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{{Short description|Sanskrit word and a virtue in Indian religions}}
{{italic title}}
{{italic title}}
{{about|a Sanskrit word and a virtue in Indian religions|other uses}}
{{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.]]
[[File:Rigveda MS2097.jpg|thumb|360px|{{transliteration|sa|Satya}} is an important concept and [[virtue]] in Indian religions. [[Rigveda]], dated to be from {{BCE|the 2nd millennium}}, offers the earliest discussion of {{transliteration|sa|Satya}}.<ref name=rohin/><ref name=atdn/> It appears in the fifth and sixth lines in this Rigveda manuscript image.]]'''{{transliteration|sa|Satya}}''' ([[Sanskrit]]: {{lang|sa|{{linktext|सत्य}}}}; [[IAST]]: {{IAST|Satya}}) is a [[Sanskrit]] word, usually translated as "'''truth'''" or "'''essence'''.“<ref>{{multiref2
'''''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>
|1={{cite book|author-link=Arthur Anthony Macdonell|first=Arthur A.|last=Macdonell|title=Sanskrit English Dictionary|url=https://archive.org/details/sanskritenglishd0000macd|publisher=Asian Educational Services|year=1892|pages=[https://archive.org/details/sanskritenglishd0000macd/page/330/mode/2up 330–331]|isbn=9788120617797 }}
|2={{cite book|first=Klaus K.|last=Klostermaier|editor-first1=J. Wentzel Vrede|editor-last1=van Huyssteen|editor-first2=Nancy R.|editor-last2=Howell|editor-first3=Niels Henrik|editor-last3=Gregersen|editor-first4=Wesley J.|editor-last4=Wildman|editor-first5=Ian|editor-last5=Barbour|editor-first6=Ryan|editor-last6=Valentine|year=2003|chapter=Hinduism, History of Science and Religion|chapter-url=https://archive.org/details/encyclopediaofscienceandreligionwentzelvanhuyssteennielshenrikgregersennancyr.ho/page/405/mode/1up|title=Encyclopedia of Science and Religion|url=https://archive.org/details/encyclopediaofscienceandreligionwentzelvanhuyssteennielshenrikgregersennancyr.ho|publisher=Thomson Gale|isbn=0028657047|page=[https://archive.org/details/encyclopediaofscienceandreligionwentzelvanhuyssteennielshenrikgregersennancyr.ho/page/405/mode/1up 405]}}
}}</ref> Across [[Indian religions]], satya is a deeply valued [[virtue]], signifying the alignment of one's thoughts, speech, and actions with reality.<ref name="knt">{{cite book|first=Kedar Nath|last=Tiwari|year=1998|chapter=Virtues and Duties in Indian Ethics|title=Classical Indian Ethical Thought|url=https://archive.org/details/nhAt_classical-indian-ethical-thought-kedar-nath-tiwari_202012|publisher=Motilal Banarsidass|isbn=978-8120816077|page=[https://archive.org/details/nhAt_classical-indian-ethical-thought-kedar-nath-tiwari_202012/page/87/mode/1up 87]}}</ref> In [[Yoga]] philosophy, particularly in [[Yoga Sutras of Patanjali|Patañjali's ''Yoga Sutras'']]'', Satya'' is one of the five [[yamas]]—moral restraints designed to cultivate truthfulness and prevent the distortion of reality through one’s expressions and behavior.<ref name="grg">{{cite book|editor-first=Ganga Ram|editor-last=Garg|title=Encyclopaedia of the Hindu World|date=1992 |volume=3|isbn=8170223733|page=733|publisher=Concept Publishing Company }}</ref>


==Etymology and meaning==
==Etymology and meaning==
{{See also|Sattva|Sacca}}
{{See also|Sattva|Sacca (Buddhism)}}
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/>
{{transliteration|sa|Satya}} has [[cognates]] in a number of diverse [[Indo-European languages]], including the words "sooth" and "sin" in [[English language|English]], "{{transliteration|ru|suť}}" ("{{lang|ru|суть}}") in [[Russian language|Russian]], "{{lang|da|sand}}" (truthful) in [[Danish language|Danish]], "{{lang|sv|sann}}" in [[Swedish language|Swedish]], and "{{transliteration|ae|haithya}}" in [[Avestan language|Avestan]], the [[liturgical language]] of [[Zoroastrianism]].<ref>{{multiref2
|1={{cite journal | title=Prudentia, Volumes 11–13 | editor=Dept. of Classics and Ancient History, University of Auckland | year= 1979 | publisher=University of Auckland Bindery | page=[https://books.google.com/books?id=S70RAQAAMAAJ 96] | 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...}}{{Verify source|reason=need to source this to a particular article/author|date=September 2023}}
|2={{cite book | title= Essays on Being | first= Charles H. |last=Kahn | year=2009 |author-link=Charles H. Kahn| publisher= Oxford University Press | isbn= 978-0191560064 | page= [https://books.google.com/books?id=DxE6zOaaGyIC&pg=PA23 23] | 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). In English we have a cognate form of this old Indo-European participle of 'to be' in 'sooth', 'soothsayer'.}}
|3={{cite book | chapter=The rime of the Book of the Dove|first=James R.|last=Russell|title=From Daēnā to Dîn | editor-first1=Christine|editor-last1=Allison|editor-first2=Anke|editor-last2=Joisten-Pruschke|editor-first3=Antje|editor-last3=Wendtland| year= 2009 | publisher= Otto Harrassowitz Verlag | isbn= 978-3447059176 | page= [https://books.google.com/books?id=VKS_C45BSOAC&pg=PA186 186]f105 | quote= Av. haiθya-, from the verb 'to be'—truth in the sense of 'the way things actually are'—corresponds to its cognates, Skt. ''satyá-'', Rus. ''istina''.}} }}</ref>


