and actions.<ref name=grg>GR Garg, Encyclopaedia of the Hindu World, Volume 3, {{ISBN|81-7022-3733}}, page 733</ref>

==Etymology and meaning==
{{See also|Sattva|Sacca}}
In the [[Vedas]] and later [[sutra]]s, the meaning of the word satya ({{linktext|सत्य}}) evolves into an ethical concept about truthfulness and is considered an important virtue.<ref name=knt>KN Tiwari (1998), Classical Indian Ethical Thought, Motilal Banarsidass, {{ISBN|978-8120816077}}, page 87</ref><ref>A Dhand (2002), The dharma of ethics, the ethics of dharma: Quizzing the ideals of Hinduism, Journal of Religious Ethics, 30(3), pages 347-372</ref> It means being true and consistent with reality in one's [[Manasa, vacha, karmana|thought, speech, and action]].<ref name=knt/>

Satya is said to have [[cognates]] in a number of diverse [[Indo-European languages]], including the word "sooth" and "sin" in [[English language|English]], "istina" ("истина") in [[Russian language|Russian]], "sand" - truthful in [[Danish language|Danish]]/"sann" in [[Swedish language|Swedish]], and "haithya" in [[Avestan language|Avestan]], the [[liturgical language]] of [[Zoroastrianism]].<ref name="prudentia">{{Citation | title= Prudentia, Volumes 11-13 | author= Dept. of Classics and Ancient History, University of Auckland | year= 1979 | publisher= University of Auckland Bindery, 1979 | url= https://books.google.com/books?id=S70RAQAAMAAJ&q=satya | quote= ... The semantic connection may therefore be compared with the Sanskrit term for the 'moral law', dharma (cognate with Latin firmus) and 'truth' satya (cognate with English 'sooth' and Greek with its well known significance in Plato's thought ...}}</ref><ref name="kahn">{{Citation | title= Essays on Being | author= Charles H. Kahn | date= 19 February 2009 |author-link=Charles H. Kahn| publisher= Oxford University Press, 2009 | isbn= 9780191560064 | url= https://books.google.com/books?id=DxE6zOaaGyIC&pg=PA23 | quote= ... A derivative of this participle still serves as the normal word for 'true' and 'truth' in languages so far apart as Danish sand and sandhed) and Hindi (sac, satya).4 In English we have a cognate form of this old Indo-European participle of 'to be' in 'sooth', 'soothsayer' ...}}</ref><ref name="allison">{{Citation | title= From Daēnā to Dîn | author= (Editors) Christine Allison, Anke Joisten-Pruschke, Antje Wendtland, Kianoosh Rezania | year= 2009 | publisher= Otto Harrassowitz Verlag, 2009 | isbn= 9783447059176 | url= https://books.google.com/books?id=VKS_C45BSOAC&pg=PA186 | quote= ... From PIE *snt-ya-, a collective form from *es-ont- "becoming," present participle of root *es- "to be.</Etymolonline>. Av. haiθya-, from the verb "to be" - truth in the sense of "the way things actually are" - corresponds to its cognates, Skt. satya-, Rus. istina ...}}</ref>

===Sat===
'''Sat''' ({{lang-sa|[[wikt:सत्#Noun_2|सत्]]}}) is the root of many Sanskrit words and concepts such as ''[[sattva]]'', "pure, truthful", and '''satya''', "truth".
The [[Sanskrit]] root ''sat'' has several meanings or translations:.<ref>Sir Monier Monier-Williams, A Sanskrit-English Dictionary: Etymologically and Philologically Arranged with Special Reference to Cognate Indo-European Languages, Motilal Banarsidass, {{ISBN|978-8120831056}}, pages 1134-1139</ref> <ref>K. Ishwaran, Ascetic Culture: Renunciation and Worldly Engagement, Brill, {{ISBN|978-9004114128}}, pages 143-144</ref>
# "[[absolute truth]]"
# "[[reality]]"
# "[[Brahman]]" (not to be confused with Brahmin)
# "unchangeable"
# "that which has no distortion"
# "that which is beyond distinctions of time, space, and person"
# "that which pervades the [[universe]] in all its constancy"