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>
In the [[Vedas]] and later [[sutra]]s, the meaning of the word {{transliteration|sa|satya}} evolved into an [[Ethics|ethical]] concept about truthfulness.<ref name="knt" /><ref>{{cite journal |last=Dhand |first=A. |year=2002 |title=The dharma of ethics, the ethics of dharma: Quizzing the ideals of Hinduism |journal=Journal of Religious Ethics |volume=30 |pages=347–372 |doi=10.1111/1467-9795.00113 |number=3}}</ref> It means being true and consistent with reality in one's [[Manasa, vacha, karmana|thought, speech, and action]].<ref name="knt" />


===Sat===
==={{transliteration|sa|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".
'''{{transliteration|sa|Sat}}''' ({{langx|sa|[[wikt:सत्#Noun_2|सत्]]}}) is the root of many Sanskrit words and concepts such as {{transliteration|sa|[[sattva]]}} ("pure, truthful") and {{transliteration|sa|satya}} ("truth"). The [[Sanskrit]] root {{transliteration|sa|sat}} has several meanings or translations:<ref name=MMW>{{cite book|first=Monier|last=Monier-Williams|title=A Sanskrit-English Dictionary: Etymologically and Philologically Arranged with Special Reference to Cognate Indo-European Languages|url=https://archive.org/details/1872sanskriten00moniuoft|publisher=Clarendon Press|location=Oxford|year=1872|pages=[https://archive.org/details/1872sanskriten00moniuoft/page/1052/mode/1up 1052]–1054}}
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>
</ref><ref>{{cite book | last=Ishwaran | first=Karigoudar | title=Ascetic Culture: Renunciation and Worldly Engagement | publisher=Brill | publication-place=Leiden | date=1999 | isbn=978-90-04-11412-8 | pages=143–144}}</ref>
# "[[absolute truth]]"
# "Absolute reality"
# "[[reality]]"
# "[[Fact]]"
# "[[Brahman]]" (not to be confused with Brahmin)
# "[[Brahman]]" (not to be confused with [[Brahmin]])
# "unchangeable"
# "that which is unchangeable"
# "that which has no distortion"
# "that which has no distortion"
# "that which is beyond distinctions of time, space, and person"
# "that which is beyond distinctions of time, space, and person"
# "that which pervades the [[universe]] in all its constancy"
# "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>
{{transliteration|sa|Sat}} is a common prefix in ancient Indian literature. It implies variously that which is good, true, genuine, virtuous, being, happening, real, existing, enduring, lasting, or essential. For example, {{transliteration|sa|sat-sastra}} means true doctrine, {{transliteration|sa|sat-van}} means one devoted to the truth.<ref name=AAM>{{cite book | last=Macdonell | first=Arthur Anthony | author-link=Arthur Anthony Macdonell | title=A Practical Sanskrit Dictionary with Transliteration, Accentuation, and Etymological Analysis Throughout | publisher=Motilal Banarsidass Publ. | date=2004 | isbn=978-81-208-2000-5}}</ref>{{rp|329–331}}<ref name=MMW/> In ancient texts, fusion words based on {{transliteration|sa|Sat}} refer to "Universal Spirit, Universal Principle, Being, Soul of the World, [[Brahman]]".<ref>{{cite journal|last=Chaudhuri|first=H.|year=1954|title=The Concept of Brahman in Hindu Philosophy|journal=Philosophy East and West|volume=4|number=1|pages=47–66|doi=10.2307/1396951 |jstor=1396951 }}</ref><ref name=aandb>{{cite book | first1=Sri|last1= Aurobindo|first2=Arabinda|last2=Basu| chapter=The Sadhana of Plotinus |editor-last=Gregorios | editor-first=Paulos | title=Neoplatonism and Indian Philosophy | publisher=SUNY Press | publication-place=Albany, N.Y. | year=2002 | isbn=978-0-7914-5274-5 | 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 negation of {{transliteration|sa|sat}} is {{transliteration|sa|asat}}, meaning delusion, distorted, untrue, the fleeting impression that is incorrect, invalid, and false.{{r|AAM|page=34}}{{r|MMW}} The concepts of {{transliteration|sa|sat}} and {{transliteration|sa|asat}} are famously expressed in the [[Pavamana Mantra]] found in the [[Bṛhadāraṇyaka Upaniṣad|{{IAST|Bṛhadāraṇyaka Upaniṣad}}]] (1.3.28):
The concepts of ''sat'' and ''asat'' are famously expressed in the [[Pavamana Mantra]] found in the [[Bṛhadāraṇyaka Upaniṣad|{{IAST|Bṛhadāraṇyaka Upaniṣad}}]] (1.3.28),
{{Verse translation|lang=sa-Latn|Asato mā sad gamaya
:{{IAST|Asato mā sad gamaya / tamaso mā jyotir gamaya / mṛtyor mā amṛtam gamaya}}
tamaso mā jyotir gamaya
:"lead me from delusion to truth; from darkness to light; from mortality to immortality"
mṛtyor mā amṛtam gamaya|Lead me from delusion to truth
''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.
from darkness to light
from mortality to immortality}}
{{transliteration|sa|Sat}} is one of the three characteristics of [[Brahman]] as described in {{transliteration|sa|[[Satcitananda|sat-chit-ananda]]}}.<ref name=aandb/> This association between {{transliteration|sa|sat}}, 'truth', and {{transliteration|sa|Brahman}}, ultimate reality, is also expressed in Hindu cosmology, wherein {{transliteration|sa|[[Satyaloka]]}}, the highest heaven of [[Hindu cosmology]], is the abode of {{transliteration|sa|Brahman}}.


==Hinduism==
==Hinduism==
{{Hinduism}}
{{Hinduism}}
{{Main|Hinduism}}
{{Main|Hinduism}}
===Vedic literature===
===Vedic literature===
{{Main|Historical Vedic religion}}
{{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/>
{{transliteration|sa|Satya}} is a central theme in the [[Vedas]]. It is equated with and considered necessary to the concept of {{transliteration|sa|[[Ṛta]]}} ({{lang|sa|ऋतं}}, {{transliteration|sa|ṛtaṃ}})—that which is properly joined, order, rule, nature, balance and harmony.<ref name=rohin>{{cite book | last=Hindery | first=Roderick | title=Comparative ethics in Hindu and Buddhist traditions | publisher=Motilal Banarsidass | publication-place=Delhi | year=1996 | isbn=978-81-208-0866-9 | pages=51–55}}</ref><ref>{{cite book | title=Sourcebook of the world's religions: an interfaith guide to religion and spirituality | publisher=New World Library | publication-place=Novato, Calif. | year=2000 | isbn=978-1-57731-121-8 | pages=52–55}}</ref> {{transliteration|sa|Ṛta}} results from {{transliteration|sa|satya}} in the Vedas, as it{{ambiguous|reason=|date=September 2023}} regulates and enables the operation of the universe and everything within it.<ref name=bahold>{{cite book | first=Barbara |last=Holdrege|chapter=Dharma | editor-last1=Mittal | editor-first1=Sushil | editor-last2=Thursby | editor-first2=Gene R. | title=The Hindu world | publisher=Routledge | publication-place=New York | year=2004 | isbn=0-415-21527-7 | page=215}}</ref> {{transliteration|sa|Satya}} is considered essential, and without it, the universe and reality falls apart and cannot function.<ref name=bahold/>
 
In the [[Rigveda]], {{transliteration|sa|rita}} and {{transliteration|sa|satya}} are opposed to {{transliteration|sa|anrita}} and {{transliteration|sa|asatya}} (falsehood).<ref name=rohin/> Truth and truthfulness is considered as a form of reverence for the divine, while falsehood a form of sin. {{transliteration|sa|Satya}} includes action and speech that is factual, real, true, and reverent to {{transliteration|sa|Ṛta}} in Books 1, 4, 6, 7, 9, and 10 of Rigveda.<ref name=atdn>{{cite book|author-link=Antonio T. de Nicolás|first=Antonio T.|last=de Nicolás|year=2003|title=Meditations Through the Rig Veda|isbn=978-0595269259|pages=162–164|publisher=iUniverse }}</ref> In the Vedas, {{transliteration|sa|satya}} includes current, future, and past contexts.{{clarify|reason=it isn't clear how "one" entered the picture here|date=September 2023}} {{clarify|reason=explain who De Nicolás is and why they are an authority|text=De Nicolás|date=September 2023}} states, that in Rigveda, "{{transliteration|sa|Satya}} is the modality of acting in the world of {{transliteration|sa|Sat}}, as the truth to be built, formed or established".<ref name=atdn/>


===Upanishads===
===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
{{transliteration|sa|Satya}} is widely discussed in various [[Upanishads]], including the [[Brihadaranyaka Upanishad]] where {{transliteration|sa|satya}} is called the means to [[Brahman]], as well as Brahman (Being, true self).<ref>{{cite book|url=https://archive.org/stream/Brihadaranyaka.Upanishad.Shankara.Bhashya.by.Swami.Madhavananda|title= Brihadaranyaka Upanishad|translator-first=Swami|translator-last=Madhavananda|publisher=Advaita Ashrama|year=1950|edition=third|at=[https://archive.org/details/Brihadaranyaka.Upanishad.Shankara.Bhashya.by.Swami.Madhavananda/page/823/mode/1up Section V]}}</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|
{{quote|Nothing is higher than the Law of Righteousness ({{transliteration|sa|Dharma}}). The weak overcomes the stronger by the Law of Righteousness. Truly that Law is the Truth ({{transliteration|sa|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>{{cite book|author-link=Charles Johnston (Theosophist)|first=Charles|last=Johnston|title=The Mukhya Upanishads: Books of Hidden Wisdom|date=23 October 2014 |publisher=Kshetra|isbn=978-1495946530|page=481}} For discussion on {{transliteration|sa|Satya}} and {{transliteration|sa|Brahman}} pp. 491–505, 561–575.</ref><ref name=paulh>{{cite journal|first=Paul|last=Horsch|translator-first=Jarrod|translator-last=Whitaker|title=From Creation Myth to World Law: The early history of Dharma|journal=Journal of Indian Philosophy|volume=32|pages=423–448|year=2004|issue=5–6 |doi=10.1007/s10781-004-8628-3 |s2cid=170190727 }}</ref>}}
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/>
[[Taittiriya Upanishad]]'s hymn 11.11 states, "Speak the {{transliteration|sa|Satya}} (truth), conduct yourself according to the {{transliteration|sa|Dharma}} (morality, ethics, law)".<ref>{{cite web|title=taittirIya upanishad|quote=सत्यं वद । धर्मं चर, ''satyam vada dharmam cara''|url=https://sanskritdocuments.org/doc_upanishhat/taitaccent.html|website=Sanskrit Documents}}</ref><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>
The hymns of Upanishads portray truth as ultimately always prevailing. The [[Mundaka Upanishad]], for example, states in Book 3, Chapter 1,<ref name=eeas>{{cite book|first=E.|last=Easwaran|year=2007|title=The Upanishads|isbn=978-1586380212|page=181|publisher=Nilgiri Press }}</ref>