''Sat'' is a common prefix in ancient Indian literature and variously implies that which is good, true, genuine, virtuous, being, happening, real, existing, enduring, lasting, essential; for example, sat-sastra means true doctrine, sat-van means one devoted to the true.<ref>[[Arthur Anthony Macdonell]], A Practical Sanskrit Dictionary, Motilal Banarsidass, {{ISBN|978-8120820005}}, pages 329-331</ref><ref>Sir Monier Monier-Williams, A Sanskrit-English Dictionary: Etymologically and Philologically Arranged, Motilal Banarsidass, {{ISBN|978-8120831056}}, pages 1134-1139</ref> In ancient texts, fusion words based on ''Sat'', refer to "Universal Spirit, Universal Principle, Being, Soul of the World, [[Brahman]]".<ref>Chaudhuri, H. (1954), The Concept of Brahman in Hindu Philosophy, Philosophy East and West, 4(1), 47-66</ref><ref name=aandb>Aurobindo & Basu (2002), The Sadhana of Plotinus, Neoplatonism and Indian Philosophy, State University of New York Press, {{ISBN|978-0791452745}}, pages 153-156</ref>

The negation of ''sat'' is '''asat''', a combination word of ''a'' and ''sat''. ''Asat'' refers to the opposite of ''sat'', that is delusion, distorted, untrue, fleeting impression that is incorrect, invalid and false.<ref>Arthur Anthony Macdonell, A Practical Sanskrit Dictionary, Motilal Banarsidass, {{ISBN|978-8120820005}}, pages 34</ref><ref name=smmw>Sir Monier Monier-Williams, A Sanskrit-English Dictionary: Etymologically and Philologically Arranged with Special Reference to Cognate Indo-European Languages, Motilal Banarsidass, {{ISBN|978-8120831056}}, pages 1134-1139</ref>
The concepts of ''sat'' and ''asat'' are famously expressed in the [[Pavamana Mantra]] found in the [[Bṛhadāraṇyaka Upaniṣad|{{IAST|Bṛhadāraṇyaka Upaniṣad}}]] (1.3.28),
:{{IAST|Asato mā sad gamaya / tamaso mā jyotir gamaya / mṛtyor mā amṛtam gamaya}}
:"lead me from delusion to truth; from darkness to light; from mortality to immortality"
''Sat'' is one of the three characteristics of [[Brahman]] as described in [[Satcitananda|sat-chit-ananda]].<ref name=aandb/> This association between ''sat'', 'truth', and Brahman, ultimate reality, is also expressed in Hindu cosmology, wherein [[Satyaloka]], the highest heaven of [[Hindu cosmology]], is the abode of Brahman.

==Hinduism==
{{Hinduism}}
{{Main|Hinduism}}
===Vedic literature===
{{Main|Historical Vedic religion}}
''Satya'' is a central theme in the Vedas. It is equated with and considered necessary to the concept [[Ṛta]] (Sanskrit ऋतं ṛtaṃ) – that which is properly joined, order, rule, nature, balance, harmony.<ref name=rohin>Roderick Hindery (2004), Comparative Ethics in Hindu and Buddhist Traditions, Motilal Banarsidass, {{ISBN|978-8120808669}}, pages 51-55</ref><ref>Joel Beversluis, Sourcebook of the World's Religions, New World Library, {{ISBN|978-1577311218}}, pages 52-55</ref> Ṛta results from Satya in the Vedas, states Holdrege,<ref name=bahold/> as it regulates and enables the operation of the universe and everything within it. Satya (truth) is considered essential, and without it, the universe and reality falls apart, cannot function.<ref name=bahold>Barbara Holdrege (2004), "Dharma", in: Mittal, S. & Thursby, G. (Eds.) The Hindu World, Routledge. {{ISBN|0-415-21527-7}}, page 215</ref>