{{Quote|
{{Quote|
<poem>
<poem>
'''सत्य'''मेव जयते नानृतं<ref>[https://sa.wikisource.org/wiki/मुण्डकोपनिषद् Mundaka Upanishad (Sanskrit)] Wikisource</ref>
'''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 1: '''Truth''' alone triumphs, not falsehood.<ref>{{cite journal | last1=Ananthamurthy | first1=U.R. | last2=Mehta | first2=Suketu | last3=Ananthamurthy | first3=Sharath | title=Compassionate Space | journal=India International Centre Quarterly | publisher=India International Centre | volume=35 | issue=2 | year=2008 | issn=0376-9771 | jstor=23006353 | pages=18–23 | url=http://www.jstor.org/stable/23006353 | access-date=7 September 2023}}</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 2: '''Truth''' ultimately triumphs, not falsehood.<ref>{{cite book|first=Brij|last=Lal|title=A Vision for Change: Speeches and Writings of A.D. Patel 1929–1969|date=2011 |publisher=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>
Translation 3: The '''true''' prevails, not the untrue.<ref>{{cite book|translator-link=Max Muller|translator-first=F. Max|translator-last=Müller|editor-link=Max Muller|editor-first=F. Max|editor-last=Müller|title=The Upanishads, Part 2|url=https://archive.org/stream/upanishads02ml|chapter=The Mundaka Upanishad|series=The Sacred Books of the East|volume=XV|year=1884|location=Oxford|publisher=Clarendon Press|pages=[https://archive.org/details/upanishads02ml/page/38/mode/2up?view=theater 38–]40}}</ref>
</poem>
</poem>
|[[Mundaka Upanishad]], 3.1.6<ref name=eeas/>}}
|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>
Sandilya Upanishad of [[Atharvaveda]], in Chapter 1, includes ten forbearances<ref>Patanjali states five restraints, rather than ten. The complete list of ten forbearances in Sandilya Upanishad are, in the order they are listed in original Upanishad manuscript: {{transliteration|sa|ahimsa}}, {{transliteration|sa|satya}}, {{transliteration|sa|asteya}}, {{transliteration|sa|brahmacharya}}, {{transliteration|sa|daya}}, {{transliteration|sa|arjava}}, {{transliteration|sa|kshama}}, {{transliteration|sa|dhrti}}, {{transliteration|sa|mitahara}}, and {{transliteration|sa|saucha}}</ref> as virtues, in its exposition of Yoga. It defines {{transliteration|sa|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>{{cite book | last=Narayanaswami Aiyar | first=K. | title=Thirty minor Upanishads | publisher=V̇asanṭā Press | publication-place=Madras | year=1914 | oclc=23013613 | pages=173–174}}</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>
[[Paul Deussen|Deussen]] states that {{transliteration|sa|satya}} is described in the major Upanishads with two layers of meanings—one as empirical truth about reality and another as abstract truth about universal principle, being, and the unchanging. Both of these ideas are explained in early Upanishads, composed before {{BCE|500}}, by variously breaking the word {{transliteration|sa|satya}} or {{transliteration|sa|satyam}} into two or three syllables. In later Upanishads, the ideas evolve and transcend into {{transliteration|sa|satya}} as truth (or truthfulness), and {{transliteration|sa|Brahman}} as the Being, Be-ness, real Self, the eternal.<ref>{{cite book|first=Paul|last=Deussen|translator-first=A.S.|translator-last=Geden|url=https://archive.org/stream/philosophyupani00deusgoog|title=The Philosophy of the Upanishads|publisher=T&T Clark|location=Edinburgh|year=1908|pages=[https://archive.org/details/philosophyupani00deusgoog/page/n146/mode/2up?view=theater 128]–133}}</ref>


===Epics===
===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 ''[[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>{{cite book|title=The Mahābhārata: Shanti parva|chapter=Mokshadharma parva|editor-first=Manmatha Nath|editor-last=Dutt|year=1903|at=[https://archive.org/details/in.ernet.dli.2015.134505/page/n369/mode/1up CCC.12]}}</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|
The Epic repeatedly emphasizes that {{transliteration|sa|satya}} is a basic virtue, because everything and everyone depends on and relies on {{transliteration|sa|satya}}.<ref name=mnd344/>
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>}}
{{Verse translation|lang=sa|सत्यस्य वचनं साधु न सत्याद विद्यते परम
सत्येन विधृतं सर्वं सर्वं सत्ये परतिष्ठितम
अपि पापकृतॊ रौद्राः सत्यं कृत्वा पृथक पृथक
अद्रॊहम अविसंवादं परवर्तन्ते तदाश्रयाः
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.|attr1=The Mahabharata, Chapter CCLIX: [[Shanti Parva]]<ref name=mnd344>{{cite book|chapter=Mokshadharma Parva|publisher=Pratapa Chandra Ray, Bharata Press|location=Calcutta|year=1891|title=The Mahabharata, Vanti Parva, Volume II|page=[https://archive.org/details/mahabharataofkri07royp/page/344/mode/1up?view=theater&q=ferocious 344]}}</ref>}}


===Yoga Sutras===
===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
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">{{cite book|author=Patanjali|chapter=Sutra Number 2.36|title=Yoga Sutras|date=September 2012 |translator-first=B.|translator-last=Ravikanth|isbn=978-0988251502|pages=140–150|publisher=Sanskrit Works }}</ref> In Yoga sutra, {{transliteration|sa|satya}} is one of the five {{transliteration|sa|yamas}}, or virtuous restraints, along with {{transliteration|sa|ahimsa}} (restraint from violence or injury to any living being); {{transliteration|sa|asteya}} (restraint from stealing); {{transliteration|sa|brahmacharya}} (celibacy or restraint from sexually cheating on one's partner); and {{transliteration|sa|aparigraha}} (restraint from covetousness and craving). Patanjali considers {{transliteration|sa|satya}} as a restraint from falsehood in one's action (body), words (speech, writing), or feelings / thoughts (mind).<ref name=grg/><ref>{{cite journal|first=Aadil|last=Palkhivala|url= https://www.yogajournal.com/article/teach/teaching-the-yamas-in-asana-class/|title=Teaching the Yamas in Asana Class|journal=Yoga Journal|date=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"/> {{transliteration|sa|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>{{cite book|first=Edwin|last=Bryant|chapter=''Ahimsa'' in the Patanjali Yoga Tradition|editor-first=Steven|editor-last=Rosen|title=Food for the Soul: Vegetarianism and Yoga Traditions|date=19 April 2011 |publisher=Praeger|isbn=978-0313397035|pages=33–48}}</ref>
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==
==Jainism==
{{Main|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}}
{{transliteration|sa|Satya}} is one of the [[five vows]] prescribed in [[Jain Agamas]]. {{transliteration|sa|Satya}} was also preached by [[Mahavira]].<ref>{{multiref2
|1={{cite book |last=Sangave |first=Vilas Adinath |author-link=Vilas Adinath Sangave |title=Aspects of Jaina religion |edition=5 |date=2006 |orig-year=1990 |publisher=[[Bharatiya Jnanpith]] |isbn=8126312734 |page=67}}
|2={{citation |last=Shah|first=Umakant Premanand |title=Mahavira Jaina teacher |date=20 October 2023 |url=https://www.britannica.com/biography/Mahavira-Jaina-teacher |publisher=[[Encyclopædia Britannica]]}} }}</ref> According to Jainism, the underlying cause of falsehood is passion and therefore, it is said to cause {{transliteration|sa|hiṃsā}} (injury).<ref name=VKJain>{{cite book |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|url-access=limited |date=2012 |publisher=Vikalp Printers |isbn=978-8190363945 |quote={{PD-notice}} }}</ref>{{rp|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 the Jain text ''[[Sarvārthasiddhi]]'': "That which causes pain and suffering to the living is not commendable, whether it refers to actual facts or not".<ref>{{citation |last=Jain |first=S.A. |title=Reality (English Translation of Srimat Pujyapadacharya's Sarvarthasiddhi) |year=1992 |orig-year=1960 |publisher=Jwalamalini Trust |url=https://archive.org/details/Reality_JMT |edition=Second |quote={{PD-notice}}|page=197}}</ref>


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)}}
According to the Jain text ''[[Puruşārthasiddhyupāya]]'':{{r|VKJain|p=33}}{{quote|All these subdivisions (injury, falsehood, stealing, unchastity, and attachment) are {{transliteration|sa|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==
==Buddhism==
{{more citations needed section|date=December 2014}}
{{main|Buddhism|Sacca (Buddhism)}}
{{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 term {{transliteration|sa|satya}} (Pali: {{transliteration|pi|sacca}}) is translated into English as "reality" or "truth." In terms of the [[Four Noble Truths]] ({{transliteration|pi|ariyasacca}}), the Pali can be written as {{transliteration|pi|sacca}}, {{transliteration|pi|tatha}}, {{transliteration|pi|anannatatha}}, and {{transliteration|pi|[[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 ).
'The Four Noble Truths' ({{transliteration|pi|ariya-sacca}}) are the briefest synthesis of the entire teaching of Buddhism,<ref>{{Cite web |last=www.wisdomlib.org |date=2008-09-27 |title=Sacca, Saccā: 11 definitions |url=https://www.wisdomlib.org/definition/sacca#:~:text=Images%20(photo%20gallery)-,In%20Buddhism,and%20of%20the%20Eightfold%20Path%20leading%20to%20the%20extinction%20of%20suffering.,-The%201st%20truth |access-date=2025-01-17 |website=www.wisdomlib.org |language=en}}</ref><ref>{{Cite journal |title=Bauddha Darsana Lecture 6 Four Noble Truths |url=https://cec.nic.in/webpath/curriculum/Module/SANS/Paper07_Unit_II/6/content/downloads/script.pdf |journal=Consortium for Educational Communication |pages=2}}</ref> 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 ({{transliteration|pi|tanha}}, craving), of the extinction of suffering ({{transliteration|pi|Nibbana}} or {{transliteration|sa|nirvana}}), and of the [[Noble Eightfold Path]] leading to the extinction of suffering (the eight supra-mundane mind factors).<ref>{{Cite web |title=four noble truths |url=https://www.oxfordreference.com/display/10.1093/oi/authority.20110803095831186 |access-date=2024-05-28 |website=Oxford Reference |language=en }}</ref>