In [[Rigveda]], opposed to ''rita'' and ''satya'' are ''anrita'' and ''asatya'' (falsehood).<ref name=rohin/> Truth and truthfulness is considered as a form of reverence for the divine, while falsehood a form of sin. ''Satya'' includes action and speech that is factual, real, true and reverent to ''Ṛta'' in Book 1, 4, 6, 7, 9 and 10 of Rigveda.<ref name=atdn>[[Antonio T. de Nicolás]] (2003), Meditations Through the Rig Veda, {{ISBN|978-0595269259}}, pages 162-164</ref> However, ''Satya'' isn't merely about one's past that is in context in the Vedas, it has one's current and one's future contexts as well. De Nicolás states, that in Rigveda, "''Satya'' is the modality of acting in the world of ''[[Sat (Sanskrit)|Sat]]'', as the truth to be built, formed or established".<ref name=atdn/>

===Upanishads===
''Satya'' is a widely discussed concept in various Upanishads, including the [[Brihadaranyaka Upanishad]] where ''satya'' is called the means to [[Brahman]], as well as Brahman (Being, true self).<ref>[https://archive.org/stream/Brihadaranyaka.Upanishad.Shankara.Bhashya.by.Swami.Madhavananda#page/n843/mode/2up Brihadaranyaka Upanishad], Translator: S Madhavananda</ref><ref name=chjo/> In hymn 1.4.14 of Brihadaranyaka Upanishad, ''Satya'' (truth) is equated to [[Dharma]] (morality, ethics, law of righteousness),<ref name=paulh/> as

{{quote|
Nothing is higher than the Law of Righteousness (''Dharma''). The weak overcomes the stronger by the Law of Righteousness. Truly that Law is the Truth (''Satya''); Therefore, when a man speaks the Truth, they say, "He speaks Righteousness"; and if he speaks Righteousness, they say, "He speaks the Truth!" For both are one.|Brihadaranyaka Upanishad|I.4.xiv <ref name=chjo>[[Charles Johnston (Theosophist)|Charles Johnston]], The Mukhya Upanishads: Books of Hidden Wisdom, Kshetra, {{ISBN|978-1495946530}}, page 481, for discussion on Satya and Brahman pages 491-505, 561-575</ref><ref name=paulh>Paul Horsch (Translated by Jarrod Whitaker), ''From Creation Myth to World Law: The early history of Dharma'', Journal of Indian Philosophy, Vol 32, pages 423–448, (2004)</ref>}}

[[Taittiriya Upanishad]]'s hymn 11.11 states,<ref>Original hymn is: सत्यं वद । धर्मं चर, ''satyam vada dharmam cara'', [http://sanskritdocuments.org/all_sa/tait_sa.html ॥ तैत्तिरीयोपनिषत् ॥] Sanskrit Documents</ref> "Speak the Satya (truth), conduct yourself according to the Dharma (morality, ethics, law)".<ref name=paulh/>

Truth is sought, praised in the hymns of Upanishads, held as one that ultimately, always prevails. The Mundaka Upanishad, for example, states in Book 3, Chapter 1,<ref name=eeas>E. Easwaran (2007), The Upanishads, {{ISBN|978-1586380212}}, page 181</ref>

{{Quote|
<poem>
'''सत्य'''मेव जयते नानृतं<ref>[https://sa.wikisource.org/wiki/मुण्डकोपनिषद् Mundaka Upanishad (Sanskrit)] Wikisource</ref>
Translation 1: '''Truth''' alone triumphs, not falsehood.<ref>Ananthamurthy, et al (2008), [https://www.jstor.org/stable/23006353 Compassionate Space], India International Centre Quarterly, Vol. 35, No. 2, pages 18-23</ref>
Translation 2: '''Truth''' ultimately triumphs, not falsehood.<ref>Brij Lal, A Vision for Change: Speeches and Writings of AD Patel 1929-1969, Australian National University Press, {{ISBN|978-1921862328}}, page xxi</ref>
Translation 3: The '''true''' prevails, not the untrue.<ref>[[Max Muller]], The Upanishads, Part 2, [https://archive.org/stream/upanishads02ml#page/38/mode/2up Mundaka Upanishad], Oxford University Press, page 38-40</ref>
</poem>
|[[Mundaka Upanishad]], 3.1.6<ref name=eeas/>}}