==Sikhism==
==Sikhism==
{{SikhBeliefs}}
{{SikhBeliefs}}
{{Main|Sikhism|Satnam}}
{{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 ॥
{{Quote|
: By dealing their deals of falsehood, their minds and bodies become false.
The Gurmukhs do not like falsehood; they are imbued with Truth; they love only Truth.|Gurubani, Hymn 3|<ref>{{SGGS page|1=23|2=938}}</ref>}}


: ਫਾਹੀ ਫਾਥੇ ਮਿਰਗ ਜਿਉ ਦੂਖੁ ਘਣੋ ਨਿਤ ਰੋਇ ॥੨॥
Sat or truthfulness is one of the 5 virtues in Sikhism.
: 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==
==Indian emblem motto==
Line 138: Line 117:


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


==References==
==References==
===Citations===
{{reflist|30em}}
{{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}} }}
===Sources===
* {{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 |last=Sangave |first=Vilas Adinath |author-link=Vilas Adinath Sangave |title=Jain Community: A Social Survey |url={{Google books|FWdWrRGV_t8C|plainurl=yes}} |date=1980 |publisher=[[Popular Prakashan]] |location=Bombay |edition=2nd |isbn=978-0-317-12346-3 }}
* {{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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Latest revision as of 12:24, 15 February 2026


This article is about a Sanskrit word and a virtue in Indian religions. For other uses, see Satya (disambiguation).
Satya is an important concept and virtue in Indian religions. Rigveda, dated to be from the 2nd millennium BCE, offers the earliest discussion of Satya.[1][2] It appears in the fifth and sixth lines in this Rigveda manuscript image.

Satya (Sanskrit: सत्य; IAST: Satya) is a Sanskrit word, usually translated as "truth" or "essence.“[3] Across Indian religions, satya is a deeply valued virtue, signifying the alignment of one's thoughts, speech, and actions with reality.[4] In Yoga philosophy, particularly in Patañjali's Yoga Sutras, Satya is one of the five yamas—moral restraints designed to cultivate truthfulness and prevent the distortion of reality through one’s expressions and behavior.[5]

Etymology and meaning[edit | edit source]

See also: Sattva and Sacca (Buddhism)

Satya has cognates in a number of diverse Indo-European languages, including the words "sooth" and "sin" in English, "suť" ("суть") in Russian, "sand" (truthful) in Danish, "sann" in Swedish, and "haithya" in Avestan, the liturgical language of Zoroastrianism.[6]

In the Vedas and later sutras, the meaning of the word satya evolved into an ethical concept about truthfulness.[4][7] It means being true and consistent with reality in one's thought, speech, and action.[4]

Sat[edit | edit source]

Sat (Script error: The function "langx" does not exist.) 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:[8][9]

  1. "Absolute reality"
  2. "Fact"
  3. "Brahman" (not to be confused with Brahmin)
  4. "that which is unchangeable"
  5. "that which has no distortion"
  6. "that which is beyond distinctions of time, space, and person"
  7. "that which pervades the universe in all its constancy"

Sat is a common prefix in ancient Indian literature. It implies variously that which is good, true, genuine, virtuous, being, happening, real, existing, enduring, lasting, or essential. For example, sat-sastra means true doctrine, sat-van means one devoted to the truth.[10]:329–331[8] In ancient texts, fusion words based on Sat refer to "Universal Spirit, Universal Principle, Being, Soul of the World, Brahman".[11][12]

The negation of sat is asat, meaning delusion, distorted, untrue, the fleeting impression that is incorrect, invalid, and false.[10]:34[8] The concepts of sat and asat are famously expressed in the Pavamana Mantra found in the Bṛhadāraṇyaka Upaniṣad (1.3.28):

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 sat-chit-ananda.[12] 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[edit | edit source]

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Main article: Hinduism

Vedic literature[edit | edit source]

Main article: Historical Vedic religion

Satya is a central theme in the Vedas. It is equated with and considered necessary to the concept of Ṛta (ऋतं, ṛtaṃ)—that which is properly joined, order, rule, nature, balance and harmony.[1][13] Ṛta results from satya in the Vedas, as it[ambiguous] regulates and enables the operation of the universe and everything within it.[14] Satya is considered essential, and without it, the universe and reality falls apart and cannot function.[14]

In the Rigveda, rita and satya are opposed to anrita and asatya (falsehood).[1] 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 Books 1, 4, 6, 7, 9, and 10 of Rigveda.[2] In the Vedas, satya includes current, future, and past contexts.[clarification needed] De Nicolás[clarification needed] states, that in Rigveda, "Satya is the modality of acting in the world of Sat, as the truth to be built, formed or established".[2]

Upanishads[edit | edit source]

Satya is widely discussed in various Upanishads, including the Brihadaranyaka Upanishad where satya is called the means to Brahman, as well as Brahman (Being, true self).[15][16] In hymn 1.4.14 of Brihadaranyaka Upanishad, Satya (truth) is equated to Dharma (morality, ethics, law of righteousness),[17] as

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[16][17]

Taittiriya Upanishad's hymn 11.11 states, "Speak the Satya (truth), conduct yourself according to the Dharma (morality, ethics, law)".[18][17]

The hymns of Upanishads portray truth as ultimately always prevailing. The Mundaka Upanishad, for example, states in Book 3, Chapter 1,[19]

सत्यमेव जयते नानृतं[20]
Translation 1: Truth alone triumphs, not falsehood.[21]
Translation 2: Truth ultimately triumphs, not falsehood.[22]
Translation 3: The true prevails, not the untrue.[23]

— Mundaka Upanishad, 3.1.6[19]

Sandilya Upanishad of Atharvaveda, in Chapter 1, includes ten forbearances[24] 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."[25]

Deussen states that satya is described in the major Upanishads with two layers of meanings—one as empirical truth about reality and another as abstract truth about universal principle, being, and the unchanging. Both of these ideas are explained in early Upanishads, composed before 500 BCE, 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.[26]

Epics[edit | edit source]

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."[27]

The Epic repeatedly emphasizes that satya is a basic virtue, because everything and everyone depends on and relies on satya.[28]

सत्यस्य वचनं साधु न सत्याद विद्यते परम
सत्येन विधृतं सर्वं सर्वं सत्ये परतिष्ठितम
अपि पापकृतॊ रौद्राः सत्यं कृत्वा पृथक पृथक
अद्रॊहम अविसंवादं परवर्तन्ते तदाश्रयाः
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[28]

Yoga Sutras[edit | edit source]

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."[29] 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).[5][30] 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.[29] 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.[31]

Jainism[edit | edit source]

Main article: Jainism

Satya is one of the five vows prescribed in Jain Agamas. Satya was also preached by Mahavira.[32] According to Jainism, the underlying cause of falsehood is passion and therefore, it is said to cause hiṃsā (injury).[33]: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".[34]

According to the Jain text Puruşārthasiddhyupāya:[33]:33

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[edit | edit source]

Main articles: Buddhism and Sacca (Buddhism)

The term satya (Pali: sacca) is translated into English as "reality" or "truth." In terms of the Four Noble Truths (ariyasacca), the Pali can be written as sacca, tatha, anannatatha, and dhamma.

'The Four Noble Truths' (ariya-sacca) are the briefest synthesis of the entire teaching of Buddhism,[35][36] 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, 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).[37]

Sikhism[edit | edit source]

Sikh beliefs
  • 1a. Simran (spiritual contemplation)
  • 1b. Sewa (selfless service)
  • 2. Three Pillars
    • 2a. Naam Japo (contemplating God's names) Meditating on God's name to control the five evils and living a satisfying life.
    • 2b. Kirat Karo (work diligently) Earning/making a living honestly, without exploitation or fraud
    • 2c. Vand Chhako Sharing with others, helping those with less or those who are in need
  • 3. Five Thieves
    • 3a. Kaam (lust)
    • 3b. Krodh (anger)
    • 3c. Lobh (greed)
    • 3d. Moh (attachment, e.g. to material things or people)
    • 3e. Hankaar (ego, pride)
  • 4. Five Virtues
Main articles: Sikhism and Satnam

The Gurmukhs do not like falsehood; they are imbued with Truth; they love only Truth.

— Gurubani, Hymn 3, [38]

Sat or truthfulness is one of the 5 virtues in Sikhism.

Indian emblem motto[edit | edit source]

See also: Satyameva Jayate
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[edit | edit source]

References[edit | edit source]

Citations[edit | edit source]