Sandilya Upanishad of Atharvanaveda, in Chapter 1, includes ten<ref>Patanjali states five restraints, rather than ten. The complete list of 10 forbearances in Sandilya Upanishad are, in the order they are listed in original Upanishad manuscript: ahimsa, satya, asteya, brahmacharya, daya, arjava, kshama, dhrti, mitahara and saucha</ref> forbearances as virtues, in its exposition of Yoga. It defines Satya as "the speaking of the truth that conduces to the well being of creatures, through the actions of one's mind, speech or body."<ref>KN Aiyar (Translator), Thirty Minor Upanishads, Madras (1914), page 173-174, {{oclc|23013613}}</ref>

[[Paul Deussen|Deussen]] states that ''Satya'' is described in the major Upanishads with two layers of meanings - one as empirical truth about reality, another as abstract truth about universal principle, being and the unchanging. Both these ideas are explained in early Upanishads, composed before 500 BC, by variously breaking the word ''satya'' or ''satyam'' into two or three syllables. In later Upanishads, the ideas evolve and transcend into ''satya'' as truth (or truthfulness), and Brahman as the Being, Be-ness, real Self, the eternal.<ref>Paul Deussen, [https://archive.org/stream/philosophyupani00deusgoog#page/n6/mode/2up The Philosophy of the Upanishads], T&T Clark, Edinburgh, Harvard University Archives, pages 128-133</ref>

===Epics===
The ''[[Shanti Parva]]'' of the [[Mahabharata]] states, "The righteous hold that forgiveness, truth, sincerity and compassion are the foremost (of all virtues). Truth is the essence of the Vedas."<ref>Page 392 ''Mahābhārata: Shanti parva'' (Mokshadharma parva, ch. 174-365), By Om Nath Bimali, Ishvar Chandra, Manmatha Nath Dutt</ref>

The Epic repeatedly emphasizes that ''Satya'' is a basic virtue, because everything and everyone depends on and relies on ''Satya''.<ref name=mnd344/>

{{quote|
सत्यस्य वचनं साधु न सत्याद विद्यते परम<br />
सत्येन विधृतं सर्वं सर्वं सत्ये परतिष्ठितम<br />
अपि पापकृतॊ रौद्राः सत्यं कृत्वा पृथक पृथक<br />
अद्रॊहम अविसंवादं परवर्तन्ते तदाश्रयाः<br />
ते चेन मिथॊ ऽधृतिं कुर्युर विनश्येयुर असंशयम

To speak the truth is meritorious. There is nothing higher than truth. Everything is upheld by truth, and everything rests upon truth. Even the sinful and ferocious, swear to keep the truth amongst themselves, dismiss all grounds of quarrel and uniting with one another set themselves to their (sinful) tasks, depending upon truth. If they behaved falsely towards one another, they would then be destroyed without doubt.|The Mahabharata, Chapter CCLIX|[[Shanti Parva]]<ref name=mnd344>MN Dutt (Translator), [https://archive.org/stream/mahabharataofkri07royp#page/342/mode/2up Mokshadharma Parva] The Mahabharata, page 344-345</ref>}}

===Yoga Sutras===
In the [[Yoga Sutras of Patanjali]], it is written, “When one is firmly established in speaking truth, the fruits of action become subservient to him."<ref name="Sutra Number 2.36">Patanjali, Sutra Number 2.36, Yoga Sutras 2.30-2.45; B. Ravikanth, Yoga Sutras of Patanjali, {{ISBN|978-0988251502}}, pages 140-150</ref> In Yoga sutra, ''Satya'' is one of the five yamas, or
virtuous restraints, along with ahimsa (restraint from violence or injury to any living being); asteya (restraint from stealing); brahmacharya (celibacy or restraint from sexually cheating on one's partner); and aparigraha (restraint from covetousness and craving). Patanjali considers ''satya'' as a restraint from falsehood in one's action (body), words (speech, writing), or feelings / thoughts (mind).<ref name=grg/><ref>A Palkhivala, [http://www.yogajournal.com/article/teach/teaching-the-yamas-in-asana-class/ Teaching the Yamas in Asana Class] Yoga Journal (August 28, 2007)</ref> In Patanjali's teachings, one may not always know the truth or the whole truth, but one knows if one is creating, sustaining or expressing falsehood, exaggeration, distortion, fabrication or deception.<ref name="Sutra Number 2.36"/> ''Satya'' is, in Patanjali's Yoga, the virtue of restraint from such falsehood, either through silence or through stating the truth without any form of distortion.<ref>Edwin Bryant, in Food for the Soul: Vegetarianism and Yoga Traditions (Editor: Steven Rosen), Praeger, {{ISBN|978-0313397035}}, pages 33-48</ref>

==Jainism==
{{Main|Jainism}}

Satya is one of the five vows prescribed in [[Jain Agamas]]. Satya was also preached by [[Mahavira]].{{sfn|Sangave|2006|p=67}}<ref>{{citation |last=Shah|first=Umakant Premanand |title=Mahavira Jaina teacher |url=http://www.britannica.com/biography/Mahavira-Jaina-teacher |publisher=[[Encyclopædia Britannica]] }}</ref> According to Jainism, not to lie or speak what is not commendable.{{sfn|Vijay K. Jain|2012|p=61}} The underlying cause of falsehood is passion and therefore, it is said to cause ''hiṃsā'' (injury).{{sfn|Vijay K. Jain|2012|p=66}}

According to the Jain text ''[[Sarvārthasiddhi]]'': "''that which causes pain and suffering to the living is not commendable, whether it refers to actual facts or not''".{{sfn|S.A. Jain|1992|p=197}}

According to Jain text, ''[[Puruşārthasiddhyupāya]]'':{{sfn|Vijay K. Jain|2012|p=33}}{{quote|All these subdivisions (injury, falsehood, stealing, unchastity, and attachment) are ''hiṃsā '' as indulgence in these sullies the pure nature of the soul. Falsehood etc. have been mentioned separately only to make the disciple understand through illustrations.|Puruşārthasiddhyupāya (42)}}

==Buddhism==
{{more citations needed section|date=December 2014}}
{{main|Buddhism|Sacca}}

The term ''satya'' (Sanskrit; in Pali: ''sacca'') is translated in English as "reality" or "truth." In terms of the [[Four Noble Truths]] (''ariyasacca''), the Pali can be written as ''sacca'', ''tatha'', ''anannatatha'' and ''[[dharma|dhamma]]''.

'The Four Noble Truths' (''ariya-sacca'') are the briefest synthesis of the entire teaching of Buddhism, since all those manifold doctrines of the threefold [[Pali canon]] are, without any exception, included therein. They are the truth of suffering (mundane mental and physical phenomenon), of the origin of suffering (tanha 'pali' the craving), of the extinction of suffering (Nibbana or nirvana), and of the [[Noble Eightfold Path]] leading to the extinction of suffering (the eight supra-mundane mind factors ).

==Sikhism==
{{SikhBeliefs}}
{{Main|Sikhism|Satnam}}
{{expand section|date=November 2016}}
{{quote|
: ਜਿਨਾ ਰਾਸਿ ਨ ਸਚੁ ਹੈ ਕਿਉ ਤਿਨਾ ਸੁਖੁ ਹੋਇ ॥
: Those who do not have the Assets of Truth-how can they find peace?

: ਖੋਟੈ ਵਣਜਿ ਵਣੰਜਿਐ ਮਨੁ ਤਨੁ ਖੋਟਾ ਹੋਇ ॥
: By dealing their deals of falsehood, their minds and bodies become false.

: ਫਾਹੀ ਫਾਥੇ ਮਿਰਗ ਜਿਉ ਦੂਖੁ ਘਣੋ ਨਿਤ ਰੋਇ ॥੨॥
: Like the deer caught in the trap, they suffer in terrible agony; they continually cry out in pain.