  1. ↑ 1.0 1.1 1.2 Hindery, Roderick (1996). Comparative ethics in Hindu and Buddhist traditions. Delhi: Motilal Banarsidass. pp. 51–55. ISBN 978-81-208-0866-9.
  2. ↑ 2.0 2.1 2.2 de Nicolás, Antonio T. (2003). Meditations Through the Rig Veda. iUniverse. pp. 162–164. ISBN 978-0595269259.
  3. ↑ Template:Multiref2
  4. ↑ 4.0 4.1 4.2 Tiwari, Kedar Nath (1998). "Virtues and Duties in Indian Ethics". Classical Indian Ethical Thought. Motilal Banarsidass. p. 87. ISBN 978-8120816077.
  5. ↑ 5.0 5.1 Garg, Ganga Ram, ed. (1992). Encyclopaedia of the Hindu World. Vol. 3. Concept Publishing Company. p. 733. ISBN 8170223733.
  6. ↑ Template:Multiref2
  7. ↑ Dhand, A. (2002). "The dharma of ethics, the ethics of dharma: Quizzing the ideals of Hinduism". Journal of Religious Ethics. 30 (3): 347–372. doi:10.1111/1467-9795.00113.
  8. ↑ 8.0 8.1 8.2 Monier-Williams, Monier (1872). A Sanskrit-English Dictionary: Etymologically and Philologically Arranged with Special Reference to Cognate Indo-European Languages. Oxford: Clarendon Press. pp. 1052–1054.
  9. ↑ Ishwaran, Karigoudar (1999). Ascetic Culture: Renunciation and Worldly Engagement. Leiden: Brill. pp. 143–144. ISBN 978-90-04-11412-8.
  10. ↑ 10.0 10.1 Macdonell, Arthur Anthony (2004). A Practical Sanskrit Dictionary with Transliteration, Accentuation, and Etymological Analysis Throughout. Motilal Banarsidass Publ. ISBN 978-81-208-2000-5.
  11. ↑ Chaudhuri, H. (1954). "The Concept of Brahman in Hindu Philosophy". Philosophy East and West. 4 (1): 47–66. doi:10.2307/1396951. JSTOR 1396951.
  12. ↑ 12.0 12.1 Aurobindo, Sri; Basu, Arabinda (2002). "The Sadhana of Plotinus". In Gregorios, Paulos (ed.). Neoplatonism and Indian Philosophy. Albany, N.Y.: SUNY Press. pp. 153–156. ISBN 978-0-7914-5274-5.
  13. ↑ Sourcebook of the world's religions: an interfaith guide to religion and spirituality. Novato, Calif.: New World Library. 2000. pp. 52–55. ISBN 978-1-57731-121-8.
  14. ↑ 14.0 14.1 Holdrege, Barbara (2004). "Dharma". In Mittal, Sushil; Thursby, Gene R. (eds.). The Hindu world. New York: Routledge. p. 215. ISBN 0-415-21527-7.
  15. ↑ Brihadaranyaka Upanishad. Translated by Madhavananda, Swami (third ed.). Advaita Ashrama. 1950. Section V.
  16. ↑ 16.0 16.1 Johnston, Charles (23 October 2014). The Mukhya Upanishads: Books of Hidden Wisdom. Kshetra. p. 481. ISBN 978-1495946530. For discussion on Satya and Brahman pp. 491–505, 561–575.
  17. ↑ 17.0 17.1 17.2 Horsch, Paul (2004). "From Creation Myth to World Law: The early history of Dharma". Journal of Indian Philosophy. 32 (5–6). Translated by Whitaker, Jarrod: 423–448. doi:10.1007/s10781-004-8628-3. S2CID 170190727.
  18. ↑ "taittirIya upanishad". Sanskrit Documents. सत्यं वद । धर्मं चर, satyam vada dharmam cara
  19. ↑ 19.0 19.1 Easwaran, E. (2007). The Upanishads. Nilgiri Press. p. 181. ISBN 978-1586380212.
  20. ↑ Mundaka Upanishad (Sanskrit) Wikisource
  21. ↑ Ananthamurthy, U.R.; Mehta, Suketu; Ananthamurthy, Sharath (2008). "Compassionate Space". India International Centre Quarterly. 35 (2). India International Centre: 18–23. ISSN 0376-9771. JSTOR 23006353. Retrieved 7 September 2023.
  22. ↑ Lal, Brij (2011). A Vision for Change: Speeches and Writings of A.D. Patel 1929–1969. Australian National University Press. p. xxi. ISBN 978-1921862328.
  23. ↑ Müller, F. Max, ed. (1884). "The Mundaka Upanishad". The Upanishads, Part 2. The Sacred Books of the East. Vol. XV. Translated by Müller, F. Max. Oxford: Clarendon Press. pp. 38–40.
  24. ↑ Patanjali states five restraints, rather than ten. The complete list of ten 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
  25. ↑ Narayanaswami Aiyar, K. (1914). Thirty minor Upanishads. Madras: V̇asanṭā Press. pp. 173–174. OCLC 23013613.
  26. ↑ Deussen, Paul (1908). The Philosophy of the Upanishads. Translated by Geden, A.S. Edinburgh: T&T Clark. pp. 128–133.
  27. ↑ Dutt, Manmatha Nath, ed. (1903). "Mokshadharma parva". The Mahābhārata: Shanti parva. CCC.12.
  28. ↑ 28.0 28.1 "Mokshadharma Parva". The Mahabharata, Vanti Parva, Volume II. Calcutta: Pratapa Chandra Ray, Bharata Press. 1891. p. 344.
  29. ↑ 29.0 29.1 Patanjali (September 2012). "Sutra Number 2.36". Yoga Sutras. Translated by Ravikanth, B. Sanskrit Works. pp. 140–150. ISBN 978-0988251502.
  30. ↑ Palkhivala, Aadil (August 28, 2007). "Teaching the Yamas in Asana Class". Yoga Journal.
  31. ↑ Bryant, Edwin (19 April 2011). "Ahimsa in the Patanjali Yoga Tradition". In Rosen, Steven (ed.). Food for the Soul: Vegetarianism and Yoga Traditions. Praeger. pp. 33–48. ISBN 978-0313397035.
  32. ↑ Template:Multiref2
  33. ↑ 33.0 33.1 Jain, Vijay K. (2012). Acharya Amritchandra's Purushartha Siddhyupaya: Realization of the Pure Self, With Hindi and English Translation. Vikalp Printers. ISBN 978-8190363945. This article incorporates text from this source, which is in the public domain.
  34. ↑ Jain, S.A. (1992) [1960], Reality (English Translation of Srimat Pujyapadacharya's Sarvarthasiddhi) (Second ed.), Jwalamalini Trust, p. 197, This article incorporates text from this source, which is in the public domain.
  35. ↑ www.wisdomlib.org (2008-09-27). "Sacca, Saccā: 11 definitions". www.wisdomlib.org. Retrieved 2025-01-17.
  36. ↑ "Bauddha Darsana Lecture 6 Four Noble Truths" (PDF). Consortium for Educational Communication: 2.
  37. ↑ "four noble truths". Oxford Reference. Retrieved 2024-05-28.
  38. ↑ Template:SGGS page

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