: ਖੋਟੇ ਪੋਤੈ ਨਾ ਪਵਹਿ ਤਿਨ ਹਰਿ ਗੁਰ ਦਰਸੁ ਨ ਹੋਇ ॥
: The counterfeit coins are not put into the Treasury; they do not obtain the Blessed Vision of the Lord-Guru.

: ਖੋਟੇ ਜਾਤਿ ਨ ਪਤਿ ਹੈ ਖੋਟਿ ਨ ਸੀਝਸਿ ਕੋਇ ॥ खोटे जाति न पति है खोटि न सीझसि कोइ ॥
: The false ones have no social status or honor. No one succeeds through falsehood.

: ਖੋਟੇ ਖੋਟੁ ਕਮਾਵਣਾ ਆਇ ਗਇਆ ਪਤਿ ਖੋਇ ॥੩॥
: Practicing falsehood again and again, people come and go in reincarnation, and forfeit their honor.

: ਨਾਨਕ ਮਨੁ ਸਮਝਾਈਐ ਗੁਰ ਕੈ ਸਬਦਿ ਸਾਲਾਹ ॥
: O Nanak, instruct your mind through the Word of the Guru's Shabad, and praise the Lord.

: ਰਾਮ ਨਾਮ ਰੰਗਿ ਰਤਿਆ ਭਾਰੁ ਨ ਭਰਮੁ ਤਿਨਾਹ ॥
: Those who are imbued with the love of the Name of the Lord are not loaded down by doubt.

: ਹਰਿ ਜਪਿ ਲਾਹਾ ਅਗਲਾ ਨਿਰਭਉ ਹਰਿ ਮਨ ਮਾਹ ॥੪॥੨੩॥
: Those who chant the Name of the Lord earn great profits; the Fearless Lord abides within their minds.
|Guru Granth Sahib, 4.23}}

{{Quote|
The Gurmukhs do not like falsehood; they are imbued with Truth; they love only Truth. The shaaktas, the faithless cynics, do not like the Truth; false are the foundations of the false. Imbued with Truth, you shall meet the Guru. The true ones are absorbed into the True Lord.|Gurubani, Hymn 3|<ref>{{SGGS page|1=23|2=938}}</ref>}}

==Indian emblem motto==
{{see also|Satyameva Jayate}}
[[Image:Emblem of India.svg|thumb|x216px|right|[[National Emblem of India]]]]
The motto of the republic of [[India]]'s emblem is [[Satyameva Jayate]] which is literally translated as 'Truth alone triumphs'.

== See also ==
* {{annotated link | Sacca}}
* {{annotated link | Satnam}}
* {{annotated link | Satyaloka}}
* {{annotated link | Satya Yuga}}
* {{annotated link | Dharma}}
* {{annotated link | Rta}}
* {{annotated link | Truth}}
* {{annotated link | Transcendentals}}

==Notes==
{{reflist|group=note}}

==References==
{{reflist|30em}}
* {{citation |last=Jain |first=Prof. S.A. |author-link=S.A. Jain |title=Reality (English Translation of Srimat Pujyapadacharya's Sarvarthasiddhi) |date=1992 |orig-year=First edition 1960 |publisher=Jwalamalini Trust |url=https://archive.org/details/Reality_JMT |edition=Second |quote={{PD-notice}} |ref={{sfnref|S.A. Jain|1992}} }}
* {{citation |last=Sangave |first=Vilas Adinath |author-link=Vilas Adinath Sangave |title=Aspects of Jaina religion |url=https://books.google.com/books?id=8UhvGRoyAqMC |edition=5 |date=2006 |orig-year=1990 |publisher=[[Bharatiya Jnanpith]] |isbn=81-263-1273-4 }}
* {{citation |first=Vijay K. |last=Jain |title=Acharya Amritchandra's Purushartha Siddhyupaya: Realization of the Pure Self, With Hindi and English Translation |url=https://books.google.com/books?id=4iyUu4Fc2-YC |date=2012 |publisher=Vikalp Printers |isbn=978-81-903639-4-5 |quote={{PD-notice}} |ref={{sfnref|Vijay K. Jain|2012}} }}

==External links==
*http://www.sacred-texts.com/hin/yogasutr.htm

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